T47n2000_虛堂和尚語錄
大正藏第 47 冊 No. 2000 虛堂和尚語錄
No. 2000
虛堂和尚語錄卷第一
嘉興府興聖禪寺虛堂和尚語錄
參學妙源編
嘉興府請疏
朝請郎知嘉興軍府主管學事兼管內勸農公事借紫楊璘撰
右伏以。者寺不是尋常。為孝宗聖蹟去處。諸山皆生歡喜。承相公鈞旨。請來。當此住院人要個作家漢。伏惟新命虛堂愚公禪師。遁謙聲價。溈仰工夫。法法無心。湛鄞水一輪之月。句句有眼。高北山半嶺之云。正宜熏取戒香定香解脫香。便來坐斷佛界魔界眾生界。矧惟御殿肅悶梵坊。非憑皇覺之莊嚴。曷副清朝之崇奉。臣子義重。菩薩愿宏。請師提起九帶禪。為我祝延兩宮壽。垂虹橋畔。爭看動地放光。冷泉亭邊。切莫停車卻步。謹疏。
諸山勸請疏
在城住持報恩光孝禪寺嗣祖比丘別浦法舟 撰
祖臨際。師運庵。聲名透徹。辭廣覺。住興聖。去取分明。足張吾軍。無愧衲子。恭惟。新命虛堂和尚。得真實諦。現清凈身。與其南北兩山閑為霧隱。孰若東西二淅高作雷鳴。況此龍宮實當虹渚。大丞相親曾問我。賢邦君不妄予人。速來速來。希有希有。閭丘向前作禮。在豐干豈饒舌之人。黃梅勉為下山。代馬祖說非心之偈。
師紹定二年五月一日。在靈隱。受請入寺升堂祝聖畢。就座。僧問。呼猿洞口。無心臥月眠雲。長水江頭正好。拋綸擲釣。只如靈山密付。還許學人咨參也無。師云。崑崙嚼生鐵。僧云。與么則把斷要津去也。師云。將謂爾是個出廄良駒。僧噓一聲便禮拜。師云。果然。乃云。大機圓應大道無方。去來不以象。掇轉虛空。動靜不以心。當軒大坐。兵隨印轉。將逐符行。遇物應緣。隨處作主。直得。嘉禾合穗。秀水朝宗。鳳凰來儀。麒麟現瑞。發揮西來祖意。成就興聖門庭。雖然如是。畢竟以何為驗。良久一氣不言含有象。萬靈何處謝無私。
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。師云。二大老。一人向占波國里打鼓。一人向大食國里作舞。若要扶樹臨際正宗。大似接竹點月。山僧今日出世。亦無禪道佛法為人。只一味有口吃飯。忽有個漢出來。道謝和尚指示。拈主丈便打。何故。一不做。二不休。不風流處也風流。
上堂舉。龍濟示眾道。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。卓主丈。向道莫行山下路。果然猿叫斷腸聲。
解夏小參。靈山結夏。結本不曾結。興聖解夏。解亦不曾解。解結既無拘。去來無作相。所以道。以大圓覺。為我伽藍
{ "translations": [ "現代漢語譯本：", "紹定二年五月一日，在靈隱寺，應邀入寺升堂祝聖完畢，就座。僧人問道：『呼猿洞口，無心地臥在月下，眠于雲中；長水江頭正好，拋擲釣竿。像這樣靈山會上秘密付囑，還允許學人請教參禪嗎？』", "師父說：『（你就像）崑崙山上的鐵，可以生嚼。』", "僧人說：『這樣說來，就是把斷了重要的關口了。』", "師父說：『我還以為你是個從馬廄里出來的良駒。』", "僧人噓了一口氣，便禮拜。師父說：『果然如此。』於是說：『大機圓融，應物無方，大道的執行不拘泥於表象，能夠轉移虛空。動靜不依賴於心識，端坐在中央。兵隨印轉，將逐符行，遇到事物，順應因緣，隨處都能做主。』", "『（如果能做到這樣，）就能得到嘉禾合穗，秀水朝宗，鳳凰來儀，麒麟現瑞。發揮西來祖師的意旨，成就興聖禪寺的門庭。雖然是這樣，究竟用什麼來驗證呢？』", "（師父）良久不語，（最終說道）『一氣不言含有象，萬靈何處謝無私。』", "", "又舉例說：三聖禪師說：『我逢人則出（指說法），出則不為人（不為自己）。』興化禪師說：『我逢人則不出（不輕易說法），出則便為人（爲了利益他人）。』", "師父說：『這兩位老禪師，一個像在占波國（Champa，古代東南亞國家）里打鼓，一個像在大食國（Arabia，古代西亞國家）里跳舞。如果想要扶持臨濟宗的正宗，就像是接竹竿來點月亮一樣（不切實際）。山僧我今天出世說法，也沒有什麼禪道佛法可以給人，只是一味地吃飯。如果有個傢伙出來，說要感謝和尚的指示，我就拿起拄杖便打。為什麼呢？一不做，二不休。不風流處也風流。』", "", "上堂時舉例說：龍濟禪師開示大眾說：『是柱不見柱，非柱不見柱。是非已去了，是非里薦取。』（說完）卓拄杖，說道：『向道莫行山下路，果然猿叫斷腸聲。』", "", "解夏小參時說：『靈山結夏，結了好像沒結。興聖解夏，解了好像沒解。解與不解既然沒有拘束，去和來也就沒有造作的痕跡。』所以說：『以大圓覺，為我伽藍（Sangharama，寺院）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "On the first day of the fifth month of Shaoding 2 (1229), at Lingyin Temple, after being invited to enter the temple, ascend the hall, and offer blessings, the master took his seat. A monk asked, 'At the mouth of the Calling Ape Cave (Huyuan Dong), one mindfully lies beneath the moon and sleeps among the clouds; at the head of the Changshui River, it is good to cast a line and fish. Just like the secret entrustment at Vulture Peak (Grdhakuta, also known as the 'Eagle Peak', the place where Buddha Shakyamuni preached many sutras), will you allow students to inquire and participate in Chan?'", "The master said, 'Like iron from Mount Kunlun (Kunlun, a legendary mountain), it can be chewed raw.'", "The monk said, 'In that case, you are blocking the important pass.'", "The master said, 'I thought you were a fine steed from the stable.'", "The monk sighed and bowed. The master said, 'Indeed.' Then he said, 'The great function is perfectly responsive, the Great Way has no fixed direction. Coming and going are not based on appearances, able to move the void. Movement and stillness do not rely on the mind, sitting upright in the center. The army moves with the seal, the general follows the talisman, encountering things, responding to conditions, able to be the master everywhere.'", "'If one can do this, one will obtain abundant harvests, the beautiful waters will flow towards the source, the phoenix will come to pay homage, and the qilin (a mythical hooved Chinese creature) will appear with auspicious signs. Manifesting the intent of the ancestral teachers from the West (Bodhidharma), accomplishing the gate of the Xingsheng Temple. Although it is like this, what can be used to verify it?'", "The master remained silent for a long time, (and finally said) 'One breath without words contains the image, where do the myriad spirits thank for impartiality?'", "", "He further cited the example: Zen Master Sansheng said, 'I come forth (to teach) when I meet people, but coming forth is not for myself.' Zen Master Xinghua said, 'I do not come forth (to teach) when I meet people, but coming forth is for the benefit of others.'", "The master said, 'These two old Zen masters are like one drumming in the country of Champa (Champa, an ancient Southeast Asian country), and one dancing in the country of Arabia (Arabia, an ancient West Asian country). If you want to support the orthodox lineage of the Linji school, it is like connecting bamboo poles to point at the moon (impractical). This mountain monk comes forth to speak today, and there is no Chan, no Dao, and no Dharma to give to people, only eating. If someone comes out and says they want to thank the monk for the instruction, I will pick up my staff and hit them. Why? If you don't do it, don't stop. Even in places without elegance, there is elegance.'", "", "During the Dharma talk, he cited the example: Zen Master Longji instructed the assembly, saying, 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the non-pillar. Right and wrong have already passed, realize it in right and wrong.' (After speaking) he struck the staff and said, 'I told you not to walk the mountain road, indeed the ape's cry breaks the heart.'", "", "During the small Dharma talk at the end of the summer retreat, he said, 'Ling Mountain (Grdhakuta) concludes the summer retreat, concluded as if not concluded. Xingsheng concludes the summer retreat, concluded as if not concluded. Since concluding and not concluding have no restrictions, coming and going have no traces of creation.' Therefore, it is said, 'Taking great perfect enlightenment as my Sangharama (Sangharama, monastery).'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
。身心安居平等性智。喝一喝。者草索子諸方共用底。只如入花街穿柳巷。波波挈挈過了九旬。剋期取證。又作么生。喝一喝。國有憲章。三千條罪。
復舉。文殊三處度夏公案。師云。迦葉當時性燥下得一椎。莫道。文殊三處度夏。直饒黃面老子別有神通。也須腦門著地。
次日上堂。秋風浙浙秋水冷冷。千辛萬苦。負笈擔簦。張公堠了李家店。草舍茅庵短作程。
知府吳狀元蠲蘆租。公據立石。上堂。拈主丈云。黃面老漢末上遭他。向雪山深處。六年抬腳不起。自後三百六十餘會。說盡葛藤終是解洗不出。達磨大師自西天。歷十萬里水云而至此土。故是不著便。無端信腳蹈著。枝葉轉生。誰知二千年后。累及興聖寺里。籬坍壁倒。道絕人荒。幸而風雲際會。有力量人不施寸刃。削草除根便見。坐致太平高歌舜日。然雖如是。且道。有何憑據。卓主丈。公驗分明。
除夜小參。灰寒火冷。家家爆竹送窮。臘盡春回。處處燒錢引鬼。三百六十日。交頭結尾。別展生涯。二千年滯貨不行。重新增價。榾柮火村田樂。露地牛。不勞拈出。金剛圈栗棘蓬。鐵酸豏。正好施呈。南來北往。吞透無門。鶻眼鷹睛。怎生啞啖。興聖恁么告報。早是按下雲頭。何故。江南地暖塞北天寒。
師復云。諸
【現代漢語翻譯】 現代漢語譯本：身心安住于平等性智（Samatajnana，四智之一，指證悟諸法平等之智）。喝！這一喝，如同草索子，是各方通用的（意指真理普遍適用）。正如出入花街柳巷，奔波勞碌地度過一生，最終卻要限期求證，這又該如何是好？喝！這一喝，國家有**，犯下三千條罪過（意指罪孽深重）。
又舉了文殊（Manjusri，菩薩名）三處度夏的公案。師父說：『迦葉（Kasyapa，佛陀十大弟子之一）當時性情急躁，一椎打下去。不要說文殊三處度夏，即使黃面老子（指佛陀）另有神通，也必須腦門著地（意指也逃脫不了）。』
第二天上堂說法。秋風蕭瑟，秋水寒冷，千辛萬苦，揹著書箱，挑著行李。張公的墳堆成了李家的店舖，簡陋的草屋茅舍成了短暫的旅程。
知府吳狀元減免蘆葦的租稅，並立石為證。師父上堂，拿起拄杖說：『黃面老漢（指佛陀）當初也遭遇了他（指困境），在雪山深處，六年抬不起腳。自那以後，三百六十餘會，說盡了葛藤（比喻糾纏不清的道理），終究還是無法解脫。達磨大師（Bodhidharma，禪宗初祖）從西天，歷經十萬里水云來到此土，本來就不應該這樣。無端地相信自己的腳，結果枝葉橫生。誰知兩千年後，連累到興聖寺里，籬笆倒塌，墻壁傾頹，道路斷絕，人煙荒蕪。幸好風雲際會，有力量的人不費一寸刀刃，剷除雜草，去除根本，便能見到坐享太平，高歌歌頌舜帝的時代。』雖然如此，且說，有什麼憑據？卓！拄杖。公驗分明（意指證據確鑿）。』
除夕小參。灰燼寒冷，爐火熄滅，家家戶戶燃放爆竹送走窮神。臘月過去，春天到來，處處燒紙錢引來鬼魂。三百六十日，交頭接尾，另謀生計。兩千年的滯銷貨物，重新漲價。榾柮火、村田樂、露地牛，這些都不用再提。金剛圈、栗棘蓬、鐵酸豏，正好用來施展。南來北往，吞嚥不進，無門可入。鶻眼鷹睛，又該如何啞口吞嚥？興聖寺這樣告報，已經是按下雲頭（意指降低標準）。為什麼？江南地暖，塞北天寒。
師父又說，各位！
【English Translation】 English version: The body and mind dwell peacefully in Samatajnana (the Wisdom of Equality, one of the Four Wisdoms, referring to the wisdom of realizing the equality of all dharmas). Ha! This shout, like a grass rope, is used by all directions (meaning the truth is universally applicable). Just like entering flower streets and willow lanes, busily and laboriously spending one's life, and finally having to obtain proof within a set time, what should be done? Ha! This shout, the country has **, committing three thousand sins (meaning the sins are deep).
Again, he cited the case of Manjusri (a Bodhisattva) spending the summer in three places. The master said: 'Kasyapa (one of the Buddha's ten great disciples) was impatient at the time and struck with a hammer. Don't talk about Manjusri spending the summer in three places, even if the yellow-faced old man (referring to the Buddha) has other supernatural powers, he must fall to the ground (meaning he cannot escape).'
The next day, he ascended the hall to preach. The autumn wind is rustling, the autumn water is cold, enduring all kinds of hardships, carrying books on their backs and burdens on their shoulders. Zhang Gong's tomb has become Li's shop, and the simple thatched huts have become short journeys.
Prefect Wu Zhuangyuan reduced the reed tax and erected a stone as proof. The master ascended the hall, picked up his staff and said: 'The yellow-faced old man (referring to the Buddha) also encountered him (referring to difficulties) in the depths of the snowy mountains, unable to lift his feet for six years. Since then, for more than three hundred and sixty assemblies, he has exhausted all the tangled vines (a metaphor for entangled principles), but in the end he cannot be freed. Bodhidharma (the first patriarch of Zen) came from the Western Heaven, traveling hundreds of thousands of miles of water and clouds to this land, and should not have done so in the first place. Groundlessly believing in his own feet, the branches and leaves grew. Who knew that two thousand years later, it would involve Xing Sheng Temple, the fences collapsed, the walls crumbled, the roads were cut off, and the people were deserted. Fortunately, the wind and clouds met, and powerful people did not use an inch of blade, but removed the weeds and roots, and then they could see sitting and enjoying peace, and singing praises to the era of Emperor Shun.' Even so, what is the proof? Zhuo! The staff. The public verification is clear (meaning the evidence is conclusive).'
New Year's Eve small participation. The ashes are cold, the fire is out, and every household sets off firecrackers to send away the god of poverty. The last month has passed, and spring has arrived, and paper money is burned everywhere to attract ghosts. Three hundred and sixty days, end to end, and make a new living. Two thousand years of unsalable goods have risen in price again. Firewood, village music, and open-air cattle do not need to be mentioned again. Vajra circles, chestnut thorns, and iron pickles are just right to display. Coming from the south and going to the north, swallowing is impossible, and there is no way to enter. How can the eyes of a falcon and the eyes of an eagle swallow silently? Xing Sheng Temple reported like this, it is already pressing down the clouds (meaning lowering the standard). Why? The south of the Yangtze River is warm, and the north of the Great Wall is cold.
The master also said, everyone!
方烹龍肝鳳髓。我此間荒涼。無可供養。向深山巖崖人跡不到處。拾得一物。飏在無事甲中多年矣。今夜盡情拈出。與諸人分歲。卓主丈一下。切忌渾侖吞。
元宵上堂。人間燈天上月。有明有暗有圓有缺底事貪。觀心未歇。興聖室內無油。免得證龜作鱉。
中秋上堂。金風吹落葉。玉露滴清秋。叵耐寒山子。無言笑點頭。且道。笑個甚麼。擊拂子。既能明似鏡。何用曲如鉤。
上堂。天晴蓋卻屋。乘時刈卻禾。輸納皇租了。鼓腹唱謳歌。師云。洞山可謂高枕無憂。惜乎坐在者里。興聖今日亦下手蓋屋。只是未納官賦。還與古人有相見分么。卓主丈。惜乎坐在者里。
上堂舉。楊岐示眾薄福住楊岐。年來氣力衰。寒風凋敗葉。猶喜故人歸。啰啰哩。拈起死柴頭。且向無煙火。師云。楊岐和尚慣得其便。爭奈。美食不中飽人。
歸新方丈上堂。松花荷葉橡栗蹲鴟。驅虎豹而聚禪徒。坐荊棘而興寶所。此是前輩住持樣子。興聖薄緣。道不及古。二百日內。區區役役。勞我諸人成此丈室。今日遷歸。如何受用卓主丈一下。有心排佛祖。無口笑諸方。
徑山倫藏主至。上堂。無義漢誰識爾。口吃耳聾。驢㑃到底。一氣轉一藏。是非終難洗。大法下衰。污人唇齒。
上堂。削圓方竹
【現代漢語翻譯】 現代漢語譯本：
方才烹製了龍肝鳳髓這樣的珍饈美味，但我這裡荒涼貧瘠，沒有什麼可以供養大家。於是我到深山巖崖人跡罕至的地方，拾得一樣東西，把它藏在『無事甲』中多年了。今晚我將它盡情地拿出來，與各位一起分享這辭舊迎新的時刻。說完，禪師敲了一下禪杖，告誡大家：切記不要囫圇吞棗，不求甚解。 元宵節上堂開示：人間的花燈和天上的明月，有明亮也有昏暗，有圓滿也有殘缺，到底在貪戀什麼呢？觀心的功夫還沒有停止。興聖禪寺的室內沒有油燈，免得被人說成是畫龜成鱉，徒勞無功。 中秋節上堂開示：秋風吹落樹葉，晶瑩的露珠滴落，帶來了清涼的秋意。可笑那寒山子，一言不發，只是笑著點頭。那麼，他到底在笑什麼呢？禪師拿起拂塵敲了一下，說道：既然已經明亮如鏡，又何必彎曲如鉤呢？ 上堂開示：天晴的時候就蓋好房屋，趁著時節收割稻穀，繳納了皇家的賦稅，百姓們就敲著肚子，唱著歌謠。禪師說：洞山禪師真可謂是高枕無憂啊！可惜你們卻坐在這裡。興聖禪寺的我也開始動手蓋房子了，只是還沒有繳納官府的賦稅。那麼，我和古人還有相見的機會嗎？說完，禪師敲了一下禪杖，嘆息道：可惜你們卻坐在這裡。 上堂開示並引用楊岐禪師的開示：楊岐禪師示眾說，福薄之人住在楊岐山，這些年來氣力衰退。寒風吹落了凋零的樹葉，還高興老朋友的歸來。啰啰哩。拿起枯死的柴頭，卻要向沒有煙火的地方尋找火種。禪師說：楊岐和尚習慣了這種方便的說法，爭什麼呢？沒有營養的食物不能讓人吃飽。 為歸新方丈上堂開示：松花、荷葉、橡栗和蹲鴟，驅趕虎豹而聚集禪徒，坐在荊棘叢中而興建寶貴的道場。這才是前輩住持的樣子。興聖禪寺的我福緣淺薄，所作所為比不上古人。在這兩百天里，忙忙碌碌，勞煩各位成就了這間方丈室。今天我搬回來，要如何受用呢？說完，禪師敲了一下禪杖，說道：有心要排斥佛祖，無話可說，只能默默嘲笑各方。 徑山倫藏主到來，上堂開示：沒有道義的人誰會認識你？口齒不清，耳朵又聾，像驢子一樣愚蠢到底。一口氣轉動一藏經，是非終究難以洗清。大法衰落，污人唇齒。 上堂開示：削圓方竹
【English Translation】 English version:
Just now, I cooked delicacies like dragon liver and phoenix marrow, but this place is desolate and barren, with nothing to offer everyone. So I went to the deep mountains and cliffs, where few people tread, and picked up something that I've kept hidden in my 'unnecessary armor' for many years. Tonight, I'll bring it out and share it with everyone as we bid farewell to the old year and welcome the new. After speaking, the Zen master struck the Zen staff, warning everyone: Remember not to swallow it whole without understanding. Ascending the hall on the Lantern Festival: The lanterns in the human world and the moon in the sky, with brightness and darkness, fullness and incompleteness, what is there to crave? The work of observing the mind has not stopped. The Xing Sheng Monastery has no oil for lamps, lest people say we are drawing a tortoise to make a turtle, a futile effort. Ascending the hall on the Mid-Autumn Festival: The autumn wind blows down the leaves, and the crystal dew drops, bringing a cool autumn. How laughable is that Hanshanzi (Hanshan, a legendary Chinese Buddhist poet), who doesn't say a word, just smiles and nods. So, what is he laughing at? The Zen master picked up the whisk and struck it, saying: Since it is already as bright as a mirror, why be curved like a hook? Ascending the hall: When the weather is clear, build the house; when the time is right, harvest the rice. After paying the imperial taxes, the people beat their bellies and sing songs. The Zen master said: Dongshan (Dongshan Liangjie, a Zen master) can be said to be carefree! It's a pity you are sitting here. I, of Xing Sheng Monastery, have also started building a house, but I haven't paid the official taxes yet. So, do I still have a chance to meet the ancients? After speaking, the Zen master struck the Zen staff, sighing: It's a pity you are sitting here. Ascending the hall and quoting Yangqi (Yangqi Fanghui, a Zen master)'s instruction: Yangqi Zen master instructed the assembly, saying, 'Those with little fortune live in Yangqi Mountain, and in recent years, their strength has declined. The cold wind blows down the withered leaves, but I am still happy for the return of old friends. Lolo li. Picking up a dead piece of firewood, yet seeking a fire in a place without smoke.' The Zen master said: Yangqi (Yangqi Fanghui, a Zen master) is accustomed to this convenient way of speaking, what is there to argue about? Food without nutrition cannot fill people up. Ascending the hall for returning to the new abbot's room: Pine flowers, lotus leaves, acorns, and squatting owls, driving away tigers and leopards while gathering Zen followers, sitting in thorns while building precious monasteries. This is the way of the former abbots. I, of Xing Sheng Monastery, have shallow blessings, and what I do cannot compare to the ancients. In these two hundred days, busily, I have troubled everyone to complete this abbot's room. Today I move back, how should I enjoy it? After speaking, the Zen master struck the Zen staff, saying: With the intention of rejecting the Buddha, there is nothing to say, only silently mocking all directions. The treasurer Lun (a monk's title) of Jing Mountain arrives, ascending the hall: Who would recognize you, a person without righteousness? Mumbling and deaf, foolish as a donkey to the end. Turning a canon in one breath, it is difficult to wash away right and wrong. The great Dharma declines, defiling people's lips and teeth. Ascending the hall: Cutting round and square bamboo
杖。鞔卻紫茸氈。是爾衲子尋常用處。只如月波樓跳入蟭螟眼裡。千聖小王怒發。將鴛鴦湖。一腳踢翻。又作么生。
冬至小參。天地不仁。以萬物為芻狗。衲僧不仁。以自己為臘月扇子。所以儱儱侗侗。日用而不知。直得。古風再振。大樸全彰。及乎一氣不言。發自九淵之底。初爻無象。肇為萬化之宗。依舊仲冬嚴寒。又見果州飯布。作么生。得不落遷變去。嗚咿嗚咿。只可自知。
復云。諸方今夜堆盤滿饤。此間鬥鬥揍揍。半青半黃。且教諸人吞吐不下。何故。鄭州梨青州棗。萬物無過出處好。
上堂。盡乾坤之內。無有一人發真歸元。盡乾坤之內。無有一人知佛法名字。直得。堯風蕩蕩舜日輝輝。野老謳歌漁人鼓棹。會么。喝一喝。瑕生也。
歸新修僧堂上堂。石霜坐枯千眾。已見未忘。南泉牽牛巡堂。乞兒鬥富。興聖古屋一旦鼎新。坐臥經行。各宜記取。且道。記取個甚麼。喝一喝。
上堂。槿花凝露。梧葉鳴秋。遇景觸物。隨分知羞。卓主丈。住住。諸方聞得道。我說老婆禪。
中秋上堂。一年有十二個月。每月一度團圓。其餘儘是缺。中間晦明出沒。太半有不見者。惟有今宵。分外皎潔。無物堪比倫。教我如何說。
上堂。舉。趙州因僧問。學人乍入叢林。
【現代漢語翻譯】 現代漢語譯本： 拄杖。用紫茸氈包裹著。這是你們出家人的常用之物。如果像月波樓跳入蚊蚋眼中，千聖小王（指眾多聖賢）勃然大怒，將鴛鴦湖一腳踢翻，又該如何是好？ 冬至小參。天地不講情義，把萬物當作草扎的狗一樣隨意丟棄。出家人不講情義，把自己當作臘月的扇子一樣被人遺忘。所以糊里糊塗，每天都在用卻不知道。直到古老的風氣再次振興，純樸的本性完全彰顯。等到氣息不再言語，從極深之處發出，最初的爻象沒有形象，開始成為萬物變化的根源。依舊是仲冬的嚴寒，又看見果州（地名）的飯布。怎樣才能不落入遷變的境地呢？嗚咿嗚咿，只能自己體會。 又說，各處寺院今晚擺滿了豐盛的食物，這裡卻是零零散散，半青半黃。且讓你們難以吞嚥。為什麼呢？因為鄭州的梨和青州的棗，萬物都以產地為好。 上堂。整個天地之內，沒有一個人真正覺悟，迴歸本源。整個天地之內，沒有一個人知道佛法的名字。直到堯帝的風氣浩蕩，舜帝的光輝照耀，鄉野老人歌唱，漁人敲著船槳。明白了嗎？喝一聲。還是有瑕疵啊。 為新修的僧堂上堂。石霜（人名）枯坐，千人大眾，已經見到的還沒有忘記。南泉（人名）牽著牛巡視僧堂，像乞丐在比富。興聖寺（寺名）的舊房屋一旦翻新，坐臥行走，各自應該記住。那麼，記住什麼呢？喝一聲。 上堂。木槿花凝結露珠，梧桐樹葉發出秋聲。遇到景色，接觸事物，隨著自己的能力知道羞愧。拄著禪杖。住！住！各處寺院聽到說，我說的是老婆禪（指淺顯易懂的禪法）。 中秋上堂。一年有十二個月，每個月有一次團圓。其餘的時間都是殘缺的。中間有陰晴圓缺，大部分時間都看不到圓月。只有今晚，格外皎潔。沒有什麼可以相比的，教我如何說呢？ 上堂。舉例。趙州（人名）因為有僧人問，學人剛入叢林。
【English Translation】 English version: Staff. Wrapped with purple velvet felt. This is a common item for you monks. If, like jumping from Moon Wave Pavilion into the eye of a midge, the Thousand Sages Kings (referring to many sages) were to erupt in anger and kick over the Mandarin Duck Lake with one foot, what then? Winter Solstice Small Dharma Assembly. Heaven and earth are not benevolent, treating all things as straw dogs to be discarded. Monks are not benevolent, treating themselves as fans in the twelfth month to be forgotten. Therefore, muddle-headed, using it daily without knowing. Until the ancient customs are revived again, and the simple nature is fully manifested. When the breath no longer speaks, emanating from the bottom of the deepest abyss, the initial hexagram has no form, beginning to be the origin of all transformations. Still, it is the severe cold of mid-winter, and again we see the rice cloth of Guozhou (place name). How can one avoid falling into the realm of change? Woe, woe, only one can know for oneself. Again, he said, 'Tonight, various monasteries are piled high with abundant food, but here it is scattered, half green and half yellow. Let you find it difficult to swallow. Why? Because the pears of Zhengzhou and the dates of Qingzhou, all things are best in their place of origin.' Going to the hall. Within the entire universe, there is not a single person who truly awakens and returns to the source. Within the entire universe, there is not a single person who knows the name of the Buddha-dharma. Until the wind of Yao (person name) is vast and the sunshine of Shun (person name) shines brightly, the old men of the fields sing, and the fishermen drum their oars. Do you understand? A shout! There is still a flaw. Going to the hall for the newly renovated monks' hall. Shishuang (person name) sitting withered, a thousand people, what has been seen has not been forgotten. Nanquan (person name) leading the ox to inspect the monks' hall, like beggars competing in wealth. Once the old house of Xingsheng Temple (temple name) is renovated, sitting, lying, walking, each should remember. So, what to remember? A shout! Going to the hall. The hibiscus flower congeals dew, the paulownia leaves make autumn sounds. Encountering scenery, touching things, knowing shame according to one's ability. Holding the staff. Stop! Stop! Various monasteries hear that I am speaking 'Grandma Zen' (referring to simple and easy-to-understand Zen). Mid-Autumn Festival Going to the Hall. A year has twelve months, and each month has one reunion. The rest of the time is incomplete. In between, there are waxing and waning, and most of the time, the full moon cannot be seen. Only tonight, it is exceptionally bright. There is nothing comparable, how can I say it? Going to the hall. Example. Zhao Zhou (person name) because a monk asked, 'A student has just entered the monastery.'
乞師指示。州云。吃粥了也未僧云。吃粥了也。州云。洗缽盂去。其僧有省。師云。趙州有運斤之手。者僧具就斫之資。雖然也是就地彈雀。
結夏上堂。天下禪和。今朝盡入野狐窟里做伎倆。山僧雖則退水藏鱗。終不向鷺股割肉。
上堂。舉。雪竇。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。乳峰年老思鄉。東望西望。興聖豈不知道。春波門外有水無山。尋常只是不能望得。何故。路途雖好。不如在家。
上堂。續鳧截鶴。夷岳盈壑。衲僧家如油入面。還知招寶山把等子秤么。知得。南海東頭底。許爾商量。不然。市廛邸店。不得耳語。
上堂。暮春者春服既成。冠者五六人。童子六七人。浴乎沂風乎舞雩詠而歸。夫子喟然嘆曰。吾與點也。師云。隔窗看馬騎。故有之。衲僧家著黑衣護黑柱。終不向爾道。依悕松屈曲。彷彿石斕斑。
受報恩辭眾。上堂。流虹七載夤緣盡。又向天寧理債窠。脫得驢胎入馬腹。皮毛輕重不爭多。
興聖寺語錄終
嘉興府報恩光孝禪寺語錄
參學可宣編
師入寺。升堂祝 聖畢。次拈香云。此香飏在無事甲里多年矣。今日貧時思舊債。未免拈出。供養前住安吉州護聖萬歲禪院。先師運庵和尚。用酬法乳。
師
就座。僧問。金雞唱曉。玉鳳㘅花。朝蓋臨筵。請師祝聖。師云。獨角麒麟登海嶼。九包鸞鳳舞神山。僧云。三聖道。我逢人則出。出則不為人。此意如何。師云。掘地深埋。僧云。興化道。我逢人則不出。出則便為人。又作么生。師云。釣絲絞水。僧云。只如判府侍郎請和尚。開堂演法相送入寺。有何祥瑞。師云。恐動一城人。僧云。還有為人處也無。師云。獨有爾皮下無血。僧云。不因夜來雁。爭見海門秋。便禮拜。
師乃云。黃葉遮門主丈子不打者死漢。蘆花擁膝。瞎驢兒有甚生涯。大都法未忘情。是以隱而彌露。普化紅塵堆里。盤山豬肉案頭。發揮靈鷲雄機。顯示少林密旨。然雖如是。山僧尋常。不曾與人破口道個不字。今日事不護已。抑下威光。普請諸人。同證廛中佛事。卓主丈。是即是。只是不合蹈步向前。
復舉。王常侍訪臨濟。問云。者一堂僧還看經否。際云。不看經。又問。還習禪否。際云。不習禪。侍云。經不看禪不習。作個甚麼。際云。總教伊成佛作祖去。侍云。金屑雖貴。落眼成翳。師云。好一局棋。黑白已分。只是末後一著。無人知得落處。
當晚小參。作么生。與諸人相見。若作世諦相見。寒溫已畢。若作佛法相見。問答。已周況衲僧家。眉如箭簳。眼似銅鈴。未舉
【現代漢語翻譯】 現代漢語譯本 就座。僧人問道：『金雞報曉，玉鳳銜花，朝廷官員親臨法筵，請和尚為皇上祈福。』 和尚回答：『獨角麒麟登上遙遠的海島，九苞鸞鳳在神聖的山上飛舞。』 僧人又問：『三聖和尚說，『我遇到人就說，說了卻不為人所理解。』這是什麼意思？』 和尚回答：『深深地埋藏在地下。』 僧人又問：『興化和尚說，『我遇到人就不說，說了就能幫助人。』又該怎麼理解？』 和尚回答：『用釣絲在水中攪動。』 僧人又問：『如果判府侍郎邀請和尚您開堂說法，並護送您進入寺廟，這有什麼祥瑞之兆？』 和尚回答：『恐怕會驚動全城的人。』 僧人又問：『還有為人著想的地方嗎？』 和尚回答：『只有你皮下沒有血。』 僧人說：『不是因為夜裡飛來的大雁，怎麼能見到海邊的秋色呢？』於是禮拜。
和尚於是說：『黃葉遮蔽門庭，主持的竹杖不打那些裝死的傢伙。蘆花擁抱著膝蓋，瞎眼的驢子有什麼前途？大抵是佛法未曾忘卻情慾，所以隱蔽反而更加顯露。普化和尚在紅塵堆里，盤山和尚在豬肉案頭，發揮靈鷲山的雄偉氣概，顯示少林寺的秘密宗旨。』雖然如此，老衲我平時，不曾輕易與人直接說個『不』字。今天事到臨頭，不得不放下威嚴，懇請各位，一同來見證這世俗中的佛事。』用拄杖敲地，『是就是，只是不應該向前邁步。』
又舉例說，王常侍拜訪臨濟和尚，問道：『這一堂的僧人還看佛經嗎？』臨濟和尚說：『不看佛經。』又問：『還習禪嗎？』臨濟和尚說：『不習禪。』王常侍問：『佛經不看，禪也不習，那做什麼呢？』臨濟和尚說：『總要教他們成佛作祖去。』王常侍說：『金屑雖然珍貴，落入眼中也會成為障礙。』和尚說：『好一局棋，黑白已經分明。只是最後一步，沒有人知道該落在哪裡。』
當晚小參，用什麼來與各位相見呢？如果用世俗的禮節相見，寒暄已經完畢。如果用佛法相見，問答已經結束。更何況我們出家人，眉毛像箭桿一樣，眼睛像銅鈴一樣，還沒開口……』
English version Take your seats. A monk asked: 'The golden rooster crows at dawn, the jade phoenix holds flowers in its beak, and the court officials are here at the Dharma assembly. Please, Master, bless the Emperor.' The Master replied: 'The unicorn with a single horn ascends the distant sea island, and the nine-colored phoenix dances on the sacred mountain.' The monk then asked: 'The monk Sansheng said, 'I speak to everyone I meet, but what I say is not understood by them.' What does this mean?' The Master replied: 'Bury it deep in the ground.' The monk then asked: 'The monk Xinghua said, 'I do not speak to everyone I meet, but when I do speak, it benefits them.' How should this be understood?' The Master replied: 'Stir the water with a fishing line.' The monk then asked: 'If the Prefect invites you, Master, to open a Dharma hall and preach, and escorts you into the temple, what auspicious omen is there?' The Master replied: 'I fear it will disturb the whole city.' The monk then asked: 'Is there still a place for helping others?' The Master replied: 'Only you have no blood under your skin.' The monk said: 'If it weren't for the wild geese flying in at night, how could we see the autumn scenery by the sea gate?' Then he bowed.
The Master then said: 'Yellow leaves cover the gate, and the abbot's staff does not strike those dead-hearted ones. Reed flowers embrace the knees, what future does a blind donkey have? Generally, the Dharma has not forgotten emotions, so it is hidden but even more revealed. The monk Puhua is in the dust of the world, and the monk Panshan is at the butcher's block, displaying the heroic spirit of Mount Ling鷲 (Gṛdhrakūṭa, Vulture Peak) and revealing the secret teachings of the Shaolin Temple.' Even so, I, this old monk, usually do not easily say 'no' directly to anyone. Today, the matter is at hand, and I must put down my dignity and ask everyone to witness this Buddhist event in the mundane world.' He struck the ground with his staff, 'It is so, but one should not step forward.'
He further cited the example of Wang Changshi visiting Linji (Rinzai), asking: 'Do the monks in this hall still read the sutras?' Linji replied: 'They do not read the sutras.' He then asked: 'Do they practice Zen?' Linji replied: 'They do not practice Zen.' Wang Changshi asked: 'If they do not read the sutras and do not practice Zen, what do they do?' Linji replied: 'I want to teach them all to become Buddhas and Patriarchs.' Wang Changshi said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' The Master said: 'A good game of chess, black and white are already clear. But no one knows where to place the last move.'
That evening, during the small assembly, how should I meet with you all? If I meet with you using worldly etiquette, the greetings have already been exchanged. If I meet with you using the Dharma, the questions and answers have already concluded. Moreover, we monks, with eyebrows like arrow shafts and eyes like copper bells, have not yet spoken...'
【English Translation】 English version Take your seats. A monk asked: 'The golden rooster crows at dawn, the jade phoenix holds flowers in its beak, and the court officials are here at the Dharma assembly. Please, Master, bless the Emperor.' The Master replied: 'The unicorn with a single horn ascends the distant sea island, and the nine-colored phoenix dances on the sacred mountain.' The monk then asked: 'The monk Sansheng said, 'I speak to everyone I meet, but what I say is not understood by them.' What does this mean?' The Master replied: 'Bury it deep in the ground.' The monk then asked: 'The monk Xinghua said, 'I do not speak to everyone I meet, but when I do speak, it benefits them.' How should this be understood?' The Master replied: 'Stir the water with a fishing line.' The monk then asked: 'If the Prefect invites you, Master, to open a Dharma hall and preach, and escorts you into the temple, what auspicious omen is there?' The Master replied: 'I fear it will disturb the whole city.' The monk then asked: 'Is there still a place for helping others?' The Master replied: 'Only you have no blood under your skin.' The monk said: 'If it weren't for the wild geese flying in at night, how could we see the autumn scenery by the sea gate?' Then he bowed.
The Master then said: 'Yellow leaves cover the gate, and the abbot's staff does not strike those dead-hearted ones. Reed flowers embrace the knees, what future does a blind donkey have? Generally, the Dharma has not forgotten emotions, so it is hidden but even more revealed. The monk Puhua is in the dust of the world, and the monk Panshan is at the butcher's block, displaying the heroic spirit of Mount Ling鷲 (Gṛdhrakūṭa, Vulture Peak) and revealing the secret teachings of the Shaolin Temple.' Even so, I, this old monk, usually do not easily say 'no' directly to anyone. Today, the matter is at hand, and I must put down my dignity and ask everyone to witness this Buddhist event in the mundane world.' He struck the ground with his staff, 'It is so, but one should not step forward.'
He further cited the example of Wang Changshi visiting Linji (Rinzai), asking: 'Do the monks in this hall still read the sutras?' Linji replied: 'They do not read the sutras.' He then asked: 'Do they practice Zen?' Linji replied: 'They do not practice Zen.' Wang Changshi asked: 'If they do not read the sutras and do not practice Zen, what do they do?' Linji replied: 'I want to teach them all to become Buddhas and Patriarchs.' Wang Changshi said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' The Master said: 'A good game of chess, black and white are already clear. But no one knows where to place the last move.'
That evening, during the small assembly, how should I meet with you all? If I meet with you using worldly etiquette, the greetings have already been exchanged. If I meet with you using the Dharma, the questions and answers have already concluded. Moreover, we monks, with eyebrows like arrow shafts and eyes like copper bells, have not yet spoken...'
先知。未話先領。說甚麼相見不相見。雖然。山僧乍到此間。不知井灶向背門限高低。未免從頭問過。何故彼此要知。
復舉。法燈示眾。本欲深藏巖壑。隱遁過時。奈清涼老人有未了公案。出來與他了卻。時有僧出問。如何是未了公案。燈便打云。祖禰不了。殃及兒孫。師云。法燈放去太奢。收來太儉。者僧身埃白刃。義氣薄雲。檢點將來依然未了。山僧住個小院七年。拖泥帶水。手腳未乾。今日乍領報恩。人事倥傯。若是未了公案。不敢拈出。何故。恐屈辱先師。
次日為徽宗皇帝上堂。古佛過去亦久矣。不知何處應群生。紫金光聚人難睹。空里惟聞仙樂鳴。
上堂。報恩有三件。不如諸方。第一說到行不到。第二行到說不到。第三聻。卓主丈。人貧智短馬瘦毛長。
上堂舉。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。岐云。官不容針。更借一問得么。明便喝。岐云。好一喝。明又喝。岐亦喝。明連喝兩喝。岐便禮拜。師云。下喬木入幽谷。養子之緣。慈明為甚麼。連喝兩喝。
上堂。主丈子。尋常口吧吧地道。我能縱能奪能殺能活。及問他遠法師因甚不過虎溪。便道不得。且道。病在那裡。
上堂。溪林葉墮。塞雁聲寒。見成公
【現代漢語翻譯】 現代漢語譯本： 先知啊，在話語未出口之前就已領會。說什麼相見或不相見呢？雖然如此，山僧我初來乍到此地，不知廚房和水井的朝向，也不清楚門檻的高低，難免要從頭問起。為何彼此需要了解這些呢？ 又舉例說，法燈禪師開示大眾：『我本想深藏在巖石山谷中，隱居度過一生。無奈清涼文益禪師（Yunmen Wenyan）還有未了結的公案，我才出來與他了結。』當時有僧人出來問道：『如何是未了結的公案？』法燈禪師便打了他一下，說：『祖先不了結，禍及子孫。』我說，法燈禪師放得太寬，收得太緊。那位僧人身處險境，義氣沖天，但仔細檢查起來，依然沒有了結。山僧我住在一個小院子里七年，拖泥帶水，手腳還沒幹乾淨凈。今天初次來到報恩寺，人事繁忙。如果是未了結的公案，我不敢拿出來。為什麼呢？恐怕會辱沒先師。 第二天為徽宗皇帝上堂說法：古佛過去已經很久了，不知道在哪裡應化眾生。紫金色的光芒聚集，人們難以看見，空中只能聽到仙樂鳴響。 上堂說法：報恩寺有三件事，不如其他地方。第一是說得到做不到，第二是做得到說不到，第三是……（停頓）拄著禪杖說：人窮智慧短，馬瘦毛長。 上堂舉例說，楊岐方會禪師（Yangqi Fanghui）問慈明楚圓禪師（Ciming Chuyuan）：『幽靜的鳥兒鳴叫，好像在說：進入亂石山峰。』這時該如何？慈明禪師說：『我行走在荒草叢中，你又進入深深的村莊。』楊岐禪師說：『官府不容一針，可以再問一句嗎？』慈明禪師便喝斥一聲。楊岐禪師說：『好一聲喝！』慈明禪師又喝斥一聲，楊岐禪師也喝斥一聲。慈明禪師連續喝斥兩聲，楊岐禪師便禮拜。我說，離開高大的樹木，進入幽深的山谷，是爲了養育後代。慈明禪師為什麼連續喝斥兩聲呢？ 上堂說法：這根禪杖啊，平常總是喋喋不休地說，我能放能奪，能殺能活。等到問他遠法師為什麼不過虎溪時，就說不知道。那麼，問題出在哪裡呢？ 上堂說法：溪邊的樹林落葉紛紛，大雁的叫聲淒涼寒冷，現成的公案啊……
【English Translation】 English version: O Prophet, understanding before words are spoken. What is there to say about meeting or not meeting? Nevertheless, this humble monk has just arrived here, not knowing the direction of the kitchen and well, nor the height of the doorsteps, inevitably having to ask from the beginning. Why do we need to know these things about each other? To cite another example, Fayan (Dharma Lamp) instructed the assembly: 'I originally intended to hide deep in the rocky valleys, living in seclusion for the rest of my life. But Yunmen Wenyan (Cloud Gate) still has unfinished business, so I came out to settle it with him.' At that time, a monk came out and asked: 'What is the unfinished business?' Fayan then struck him and said: 'The ancestors did not settle it, and the calamity extends to their descendants.' I say, Fayan released too generously and retracted too sparingly. That monk was in a perilous situation, his righteousness soaring to the clouds, but upon careful examination, it was still not settled. This humble monk has lived in a small courtyard for seven years, dragging through the mud, my hands and feet not yet clean. Today, I have just arrived at Bao』en Temple, and affairs are bustling. If it were unfinished business, I would not dare to bring it up. Why? I fear it would disgrace the former teacher. The next day, he ascended the hall to preach for Emperor Huizong: The ancient Buddha has passed away for a long time, and I do not know where he manifests to respond to sentient beings. The light of purple gold gathers, and people find it difficult to see. In the void, only celestial music is heard. Ascending the hall to preach: Bao』en Temple has three things that are not as good as other places. The first is speaking without acting, the second is acting without speaking, and the third is... (pause) Holding up the staff, he said: People are poor and lack wisdom, horses are thin and have long hair. Ascending the hall, he cited the example of Yangqi Fanghui asking Ciming Chuyuan: 'The secluded birds chirp, as if saying: Enter the chaotic peaks.' What should be done at this time? Ciming said: 'I walk in the wild grass, and you enter the deep village.' Yangqi said: 'The government does not allow a needle, may I ask another question?' Ciming then shouted. Yangqi said: 'What a good shout!' Ciming shouted again, and Yangqi also shouted. Ciming shouted twice in a row, and Yangqi then bowed. I say, leaving the tall trees and entering the deep valley is for the sake of raising offspring. Why did Ciming shout twice in a row? Ascending the hall to preach: This staff, usually chattering away, says, 'I can release, I can seize, I can kill, I can give life.' But when asked why Dharma Master Yuan did not cross Tiger Creek, he says he does not know. So, where is the problem? Ascending the hall to preach: The leaves are falling in the stream forest, and the sound of the wild geese is desolate and cold. The readily available public case...
案。大難大難。百雜碎。鐵團圞。和風搭在玉闌干。
冬至小參。天寒人寒。針頭削鐵。滴水滴凍。畫餅充飢。丹霞燒木佛。餓狗嚙枯髏。鏡清不展單。胡餅里覓汁。從上老漢既把不定。未免隨時逐節。便見陰消陽長。小去大來。暖律飛灰。繡紋添線。只如無陰陽地。還有遷變也無。卓主丈。月似彎弓。少雨多風。
復舉。洞山冬夜吃果子。次問泰首座。有一物黑似漆。常在動用中。動用中收不得。過在甚麼處。泰云。過在動用中。山令侍者掇退果卓。師云。盡道金地招手。江陵點頭。殊不知。長蛇偃月未見輸贏。撿點得來。劍去久矣。
天基節上堂。南嶽七十二峰。華頂萬八千丈。瞻之無際。仰之無垠。以此無窮數。用祝聖明君。
佛成道上堂。一日日一時時。逗到臘八夜眼上錯安眉。東西不辨。南北狐疑。從教萬古業風吹。
上堂。舉。臨際令侍者傳語德山。侍云。德山要打人。際云。汝但去。待伊拈棒。接住與一送。管取不打爾。侍依所教。果然不打歸。舉似臨際。際云。我從來疑著者漢。師云。盡謂。德山只解淺水張鱗。不能深潭下釣。殊不知。臨際父子。被德山埋在荒草堆頭。至今抬身不起。
上堂。拈主丈。若恁么。諸方決定不肯。不恁么各自檢責。看恁么不恁么
【現代漢語翻譯】 現代漢語譯本： 案。大難啊大難。百雜碎。鐵團圞（形容圓）。和風吹拂著玉石欄桿。
冬至小參。天氣寒冷，人也感到寒冷。針頭削鐵，滴水成冰。畫餅充飢，丹霞禪師燒燬木佛。餓狗啃咬枯骨。鏡清禪師不展開坐具。想從胡餅里找到汁水。從前的老禪師們已經把握不住了，難免要隨著時節變化。便能看到陰氣消退，陽氣增長，小的離去，大的到來。暖和的音律帶來飛灰，刺繡的花紋增添絲線。就像沒有陰陽的地方，還有變化嗎？卓拄杖。月亮像彎弓，少雨多風。
復舉。洞山禪師冬夜吃果子。接著問泰首座：『有一物黑如漆，經常在動用之中，動用之中卻無法收回，過失在哪裡？』泰首座說：『過失在動用之中。』洞山禪師讓侍者撤下果桌。禪師說：『都說金地招手，江陵點頭，卻不知道長蛇偃月陣還未分出輸贏。』仔細檢查起來，劍已經離開很久了。
天基節上堂。南嶽有七十二座山峰，華頂山有一萬八千丈高。瞻仰它沒有邊際，仰望它沒有盡頭。用這無窮的數字，祝願聖明的君主。
佛成道上堂。一日日一時時，到了臘八夜，眼睛上錯誤地安了眉毛。東西不辨，南北狐疑。任憑萬古的業風吹拂。
上堂。舉例說。臨濟禪師讓侍者傳話給德山禪師，侍者說：『德山禪師要打人。』臨濟禪師說：『你只管去，等他拿起棒子，接住並送他一下，保證不打你。』侍者按照教導去做，果然沒被打就回來了，並把情況告訴了臨濟禪師。臨濟禪師說：『我從來就懷疑這個傢伙。』禪師說：『都認為德山禪師只會淺水張網捕魚，不能在深潭裡下鉤釣魚。卻不知道臨濟父子，被德山禪師埋在荒草堆里，至今都抬不起身。』
上堂。拈起拄杖。如果這樣，各方禪師一定不肯。如果不這樣，各自檢查反省。看看到底是這樣還是不這樣？
【English Translation】 English version: Case. Great difficulty, great difficulty. A jumbled mess. An iron ball. A gentle breeze touches the jade balustrade.
Winter Solstice Small Gathering. The weather is cold, and people feel cold. A needle sharpens iron. A drop of water freezes. Drawing a cake to satisfy hunger. Danxia burns a wooden Buddha. A hungry dog gnaws on a dry skull. Zen Master Jingqing doesn't spread his sitting cloth. Seeking juice in a sesame cake. The old masters of the past could not grasp it, inevitably following the changes of the seasons. Then one sees the yin receding and the yang growing, the small departing and the large arriving. Warm melodies bring flying ashes, and embroidered patterns add threads. Just like in a place without yin and yang, is there still change? Strike the staff. The moon is like a bent bow, with little rain and much wind.
Again, Dongshan Zen Master eats fruit on a winter night. Then he asks Chief Seat Tai: 'There is a thing as black as lacquer, constantly in motion, yet unable to be contained in motion. Where is the fault?' Chief Seat Tai says: 'The fault is in the motion.' Dongshan instructs the attendant to remove the fruit table. The Master says: 'Everyone says that Jindi beckons and Jiangling nods, but they don't know that the long snake crescent formation has not yet determined victory or defeat.' Upon careful inspection, the sword has been gone for a long time.
Ascending the Hall on the Heavenly Foundation Festival. Mount Nan has seventy-two peaks, and Mount Huading is eighteen thousand zhang (unit of length) high. Looking up at it, there is no boundary; gazing at it, there is no end. Using this infinite number, I wish the enlightened ruler well.
Ascending the Hall on the Buddha's Enlightenment Day. Day by day, hour by hour, arriving at the eighth day of the twelfth month, eyebrows are mistakenly placed on the eyes. Unable to distinguish east from west, suspicious of north and south. Let the karmic winds of ten thousand ages blow.
Ascending the Hall. Example. Linji instructs the attendant to convey a message to Deshan, the attendant says: 'Deshan wants to hit people.' Linji says: 'You just go, and when he picks up the stick, receive it and send it back to him, ensuring he won't hit you.' The attendant does as instructed, and indeed returns without being hit, reporting the situation to Linji. Linji says: 'I have always doubted this fellow.' The Master says: 'Everyone thinks that Deshan only knows how to spread nets in shallow water to catch fish, unable to cast a hook in deep pools to fish. Little do they know that Linji and his son have been buried by Deshan in a pile of weeds, unable to lift themselves up to this day.'
Ascending the Hall. Raising the staff. If it's like this, all quarters will definitely not agree. If it's not like this, each should examine and reflect. See, is it like this or not like this?
。犢鼻裈滌酒器底報恩有個方便。諸人還甘也無。良久靠主丈。
除夜小參。拈主丈。未有世界。未有佛祖。便有者主丈子。礙東礙西。及乎世界成立佛祖出興。依舊鱗鱗皴皴。慄慄楖榔。德山借他鼻孔出氣。芭蕉齒豁。不覺漏風。致令天下禪和。個個隨他腳後跟。轉年窮歲盡不解轉身。只因節目不分。落在報恩手裡。我也不能勘辨得爾。只要諸人知道。三陽交泰。萬匯咸亨。脫或未然。以主丈畫一畫。大眾退後。
復舉。香林因僧問。萬頃荒田是誰為主。林雲。看看臘月盡。師云。香林雖能坐致太平。要且不通物義。有問報恩萬頃荒田是誰為主。一氣走五百里。更不回頭。何故。似者般時節。誰敢兜攬許多田地。
元宵上堂。好一碗燈。只是無人東挑西剔。若剔得分明。前街後巷。碧綠青紅。總是眼中屑。且道。是那一碗。
上堂舉。雪峯巖頭欽山往河北。禮拜臨際。路逢定上座。峰云。臨際和尚健否。定云。已遷化了。雪峯巖頭相顧太息。復問。尋常有何言句示徒。定云。赤肉團上有一無位真人。常在諸人面門出入。未證據者看看。欽云。何不道非無位真人。定擒住云。無位真人與非無位真人。相去多少。速道速道。欽山色動不能對。雪峯巖。頭勸解。定云。若不看者兩個老凍膿。面𡎺
【現代漢語翻譯】 現代漢語譯本：『犢鼻裈（貼身短褲），滌酒器底（洗滌酒器的底部），報恩（寺名）有個方便。』各位還覺得滿意嗎？（停頓片刻）靠著拄杖。
除夕小參。拿起拄杖說：『沒有世界，沒有佛祖之前，便有這拄杖子，礙東礙西。等到世界成立，佛祖出現，它依舊是鱗片般粗糙，栗木般堅硬。』德山（禪宗祖師）借它鼻孔出氣，芭蕉（禪宗祖師）牙齒豁了，不覺漏風。以致天下禪和（僧人），個個跟隨他的腳後跟，轉年窮歲盡也不懂得轉身。只因節目不分明，落在報恩（寺名）手裡。我也不能勘辨你們。只要各位知道，三陽交泰，萬匯咸亨。如果未能領悟，用拄杖畫一下。』大眾退後。
又舉例說：香林（禪宗祖師）因僧人問：『萬頃荒田是誰做主？』香林（禪宗祖師）說：『看看臘月盡。』僧人說：『香林（禪宗祖師）雖然能夠坐致太平，要且不通事物之理。』有人問報恩（寺名）：『萬頃荒田是誰做主？』（答）一氣走五百里，更不回頭。為什麼？像這種時候，誰敢承擔這麼多田地？
元宵節上堂說法。『好一碗燈啊！只是沒有人東挑西剔。若剔得分明，前街後巷，碧綠青紅，總是眼中屑。』且說，是哪一碗？
上堂舉例說：雪峰（禪宗祖師）、巖頭（禪宗祖師）、欽山（禪宗祖師）前往河北，禮拜臨濟（禪宗祖師）。路上遇到定上座（僧人）。雪峰（禪宗祖師）問：『臨濟（禪宗祖師）和尚安好？』定上座（僧人）說：『已經圓寂了。』雪峰（禪宗祖師）、巖頭（禪宗祖師）相顧嘆息。又問：『尋常有什麼言語開示徒弟？』定上座（僧人）說：『赤肉團上有一無位真人，常在各位面門出入。未曾證悟的人看看。』欽山（禪宗祖師）問：『為什麼不說非無位真人？』定上座（僧人）擒住他說：『無位真人和非無位真人，相去多少？快說！快說！』欽山（禪宗祖師）臉色變動不能回答。雪峰（禪宗祖師）、巖頭（禪宗祖師）勸解。定上座（僧人）說：『若不是看這兩個老凍膿，面𡎺
【English Translation】 English version: 『Dubi kun (close-fitting shorts), dijiu qi di (washing the bottom of a wine vessel), Baoren (temple name) has a convenience.』 Are you all satisfied? (Pause) Leaning on the staff.
Small assembly on New Year's Eve. Picking up the staff, he said: 『Before there was a world, before there were Buddhas, there was this staff, obstructing the east and obstructing the west.』 When the world was established and the Buddhas appeared, it was still scaly and rough, like a chestnut tree. Deshan (Zen master) borrowed its nostrils to breathe, and Ba Jiao (Zen master)'s teeth were missing, unknowingly leaking wind. As a result, all the Chan monks in the world followed in his footsteps, and they didn't know how to turn around even when the year was over. Just because the program is not clear, it falls into the hands of Baoren (temple name). I can't examine you either. I just want you to know that the three yangs are intertwined, and all things are prosperous. If you haven't realized it, draw a line with the staff.』 The crowd retreated.
He also cited an example: Chan Master Xianglin (Zen master) asked a monk: 『Who is the master of the vast barren fields?』 Chan Master Xianglin (Zen master) said: 『Look at the end of the twelfth lunar month.』 The monk said: 『Although Chan Master Xianglin (Zen master) can achieve peace by sitting, he does not understand the principles of things.』 Someone asked Baoren (temple name): 『Who is the master of the vast barren fields?』 (Answer) He ran five hundred miles in one breath and never looked back. Why? At this time, who would dare to take on so much land?
Giving a Dharma talk on the Lantern Festival. 『What a good bowl of lanterns! It's just that no one is picking and choosing from east to west. If you pick it clearly, the front streets and back alleys, the green and red, are all debris in the eyes.』 And say, which bowl is it?
Citing an example in the hall: Xuefeng (Zen master), Yantou (Zen master), and Qinshan (Zen master) went to Hebei to pay homage to Linji (Zen master). On the way, they met the monk Ding. Xuefeng (Zen master) asked: 『Is the monk Linji (Zen master) well?』 The monk Ding said: 『He has already passed away.』 Xuefeng (Zen master) and Yantou (Zen master) sighed at each other. He also asked: 『What words do you usually use to instruct your disciples?』 The monk Ding said: 『There is a true person without position on the red flesh mass, who often enters and exits through your faces. Those who have not realized it, take a look.』 Qinshan (Zen master) asked: 『Why not say a non-positional true person?』 The monk Ding grabbed him and said: 『How much difference is there between a non-positional true person and a non-positional true person? Speak quickly! Speak quickly!』 Qinshan (Zen master)'s face changed and he could not answer. Xuefeng (Zen master) and Yantou (Zen master) persuaded him. The monk Ding said: 『If it weren't for these two old frozen pus, face𡎺』
殺爾者尿床鬼子。師云。定上座雖則對物收稅。爭奈雪峯巖頭何。有人緇素得出。換盞點茶供養爾。
請首座上堂。玉在石則溫。珠在淵則媚。正人在叢林。則綱目正法令嚴。應機通變。以毒藥為甘露。以無明當慈悲。要見此人么。卓主丈。下座與大眾。拜請甘露和尚。歸第一座。
上堂舉。南泉因。趙州問。知有底人。向甚麼處去。泉云。山前檀越家。作一頭水牯牛去。州云。謝師答話。泉云。昨夜三更月到窗。師云。王老師救手刀子。雖利被趙州用減灶法。幾乎打破蔡州。
佛涅槃上堂。釋迦老子二千年前。做一個夢。至今未醒。引得兒孫。向夢中說夢。狐魅後人。報恩寡不敵眾。只得換手椎胸。道蒼天蒼天。
上堂舉。靈云見桃花悟道頌。玄沙道。諦當甚諦當。敢保老兄未徹。師云。一人先行不到。一人末後太過。報恩尋常。眼見鼻孔。何故。春風幾度落紅雨。深淺何曾著眼看。
上堂。德山棒如雨點。要且打不得皮下無血底。臨際。喝似雷奔。要且喝不得耳朵無聰底。直饒打得悟喝得省。報恩未必橫點頭。何故。知我罪我。
上堂舉。黃昏脫襪打睡。晨朝起來旋系行纏。夜來風吹籬倒。知事普請。奴子劈篾縛起。師云。諸方盡謂舜老夫坐在無事甲里。那知三冬枯木花。
【現代漢語翻譯】 現代漢語譯本：
『殺你的人是尿床的鬼。』
師父說：『定上座雖然對事物徵稅，但雪峰（Xuefeng，山名）和巖頭（Yantou，人名）又該如何應對呢？如果有人，無論是僧人還是俗人，能夠理解這一點，我願意換盞茶來供養他。』
請首座上堂說法。玉在石頭裡則溫潤，珠在深淵裡則嫵媚。正直的人在叢林中，則能使綱紀條目端正，法令嚴明。應機通變，能將毒藥變為甘露，將無明轉化為慈悲。想要見到這樣的人嗎？拄著禪杖。下座后與大眾一起，拜請甘露和尚（Ganlu Heshang，稱號），回到第一座。
上堂時引用：南泉（Nanquan，人名）因為趙州（Zhaozhou，人名）問：『有見地的人，會到哪裡去？』南泉回答說：『到山前施主家，去做一頭水牛。』趙州說：『感謝師父的回答。』南泉說：『昨夜三更時分，月光照到窗戶。』師父說：『王老師（Wang Laoshi，人名）的救命刀雖然鋒利，但被趙州用減灶之計，幾乎攻破了蔡州（Caizhou，地名）。』
佛涅槃上堂說法。釋迦老子（Shijia Laozi，釋迦牟尼佛的俗稱）在兩千年前做了一個夢，至今未醒。引得兒孫們，在夢中說夢，像狐貍一樣迷惑後人。報恩的人少而敵人多，只好換手捶胸，喊著蒼天蒼天。
上堂時引用：靈云（Lingyun，人名）見到桃花悟道所作的頌。玄沙（Xuansha，人名）說：『確實是這樣，確實是這樣，但我敢保證你還沒有徹底領悟。』師父說：『一個人走在前面不到位，一個人落在後面太過分。報恩是尋常事，眼睛就長在鼻孔旁邊。為什麼呢？春風吹了幾度，落下了紅色的花雨，深淺如何，何曾用眼睛仔細看過？』
上堂說法。德山（Deshan，人名）的棒子像雨點一樣密集，但打不到皮下沒有血的人。臨濟（Linji，人名）的喝聲像雷霆一樣迅猛，但喝不到耳朵聽不見的人。即使被打得開悟，被喝得醒悟，報恩的人也未必會輕易點頭。為什麼呢？因為他們知道什麼是讚美我，什麼是責備我。
上堂時引用：黃昏時脫下襪子睡覺，早晨起來又忙著繫好行纏。夜裡風把籬笆吹倒了，管事的人請大家一起幫忙，小夥計劈開竹篾把籬笆捆起來。師父說：『各方都認為我這個老頭子坐在無事可做的位置上。』哪裡知道，即使在寒冷的冬天，枯木也能開花啊。
【English Translation】 English version:
'The one who kills you is the bed-wetting ghost.'
The master said, 'Although Abbot Ding collects taxes on things, what about Xuefeng (name of a mountain) and Yantou (name of a person)? If someone, whether monastic or lay, can understand this, I would offer them tea in exchange.'
Please, the head seat ascends the hall to give a Dharma talk. Jade in stone is warm, and a pearl in the abyss is charming. When an upright person is in the sangha, the rules and regulations are correct and the laws are strict. Adapting to circumstances, they can turn poison into nectar and ignorance into compassion. Do you want to see such a person? Strike the staff. Descending from the seat with the assembly, respectfully invite Ganlu Heshang (title), return to the first seat.
Ascending the hall, he quoted: Nanquan (name of a person) asked Zhaozhou (name of a person), 'Where does a person with understanding go?' Nanquan replied, 'To the house of the patron in front of the mountain, to become a water buffalo.' Zhaozhou said, 'Thank you for your answer, Master.' Nanquan said, 'Last night at midnight, the moonlight reached the window.' The master said, 'Teacher Wang's (name of a person) life-saving knife, although sharp, was used by Zhaozhou's strategy of reducing stoves, almost breaking through Caizhou (name of a place).'
Ascending the hall on the Nirvana of the Buddha. Shakyamuni Buddha (Shijia Laozi, common name for Shakyamuni Buddha) had a dream two thousand years ago, and has not yet awakened. This has led his descendants to speak of dreams within dreams, bewitching later generations like foxes. Those who repay kindness are few and enemies are many, so they have no choice but to switch hands and beat their chests, crying out to heaven.
Ascending the hall, he quoted: Lingyun's (name of a person) verse on enlightenment upon seeing peach blossoms. Xuansha (name of a person) said, 'Indeed it is so, indeed it is so, but I dare say you have not thoroughly understood.' The master said, 'One person goes ahead and does not reach the point, another person falls behind and goes too far. Repaying kindness is commonplace, the eyes are right next to the nose. Why? The spring breeze has blown several times, and red rain of flowers has fallen. How deep or shallow, have you ever looked closely with your eyes?'
Ascending the hall to give a Dharma talk. Deshan's (name of a person) staff is like a rain of blows, but it cannot hit those who have no blood under their skin. Linji's (name of a person) shout is like a thunderbolt, but it cannot shout at those who have no ears to hear. Even if one is enlightened by being beaten and awakened by being shouted at, those who repay kindness may not readily nod their heads. Why? Because they know what praises me and what blames me.
Ascending the hall, he quoted: At dusk, he takes off his socks and goes to sleep; in the morning, he gets up and hurries to tie his leggings. At night, the wind blows down the fence, and the supervisor asks everyone to help. The young man splits bamboo strips and ties up the fence. The master said, 'All sides think that I, this old man, am sitting in a position where there is nothing to do.' Little do they know that even in the cold winter, dead trees can bloom.
九夏寒巖雪。
結夏小參。僧問。德山小參不答話。有問話者三十棒。此意如何。師云。畫虎成貍。僧云。趙州小參要答話。有問話者。置將一問來。又作么生。師云。撓鉤搭索。僧云。趙州德山用處。莫止一般么。師云。鬼爭漆桶。僧云。牛頭未見四祖時。為甚百鳥㘅花獻。師云。武陵春色早。臺榭綠陰多。僧云。見后為甚百鳥不𠾑花獻。師云。破鏡不重照。落花難上枝。僧云。只如學人。今夏依附和尚。有何方便。師云。粗粥淡飯。隨分過時。僧云。若不登樓望。焉知滄海深。師云。賊是家親。
乃云。形聲未兆。積岳堆山。言跡才彰。難尋影響。所以釋迦掩室于摩竭。凈名杜口于毗耶。以致西天四七唐土二三。天下老凍膿。用盡機關。無捕手處。只得平高就下。以二千年前用不著底斷貫。穿天下衲僧鼻孔。謂之禁足護生。剋期取證。愈見狼藉。報恩修行無力。未免隨例顛倒去也。卓主丈。不因射鵰手。誰識李將軍。
復舉。六祖因。僧問。黃梅意旨是甚麼人得。祖云。會佛法人得。僧云。和尚還得否。祖云。不得。僧云。為甚不得。祖云。我不會佛法。師云。高山流水。子期故善聽之。雖然三十年後。有人罵報恩在。
次日上堂。呵釋迦叱彌勒。衲僧家氣宇如王。為甚麼今朝草繩自縛
【現代漢語翻譯】 現代漢語譯本 九夏寒巖雪。
結夏小參（僧人在夏季安居期間的參禪）。僧人問道：『德山（Deshan，禪宗大師）小參時不回答問題，有人問話就打三十棒，這是什麼意思？』 師父說：『畫虎不成反類犬。』 僧人問道：『趙州（Zhaozhou，禪宗大師）小參時要回答問題，有人問話，就讓他提問，又是怎麼回事？』 師父說：『撓鉤搭索。』 僧人問道：『趙州和德山的做法，難道不一樣嗎？』 師父說：『鬼爭漆桶。』 僧人問道：『牛頭（Niutou，指牛頭法融禪師）未見四祖（Sizu，指道信禪師）時，為什麼百鳥銜花獻給他？』 師父說：『武陵春色早，臺榭綠陰多。』 僧人問道：『見四祖后，為什麼百鳥不再銜花獻給他？』 師父說：『破鏡不重照，落花難上枝。』 僧人問道：『像我這樣的學人，今年夏天依附和尚您，有什麼方便之處？』 師父說：『粗粥淡飯，隨分過時。』 僧人問道：『若不登樓望，焉知滄海深？』 師父說：『賊是家親。』
於是說：『形聲未顯現，如同積岳堆山。言語軌跡才一顯露，就難以尋覓影響。所以釋迦（Shijia，釋迦牟尼佛）在摩竭（Magadha）掩室，凈名（Vimalakirti，維摩詰）在毗耶（Vaishali）杜口。以至於西天四七（指印度禪宗二十八祖），唐土二三（指中國禪宗六祖）。天下老凍膿，用盡機關，也無從捉摸。』 『只能平高就下，用二千年前用不著的斷貫，穿天下衲僧（Na Seng，指僧人）的鼻孔，稱之為禁足護生，剋期取證，越發顯得狼藉。報恩修行無力，免不了隨波逐流。』 『卓主丈。不因射鵰手，誰識李將軍。』
又舉例說，六祖（Liuzu，指慧能大師）時，有僧人問道：『黃梅（Huangmei，指五祖弘忍大師）的意旨是什麼人得到的？』 六祖說：『會佛法的人得到的。』 僧人問道：『和尚您得到了嗎？』 六祖說：『我沒有得到。』 僧人問道：『為什麼沒有得到？』 六祖說：『我不會佛法。』 師父說：『高山流水，子期（Ziqi，指俞伯牙的知音鐘子期）最善於傾聽。雖然三十年後，有人會罵報恩。』
第二天上堂，呵斥釋迦，呵斥彌勒（Maitreya，未來佛）。衲僧家氣宇軒昂，為什麼今天卻要草繩自縛？
【English Translation】 English version Nine summers, cold rocks, and snow.
Summer Retreat Small Gathering. A monk asked: 'Deshan (Deshan, a Chan master) does not answer questions during the small gathering. If someone asks a question, he hits them thirty times. What does this mean?' The master said: 'Trying to paint a tiger, but ending up with a cat.' The monk asked: 'Zhaozhou (Zhaozhou, a Chan master) answers questions during the small gathering. If someone asks a question, he tells them to ask it. What about that?' The master said: 'Using a grappling hook and rope.' The monk asked: 'Are Zhaozhou's and Deshan's approaches not the same?' The master said: 'Demons fighting over a lacquer bucket.' The monk asked: 'Before Niutou (Niutou, referring to Chan Master Farong of Niutou Mountain) met the Fourth Patriarch (Sizu, referring to Daoxin), why did hundreds of birds hold flowers in their beaks to offer to him?' The master said: 'The spring scenery of Wuling is early, with many green shades on the terraces and pavilions.' The monk asked: 'After meeting the Fourth Patriarch, why did hundreds of birds no longer hold flowers in their beaks to offer to him?' The master said: 'A broken mirror cannot reflect again, and fallen flowers are difficult to return to the branch.' The monk asked: 'If a student like me relies on the abbot this summer, what convenience is there?' The master said: 'Coarse porridge and plain rice, passing the time according to your share.' The monk asked: 'If you don't climb the tower to look, how can you know the depth of the vast sea?' The master said: 'The thief is a family member.'
Then he said: 'Before form and sound appear, it is like accumulated mountains. As soon as words and traces are revealed, it is difficult to find their influence. Therefore, Shakyamuni (Shijia, Shakyamuni Buddha) closed his room in Magadha, and Vimalakirti (Vimalakirti) kept silent in Vaishali. As a result, the twenty-eight patriarchs of the Western Heaven (referring to the twenty-eight Indian Zen patriarchs) and the six patriarchs of the Tang Dynasty (referring to the six Chinese Zen patriarchs). All the old frozen pus in the world, using up all their tricks, have nowhere to catch it.' 'They can only level the high and follow the low, using the useless broken string from two thousand years ago to pierce the nostrils of all the monks (Na Seng, referring to monks) in the world, calling it restricting feet to protect life and setting a deadline to achieve enlightenment, which only makes it more chaotic. Repaying kindness and cultivating without strength, they inevitably follow the example and go upside down.' 'Holding the staff. If not for the archer, who would recognize General Li?'
He also cited the example of the Sixth Patriarch (Liuzu, referring to Master Huineng), when a monk asked: 'Who obtained the meaning of Huangmei (Huangmei, referring to the Fifth Patriarch Hongren)?' The Sixth Patriarch said: 'Those who understand the Buddha-dharma obtained it.' The monk asked: 'Did the abbot obtain it?' The Sixth Patriarch said: 'I did not obtain it.' The monk asked: 'Why did you not obtain it?' The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' The master said: 'High mountains and flowing water, Ziqi (Ziqi, referring to Yu Boya's confidant Zhong Ziqi) is the best at listening. Although thirty years later, someone will scold Baoen.'
The next day, in the hall, he scolded Shakyamuni and scolded Maitreya (Maitreya, the future Buddha). The monks have a majestic demeanor, so why are they tying themselves with grass ropes today?
。擊拂子。覓火和煙得。擔泉帶月歸。
上堂舉。藥山久不上堂。知事云。大眾久思和尚示誨。山云。打鐘。著眾方集。山便掩卻門。知事云。既許與大眾上堂。為甚麼一言不施。山云。經有經師。論有論師。爭怪得老僧。師云。古人為物傷慈。于中有失。者僧當時才見掩門。便就地上。畫一圓相。各自散去。管取藥山開門不得。
徽宗皇帝大忌。上堂。聖人無已。靡所不已。總塵剎無不是。差之毫釐失千里。仙仗飄飖去不還。從教六合清風起。
上堂舉。南泉住庵。時一僧到。泉云。我上山作務。齋時做飯吃了。送一分來。其僧飯了。將家事一時打碎。就床。上臥。泉伺久不來。遂歸見僧臥。泉亦臥。僧便起去。泉住后云。我往前住庵時。有個靈利道者。至今不見。師云。王老師。若不顧錐頭利。者僧要起去未得。雖然石厭筍斜出。岸懸花倒生。
上堂舉。洞山因。僧問。寒暑到來。如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。師云。當時者僧且冷笑一聲。管取洞山隱身無路。
上堂。始見安居。又逢中夏。孜孜矻矻底。鬼神莫測其由。𥸸𥸸𡔢𡔢底。佛祖辨他不出。報恩門下。還有此人么。家無白澤之圖。
上堂。舉。
【現代漢語翻譯】 現代漢語譯本： 擊打拂塵，如同在無火處尋找煙霧；肩挑泉水，伴隨月光而歸。
上堂時，舉例說：藥山禪師很久沒有上堂說法了。知事（寺院中的執事僧）說：『大眾很久沒有得到和尚的開示教誨了。』藥山禪師說：『打鐘。』等到大眾聚集完畢，藥山禪師就關上了門。知事說：『既然答應了為大眾上堂說法，為什麼一句話也不說呢？』藥山禪師說：『經有經師講解，論有論師辯論，怎麼能怪老僧呢？』 師（指某位禪師，下同）說：『古人因為憐憫萬物而心生慈悲，其中也有失誤。如果當時有僧人看到藥山禪師關門，便在地上畫一個圓相（佛教中的一種象徵符號），然後各自散去，一定能讓藥山禪師無法開門。』
徽宗皇帝駕崩忌日，上堂說法：聖人的德行沒有止境，無所不在。整個塵世沒有不是聖人的體現。哪怕差之毫釐，也會失之千里。仙人的儀仗飄然而去，一去不返，任憑天地間清風吹拂。
上堂時，舉例說：南泉禪師住在庵中。當時有一個僧人來到。南泉禪師說：『我上山去做農活，齋飯時做好飯吃了，送一份給你。』那個僧人吃完飯後，把家裡的東西全部打碎，然後就到床上躺著。南泉禪師等了很久不見他來，於是回去看那個僧人，見他躺在床上，南泉禪師也躺下。那個僧人就起身離開了。南泉禪師後來住持寺院后說：『我以前住在庵中時，有個非常聰明的道者，至今沒有再見到。』 師說：『王老師（對南泉禪師的尊稱），如果不貪圖錐尖上的小利，那個僧人想要起身離開恐怕沒那麼容易。雖然石頭縫裡長出的竹筍是斜的，懸崖邊上的花是倒著生的。』
上堂時，舉例說：洞山禪師因為有僧人問：『寒暑到來時，如何迴避？』洞山禪師說：『為什麼不向沒有寒暑的地方去呢？』僧人說：『如何是沒有寒暑的地方？』洞山禪師說：『寒冷時，寒冷地凍死你；炎熱時，炎熱地熱死你。』 師說：『當時那個僧人如果冷笑一聲，一定讓洞山禪師無處藏身。』
上堂說法：剛開始安居（僧人夏季閉關修行），又逢盛夏。那些勤勤懇懇、孜孜不倦的人，鬼神也無法測知他們的來由；那些昏昏沉沉、糊里糊塗的人，佛祖也辨認不出他們。報恩寺門下，還有這樣的人嗎？家裡沒有白澤（古代神獸，能辨識萬物）的圖。
上堂。舉。
【English Translation】 English version: Striking the whisk, like seeking fire and smoke where there is no fire; carrying spring water, returning with the moon.
In the Dharma Hall, an example was cited: Zen Master Yaoshan had not ascended the Dharma Hall to preach for a long time. The Ino (monk in charge of affairs) said, 'The assembly has long been longing for the Abbot's instruction.' Yaoshan said, 'Ring the bell.' When the assembly had gathered, Yaoshan then closed the door. The Ino said, 'Since you promised to ascend the Dharma Hall for the assembly, why do you not utter a single word?' Yaoshan said, 'The sutras have sutra masters to explain them, and the treatises have treatise masters to debate them. How can you blame this old monk?' The Master (referring to a certain Zen master, same below) said, 'The ancients were compassionate towards all things, but there were also mistakes in that. If a monk at that time, upon seeing Yaoshan close the door, had drawn a circle (a symbolic Buddhist symbol) on the ground and then dispersed, it would have surely made it impossible for Yaoshan to open the door.'
On the anniversary of Emperor Huizong's death, a Dharma talk was given: The virtue of a sage is limitless, omnipresent. There is nothing in the entire world of dust that is not a manifestation of the sage. Even a difference of a hair's breadth will lead to a loss of a thousand miles. The celestial entourage floats away, never to return, letting the clear wind blow freely throughout the universe.
In the Dharma Hall, an example was cited: Zen Master Nanquan lived in a hermitage. At that time, a monk arrived. Nanquan said, 'I am going up the mountain to work. At mealtime, I will cook and send you a portion.' After the monk finished eating, he smashed all his belongings and lay down on the bed. Nanquan waited for a long time and, not seeing him come, returned to see the monk lying down. Nanquan also lay down. The monk then got up and left. Nanquan, after becoming the abbot, said, 'When I lived in the hermitage before, there was a very clever Daoist, whom I have not seen since.' The Master said, 'Teacher Wang (a respectful title for Zen Master Nanquan), if he had not been greedy for the small profit on the tip of an awl, it would not have been so easy for that monk to get up and leave. Although the bamboo shoots growing from the cracks in the rocks are slanted, and the flowers hanging from the cliffs bloom upside down.'
In the Dharma Hall, an example was cited: Zen Master Dongshan, because a monk asked, 'When cold and heat arrive, how can one avoid them?' Dongshan said, 'Why not go to a place where there is no cold or heat?' The monk said, 'What is a place where there is no cold or heat?' Dongshan said, 'When it is cold, let the cold freeze you to death; when it is hot, let the heat burn you to death.' The Master said, 'If that monk had sneered at that time, it would have surely left Dongshan with nowhere to hide.'
Giving a Dharma talk: The summer retreat (Ango) has just begun, and it is also the height of summer. Those who are diligent and tireless, even ghosts and spirits cannot fathom their origins; those who are muddled and confused, even the Buddhas and ancestors cannot recognize them. Are there such people among the disciples of Baoren Temple? There is no picture of Bai Ze (an ancient mythical creature that can identify all things) in the house.
In the Dharma Hall. Citing.
寒山子因。眾僧炙茄。次將茄串。向一僧背上。打僧回首。山呈起茄串云。是甚麼僧云。風顛漢。山卻向傍僧云。爾道是僧費多少鹽醬。師云。欺敵者亡。者僧還甘么。報恩若見他呈起茄串道是甚麼。便作聽勢擬議。奪茄串便打。
上堂。五祖凡示眾。東邊掉一句。西邊掉一句。大似蘸雪吃瓜冬。喚作楊岐正傳東山暗號。殊不知。法出奸生事久多變。
上堂。舉。世尊一日昇座。眾集定。文殊白椎云。諦觀法王法。法王法如是。世尊便下座。師云。是則是。只是舉椎較重些子。
請監收上堂。無生田地。有種有收。時節到來。自然成熟。衲僧家開著口少他一時子不得。若非本色人。難以絕滲漏。且那個是本色人。卓主丈。公。
解夏小參。僧問。三月安居今已滿。九旬功用事如何。師云。眼前依舊急絣絣。僧云。西天以臘人為驗。著甚死急。師云。者漆桶。僧云。謝指示。師云。黃連未是苦。
乃豎拂子云。恁么則易。不恁么則難。恁么則易。有結有解。把纜放舡。不恁么則難。有始有終。無事不辦。諸方逼生蠶作繭。特牛產兒。我者里買帽相頭。隨家豐儉。不覺也過了一夏。來朝解開布袋。各自爾東我西。前程忽有人。道著報恩爺名。不須諱卻。何故。擊拂子。秋風吹渭水。落葉滿
【現代漢語翻譯】 現代漢語譯本 寒山子（Hanshanzi，唐代詩人）因緣際會，眾僧正在烤茄子。他拿起一串茄子，向一個僧人的背上打去。僧人回頭，寒山子舉起茄子串說：『這是什麼？』僧人說：『瘋癲漢！』寒山子卻向旁邊的僧人說：『你們說，這位僧人費了多少鹽醬？』師父說：『欺騙敵人的人會滅亡。』那個僧人還覺得甘甜嗎？報恩（Baoen，人名，此處指代自己）如果見到他舉起茄子串問『這是什麼？』就裝作傾聽的樣子，伺機奪過茄子串就打。
上堂開示。五祖（Fifth Patriarch，禪宗五祖弘忍）每次向大眾開示，東邊說一句，西邊說一句，很像蘸著雪吃甜瓜。如果把這叫做楊岐（Yangqi，禪宗僧人）的正傳和東山（Dongshan，指弘忍）的暗號，那就大錯特錯了。要知道，佛法一旦出現，奸詐的事情就會滋生，時間久了就會產生很多變化。
上堂開示。舉例說，世尊（釋迦牟尼佛）有一天升座，大眾聚集完畢，文殊（Manjusri，菩薩名）敲擊椎杖說：『仔細觀察法王的法，法王的法就是這樣。』世尊便走下座位。師父說：『說的是對的。只是敲擊椎杖稍微重了些。』
請監收上堂開示。無生的田地，有播種，有收穫。時節到來，自然成熟。我們出家人，一張口就少了他一時半刻不得。如果不是本色人，難以杜絕滲漏。那麼，哪個是本色人呢？』卓主丈（zhuozhuzhang，禪宗用語，指拄杖）。公案！』
解夏小參。僧人問：『三個月的安居已經圓滿，九十天的功用如何？』師父說：『眼前依舊急迫。』僧人說：『西天（Western Heaven，指印度）用臘人為驗證，著什麼急？』師父說：『你這個漆桶！』僧人說：『謝謝指示。』師父說：『黃連還不是最苦的。』
於是豎起拂塵說：『這樣則容易，不這樣則難。這樣則容易，有結有解，把纜繩放下船。不這樣則難，有始有終，無事不成。各處都像逼迫生蠶作繭，特牛產子。我這裡買帽子看人頭大小，隨各家貧富。不知不覺也過了一個夏天。明天解開布袋，各自爾東我西。前程路上如果有人，說起報恩我的名字，不必迴避。』為什麼呢？』擊打拂塵。『秋風吹拂渭水，落葉滿地。』
【English Translation】 English version Hanshanzi (Hanshanzi, a poet of the Tang Dynasty) by chance, the monks were roasting eggplants. He took a string of eggplants and hit a monk on the back. The monk turned his head, and Hanshanzi raised the string of eggplants and said, 'What is this?' The monk said, 'Crazy fool!' Hanshanzi then said to the monks beside him, 'How much salt and sauce do you think this monk used?' The master said, 'He who deceives the enemy will perish.' Does that monk still find it sweet? If Baoen (Baoen, a person's name, referring to himself here) sees him raise the string of eggplants and ask 'What is this?' he should pretend to listen, seize the opportunity to snatch the string of eggplants and hit him.
Ascending the hall for instruction. Whenever the Fifth Patriarch (Fifth Patriarch, Hongren of the Zen sect) instructed the assembly, he would say one sentence on the east side and another sentence on the west side, much like dipping snow and eating melon. If this is called the true transmission of Yangqi (Yangqi, a Zen monk) and the secret code of Dongshan (Dongshan, referring to Hongren), then it is a big mistake. You must know that once the Dharma appears, treacherous things will arise, and over time, many changes will occur.
Ascending the hall for instruction. For example, one day the World Honored One (Sakyamuni Buddha) ascended the seat, and when the assembly had gathered, Manjusri (Manjusri, the name of a Bodhisattva) struck the gavel and said, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' The World Honored One then descended from the seat. The master said, 'It is correct. It's just that striking the gavel was a little heavier.'
Inviting the supervisor to ascend the hall for instruction. The field of non-birth has sowing and harvesting. When the time comes, it will naturally mature. We monks, once we open our mouths, we cannot be without him for a moment. If it is not a person of true color, it is difficult to prevent leakage. So, who is the person of true color?' Zhuozhuzhang (zhuozhuzhang, a Zen term, referring to a staff). A koan!'
Small retreat for the end of summer. A monk asked, 'The three-month retreat is now complete, what about the merits of the ninety days?' The master said, 'What is before your eyes is still urgent.' The monk said, 'The Western Heaven (Western Heaven, referring to India) uses the wax person as verification, what is the hurry?' The master said, 'You lacquer bucket!' The monk said, 'Thank you for the instruction.' The master said, 'Coptis chinensis is not the most bitter.'
Then he raised the whisk and said, 'This way is easy, not this way is difficult. This way is easy, there is knotting and untying, putting the cable down the boat. Not this way is difficult, there is beginning and end, nothing cannot be done. All places are like forcing silkworms to spin cocoons, and special cows to give birth. Here I buy hats and look at the size of people's heads, according to the wealth of each family. Unknowingly, a summer has passed. Tomorrow, untie the bag, each of you east and I west. If someone on the road ahead mentions my name, Baoen, do not avoid it.' Why?' Striking the whisk. 'The autumn wind blows the Wei River, and fallen leaves fill the ground.'
長安。
復舉。昔有老宿。一夏不為師僧說話。有僧嘆云。我只么空過一夏。不敢望和尚說佛法。得聞正因二字也。得。老宿聞云。阇梨莫𧬊速。若論正因一字也無。道了扣齒云。我無端恁么道。鄰壁有老宿聞云。好一釜羹。被兩顆鼠糞污卻。師云。三個擔板漢。一個較些子。報恩一夏。懸鼓待椎。佛法二字。無人問著。何故不因入水。爭見長人。
次日上堂。行住坐臥四威儀中。常有一處險。只是諸人檢點不出。若檢點得出。許爾是個天津橋上漢。若檢點不出。九十日內枉費精神。且道。那個一處。卓主丈。險險。
上堂。舉。雲門因洞山到。問近離甚處。山云。查渡。門云。夏在甚處。山云。湖南報慈。門云。幾時離彼。山云。八月二十五。門云。放汝三頓棒。山次日問。昨日蒙和尚放三頓棒。不知過在甚麼處。門云。飯袋子。江西湖南。便與么去。山于言下有省。師云。見亡執謝。方為本色衲僧。洞山錯何似雲門錯。
上堂。舉。趙州因。僧辭。州云。甚處去。僧云。諸方學佛法去。州云。有佛處不得住。無佛處急走。過三千里外。逢人不得錯舉。僧云。與么則不去也。州云。摘揚花摘揚花。師云。神臂弓由基箭。趙州用之無不中的。爭奈者僧是赤眉隊里來。
謝南禪云壑和尚
【現代漢語翻譯】 長安。
復舉。昔有老宿（指年長的僧人）。一夏（指夏季的三個月）不為師僧（指僧侶）說話。有僧嘆云：『我只么（就這樣）空過一夏，不敢望和尚（指住持）說佛法，得聞正因（指正確的因緣）二字也。』得。老宿聞云：『阇梨（指年輕的僧人）莫𧬊（不要）速，若論正因一字也無。』道了扣齒云：『我無端（無緣無故）恁么（這樣）道。』鄰壁有老宿聞云：『好一釜（鍋）羹，被兩顆鼠糞污卻。』師云：『三個擔板漢（指見解片面的人），一個較些子（稍微好一些）。』報恩一夏，懸鼓待椎（準備擊鼓說法），佛法二字，無人問著。何故不因入水，爭見長人（為什麼不深入實踐，怎麼能見到高人）。
次日上堂。行住坐臥四威儀中，常有一處險。只是諸人檢點不出。若檢點得出，許爾（允許你）是個天津橋上漢（指見識廣博的人）。若檢點不出，九十日內枉費精神。且道（請問），那個一處。卓主丈（拄著禪杖）。險險。
上堂。舉。雲門（指雲門文偃禪師）因洞山（指洞山良價禪師）到，問近離甚處。山云：『查渡。』門云：『夏在甚處。』山云：『湖南報慈。』門云：『幾時離彼。』山云：『八月二十五。』門云：『放汝三頓棒。』山次日問：『昨日蒙和尚放三頓棒，不知過在甚麼處。』門云：『飯袋子（指愚笨的人），江西湖南，便與么（就這樣）去。』山于言下有省（有所領悟）。師云：『見亡執謝（見到錯誤就承認並改正），方為本色衲僧（才是真正的僧人）。』洞山錯何似雲門錯。
上堂。舉。趙州（指趙州從諗禪師）因僧辭，州云：『甚處去。』僧云：『諸方學佛法去。』州云：『有佛處不得住，無佛處急走。過三千里外，逢人不得錯舉。』僧云：『與么（這樣）則不去也。』州云：『摘揚花摘揚花。』師云：『神臂弓由基箭（比喻箭法高超），趙州用之無不中的。爭奈（無奈）者僧是赤眉隊里來（指難以教化的人）。』
謝南禪云壑和尚（感謝南禪云壑和尚）。
【English Translation】 Chang'an.
Again, an old monk (referring to an elderly monk) once did not speak to the monks during the entire summer retreat (referring to the three months of summer). A monk sighed, 'I have just wasted this summer, not daring to hope that the Abbot (referring to the head monk) would speak about the Buddha-dharma, even to hear the two words 'Proper Cause' (referring to the correct conditions).』 The old monk heard this and said, 'Shramana (referring to a young monk), do not be so hasty. If we talk about 'Proper Cause,' there isn't even one word of it.』 After saying this, he knocked his teeth and said, 'I said that for no reason.』 An old monk next door heard this and said, 'A good pot of soup, spoiled by two rat droppings.』 The master said, 'Of the three plank-carrying men (referring to people with one-sided views), one is slightly better.』 At Bao'en Monastery, for the entire summer, the drum was hung, waiting to be struck (prepared to preach the Dharma), but no one asked about the two words 'Buddha-dharma.' Why is it that without entering the water, how can you see a tall person (why not practice deeply, how can you meet a great person)?
The next day, he ascended the Dharma hall. In the four dignities of walking, standing, sitting, and lying down, there is always a dangerous place. It's just that you all cannot detect it. If you can detect it, I will allow you to be a man on the Tianjin Bridge (referring to a person with broad knowledge). If you cannot detect it, you will have wasted your energy for ninety days. Now, tell me, what is that one place? Striking the staff. Dangerous, dangerous!
Ascending the hall, he cited: When Yunmen (referring to Zen Master Yunmen Wenyan) asked Dongshan (referring to Zen Master Dongshan Liangjie) upon his arrival, 'Where did you recently depart from?' Dongshan said, 'Chadu.' Yunmen said, 'Where did you spend the summer?' Dongshan said, 'Bao'en Monastery in Hunan.' Yunmen said, 'When did you leave there?' Dongshan said, 'August 25th.' Yunmen said, 'I will give you three blows of the staff.' The next day, Dongshan asked, 'Yesterday, I received three blows of the staff from the Abbot. I don't know where I went wrong.' Yunmen said, 'Rice bag (referring to a foolish person), Jiangxi and Hunan, just going like that.' Dongshan had an awakening upon hearing these words. The master said, 'Acknowledging and repenting for mistakes (seeing a mistake and admitting and correcting it) is the true color of a monastic (is the true monk).' How is Dongshan's mistake similar to Yunmen's mistake?
Ascending the hall, he cited: When a monk was taking leave of Zhaozhou (referring to Zen Master Zhaozhou Congshen), Zhaozhou said, 'Where are you going?' The monk said, 'To various places to study the Buddha-dharma.' Zhaozhou said, 'Where there is Buddha, you must not stay; where there is no Buddha, hurry away. After passing three thousand miles, you must not speak wrongly when you meet people.' The monk said, 'In that case, I will not go.' Zhaozhou said, 'Pick willow flowers, pick willow flowers.' The master said, 'With the divine-armed bow and Youji's arrows (a metaphor for superb archery), Zhaozhou never misses when he uses them. But unfortunately, this monk comes from the Red Eyebrow band (referring to a person difficult to teach).'
Thank you to Abbot Yunhe of Nanquan Monastery (Thank you to Abbot Yunhe of Nanquan Monastery).
並維那。上堂。道人相見。如雲升空。如水赴壑。品藻張鬍子頷下無須。罵詈諸方搗濕谷吃飯。忽有個漢出來道。低聲低聲。新維那令嚴。不要說人長短。山僧只得休去。何故禹力不到處。河聲流向西。
上堂。舉。興化見同參來才上法堂。化便喝。僧亦喝。化又喝。僧又喝。化拈棒。僧又喝。化云。爾看者漢。猶作主在。僧擬議。化便打。侍者云。適來者僧有甚觸忤化云。是他。也有權。也有實。也有照。也有用。我將手向他面前橫兩遭。便去不得。似者般瞎漢。不打更待何時。師云。劍刃上走馬。火焰里藏身。興化門下。不為分外。無端被者僧放乖。卻向侍者處翻本。
上堂。汝諸人盡被聲色所轉。何不鼓聲未動。來法堂前行一兩遭。雖然。報恩更點火。照爾面在。
開爐上堂。舉丹霞燒木佛。師云。丹霞如蟲御木。院主偶爾成文。報恩今日開爐。且無木佛可燒。只有些無明火。常在諸人面前。日短夜長。各自照顧。
冬至小參。釋迦已滅。彌勒未生。恁么時節。東去也得。西去也得。無端。少林壁觀雪庭墮。臂引得一地裡。人如荷一百二十斤重擔。上羊額嶺一般。及乎詰其端由。依舊不出。個仲冬嚴寒布裈赫赤。報恩久默斯要。不務速說。
復舉。五祖演和尚示眾。但只吃果子
【現代漢語翻譯】 現代漢語譯本：
維那（Vina，寺院中負責紀律和秩序的僧人）上堂說法：道友們相見，如同雲彩升上天空，如同水流奔向山谷。有人評論張鬍子（Zhang Huzi，人名，此處指沒有鬍鬚的人）的下巴沒有鬍鬚，有人謾罵各方叢林（指其他寺院）的和尚只會搗濕谷做飯。忽然有個人出來說：『小聲點，小聲點，新維那（Vina）很嚴厲，不要議論別人的長短。』我（山僧，指說話者自己）也只好停止。為什麼呢？因為禹（Yu，古代治水英雄）的力量達不到的地方，河水的聲音就流向西方。 上堂說法。舉例說，興化（Xinghua，禪宗僧人）看見同參道友來到法堂，就大喝一聲。僧人也跟著大喝一聲。興化（Xinghua）又喝一聲，僧人也又喝一聲。興化（Xinghua）拿起木棒，僧人還是大喝一聲。興化（Xinghua）說：『你們看這個人，還在那裡作主。』僧人剛想說話，興化（Xinghua）就打了他。侍者問：『剛才那個僧人有什麼冒犯之處？』興化（Xinghua）說：『他也有權，也有實，也有照，也有用。我把手在他面前橫著晃了兩下，他就動不了了。像這種瞎漢，不打還等什麼時候？』我（師，指說話者）說：『這是在刀刃上跑馬，在火焰里藏身。興化（Xinghua）門下的弟子，不做出格的事情是不行的。無緣無故被這個僧人耍賴，卻向侍者那裡翻案。』 上堂說法。你們這些人完全被聲色所迷惑。為什麼不在鐘鼓聲響之前，來法堂前走一兩趟？即使這樣，報恩（Baoren，此處指說話者自己）還要點起火把，照照你們的臉。 開爐上堂說法。舉例說，丹霞（Danxia，禪宗僧人）燒木佛。我（師，指說話者）說：丹霞（Danxia）就像蟲子蛀木頭一樣。院主（寺院負責人）偶爾寫成文章。報恩（Baoren）今天開爐，沒有木佛可以燒，只有一些無明火，常常在你們面前。白天短，夜晚長，各自照顧好自己。 冬至小參。釋迦（Sakyamuni，佛教創始人）已經涅槃，彌勒（Maitreya，未來佛）尚未降生。在這樣的時節，向東去也可以，向西去也可以。無緣無故地，少林（Shaolin，寺名）的壁觀（指達摩面壁）和雪庭（Xueting，人名）的墮臂（指慧可斷臂求法）的故事，引得一地的人，好像揹著一百二十斤的重擔，登上羊額嶺（Yang'eling，地名）一樣。等到追問其原因，依舊說不出個所以然。這個仲冬嚴寒，穿著打滿補丁的褲子。報恩（Baoren）沉默很久才說到這個要點，不敢快速地說出來。 又舉例說，五祖演和尚（Wuzu Yan Heshang，禪宗僧人）開示大眾：只是吃果子。
【English Translation】 English version:
Vina (Vina, a monk in charge of discipline and order in the monastery) ascended the hall to preach: When fellow practitioners meet, it's like clouds rising into the sky, like water rushing into a ravine. Some comment that Zhang Huzi's (Zhang Huzi, a person's name, here referring to someone without a beard) chin has no beard, and some scold the monks of various monasteries (referring to other monasteries) for only pounding wet rice to make food. Suddenly, someone came out and said, 'Keep it down, keep it down, the new Vina (Vina) is very strict, don't talk about other people's shortcomings.' I (the mountain monk, referring to the speaker himself) had no choice but to stop. Why? Because where Yu's (Yu, an ancient hero who controlled floods) power cannot reach, the sound of the river flows westward. Ascending the hall to preach. For example, Xinghua (Xinghua, a Zen monk) saw a fellow practitioner coming to the Dharma hall and shouted loudly. The monk also shouted loudly. Xinghua (Xinghua) shouted again, and the monk shouted again. Xinghua (Xinghua) picked up a wooden stick, and the monk still shouted loudly. Xinghua (Xinghua) said, 'Look at this person, he is still trying to be in charge.' As soon as the monk was about to speak, Xinghua (Xinghua) hit him. The attendant asked, 'What offense did that monk commit just now?' Xinghua (Xinghua) said, 'He also has authority, he also has substance, he also has illumination, and he also has function. I waved my hand in front of him twice, and he couldn't move. What are we waiting for to hit this kind of blind man?' I (the master, referring to the speaker) said, 'This is like riding a horse on a sword's edge, hiding in flames. Disciples of Xinghua (Xinghua) must do extraordinary things. He was unreasonably tricked by this monk, but he turned the tables on the attendant.' Ascending the hall to preach. All of you are completely deluded by sights and sounds. Why don't you come to the Dharma hall and walk around once or twice before the sound of the bells and drums? Even so, Baoren (Baoren, here referring to the speaker himself) still needs to light a torch to illuminate your faces. Ascending the hall to preach at the opening of the furnace. For example, Danxia (Danxia, a Zen monk) burned a wooden Buddha. I (the master, referring to the speaker) said: Danxia (Danxia) is like a worm eating wood. The abbot (the person in charge of the monastery) occasionally writes articles. Baoren (Baoren) is opening the furnace today, and there is no wooden Buddha to burn, only some ignorance fire, which is often in front of you. The days are short and the nights are long, take care of yourselves. Winter Solstice Small Gathering. Sakyamuni (Sakyamuni, the founder of Buddhism) has already passed into Nirvana, and Maitreya (Maitreya, the future Buddha) has not yet been born. In such a time, it is okay to go east, and it is okay to go west. For no reason, the story of Shaolin's (Shaolin, the name of a temple) wall-gazing (referring to Bodhidharma meditating facing a wall) and Xueting's (Xueting, a person's name) arm-cutting (referring to Huike cutting off his arm to seek the Dharma) has led people all over the place to feel like they are carrying a burden of one hundred and twenty pounds, climbing Yang'eling (Yang'eling, a place name). When asked for the reason, they still can't say why. In this mid-winter cold, wearing patched pants. Baoren (Baoren) was silent for a long time before speaking to this point, not daring to say it quickly. Again, for example, Zen Master Wuzu Yan (Wuzu Yan Heshang, a Zen monk) instructed the public: Just eat fruit.
。誰管樹曲錄。師云。者無厭消老翁。得與么不知來處。報恩果子貴賤。價數高低。也要諸人一一知得。
上堂。舉。古德因。僧問。如何是冬來事。德云。京師出大黃。師云。金以石試。人以言試。古人自謂。全璧而歸。不知身在草里。
謝執事上堂。一跳一躑。師子顰呻。一新一舊。和氣如春報恩尺不如寸。贏得癡坐。何也。家裡有人。
上堂舉。臨際入京教化云。家常添缽。到一家門首。婆云。太無厭生。際云飯也未得。何言太無厭生。婆便閉卻門。師云。蠅見血鶻捉鳩。拳來踢報。膠漆相投。難提掇處轉風流。
天基節上堂。定乾坤句。今古共遵。擒虎兕機。聖凡莫辨。以此助無為之化。四海晏清。以此祝無上之尊萬邦銜璧。時臨聖誕。預啟珍筵。一句無私。如何舉似。卓主丈。暗消溪畔雪。輕拆壟頭梅。
徑山無準和尚至。上堂。舉。仰山道。東寺師叔若在。慧寂不致寂寞。師云。仰山飲水貴地脈。報恩久貧乍富。豈敢效顰。未免借一條小路子行。何故。擊拂子。移花兼蝶至。買石得云饒。
除夜小參。去年貧未是貧。守株待兔。今年貧始是貧。認賊。為子。去年貧。無卓錐之地。癩狗系枯椿。今年貧錐子也無。和贓納款。與么與么。三百六十日。循環不已。不與么
【現代漢語翻譯】 現代漢語譯本：誰在管理樹木和穀物？ 師父說：『這個不知滿足的老翁，竟然不知道從哪裡來。』 報恩寺的果子，價格是貴是賤，價值是高是低，也要各位一一知曉。
上堂開示。 引用古德的例子，有僧人問：『什麼是冬天的景象？』 古德回答：『京城出產大黃（一種藥材）。』 師父說：『金子要用石頭來試，人要用言語來試。』 古人自認為能夠全身而退，卻不知道自己身處草莽之中。
謝執事上堂開示。 一跳一躍，如同獅子在痛苦呻吟。 一新一舊，如同春天般和煦。 報恩寺的尺度，一尺不如一寸，贏得癡坐的機會。 為什麼呢？ 因為家裡有人（指自性）。
上堂開示。 引用臨濟義玄禪師入京教化時說：『家常便飯，添一碗。』 到一家門口，婆婆說：『太不知滿足了。』 臨濟說：『飯還沒吃到，怎麼說太不知滿足呢？』 婆婆便關上了門。 師父說：『蒼蠅見到血，老鷹捉住鴿子，拳頭來了就踢回去，如同膠漆般緊密相投。』 難以提掇之處，反而更加風流。
天基節（皇帝生日）上堂開示。 奠定乾坤的語句，古今共同遵循。 擒拿虎和犀牛的機鋒，聖人和凡人難以分辨。 用此來輔助無為的教化，四海安寧清平。 用此來祝願無上的尊者，萬國進獻寶玉。 時值聖誕，預先開啟珍貴的筵席。 一句沒有私心的話，如何舉出來示眾呢？ 拿起拄杖。 暗暗消融溪邊的雪，輕輕綻放山頭的梅花。
徑山無準禪師來到。 上堂開示。 引用仰山慧寂禪師的話：『東寺師叔如果還在，慧寂就不會感到寂寞。』 師父說：『仰山飲水，貴在水脈。 報恩寺長久貧困，突然變得富裕，豈敢效顰？』 未免要借一條小路走走。 為什麼呢？ 擊打拂塵。 移栽花木，蝴蝶也隨之而來；購買石頭，卻得到了雲霧繚繞的景色。
除夕小參。 去年貧窮，還不是真正的貧窮，如同守株待兔。 今年貧窮，才是真正的貧窮，如同認賊作子。 去年貧窮，沒有立錐之地，如同癩皮狗拴在枯樹樁上。 今年貧窮，連錐子也沒有，如同和賊人一起分贓。 這樣這樣，三百六十天，循環往復，沒有停止。
【English Translation】 English version: Who manages the trees and grains? The master said, 'This insatiable old man doesn't even know where he comes from.' The fruits of Bao』en Monastery, whether their price is high or low, their value great or small, everyone must know them one by one.
Entering the hall for instruction. Citing an example from an ancient worthy, a monk asked, 'What is the scene of winter?' The worthy replied, 'The capital produces rhubarb (a medicinal herb).' The master said, 'Gold is tested with stone, and people are tested with words.' The ancients thought they could return unscathed, but they didn't know they were in the wilderness.
Entering the hall to thank the stewards for their service. One jump and one leap, like a lion groaning in pain. One new and one old, like the warmth of spring. The measure of Bao』en Monastery, one foot is not as good as one inch, winning the opportunity to sit in foolishness. Why? Because there is someone at home (referring to the self-nature).
Entering the hall for instruction. Citing Linji Yixuan (Linji) when he entered the capital to teach, saying, 'Ordinary meal, add a bowl.' Arriving at the door of a house, the old woman said, 'Too insatiable.' Linji said, 'I haven't even eaten yet, how can you say I'm too insatiable?' The old woman then closed the door. The master said, 'Flies see blood, hawks catch pigeons, a fist comes and a kick is returned, like glue and lacquer tightly bound together.' Where it is difficult to pick up, it is even more unrestrained.
Entering the hall on Tianji Festival (Emperor's Birthday). The words that establish the universe, are followed by ancient and modern times. The opportunity to capture tigers and rhinoceroses, is difficult for saints and mortals to distinguish. Use this to assist the transformation of non-action, the four seas are peaceful and clear. Use this to wish the supreme one, all nations offer jade. At the time of Christmas, a precious feast is opened in advance. A sentence without selfishness, how can it be raised to show everyone? Holding up the staff. Secretly melting the snow by the stream, gently blooming the plum blossoms on the ridge.
Zen Master Wuzhun of Jingshan arrived. Entering the hall for instruction. Citing Yangshan Huiji's words, 'If Uncle Dongsi were still here, Huiji would not feel lonely.' The master said, 'Yangshan drinking water, values the water veins. Bao』en Monastery has been poor for a long time, and suddenly becomes rich, how dare we imitate?' We must borrow a small path to walk. Why? Striking the whisk. Transplanting flowers and trees, butterflies also follow; buying stones, but getting a cloud-shrouded view.
Small gathering on New Year's Eve. Last year's poverty was not true poverty, like waiting for a rabbit to bump into a tree stump. This year's poverty is true poverty, like recognizing a thief as a son. Last year's poverty, there was no place to stand, like a mangy dog tied to a dead tree stump. This year's poverty, there is not even an awl, like sharing the spoils with the thief. Like this, like this, three hundred and sixty days, endlessly cycling.
不與么。七十二氣候去。復還來。抱橋柱澡洗底。到底不知。依樣畫胡蘆底。轉增妄想。直饒輥到結交頭。依舊眼睛烏律律。報恩莫有方便么。卓主丈。皇天苦屈。
復舉。疏山示眾。老僧咸通年已前。會得法身邊事。咸通年已后。會得法身向上事。師云。古人。明修棧道。暗度陳倉。山僧。端平二年住此山。牽長補短。隨分過時。若是法身邊事。巢父飲牛。許由洗耳。
正旦上堂。年年是好年。日日是好日。為甚有新有舊。若道得個隔手句子。許爾鐵輪峰頂翹足。大洋海底算沙。不然野火燒不盡。春風吹又生。
上堂舉。藥山示眾。我有一句子。待特牛生兒。即向汝道。時有僧出雲。特牛生兒了也。為甚不道。山喚侍者將燈來。其僧便歸眾。師云。者僧歸眾太速。蹉過藥山。
上堂。春風如刀。春雨如膏。衲僧門下。何用忉忉。
上堂舉。資福因。僧問。古人拈椎豎拂。意旨如何。福云。古人恁么。僧再問。福便喝。師云。好大眾。如馬前廝撲。者僧若恁么。有甚資福。
重午上堂。人間四百四病。病病有藥。唯有毛病難醫直饒善財信手拈來也。只是對病與藥。要且不得無病之藥。且作么生。是無病之藥。卓主丈。先要忌口。
上堂。涼飆乍起。玉露初垂。蟬噪高梧。
【現代漢語翻譯】 現代漢語譯本： 『不與么』是什麼意思？七十二候執行而去，又循環回來。就像抱著橋柱在河底洗澡一樣，最終什麼也搞不明白。如同依樣畫葫蘆，只會徒增妄想。就算努力到頭，依舊一無所知。想要報恩，有什麼方便的法門嗎？（停頓）拄著禪杖，感嘆皇天不公啊！
又舉例說，疏山禪師開示大眾：『老僧在咸通年（唐懿宗年號，公元860-874年）以前，領會了法身邊事（dharma-kaya，佛的法身）。咸通年以後，領會了法身向上事。』 師父說：『古人，明明在修棧道，暗地裡卻在偷運陳倉的糧食。我這個山僧，在端平二年（南宋理宗年號，公元1235年）住在這座山裡，牽長補短，隨緣度日。』 如果是法身邊事，就像巢父（傳說中的隱士，拒絕堯帝的禪讓）在河邊飲牛，許由（另一位隱士，也拒絕了堯帝的禪讓）洗耳一樣。
正月初一上堂說法：『年年都是好年，日日都是好日。為什麼會有新有舊的說法呢？』 如果能說出一個與衆不同的句子，就允許你在鐵輪峰頂翹起腳，在大洋海底計算沙子的數量。如果說不出來，就像野火燒不盡，春風吹又生一樣。
上堂舉例說，藥山禪師開示大眾：『我有一句話，要等到母牛生下小牛時，才告訴你們。』 當時有個僧人出來說：『母牛已經生下小牛了，為什麼還不說？』 藥山禪師叫侍者拿燈來。那個僧人就回到大眾中去了。師父說：『這個僧人回到大眾中去得太快了，錯過了藥山禪師的開示。』
上堂說法：『春風像刀一樣鋒利，春雨像油一樣滋潤。我們這些出家人，何必如此嘮叨不休呢？』
上堂舉例說，資福禪師因為有僧人問：『古人拈起椎子，豎起拂塵，意旨是什麼？』 資福禪師回答說：『古人就是這樣做的。』 僧人再次發問，資福禪師就喝斥他。師父說：『好一個大眾，就像在馬前互相撲打一樣。』 如果這個僧人也這樣，又有什麼資福可言呢？
端午節上堂說法：『人間有四百四種疾病，每種疾病都有藥可醫。只有『毛病』（指習氣、煩惱）難以醫治。就算善財童子（佛教故事中的求道者）信手拈來，也只是對癥下藥。但始終沒有治療『無病』的藥。』 那麼，什麼是治療『無病』的藥呢？（停頓）拄著禪杖，首先要忌口啊！』
上堂說法：『涼爽的風突然吹起，晶瑩的露珠開始滴落，知了在高大的梧桐樹上鳴叫。』
【English Translation】 English version: What does 'not so' mean? The seventy-two pentads (climate periods) go and return. It's like embracing a bridge pillar and bathing at the bottom of the river, ultimately understanding nothing. Like drawing a gourd in the same way, it only increases delusion. Even if you work hard to the end, you still know nothing. Is there a convenient way to repay kindness? (Pause) Leaning on the staff, lamenting that Heaven is unfair!
Again, Shushan (a Chan master) instructed the assembly: 'The old monk, before the Xiantong era (Tang Dynasty reign title, 860-874 AD), understood the matter of the Dharmakaya (Buddha's body of essence). After the Xiantong era, he understood the matter beyond the Dharmakaya.' The master said: 'The ancients, openly repaired the plank road, but secretly transported grain to Chencang. This mountain monk, in the second year of Duanping (Southern Song Dynasty reign title, 1235 AD), lived in this mountain, making up for shortcomings and passing the time as it comes.' If it is the matter of the Dharmakaya, it is like Chao Fu (a legendary hermit who refused Emperor Yao's abdication) letting his ox drink by the river, and Xu You (another hermit who also refused Emperor Yao's abdication) washing his ears.
On the first day of the New Year, ascending the hall to preach: 'Every year is a good year, every day is a good day. Why is there talk of new and old?' If you can say a unique sentence, you will be allowed to raise your foot on the Iron Wheel Peak and count the sand at the bottom of the ocean. If you can't say it, it's like wild fire that can't be burned out, and the spring breeze blows it back to life.
Ascending the hall, he cited the example of Yaoshan (a Chan master) instructing the assembly: 'I have a sentence to say, but I will only tell you when a cow gives birth to a calf.' At that time, a monk came out and said: 'The cow has already given birth to a calf, why don't you say it?' Yaoshan (the Chan master) asked the attendant to bring a lamp. That monk then returned to the assembly. The master said: 'This monk returned to the assembly too quickly, missing Yaoshan's instruction.'
Ascending the hall to preach: 'The spring breeze is like a knife, the spring rain is like ointment. Why should we monks be so verbose?'
Ascending the hall, he cited the example of Zifu (a Chan master) because a monk asked: 'What is the meaning of the ancients picking up a mallet and raising a whisk?' Zifu (the Chan master) replied: 'The ancients did it that way.' The monk asked again, and Zifu (the Chan master) scolded him. The master said: 'What a great assembly, like fighting each other in front of a horse.' If this monk were like that, what merit would there be in Zifu?
Ascending the hall on the Dragon Boat Festival to preach: 'There are four hundred and four diseases in the human world, and every disease has medicine to cure it. Only 'habitual problems' (referring to habits and afflictions) are difficult to cure. Even if Sudhana (a seeker of the Way in Buddhist stories) picks it up casually, it is only treating the symptoms. But there is still no medicine to cure 'no disease'.' So, what is the medicine to cure 'no disease'? (Pause) Leaning on the staff, first you must abstain from food!'
Ascending the hall to preach: 'A cool breeze suddenly rises, and crystal dew begins to fall. Cicadas chirp on the tall parasol trees.'
蛩吟古砌。發揮臨濟在黃檗處。吃棒底意旨。誰肯承當。直饒言外知歸也。是秤椎蘸醋。
上堂。舉。玄沙問鏡清云。不見一法是大過患。汝道。不見甚麼法。清指露柱云。莫是不見者個法么。沙云。浙中清水白。米從汝吃。佛法未在。師云。也好莫是兩字會么。寒云抱幽石。霜月照清池。
退院上堂舉。高亭隔江見德山。便乃橫趨而去。後來開法。承嗣德山。師云。高亭只見錐頭利。不見鑿頭方。當時若過江來。豈止住院。有人會得主丈子。兩手分付。不然。云在嶺頭閑不徹。水流澗底太忙生。
報恩語錄終
慶元府顯孝禪寺開山語錄
侍者無隱編
師入寺上堂。祝 聖畢。次拈香。奉為革律為禪功德主侍讀尚書。資陪祿算。師就座。
乃云。青蓮瞬視。微笑知歸。遞代相承。難圖滋蔓。直得。天回地轉。虎嘯龍吟。合浦珠還。雲山改觀。所以道。大人具大智。大機得大用。剪蜂房為獅子之窟。變荊棘作旃檀之林。香風四馳。狐兔屏跡。以此建法幢立宗旨。以此報君親助聖化。然雖如是。且君臣慶會。一句作么生。擊拂子。九萬里鵬才展翼。一千年鶴使翱翔。
復舉。良遂座主參麻谷。谷見來攜鋤去鋤草。次日又來。谷便閉卻門。遂因此契悟。乃云。和尚莫謾良
{ "translations": [ "現代漢語譯本：\n蛩吟古砌：蛩（qióng）在古老的臺階上鳴叫。\n發揮臨濟在黃檗（Huángbò）處吃棒底意旨：闡發臨濟（Línjì）在黃檗（Huángbò）處捱打的深意。\n誰肯承當：誰肯承擔這份責任？\n直饒言外知歸也：即使能從言語之外領悟歸宿。\n是秤椎蘸醋：也像是秤錘蘸了醋一樣（形容似是而非，不夠徹底）。\n\n上堂：開始講法。\n舉：玄沙（Xuánshā）問鏡清（Jìngqīng）云：玄沙（Xuánshā）問鏡清（Jìngqīng）說。\n不見一法是大過患：『不見一法』是最大的過患。\n汝道：你認為。\n不見甚麼法：不見什麼法？\n清指露柱云：鏡清（Jìngqīng）指著露柱說。\n莫是不見者個法么：莫非是沒看見這個法嗎？\n沙云：玄沙（Xuánshā）說。\n浙中清水白：浙江一帶的水清米白。\n米從汝吃：米可以讓你吃。\n佛法未在：但你還沒領悟佛法。\n師云：我說。\n也好莫是兩字會么：也好，你明白『莫是』這兩個字嗎？\n寒云抱幽石：寒冷的云擁抱著幽靜的石頭。\n霜月照清池：霜夜的月光照耀著清澈的池塘。\n\n退院上堂舉：退院後上堂說法，舉例。\n高亭（Gāotíng）隔江見德山（Déshān）：高亭（Gāotíng）隔著江看見德山（Déshān）。\n便乃橫趨而去：便橫著走了過去。\n後來開法：後來開創法席。\n承嗣德山（Déshān）：繼承了德山（Déshān）的法脈。\n師云：我說。\n高亭（Gāotíng）只見錐頭利：高亭（Gāotíng）只看到了錐子的尖利。\n不見鑿頭方：沒看到鑿子的方正。\n當時若過江來：當時如果過江而來。\n豈止住院：難道僅僅是住持寺院？\n有人會得主丈子：如果有人領會了拄杖的真意。\n兩手分付：就將佛法全部交付給他。\n不然：不然的話。\n云在嶺頭閑不徹：云在山嶺上悠閒自在，永不停歇。\n水流澗底太忙生：水在山澗中奔流不息，太過忙碌。\n\n報恩語錄終\n\n慶元府顯孝禪寺開山語錄\n\n侍者無隱編\n\n師入寺上堂：禪師進入寺院上堂說法。\n祝聖畢：祝聖儀式完畢。\n次拈香：接著拈香。\n奉為革律為禪功德主侍讀尚書：為革律為禪的功德主侍讀尚書祈福。\n資陪祿算：祈求增加福祿。\n師就座：禪師就座。\n\n乃云：於是說。\n青蓮瞬視：青蓮花眨眼。\n微笑知歸：迦葉尊者（Jiāyè Zūnzhě）微笑領悟。\n遞代相承：一代代相傳。\n難圖滋蔓：難以圖謀滋生蔓延。\n直得：直到。\n天回地轉：天翻地覆。\n虎嘯龍吟：虎嘯龍吟。\n合浦珠還：合浦（Hépǔ）的珍珠歸還。\n雲山改觀：雲山改變了景象。\n所以道：所以說。\n大人具大智：大人具有大智慧。\n大機得大用：大根器得到大作用。\n剪蜂房為獅子之窟：剪除蜂房作為獅子的洞穴。\n變荊棘作旃檀之林：將荊棘變成旃檀樹林。\n香風四馳：香風四處飄揚。\n狐兔屏跡：狐貍和兔子都躲藏起來。\n以此建法幢立宗旨：用這個來建立法幢，樹立宗旨。\n以此報君親助聖化：用這個來報答君王父母的恩情，輔助聖人的教化。\n然雖如是：雖然是這樣。\n且君臣慶會：且說君臣慶賀相會。\n一句作么生：這一句該怎麼說？\n擊拂子：敲擊拂塵。\n九萬里鵬才展翼：九萬里的鵬鳥才展開翅膀。\n一千年鶴使翱翔：一千年的鶴使在翱翔。\n\n復舉：再次舉例。\n良遂（Liángsuì）座主參麻谷（Mágǔ）：良遂（Liángsuì）座主參拜麻谷（Mágǔ）。\谷見來攜鋤去鋤草：麻谷（Mágǔ）見他來了，就拿著鋤頭去鋤草。\n次日又來：第二天又來了。\n谷便閉卻門：麻谷（Mágǔ）就把門關上了。\n遂因此契悟：於是因此而領悟。\n乃云：於是說。\n和尚莫謾良：和尚不要欺騙良遂（Liángsuì）。", "English version:\nThe cricket chirps on the ancient steps.\nExpounding on Linji's (Línjì) experience of being beaten at Huangbo's (Huángbò) place.\nWho is willing to take on this responsibility?\nEven if one understands the return beyond words,\nit's like a hammer dipped in vinegar (describing something that is almost right but not quite).\n\nAscending the Dharma Hall: Beginning to preach the Dharma.\nQuoting: Xuansha (Xuánshā) asked Jingqing (Jìngqīng), saying:\n'Not seeing a single Dharma is the greatest fault.'\nYou say,\nwhat Dharma is not seen?\nJingqing (Jìngqīng) pointed to the pillar, saying:\n'Could it be that you don't see this Dharma?'\nXuansha (Xuánshā) said:\n'The water is clear and the rice is white in Zhejiang.\nYou can eat the rice,\nbut you haven't understood the Buddha-dharma.'\nThe Master said:\n'Good, do you understand the two words 'could it be'?'\nCold clouds embrace secluded stones.\nThe frosty moon illuminates the clear pond.\n\nRetiring from the Abbotship and Ascending the Dharma Hall, quoting:\nGao Ting (Gāotíng) saw Deshan (Déshān) across the river.\nThen he walked sideways and left.\nLater, he established a Dharma seat,\ninheriting Deshan's (Déshān) Dharma lineage.\nThe Master said:\nGao Ting (Gāotíng) only saw the sharpness of the awl's point,\nbut didn't see the squareness of the chisel's head.\nIf he had crossed the river at that time,\nwould it have been just to become an abbot?\nIf someone understands the true meaning of the staff,\nI would entrust all the Dharma to them.\nIf not,\nthe clouds on the mountain peak are leisurely and never stop,\nthe water flowing in the valley is too busy.\n\nThe Record of Gratitude Ends\n\nThe Record of the Founding of Xianxiao Monastery in Qingyuan Prefecture\n\nCompiled by the attendant Wuyin\n\nThe Master enters the monastery and ascends the Dharma Hall.\nAfter the Blessing Ceremony is completed,\nhe then offers incense,\npaying homage to the meritorious benefactor of 'Reforming the Discipline for Chan', the Attendant Reader of the Ministry of Rites.\nPraying for blessings and increased prosperity.\nThe Master takes his seat.\n\nThen he said:\nThe blue lotus flower blinks,\nMahakasyapa (Mó訶jiāshè) smiles and understands the return.\nPassed down through generations,\nit is difficult to plan for proliferation.\nUntil:\nHeaven and earth turn upside down,\ntigers roar and dragons sing,\nthe pearls of Hepu (Hépǔ) are returned,\nthe cloud mountains change their appearance.\nTherefore, it is said:\nGreat people possess great wisdom,\ngreat potentiality obtains great function.\nCutting down beehives to make lion's dens,\ntransforming thorns into sandalwood forests.\nThe fragrant wind spreads in all directions,\nfoxes and rabbits hide their tracks.\nWith this, we establish the Dharma banner and set up the principles,\nwith this, we repay the kindness of the ruler and parents, and assist in the transformation of the sages.\nHowever, even so,\nlet's talk about the joyous meeting of the ruler and his ministers,\nhow should this phrase be expressed?\nStriking the whisk.\nThe Peng bird with its wings of ninety thousand miles spreads its wings,\nthe crane messenger of a thousand years soars.\n\nQuoting again:\nLayman Liang Sui (Liángsuì) visited Magu (Mágǔ).\nMagu (Mágǔ), seeing him coming, took a hoe and went to weed.\nThe next day he came again.\nMagu (Mágǔ) then closed the door.\nThereupon, he attained enlightenment.\nThen he said:\n'Monk, don't deceive Liang Sui (Liángsuì).'" ] }
遂好。若不來見和尚。幾被十二分教誤卻一生。遂將房計賣卻。作一罷講齋。示眾云。良遂知處。諸人不知。諸人知處。良遂總知。師云。禮非玉帛而不表。樂非鐘鼓而不傳。是則是。量才補職。就中些子誵訛。只是無人檢點得出。
上堂舉。金牛和尚。每日齋時。自將飯于僧堂前作舞。呵呵大笑道。菩薩子吃飯來。師云。等是普同供養。誰知飯里有沙。
冬至上堂。僧問。群陰消盡一陽復生。衲僧家到此。如何轉身。師云。老鼠入牛角。僧云。和尚。忒殺方便。師云。仁者見之謂之仁。
乃舉。趙州因。僧問。如何是祖師西來意。州云。庭前柏樹子。僧云。和尚莫將境示人。州云。我不將境示人。僧云。如何是祖師西來意。州云。庭前柏樹子。師云。趙州割已利人。明月夜光多逢按劍。忽有問顯孝如何是祖師西來意。只向他道。山深無過客。終日聽猿啼。
上堂。言而足。終日言而盡道。言而不足。終日言而盡物。且道。道與物是一是二。若道是一。為甚麼。客山高主山低。若道是二。為甚麼。天地一指。萬物一馬。個里緇素。得出還爾草鞋錢。不然。但願來年蠶麥熟。羅睺羅兒與一文。
上堂。杜宇不如歸。竹雞泥滑滑。深山巖崖中。誰道無佛法有佛法。衲僧只有三隻襪。
【現代漢語翻譯】 現代漢語譯本： 於是（良）遂感到高興。如果不是來拜見和尚，幾乎被十二分教（佛教經律論的十二種分類）耽誤了一生。於是將房產變賣，舉辦了一場罷講齋（停止講經的齋會），向大眾開示說：『良遂知道的地方，你們不知道；你們知道的地方，良遂全部知道。』 老師說：『禮儀不是用玉帛就不能表達，音樂不是用鐘鼓就不能傳播。』說的是對的，要量才授職。其中有些許差錯，只是沒有人能夠檢查出來。
上堂說法時，舉金牛和尚的例子：金牛和尚每天吃飯的時候，自己拿著飯在僧堂前跳舞，呵呵大笑道：『菩薩子，吃飯來！』老師說：『同樣是普同供養，誰知道飯里有沙子？』
冬至上堂說法。有僧人問：『群陰消盡，一陽復生，衲僧（出家人）到這個時候，如何轉身？』老師說：『老鼠鉆進了牛角。』僧人說：『和尚，太方便了。』老師說：『仁者見之謂之仁。』
於是舉趙州的例子：有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』趙州說：『庭前柏樹子。』僧人說：『和尚不要用外境來開示人。』趙州說：『我不將外境來開示人。』僧人說：『如何是祖師西來意？』趙州說：『庭前柏樹子。』老師說：『趙州割捨自己來利益他人，明月夜光下多有按劍之人（指容易引起爭端）。』如果有人問顯孝，如何是祖師西來意？只對他說：『山深無過客，終日聽猿啼。』
上堂說法。言語足夠，終日言語而能窮盡真理（道）；言語不足，終日言語而只能窮盡事物（物）。那麼，道與物是一還是二？如果說是一，為什麼客山高而主山低？如果說是二，為什麼天地如一指，萬物如一馬？這裡面的出家人和俗人，能夠弄明白的還你草鞋錢（指不值錢）。不然，但願來年蠶麥豐收，羅睺羅（佛陀的兒子）也給一文錢。
上堂說法。杜宇（傳說中的蜀王，死後化為杜鵑鳥）不如歸去，竹雞在泥濘中滑行。深山巖崖之中，誰說沒有佛法？有佛法。衲僧只有三隻襪子。
【English Translation】 English version: Thereupon, (Liang) Sui felt happy. If he hadn't come to see the Abbot, he would have almost been misled for his entire life by the twelve divisions of teachings (the twelve categories of Buddhist scriptures, including sutras, vinaya, and shastras). So, he sold his property and held a cessation-of-lectures feast (a feast to mark the end of lecturing), declaring to the assembly: 'Liang Sui knows what you do not know; Liang Sui knows all that you know.' The teacher said: 'Rituals cannot be expressed without jade and silk, and music cannot be transmitted without bells and drums.' That is correct; one should assign positions according to talent. There are some errors in it, but no one can detect them.
During the Dharma talk, he cited the example of Abbot Jinniu (Golden Bull): Abbot Jinniu would carry his own food to the front of the monks' hall every day at mealtime, dancing and laughing loudly, saying: 'Bodhisattva children, come and eat!' The teacher said: 'It's all the same universal offering, but who knows there is sand in the rice?'
During the Winter Solstice Dharma talk, a monk asked: 'When all the yin has disappeared and yang is reborn, how does a mendicant monk (a Buddhist monk) turn around at this point?' The teacher said: 'A mouse enters a bull's horn.' The monk said: 'Abbot, that's too convenient.' The teacher said: 'The benevolent see it and call it benevolence.'
Then he cited the example of Zhaozhou (Joshu): A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' Zhaozhou said: 'The cypress tree in the courtyard.' The monk said: 'Abbot, do not use external objects to instruct people.' Zhaozhou said: 'I am not using external objects to instruct people.' The monk said: 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said: 'The cypress tree in the courtyard.' The teacher said: 'Zhaozhou sacrifices himself to benefit others; there are many who draw their swords under the bright moonlight (referring to easily causing disputes).' If someone asks Xianxiao, what is the meaning of the Patriarch's coming from the West? Just tell him: 'Deep in the mountains, there are no travelers; all day long, one hears the monkeys cry.'
During the Dharma talk. Words are sufficient, and one can exhaust the truth (Dao) by speaking all day long; words are insufficient, and one can only exhaust things (objects) by speaking all day long. Then, are Dao and objects one or two? If they are one, why is the guest mountain high and the host mountain low? If they are two, why are heaven and earth like one finger, and all things like one horse? If the monks and laypeople here can understand this, I will return your straw sandal money (meaning worthless). If not, I only hope for a good harvest of silkworms and wheat next year, and Rahula (Buddha's son) will also give a penny.
During the Dharma talk. The Du Yu (legendary king of Shu, who transformed into a cuckoo after death) is better off not returning, and the bamboo chicken slides in the mud. In the deep mountains and cliffs, who says there is no Buddha Dharma? There is Buddha Dharma. The mendicant monk only has three socks.
上堂。舉。長髭廊下見僧問訊。髭云。步步是汝證明處。還知么。僧云。不知。髭云。賴汝不知。若知。我堪作甚麼。僧便禮拜。師云。長髭垂釣。綆短不構深泉。者僧放乖。好與連腮一掌。作家分上。鳳林吒之。
上堂。渾似今日。達磨大師添多少光彩。更若踏步向前。便不是了也。
上堂。顯孝盡力。只為得中下之機。要且不為得向上之機。主丈子。不覺出來冷笑道。大丈夫漢。等是為人。何不教他脫籠頭卸角馱。如白衣拜相一般。說甚麼向上向下。山僧道。主丈子爾果然作家。我不如爾。
除夜小參。年去年來迎新送舊。山僧謾諸人。一點不得。大盡三十日。小盡二十九。諸人謾山僧。一點不得。既知賓主不相謾。彼此吃飯須論噎。衲僧家。各有一片田地。年頭至年尾。在里許作活計。只是蹈不著。縱饒蹈得著。埋沒已靈孤負先聖。且道。是甚麼田地。擊拂子。春來草自生。
正旦上堂。拈主丈。不得道著新年頭佛法。禪和家面噤噤地。那裡肯隨時逐節。顯孝從來柳下惠。卓主丈。伏惟。貍奴白牯。履茲而去。各各水草常甘。無致嘴長毛瘦。
上堂舉。大愚辭歸宗。宗云。爾。向甚處去。愚云。諸方學五味禪去。宗云。我者里有一味禪。為甚不學。愚云。如何是和尚一味禪。
宗便打。愚云。我會也。宗云。道來看。愚擬開口。宗又打。師云。是則是青出於藍而青於藍。若其交鋒之際。冰生於水寒於水。則未可也。
解夏上堂。十五日已前休。十五日已后住。正當十五日。休也休不得。住也住不得。何故況諸人九十日內。各各所證法門。未嘗一一引驗。以主丈畫一畫。過。
上堂。舉。雲門因。僧問。初秋夏末。前程忽有人問。未審對他道甚麼。門云。大眾退後。僧云。過在甚麼處。門云。還我九十日飯錢來。師云。者僧是王小波草鞋。雲門雖縱奪可觀。未免暗中著箭。
上堂。山僧恰似抱璞者。但欠臨風涕泣。不道舉世無人。只是可惜許。
上堂舉。玄沙示眾。諸方盡道。接物利生。忽遇三種病人。作么生接。患盲者拈椎豎拂。他又不見。患聾者語言三昧。他又不聞。患啞者教伊說。又說不得。若接不得。佛法無靈驗。師云。大凡病豈止乎三種。玄沙恐人不能接。又憂佛法無靈驗。老僧不惜眉毛。試接此三種人看。卓主丈。盲聾瘖啞底近前來。又卓主丈。不得孤負老僧。更若不會。又與爾下個註腳。卓主丈。平生肝膽向人傾。相識渾如不相識。
上堂。尋常開著口合不得。蓋不在乎語言之間。若涉語言。摩竭提國遂成虛設。畢竟在那裡。卓主丈。巡人犯
【現代漢語翻譯】 現代漢語譯本： 宗隨即打他。愚者說：『我會。』宗說：『說來看看。』愚者剛要開口，宗又打他。師父說：『是，這就像青出於藍而勝於藍。但如果在交鋒之際，能像冰生於水而寒於水，那就更好了。』 解夏上堂：十五日之前停止，十五日之後也停止。正當十五日，停止也不行，不住也不行。為什麼呢？更何況各位九十日內，各自所證的法門，未曾一一驗證。』用拄杖畫一畫，過去了。 上堂：舉例。雲門因為有僧人問：『初秋夏末，如果有人問我，我該怎麼回答？』雲門說：『大眾退後。』僧人說：『錯在哪裡？』雲門說：『還我九十日的飯錢來。』師父說：『這個僧人是王小波的草鞋。雲門雖然縱奪之法運用得很好，但難免暗中被人射箭。』 上堂：山僧就像是抱著璞玉的人，只是缺少臨風涕泣。不是說舉世無人，只是可惜啊。 上堂：舉例。玄沙向大眾開示：『各方都說，接物利生。如果遇到三種病人，該如何接引？患有眼盲的人，你舉起椎或豎起拂塵（皆為法器），他還是看不見；患有耳聾的人，你用語言三昧，他還是聽不見；患有口啞的人，你教他說，他又說不出來。如果接引不了，佛法就沒有靈驗了。』師父說：『大凡疾病豈止這三種？玄沙是擔心別人不能接引，又擔心佛法沒有靈驗。老僧不惜眉毛，試著接引這三種人看看。』卓拄杖說：『眼盲、耳聾、口啞的人，靠近前來！』又卓拄杖說：『不要辜負老僧。如果還是不會，我再給你們下個註解。』卓拄杖說：『平生肝膽向人傾，相識渾如不相識。』 上堂：尋常總是張著口合不上，因為真理不在語言之間。如果涉及語言，摩竭提國（Magadha，古印度王國）就成了虛設。究竟在哪裡呢？卓拄杖。巡邏的人犯了規矩。
【English Translation】 English version: The master then struck him. The fool said, 'I understand.' The master said, 'Then speak it.' The fool was about to open his mouth when the master struck him again. The master said, 'It is true that blue comes from indigo but is bluer than indigo. However, if in the midst of a confrontation, it can be like ice born of water and colder than water, that would be even better.' Ascending the hall at the end of the summer retreat: Stop before the fifteenth day, and stop after the fifteenth day. Right on the fifteenth day, stopping is not possible, and not stopping is not possible. Why? Moreover, all of you, within these ninety days, the Dharma doors you have each realized have not been verified one by one.' He drew a line with his staff, and it passed. Ascending the hall: An example. A monk asked Yunmen (Yunmen Wenyan, a famous Zen master): 'At the end of early autumn and the end of summer, if someone suddenly asks me, how should I answer him?' Yunmen said, 'All of you, step back.' The monk said, 'Where is the fault?' Yunmen said, 'Return my ninety days' worth of meal money.' The master said, 'This monk is Wang Xiaobo's straw sandal. Although Yunmen's methods of seizing and releasing are admirable, he inevitably gets shot with an arrow in the dark.' Ascending the hall: This mountain monk is like someone holding unpolished jade, only lacking tears in the wind. It's not that there is no one in the world, it's just a pity. Ascending the hall: An example. Xuansha (Xuansha Shibei, a Zen master) instructed the assembly: 'All quarters say that they receive beings and benefit them. If you encounter three kinds of sick people, how will you receive them? For the blind, if you raise a mallet or a whisk (both are Dharma instruments), they still cannot see it; for the deaf, if you use the samadhi of language, they still cannot hear it; for the mute, if you teach them to speak, they still cannot speak. If you cannot receive them, the Buddha Dharma has no efficacy.' The master said, 'Generally, illnesses are not limited to these three kinds. Xuansha is worried that others cannot receive them, and also worried that the Buddha Dharma has no efficacy. This old monk does not spare his eyebrows and will try to receive these three kinds of people.' He struck the staff and said, 'Those who are blind, deaf, and mute, come forward!' He struck the staff again and said, 'Do not let down this old monk. If you still do not understand, I will give you another annotation.' He struck the staff and said, 'All my life, I have poured out my heart to others, but those who know me are like strangers.' Ascending the hall: Usually, my mouth is open and cannot be closed, because the truth is not in language. If it involves language, Magadha (Magadha, an ancient Indian kingdom) becomes a mere fiction. Where is it ultimately? He struck the staff. The patrolling officer has violated the rules.
夜。
上堂。常年九日。籬下黃花。粲然在目。今秋旱甚。未見一枝。賴得汾陽老人有一句子。不妨應時及節。且道。是那一句。喝一喝。
顯孝語錄終
慶元府瑞巖開善禪寺語錄
侍者梵閱編
師入寺。指山門。出出入入。無非與汝諸人。共者一路子。因甚不知門限高低。喝一喝。
據方丈。爐鞴之所。鈍鐵尤多。阿那個不受鉗錘。以主丈畫云。過者邊立。
指法座。說如建瓴。坐如山嶽。就下平高。咬牙爆爆。
師拈香。祝 聖畢。斂衣就座云。離婁極力。白浪滔天。罔象無心。神珠歷掌。不涉化機。如何相見。有僧出便喝。師亦喝。僧打一圓相便禮拜。師云。怪力亂神。
乃云。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。與么說話。大似折草量虛空。衲僧家不求諸聖。不重已靈。眨上眉毛。早已蹉過。說甚麼口頭聲色。野犴鳴獅子吼。三千里外。不敢抬眸。直饒臨際德山。棒喝交馳。且請束之。高閣。何故。擊拂子。自從金革銷聲后。惟聽堯民擊壤歌。
復舉。本朝太宗皇帝。托起寶缽。問王隋相公。既是大庾嶺頭提不起。因甚在寡人手裡。相公無對。後來慈明代云。陛下腕頭有力。師云。君臣慶會。日照天臨。若是大庾嶺
【現代漢語翻譯】 現代漢語譯本： 夜。
上堂。時值常年九日（指重陽節）。籬笆下的菊花，鮮艷地映入眼簾。今年秋天大旱，未見一枝菊花。幸好汾陽老人（指汾陽善昭禪師）有一句話，不妨應時應景。那麼，是哪一句呢？喝！（禪宗用語，表示警醒）
《顯孝語錄》終
慶元府瑞巖開善禪寺語錄
侍者梵閱編
師父進入寺院，指著山門說：『出出入入，無非是與你們諸位，共同走這一條路。』為什麼不知道門檻的高低？喝！（禪宗用語，表示警醒）
佔據方丈室，這裡是爐火鍛造的地方，遲鈍的鐵塊很多。哪一個不受鉗子錘打？用拄杖在空中畫圈說：『過了這條線的，站到那邊去。』
指著法座說：『說法要像從高處傾倒水一樣流暢，坐要像山嶽一樣穩固。』就下平高（指說法要深入淺出），咬牙爆爆（形容說法有力）。
師父拈香，祝聖完畢。整理衣袍就座說：『離婁（傳說中的視力極好的人）用盡眼力，也只能看到白浪滔天。罔象（傳說中的一種水怪）無心，神珠（比喻佛性）歷歷在目。』不涉及造化之機，如何相見？有僧人出來就喝。師父也喝。僧人打一個圓相（佛教手勢，表示圓滿）便禮拜。師父說：『怪力亂神（指不務正業，追求怪異的力量和神蹟）。』
於是說：『大道就在眼前，然而眼前卻難以見到。想要認識大道的真體，離不開聲色言語。』這樣說話，很像是用草來測量虛空。禪僧不求諸聖，不重視自己的靈性。眨一下眉毛，就已經錯過了。說什麼口頭聲色？野犴（一種野獸）鳴叫，如同獅子吼，三千里外，不敢抬頭。即使是臨濟（臨濟義玄禪師）德山（德山宣鑒禪師），棒喝交加，也請把他們束之高閣。為什麼？』擊打拂塵說：『自從戰爭平息之後，只聽見堯帝時代的百姓敲擊土地唱歌。』
又舉例說：本朝太宗皇帝，托起寶缽，問王隋相公：『既然是大庾嶺頭提不起，為什麼在寡人手裡？』相公無言以對。後來慈明（慈明楚圓禪師）代為回答說：『陛下腕頭有力。』師父說：『君臣慶會，如同太陽照耀天空。如果是在大庾嶺（指禪宗六祖慧能開悟之地）
【English Translation】 English version: Night.
Ascending the hall. It's the ninth day of the year (referring to the Double Ninth Festival). The chrysanthemums under the fence are vividly in sight. This autumn is very dry, and not a single branch is seen. Fortunately, old man Fenyang (referring to Zen Master Fenyang Shanzhao) has a saying that may be appropriate for the occasion. So, what is that saying? Katsu! (A Zen term expressing awakening)
The End of the 'Sayings of Xianxiao'
Recorded Sayings from Ruoyan Kaisan Zen Monastery, Qingyuan Prefecture
Compiled by Attendant Fan Yue
The Master enters the monastery, pointing to the mountain gate, saying: 'Coming in and going out, it's all with you all, walking this same path.' Why don't you know the height of the threshold? Katsu! (A Zen term expressing awakening)
Occupying the abbot's room, this is the place of the furnace and bellows, where there is much dull iron. Which one does not undergo the tongs and hammer? Drawing a circle in the air with his staff, he says: 'Those who cross this line, stand over there.'
Pointing to the Dharma seat, he says: 'Speaking should be like pouring water from a height, sitting should be as stable as a mountain.' Jiuxia pinggao (referring to explaining the Dharma in a simple and profound way), yaoya baobao (describing the powerful way of speaking).
The Master burns incense, finishes the blessings, arranges his robes, and sits down, saying: 'Even Li Lou (a legendary person with extremely good eyesight) exhausts his vision, only seeing white waves soaring to the sky. Wangxiang (a legendary water monster) is without intention, the divine pearl (a metaphor for Buddha-nature) is clearly in the palm of the hand.' Without involving the mechanism of transformation, how can we meet? A monk comes out and shouts Katsu!. The Master also shouts Katsu!. The monk makes a circle with his hands (a Buddhist gesture indicating completeness) and bows. The Master says: 'Strange powers and chaotic spirits (referring to not engaging in proper practice, pursuing strange powers and miracles).'
Then he says: 'The Great Way is right before your eyes, yet it is difficult to see. If you want to know the true essence of the Great Way, you cannot separate from sound, form, and language.' Speaking like this is like using grass to measure emptiness. Zen monks do not seek the saints, nor do they value their own spirituality. Blink an eyebrow, and you have already missed it. What are you talking about, verbal sounds and forms? A wild jackal roars like a lion, three thousand miles away, daring not to raise its head. Even Linji (Zen Master Linji Yixuan) and Deshan (Zen Master Deshan Xuanjian), with their combined shouts and blows, please put them on the high shelf. Why?' Striking the whisk, he says: 'Since the sounds of war have ceased, only the songs of the people of Yao striking the earth are heard.'
He further cites the example: Emperor Taizong of this dynasty, holding up the precious bowl, asked Minister Wang Sui: 'Since it cannot be lifted at the top of Dayu Ridge, why is it in my hands?' The minister was speechless. Later, Ciming (Zen Master Ciming Chuyuan) replied on his behalf, saying: 'Your Majesty has strength in your wrist.' The Master says: 'The joyful meeting of ruler and subject is like the sun shining in the sky. If it were at Dayu Ridge (referring to the place where the Sixth Patriarch Huineng attained enlightenment)
頭底。物歸有主。
當晚小參。僧問。承聞和尚有言。衲僧家不求諸聖。不重已靈。還端的也無。師云。聽教分曉。僧云。只如三條椽下。明甚麼邊事。師云。兩個石人相耳語。僧云。與么則德山臨際。倒退三千。師云。也恐如此。僧云。人天交接。兩得相見。一句作么生。師云。大家在者里。僧云。非但大眾觀光。學人小出大遇。師云。偷心鬼子。僧禮拜。師拈主丈云。若是我虎丘直下。如積世富兒一錢不亂使。個個生生獰獰局侷促促。只因家法太嚴。以致門庭冷落。山僧沒興也撞入者保社。被人喚作松源嫡孫。可謂浪得其名。今夜已展不縮。未免向無人著眼處。拈出一星子。也教諸人知道十二峰頭。元有靈芝仙草。卓主丈。
復舉。感首座問法昌。昔日北禪烹露地白牛。今夜分歲有何施設。昌云。臘雪連天白。春風逼戶寒。感云。大眾吃個甚麼。昌云。莫嫌冷淡無滋味。一飽能消萬劫饑。感云。未審是甚麼人置辦。昌云。無慚愧漢。來處也不知。師云。感首座當時若向一飽能消萬劫饑處。道個謝和尚供養。管取法昌拔貧做富。
元正上堂。嘉熙紀運。淳祐開圖。歷數既長。倒指難數。且道。今日是甚麼日。卓主丈。辛丑歲首。烏飛兔走。
天基節上堂。河出圖洛出書。雷霆變化。鬼神莫
【現代漢語翻譯】 現代漢語譯本： 頭底（指事情的來龍去脈，或指事物的根本）。物歸有主（指事物最終回到其所屬之處）。
當晚小參（指禪宗寺院中，住持在晚上對僧眾進行的簡短開示）。僧人問：『聽說和尚您說過，衲僧家（指修行僧人）不求諸聖（不向外尋求聖賢的幫助），不重已靈（不執著于自身的靈性），這話確實如此嗎？』 師父說：『聽教分曉（聽從教誨自然明白）。』 僧人說：『就如三條椽下（指簡陋的禪房），明白什麼事情？』 師父說：『兩個石人相耳語（比喻不可思議的境界）。』 僧人說：『這麼說來，德山（指德山宣鑒禪師）臨濟（指臨濟義玄禪師），也要倒退三千（指相形見絀）。』 師父說：『也恐怕是這樣。』 僧人說：『人天交接（指人道與天道相通），兩得相見（指雙方都能領悟）。一句作么生（如何表達這一句）？』 師父說：『大家在這裡（指當下即是）。』 僧人說：『非但大眾觀光（不僅僅是大家來此參觀），學人小出大遇（學人略有付出卻得到很大的收穫）。』 師父說：『偷心鬼子（指心懷妄念的人）。』 僧人禮拜。師父拈起拄杖說：『如果我是虎丘（指虎丘紹隆禪師）的直系弟子，就像積累了世代財富的富人一樣，一分錢也不會亂用。個個生生獰獰局侷促促（形容謹小慎微，不敢妄為）。只因爲家法太嚴，以致門庭冷落。山僧沒興也撞入者保社（我沒興致也加入了這個團體），被人喚作松源嫡孫（被人稱為松源崇岳禪師的嫡傳弟子）。可謂浪得其名（實在是虛有其名）。今夜已展不縮（今晚已經展開就不能收回），未免向無人著眼處（不得不在無人關注的地方），拈出一星子（揭示一點真理）。也教諸人知道十二峰頭（指美好的境界），元有靈芝仙草（本來就存在美好的事物）。』 卓拄杖。
又舉例說，感首座（指感禪師，擔任首座的禪僧）問法昌（指法昌禪師）：『昔日北禪（指北禪來參禪師）烹露地白牛（比喻以稀有的食材供養大眾），今夜分歲（指除夕之夜）有何施設（有什麼安排）？』 法昌說：『臘雪連天白（寒冷的雪連線著天，一片潔白），春風逼戶寒（春風吹來，寒意逼人）。』 感禪師說：『大眾吃個甚麼（大眾吃些什麼）？』 法昌說：『莫嫌冷淡無滋味（不要嫌棄清淡沒有滋味），一飽能消萬劫饑（一頓飽飯能消除萬劫的飢餓）。』 感禪師說：『未審是甚麼人置辦（不知道是誰準備的）？』 法昌說：『無慚愧漢（不知羞愧的人），來處也不知（連從哪裡來的都不知道）。』 師父說：『感首座當時若向一飽能消萬劫饑處（如果當時感首座能在一飽能消萬劫饑這句話上），道個謝和尚供養（說一聲謝謝和尚的供養），管取法昌拔貧做富（一定能讓法昌禪師化貧為富）。』
元正（指正月初一）上堂（指住持升座說法）。嘉熙紀運（指嘉熙年間），淳祐開圖（指淳祐年間）。歷數既長（時間已經很久），倒指難數（難以倒著數過來）。且道（請問），今日是什麼日？卓拄杖。辛丑歲首（辛丑年的開始），烏飛兔走（形容時間飛逝）。
天基節（皇帝的生日）上堂。河出圖洛出書（指祥瑞的徵兆），雷霆變化（指事物變化迅速），鬼神莫（指鬼神也無法預測）。
【English Translation】 English version: Head and tail (referring to the whole story or the root of things). Things return to their owner (referring to things eventually returning to where they belong).
Evening small assembly (referring to a short instruction given by the abbot to the monks in the evening in a Chan monastery). A monk asked: 'I heard that the Abbot said, 'A mendicant monk does not seek the help of all the saints, nor does he value his own spirit.' Is this really true?' The Master said: 'Listen to the teachings and you will understand.' The monk said: 'Just like under the three rafters (referring to a simple meditation room), what is there to understand?' The Master said: 'Two stone men whispering to each other (a metaphor for an inconceivable state).' The monk said: 'In that case, Deshan (referring to Chan Master Deshan Xuanjian) and Linji (referring to Chan Master Linji Yixuan) would have to retreat three thousand steps (meaning they would be inferior).' The Master said: 'Perhaps that is so.' The monk said: 'Humans and gods meet (referring to the connection between the human and divine realms), and both can see each other (referring to both sides being able to understand). How would you express this in one sentence?' The Master said: 'Everyone is here (referring to the present moment).' The monk said: 'Not only are the masses here to observe, but the student has made a small effort and received a great reward.' The Master said: 'Thieving ghost!' The monk bowed. The Master picked up his staff and said: 'If I were a direct disciple of Huqiu (referring to Chan Master Huqiu Shaolong), I would be like a rich man who has accumulated wealth for generations, not wasting a single penny. Everyone is cautious and constrained (describing being careful and not daring to act rashly). It is only because the family rules are too strict that the gate is deserted. I joined this group without any interest, and I am called the direct descendant of Songyuan (referring to being called the direct disciple of Chan Master Songyuan Chongyue). It can be said that I have gained a reputation that I do not deserve. Tonight, I have already unfolded and cannot retract, so I must reveal a star (reveal a bit of truth) in a place where no one is paying attention. I will also let everyone know that on the twelve peaks (referring to a beautiful realm), there are originally spiritual mushrooms and immortal herbs (beautiful things originally exist).' He struck the staff.
He also cited an example, saying that Chan Master Gan (referring to Chan Master Gan, who served as the head monk) asked Chan Master Fachang (referring to Chan Master Fachang): 'In the past, Chan Master Beichan (referring to Chan Master Beichan Lai) cooked a white cow in the open (a metaphor for offering rare ingredients to the masses). What arrangements do you have for tonight, the end of the year (referring to New Year's Eve)?' Fachang said: 'The winter snow connects to the sky, all white (the cold snow connects to the sky, all white), the spring breeze blows, and the coldness is pressing (the spring breeze blows, and the coldness is pressing).' Chan Master Gan said: 'What will the masses eat?' Fachang said: 'Do not dislike the blandness and lack of flavor (do not dislike the blandness and lack of flavor), one full meal can eliminate the hunger of ten thousand kalpas (one full meal can eliminate the hunger of ten thousand kalpas).' Chan Master Gan said: 'I do not know who prepared it?' Fachang said: 'A shameless man (a shameless man), does not even know where it came from (does not even know where it came from).' The Master said: 'If Chan Master Gan had said 'Thank you for the offering, Abbot' at the point of 'one full meal can eliminate the hunger of ten thousand kalpas,' he would have surely made Chan Master Fachang transform poverty into wealth.'
On the first day of the New Year (referring to the first day of the lunar year), the Abbot ascends the Dharma seat to preach. The Jiaxi era is recorded (referring to the Jiaxi era), and the Chunyou era opens the map (referring to the Chunyou era). The years have been long (time has been long), and it is difficult to count backwards (difficult to count backwards). Tell me (please tell me), what day is today? He struck the staff. The beginning of the Xin Chou year (the beginning of the Xin Chou year), the crow flies and the rabbit runs (describing the passage of time).
On the Tianji Festival (the Emperor's birthday), the Abbot ascends the Dharma seat to preach. The river produces a map and the Luo produces a book (referring to auspicious omens), thunder and lightning change (referring to rapid changes), and ghosts and gods cannot (referring to ghosts and gods being unable to predict).
測其由。且道。是何祥瑞。良久。聖人復生。
上堂。舉趙州因。僧問。至道無難。唯嫌揀擇。是時人窠窟否。州云。曾有人問我。直得五年分疏不下。師云。觀大海者難為水。游聖人之門者難為言。不因者僧。難見趙州老子。
謝維那上堂。古佛只在椎頭。每日呼來喚去。非惟綱令清嚴。下下要分緇素。興化當年錯用心。月明豈在珊瑚樹。
上堂。舉。趙州侍者報云。大王來也。州云。大王萬福。侍云。未到。州云。又道來也。師云。趙州年老。聽事不真。侍者。王令已行。猶在門外。
上堂。舉。臨際因。趙州遊山。到院后架洗腳次。際便問。如何是祖師西來意。州云。恰值老僧洗腳。際近前作聽勢。州云。會即便會。㗖啄作甚麼。際便歸方丈。州云。三十年行腳。今日錯為人解注。師云。攫金者不見人。逐鹿者不見山。
上堂。舉。溈山問仰山。寂子心識微細流注。無來得幾年。仰山不敢答。卻云。和尚無來幾年矣。溈云。老僧無來已七年。溈山又問。寂子如何。仰云。慧寂正鬧。師云。古人及盡玄微猶恐走作。今人只管孟八郎道。總是五逆人聞雷。
上堂。舉。夾山示眾。若論此事。直須揮劍。若不揮劍。漁父棲巢。師云。夾山未得與物俱化。致令影草之流認驢作馬。
【現代漢語翻譯】 現代漢語譯本 推測這件事的緣由。且說，這是什麼祥瑞之兆？過了很久，聖人又重新降生。
上堂說法。拈出趙州禪師的一則公案。有僧人問：『至道沒有困難，只是嫌人有所揀擇。』這是時人的窠臼嗎？趙州禪師說：『曾有人這樣問我。』（因此）整整五年都分辨不清楚。我說：觀察過大海的人，就難以被普通的水所迷惑；出入于聖人門下的人，就難以被尋常的言語所動搖。不是因為這個僧人，難以見到趙州老禪師。
謝維那上堂說法。古佛只在舂米的杵頭上，每天呼喚來呼喚去。不僅僅是綱紀法度清明嚴謹，而且上下都要分清僧人和俗人。興化禪師當年錯用了心，（想要尋找的）月亮明明不在珊瑚樹上。
上堂說法。拈出趙州禪師的一則公案。趙州禪師的侍者稟報說：『大王來了。』趙州禪師說：『大王萬福。』侍者說：『還沒到。』趙州禪師說：『又說來了。』我說：趙州禪師年老了，聽事情不真切。侍者，大王的命令已經下達，（但大王）還在門外。
上堂說法。拈出臨濟禪師的一則公案。趙州禪師遊山，回到寺院后正在洗腳，臨濟禪師便問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』趙州禪師說：『恰好老僧正在洗腳。』臨濟禪師走近前來做出傾聽的姿勢。趙州禪師說：『會了就立刻會了，吞吞吐吐地做什麼？』臨濟禪師便回到方丈室。趙州禪師說：『三十年行腳參學，今天卻被別人錯誤地解釋了我的話。』我說：追逐金子的人看不見人，追逐鹿的人看不見山。
上堂說法。拈出溈山禪師問仰山禪師。溈山禪師問仰山禪師：『慧寂（Huiji，仰山禪師的法號）的心識微細流注，沒有來這裡多少年了？』仰山禪師不敢回答，卻反問道：『和尚您沒有來這裡多少年了？』溈山禪師說：『老僧沒有來這裡已經七年了。』溈山禪師又問：『慧寂你怎麼樣？』仰山禪師說：『慧寂我正在喧鬧之中。』我說：古人窮盡玄妙，還恐怕有所疏漏。今人只管說孟八郎，都是五逆之人聽到雷聲（一樣，不知所云）。
上堂說法。拈出夾山禪師向大眾開示。『若要論這件事，就必須揮劍斬斷。若不揮劍斬斷，（就會像）漁父在樹上築巢（一樣，徒勞無功）。』我說：夾山禪師還沒有達到與萬物融為一體的境界，以至於讓那些隨波逐流的人把驢當成馬。
【English Translation】 English version Guess the reason for this. And say, what auspicious sign is this? After a long time, the sage is reborn.
Ascending the hall to preach. He cites a case of Zen Master Zhaozhou. A monk asked: 'The Great Way is not difficult, it only dislikes choosing. Is this the den of people of this time?' Zhaozhou said: 'Someone once asked me this.' (Therefore) for five whole years, I couldn't distinguish it clearly. I say: Those who have seen the great sea are hard to be confused by ordinary water; those who enter and exit the gates of sages are hard to be moved by ordinary words. If not for this monk, it would be difficult to see the old Zen Master Zhaozhou.
Thank you, Vina, for ascending the hall to preach. The ancient Buddha is only on the rice pestle, calling and summoning every day. Not only are the rules and laws clear and strict, but also the monks and laypeople must be distinguished from top to bottom. Zen Master Xinghua used his mind wrongly in those years, (the moon you want to find) is clearly not on the coral tree.
Ascending the hall to preach. He cites a case of Zen Master Zhaozhou. Zen Master Zhaozhou's attendant reported: 'The Great King has arrived.' Zen Master Zhaozhou said: 'Greetings to the Great King.' The attendant said: 'Not yet.' Zen Master Zhaozhou said: 'You said he was coming again.' I say: Zen Master Zhaozhou is old, and he doesn't hear things clearly. Attendant, the Great King's order has been issued, (but the Great King) is still outside the door.
Ascending the hall to preach. He cites a case of Zen Master Linji. Zen Master Zhaozhou was traveling in the mountains, and after returning to the monastery, he was washing his feet. Zen Master Linji then asked: 'What is Bodhidharma's intention in coming from the West?' Zen Master Zhaozhou said: 'It just so happens that the old monk is washing his feet.' Zen Master Linji stepped forward and made a listening gesture. Zen Master Zhaozhou said: 'If you understand, then understand immediately, what are you doing hesitatingly?' Zen Master Linji then returned to his abbot's room. Zen Master Zhaozhou said: 'Thirty years of traveling and studying, today someone has misinterpreted my words.' I say: Those who chase gold do not see people, those who chase deer do not see mountains.
Ascending the hall to preach. He cites Zen Master Weishan asking Zen Master Yangshan. Zen Master Weishan asked Zen Master Yangshan: 'Huiji's (Yangshan's Dharma name) mind is subtly flowing, how many years have you not come here?' Zen Master Yangshan dared not answer, but instead asked: 'How many years have you, Venerable, not come here?' Zen Master Weishan said: 'The old monk has not come here for seven years.' Zen Master Weishan then asked: 'Huiji, how are you?' Zen Master Yangshan said: 'Huiji is in the midst of noise.' I say: The ancients exhausted the mysteries, and were still afraid of omissions. Today's people only talk about Meng Balang, they are all like the five rebellious people hearing thunder (unintelligible).
Ascending the hall to preach. He cites Zen Master Jiashan instructing the assembly. 'If you want to discuss this matter, you must wield the sword and cut it off. If you don't wield the sword and cut it off, (it will be like) a fisherman building a nest in a tree (futile and useless).' I say: Zen Master Jiashan has not yet reached the state of being one with all things, so that those who drift with the tide mistake a donkey for a horse.
結夏小參。等是恁么時節。何不便領取去。西天廣額。旃陀羅。放下屠刀。我是千佛一數。可殺性燥。若約衲僧門下。猶是半提。而況立期立限。坐守化城。比擬張麟。兔亦不遇。息耕[(宋-木)/火/ㄆ]尋常。多是向三句前兩句后。放一線地。與諸人整頓手腳。若也知慚識愧。九十日內。不得忘卻老僧。
復舉。溈山大安和尚示眾。有句無句如藤倚樹。疏山參問次。師云。矮師叔當時若向溈山未屙已前。得個瞥脫處。免得認聲色之流東卜西卜。今既漏逗。千古之下。豈曰無人。卓主丈。住住。趕人不得趕上。
次日上堂。有一人。日銷萬兩黃金。同此聖制。只是無人認得。若有人認得。卻許伊。日銷萬兩黃金。
上堂。舉。五泄初參石頭。泄云。一言相契即住。不契即去。頭據坐。泄便行。頭云。阇梨。泄回首。頭云。從生至老只是者個。回頭轉腦作甚麼。泄于言下大悟。師云。稛載而往。垂橐而歸。
上堂。舉。巖頭示眾。大凡唱教須從無慾中流出三句。只是理論咬去咬住欲去不去欲住不住。或時一向不去。或時一向不住。應庵拈云。從上老漢。須得個些子說話。師云。巖頭若行一丈。應庵只行八尺。嚴頭若行一尺。應庵只行二寸。何故從來把本修行。不敢棄嫌因果。
【現代漢語翻譯】 現代漢語譯本 結夏小參。正是這樣的時候，為何不當下領悟？西天廣額（指佛陀），旃陀羅（古印度一種賤民），放下屠刀，我（指佛）是千佛之一。實在性情急躁。如果按照衲僧（指僧人）的門下標準，還只是半吊子。更何況是設立期限，坐守化城（比喻虛幻的目標），想要比擬張麟（善於捕兔的人），連兔子也遇不到。停止尋常的耕作，大多是在三句之前或兩句之後，放一線生機，與各位整頓手腳。如果知道慚愧，九十日內，不要忘記老僧。 復舉例。溈山大安和尚開示大眾，『有句無句如藤倚樹』。疏山禪師參問時，溈山說：『矮師叔當時如果向溈山未屙（排泄）之前，得到一個瞥脫（開悟）之處，就免得認聲色之流東卜西卜（四處奔波）。如今既然已經泄露，千古之下，難道會沒有人嗎？』 卓主丈（拄著枴杖），住住（停下）。趕人不得趕上（不要強求）。 次日上堂。有一個人，每天消耗萬兩黃金，和聖人的法則相同。只是沒有人認識到。如果有人認識到，就允許他每天消耗萬兩黃金。 上堂。舉例。五泄禪師初次參拜石頭禪師，五泄說：『一言相合就留下，不合就離開。』 石頭禪師只是端坐。五泄便要離開。石頭禪師說：『阇梨（梵語，意為導師）。』 五泄回頭。石頭禪師說：『從生到老只是這個。回頭轉腦做什麼？』 五泄在言下大悟。師父說：『滿載而去，空空而歸。』 上堂。舉例。巖頭禪師開示大眾，『凡是唱教，必須從無慾中流出三句。』 只是理論上咬住不放，想要離開又離不開，想要留下又留不住。有時一直不離開，有時一直不留下。應庵禪師評論說：『從上的老漢，必須得到一些說話的技巧。』 師父說：『巖頭如果走一丈，應庵只走八尺。巖頭如果走一尺，應庵只走二寸。』 為什麼呢？因為從來都是把本修行，不敢捨棄因果。
【English Translation】 English version Concluding the summer retreat. This is precisely the right time. Why not realize it immediately? Guang'e (Broad Forehead, referring to the Buddha) of the Western Heaven, Chandala (an outcast in ancient India), having laid down the butcher's knife, I (referring to the Buddha) am one of the thousand Buddhas. Truly, my nature is impatient. If judged by the standards of the monks, it's still only half-baked. Moreover, setting deadlines and guarding the illusory city (a metaphor for a false goal), trying to emulate Zhang Lin (a skilled rabbit hunter), one won't even encounter a rabbit. Ceasing ordinary cultivation, it's mostly before the third phrase or after the second phrase, offering a glimmer of hope, to help everyone get their act together. If you know shame and remorse, within ninety days, do not forget this old monk. Again, an example. Abbot Weishan Da'an instructed the assembly, 'With or without a phrase, like a vine clinging to a tree.' When Zen Master Shushan inquired, Weishan said, 'If Dwarf Uncle had grasped a glimpse of enlightenment before Weishan relieved himself (excreted), he would have been spared from wandering around recognizing the flow of sights and sounds. Now that it has been revealed, will there be no one in a thousand years?' Holding the staff, stop, stop. You can't catch up if you chase people. The next day, ascending the hall. There is a person who spends ten thousand taels of gold daily, which is the same as the sage's decree. It's just that no one recognizes it. If someone recognizes it, they are allowed to spend ten thousand taels of gold daily. Ascending the hall. An example. Zen Master Wuxie first visited Zen Master Shitou, Wuxie said, 'If we agree in one word, I'll stay; if not, I'll leave.' Shitou just sat there. Wuxie was about to leave. Shitou said, 'Ajari (Sanskrit, meaning teacher).' Wuxie turned his head. Shitou said, 'From birth to old age, it's just this. What's the point of turning your head?' Wuxie had a great enlightenment upon hearing these words. The master said, 'Loaded when going, empty when returning.' Ascending the hall. An example. Zen Master Yantou instructed the assembly, 'Whenever teaching, one must let three phrases flow out from desirelessness.' It's just that theoretically, one clings to it, wanting to leave but unable to, wanting to stay but unable to. Sometimes one never leaves, sometimes one never stays. Zen Master Yingtian commented, 'The old man from above must have some speaking skills.' The master said, 'If Yantou walks ten feet, Yingtian only walks eight feet. If Yantou walks one foot, Yingtian only walks two inches.' Why? Because from the beginning, one cultivates according to the original practice, not daring to abandon the cause and effect.
瑞巖語錄終
慶元府萬松山延福禪寺語錄
侍者德溢編
師在啟霞受請。辭眾上堂。拈拄杖云。此事在通人分上。不可以言言。不可以跡跡。設使言跡雙泯。猶落斷常之見。而況朝游夕處。賓王歷然。鳧短鶴長。彼此知有。雖作萬松孤頂云。終憶霞峰老人石。臨風一曲。別有希聲。水遠山長。如何按指。卓主丈。
復舉。長慶示眾。撞著道伴交肩過。一生參學事畢也。是靈龜曳尾。山僧自退芝峰。托跡于茲。三歷寒暑。又勝他古人者多矣。今過海山。可無攀感。綴成一偈。以表分違。斂影窮原。懶出扃。曉云如送又如迎。因思執手經行處。幾聽沙泉繞澗鳴。
師入寺。上堂。祝 聖畢就座。僧問。聲前一句。不墮常機。轉位就功。如何相見。師云。問訊不出手。僧云。且道。天子萬年作么生。師云。瑞草生嘉運。林花結早春。僧云。直得。九州四海。雷動風馳。師云。出門惟恐不先到。僧云。如何是延福境。師云。天高蓋不盡。僧云。如何是境中人。師云。月到中峰猶未歸。僧禮拜。
師乃云。迦葉門前。個個蹈著。問之則便道不知。老胡帶來。人人知有。叩之則便道不會。衲僧家如刺猬子。無爾近傍處。固甚聞鐘聲。各各披七條。與么會去。純樂無為之化。追回太古之風
【現代漢語翻譯】 現代漢語譯本 瑞巖語錄終 慶元府萬松山延福禪寺語錄 侍者德溢編 師父在啟霞接受邀請。辭別大眾上堂說法。拿起拄杖說：『這件事在通達的人看來，不可以言語表達，不可以事蹟追蹤。即使言語和事蹟都消失了，仍然會落入斷滅和常有的見解。更何況每天的行蹤，賓和王的關係歷歷分明。野鴨腿短，鶴腿長，彼此都知道。雖然身在萬松山的孤頂，始終懷念啟霞峰的老人石。迎著風吹奏一曲，另有一種難以聽到的聲音。水遠山長，如何按指彈奏？』說完放下拄杖。 又舉例說：長慶禪師開示大眾，『遇到志同道合的道友擦肩而過，一生的參學就結束了。』這是靈龜拖著尾巴。老衲我從芝峰退隱，寄身於此。三年寒暑，比古代的那些人強多了。如今要過海，離開山，怎能沒有攀援感傷？作一首偈子，表達離別之情。收斂身影，追溯本源，懶得出門。清晨的雲彩好像送別又好像迎接。因此想起曾經執手同遊的地方，幾次聽到沙泉環繞山澗鳴響。 師父進入寺院。上堂說法。祝願聖上之後就座。有僧人問道：『在聲音出現之前的那句話，不落入常識的窠臼。轉換位置，成就功用，如何相見？』師父說：『問訊不伸手。』僧人說：『那麼，天子萬歲又如何呢？』師父說：『瑞草帶來吉祥的徵兆，林中的花朵結出早春的果實。』僧人說：『真是九州四海，雷動風馳。』師父說：『出門只怕趕不到最前面。』僧人說：『如何是延福寺的境界？』師父說：『天高得蓋不住。』僧人說：『如何是境界中的人？』師父說：『月亮到了中峰頂上還沒有回去。』僧人禮拜。 師父於是說：『迦葉（Kasyapa，佛教中的一位重要弟子）門前，每個人都踩著。問他們卻說不知道。老胡（指達摩祖師）帶來，人人都知道有，問他們卻說不會。我們出家人就像刺猬一樣，沒有你可以靠近的地方。確實聽到了鐘聲，各自披上袈裟。這樣領會下去，就能純粹地享受無為的教化，追回太古時代的淳樸風尚。』
【English Translation】 English version End of the Recorded Sayings of Ruiyan Recorded Sayings of Yanfu Chan Monastery, Wansong Mountain, Qingyuan Prefecture Compiled by attendant Deyi The Master, having accepted an invitation at Qixia, bid farewell to the assembly and ascended the hall. He raised his staff and said, 'This matter, for those who are enlightened, cannot be expressed in words, nor can it be traced by deeds. Even if words and deeds are both extinguished, one still falls into the views of annihilation and permanence. Moreover, the daily activities, the relationship between guest and host, are clearly distinct. The duck is short, the crane is long; each knows its own. Although dwelling on the solitary peak of Wansong, I always remember the old man's rock at Qixia Peak. Playing a tune in the wind, there is a rare sound. The water is far, the mountains are long; how can one press the fingers?' He then put down the staff. He further cited, 'Changqing instructed the assembly, 'Meeting a fellow practitioner shoulder to shoulder, the matter of lifelong study is completed.' This is like a divine turtle dragging its tail. This old monk has retired from Zhifeng and taken refuge here. Three years have passed, surpassing many of the ancients. Now, crossing the sea and leaving the mountains, how can there be no feelings of attachment? I compose a verse to express our separation. Concealing the shadow and tracing the origin, I am too lazy to leave the door. The morning clouds seem to send off and welcome. Thinking of the places where we walked hand in hand, how often did we hear the sand spring murmuring around the stream?' The Master entered the monastery and ascended the hall. After offering blessings to the Emperor, he took his seat. A monk asked, 'The phrase before sound, not falling into the ordinary mechanism. Transforming position and achieving function, how do we meet?' The Master said, 'Greeting without extending the hand.' The monk said, 'Then, what about the Emperor's ten thousand years?' The Master said, 'Auspicious herbs bring good fortune, and forest flowers bear the fruits of early spring.' The monk said, 'Truly, the nine provinces and four seas, thunder rumbles and wind rushes.' The Master said, 'Leaving the door, one only fears not arriving first.' The monk said, 'What is the realm of Yanfu Monastery?' The Master said, 'The sky is so high that it cannot be covered.' The monk said, 'What are the people in the realm?' The Master said, 'The moon has reached the middle peak and has not yet returned.' The monk bowed. The Master then said, 'Before Kasyapa's (Kasyapa, an important disciple in Buddhism) gate, everyone treads. When asked, they say they do not know. The old barbarian (referring to Bodhidharma) brought it, everyone knows it exists, but when asked, they say they do not understand. We monks are like hedgehogs, with no place for you to approach. Indeed, hearing the sound of the bell, each puts on the kasaya (monk's robe). Understanding in this way, one can purely enjoy the transformation of non-action and retrieve the simple customs of ancient times.'
。便見。耕田鑿井。曉作夕息。自然不敢違時失候。然雖如是。畢竟以何為驗。擊拂子。九皋鶴舞威音外。三島花敷大塊初。
復舉。孝宗皇帝問佛照禪師。世尊雪山六年。所成者何事。佛照奏云。將謂陛下忘卻。師云。君臣慶會。日照天臨。斡旋造化之元樞。奮發風雷之大用。然雖如是。還知太平無象么。
當晚小參。僧問。安居禁足。西天令嚴。和尚為甚。明知故犯。師云。不因樵子徑。爭到葛洪家。僧云。文殊三處度夏。未決眾疑。和尚來自霞峰。群心鶴望。還與文殊相去多少。師云。好事不在忽忙。僧云。大善知識豈無方便。師云。老僧罪過。僧禮拜。師云。謾我即得。
乃云。大家在者里。誰敢謾爾諸人。若各各道頭知尾。去卻人我擔子。自然長者長法身。短者短法身。目連鹙子。無爾著眼處。山僧尋常。不曾與人下注腳。爾若向隔山見煙便知是火處會去。又爭得。今夜已展不縮。未免東拏西撮一上子。且作死馬醫。
復舉。雪竇示眾。龍泉與刀斧同鐵。利鈍懸殊。駑駘與驥馬同途。遲速有異。酌然酌然。一出一入。半合半開。平展之流。試辨緇素。師云。明覺一代龍門。只是取捨之心未泯。山僧毛凡道等。一目而歸之。何故切。
上堂。舉。溈山問仰山。大地眾生。業識
【現代漢語翻譯】 現代漢語譯本：於是（人們）就看到了耕田鑿井，日出而作，日落而息，自然不敢違背時令和節候。雖然是這樣，到底用什麼來驗證呢？（禪師）敲擊拂塵。（說道）九皋的仙鶴在威音王佛（過去七佛之首）之外舞動，三島的鮮花在大地初始時綻放。
又舉例說，孝宗皇帝問佛照禪師：『世尊在雪山六年，成就了什麼事情？』佛照禪師回答說：『還以為陛下忘記了。』禪師說：『君臣慶幸相會，如日照臨天空。斡旋造化的根本樞紐，奮發風雷的巨大作用。』雖然是這樣，還知道太平本無形跡嗎？』
當晚小參時，有僧人問：『安居期間禁止外出，這是西天的嚴厲規定。和尚為什麼明知故犯？』禪師說：『不通過樵夫走的小路，怎麼能到葛洪（晉代著名道士）的家？』僧人說：『文殊菩薩在三個地方度過夏天，未能解決大眾的疑惑。和尚您從霞峰而來，大家像鶴一樣仰望您。您和文殊菩薩相比，相差多少？』禪師說：『好事不在於匆忙。』僧人說：『大善知識難道沒有方便之法嗎？』禪師說：『老僧的罪過。』僧人禮拜。禪師說：『欺騙我就可以了。』
於是（禪師）說道：『大家在這裡，誰敢欺騙你們諸位？如果每個人都知道事情的來龍去脈，去除人我和是非的擔子，自然長者有長的法身，短者有短的法身。即使是目連（神通第一的佛陀弟子）和鹙子（智慧第一的佛陀弟子），也沒有你們著眼的地方。老僧我平常不曾給人下註解。你們如果能像隔著山看到煙就知道是火一樣領會，又有什麼不可呢？今晚已經展開而不能收回，免不了東抓西湊一番。姑且當作死馬醫治吧。』
又舉例說，雪竇禪師開示大眾：『龍泉的劍和刀斧都是鐵，鋒利和遲鈍卻有很大差別。劣馬和駿馬同路，遲緩和快速各有不同。』斟酌啊斟酌，一出一入，半合半開。平庸之輩，試著分辨僧俗吧。』禪師說：『明覺禪師一代宗師，只是取捨之心沒有泯滅。老僧我等凡夫俗子，一眼就能歸結到一點。為什麼呢？切！』
上堂說法。舉例說，溈山禪師問仰山禪師：『大地眾生，業識……』
【English Translation】 English version: Then (people) saw plowing fields and digging wells, working at sunrise and resting at sunset, naturally not daring to violate the seasons and times. Although it is like this, what is the verification after all? (The Zen master) struck the whisk. (Said) The cranes of Jiugao dance outside of Weiyin King Buddha (the first of the past seven Buddhas), and the flowers of the three islands bloom at the beginning of the Great Earth.
Again, it was cited that Emperor Xiaozong asked Zen Master Fozhao: 'What did the World Honored One accomplish in the six years in the Snow Mountains?' Zen Master Fozhao replied, 'I thought Your Majesty had forgotten.' The Zen master said, 'The monarch and his subjects rejoice in meeting, like the sun shining upon the sky. It revolves the fundamental pivot of creation, and unleashes the great function of wind and thunder.' Although it is like this, do you still know that peace has no form?
During the evening small assembly, a monk asked: 'Staying in seclusion during the rainy season is a strict rule of the Western Heaven. Why does the abbot knowingly violate it?' The Zen master said, 'Without going through the small path taken by the woodcutter, how can one reach the home of Ge Hong (a famous Taoist of the Jin Dynasty)?' The monk said, 'Manjusri Bodhisattva spent the summer in three places, failing to resolve the doubts of the masses. You, the abbot, come from Xifeng, and everyone looks up to you like cranes. Compared to Manjusri Bodhisattva, how much difference is there?' The Zen master said, 'Good things are not in a hurry.' The monk said, 'Doesn't a great wise teacher have expedient means?' The Zen master said, 'This old monk's fault.' The monk bowed. The Zen master said, 'It's okay to deceive me.'
Then (the Zen master) said: 'Everyone is here, who dares to deceive you all? If everyone knows the beginning and end of things, and removes the burden of self and others, naturally the tall have tall Dharmakayas, and the short have short Dharmakayas. Even Maudgalyayana (the Buddha's disciple foremost in supernatural powers) and Sariputra (the Buddha's disciple foremost in wisdom) have no place for you to focus on. This old monk usually does not give annotations to people. If you can understand like seeing smoke across the mountain and knowing it is fire, what is impossible? Tonight it has already unfolded and cannot be retracted, inevitably grabbing here and there. Let's treat it as a dead horse being treated by a doctor.'
Again, it was cited that Zen Master Xuedou instructed the assembly: 'The sword of Longquan and the axe are both iron, but sharpness and dullness are very different. Inferior horses and fine horses are on the same road, but slowness and speed are different.' Consider carefully, consider carefully, one out and one in, half closed and half open. Ordinary people, try to distinguish between monks and laymen.' The Zen master said, 'Zen Master Mingjue was a master of his generation, but the mind of taking and discarding has not been extinguished. This old monk and other ordinary people can summarize it into one point at a glance. Why? Cut!'
Ascending the hall to preach. Citing that Zen Master Weishan asked Zen Master Yangshan: 'All beings on earth, karmic consciousness...'
忙忙。無本可據。子作么生。知得他有之與無。仰云。某甲有個驗處。時有僧從面前過。仰召云。阇梨。僧回首。仰云。者個便是業識忙忙。無本可據。師云。仰山有知人之鑑。只是用處太過。山僧則不然。他回頭我稽首。柝半裂三。捉襟見肘。
解制上堂。護鵝之戒如雪。守臘之行若冰。也是田單火牛。衲僧家。朝三吳暮百越。正恐坐在者里。萬松有個道處。只是諸人未肯點頭。
上堂。舉。趙州訪茱萸。上法堂。東覷西覷。萸云。作甚麼。州云。探水。萸云。我者里一滴也無。探個甚麼。州以主丈。靠壁而出。師云。盡道一滴也無。鼓起滔天之浪。殊不知。趙州平白。失卻一條杖子。
掛新鐘謝監收。上堂。千鈞之大器。已自升樓。萬斛之璣珠。已自入廩。衲僧家。棒腹升堂。開單展缽。且道。承誰恩力。卓主丈。不是少林客。難為話雪庭。
上堂。舉。仰山因。僧問。法身還解說法也無。仰云。我說不得。別有一人說得。僧云。說得底人在甚處。仰山推出枕子。溈山聞乃云。寂子用劍刃上事。師云。滅卻溈仰一宗。只因此語。
上堂。舉。趙州問僧。曾到此間么。僧云。曾到。州云。喫茶去。又問僧。曾到么。僧云。不曾到。州云。喫茶去。師云。趙州一處打著。一處打不著。
【現代漢語翻譯】 現代漢語譯本： 忙忙碌碌，沒有根本可以依據。你如何得知它是有還是無呢？仰山（Yangshan，人名，禪宗大師）說：『我有個驗證的地方。』當時有個僧人從面前經過，仰山叫道：『阇梨（Sheli，梵語，意為「長老」）。』僧人回頭。仰山說：『這個便是業識忙忙碌碌，沒有根本可以依據。』 師父（指萬松行秀，Wansong Xingxiu）說：『仰山有知人之鑑，只是用處太過。我則不然，他回頭我稽首。』 柝（tuò）半裂三，捉襟見肘。
解制上堂。護鵝之戒如雪般純潔，守臘之行像冰一樣清冷。這也是田單的火牛陣。衲僧家（nà sēng jiā，出家人），朝在三吳，暮在百越。正恐怕坐在那裡。萬松有個說法，只是諸位未肯點頭。
上堂。舉趙州（Zhaozhou，人名，禪宗大師）訪茱萸（Zhuyu，人名，禪宗大師）。上法堂，東張西望。茱萸問：『作甚麼？』趙州說：『探水。』茱萸說：『我這裡一滴也沒有，探個甚麼？』趙州以拄杖，靠壁而出。師父說：『盡說道一滴也沒有，卻鼓起滔天巨浪。殊不知，趙州平白無故，失卻一條杖子。』
掛新鐘謝監收。上堂。千鈞之大器，已然升樓。萬斛（hú）之璣珠（jī zhū），已然入廩（lǐn）。衲僧家，棒腹升堂，開單展缽。且道，承誰恩力？卓拄杖。不是少林客，難為話雪庭。
上堂。舉仰山因僧問：『法身（Dharmakaya，佛教術語，指佛的真身）還解說法也無？』仰山說：『我說不得，別有一人說得。』僧人問：『說得底人在甚處？』仰山推出枕子。溈山（Weishan，人名，禪宗大師）聞乃云：『寂子（Jizi，指仰山）用劍刃上事。』師父說：『滅卻溈仰一宗，只因此語。』
上堂。舉趙州問僧：『曾到此間么？』僧人說：『曾到。』趙州說：『喫茶去。』又問僧：『曾到么？』僧人說：『不曾到。』趙州說：『喫茶去。』師父說：『趙州一處打著，一處打不著。』
【English Translation】 English version: Busily, without any basis to rely on. How do you know whether it exists or not? Yangshan (a Zen master) said, 'I have a place to verify.' At that time, a monk passed by, and Yangshan called out, 'Sheli (an honorific term for a senior monk).' The monk turned his head. Yangshan said, 'This is the busy activity of karmic consciousness, without any basis to rely on.' The Master (referring to Wansong Xingxiu) said, 'Yangshan has the discernment to recognize people, but his application is excessive. I would not do that. When he turns his head, I would bow.' The wooden clapper is split in three, and one's sleeves are too short.
Ascending the hall after the summer retreat. The precept of protecting geese is as pure as snow, and the practice of guarding the precepts during the retreat is as cold as ice. This is also like Tian Dan's fire oxen. Monks, in the morning in Sanwu, in the evening in Baiyue. I am afraid of just sitting here. Wansong has a way of speaking, but you are not willing to nod in agreement.
Ascending the hall. It is said that Zhaozhou (a Zen master) visited Zhuyu (a Zen master). He ascended the Dharma hall, looking east and west. Zhuyu asked, 'What are you doing?' Zhaozhou said, 'Searching for water.' Zhuyu said, 'There is not a drop here, what are you searching for?' Zhaozhou leaned on his staff and left against the wall. The Master said, 'Everyone says there is not a drop, but it stirs up滔天巨浪(tāo tiān jù làng, huge waves). Little do they know, Zhaozhou lost his staff for no reason.'
Hanging a new bell to thank the supervisor. Ascending the hall. The great vessel of a thousand jun (a unit of weight) has already been raised to the tower. The myriad hu (a unit of volume) of precious pearls have already entered the granary. Monks, holding their bellies, ascend the hall, opening their bowls. Tell me, whose grace are we receiving? Striking the staff. If you are not a guest of Shaolin, it is difficult to talk about the Snow Garden.
Ascending the hall. It is said that a monk asked Yangshan, 'Does the Dharmakaya (the body of the Dharma, the true body of the Buddha) still expound the Dharma?' Yangshan said, 'I cannot explain it, but there is another who can.' The monk asked, 'Where is the one who can explain it?' Yangshan pushed forward the pillow. Weishan (a Zen master) heard this and said, 'Jizi (referring to Yangshan) uses the matter on the edge of the sword.' The Master said, 'Extinguishing the Weiyang sect is due to this saying.'
Ascending the hall. It is said that Zhaozhou asked a monk, 'Have you been here before?' The monk said, 'I have been.' Zhaozhou said, 'Go have tea.' He asked another monk, 'Have you been here before?' The monk said, 'I have not been.' Zhaozhou said, 'Go have tea.' The Master said, 'Zhaozhou hits the mark in one place, and misses the mark in another.'
萬松見僧。亦不招茶。亦不相問。何故自從賢聖法來。未嘗殺生。
上堂。舉。德山因。僧問。從上諸聖。向甚麼處去。山云。作么作么。僧云。敕點飛龍馬。跛鱉出頭來。山休去。來日山浴次。僧過茶。山拊僧背云。昨日公案作么生。僧云。者老漢今日方始瞥地。山又休去。明覺拈云。德山以已方人。者僧還同受屈。師云。盡謂恒山之蛇。觸之則首尾俱應。殊不知。一得一失。雪竇是則是傍不甘。要見德山遠在。
元宵上堂。今夜處處燒燈。以享上帝。萬松隨例。也燒一碗。普請四聖六凡。同入此影子里。頭出頭沒。設有不入底。拈起德山杖子。劈脊便打。何故。過去燈明佛。本光瑞如此。
佛涅槃上堂。今日則有。明日則無。釋迦老子一生賣峭。臨死自納敗闕。致令後代兒孫。個個以鰕為目。萬松丈人。屋上之烏。與之救看。拈起主丈。吹一吹。
上堂。破家散宅。毀祖滅宗。不掛條絲。獨超象外。此人只會得接手句。未具透關眼。若能洗面摸著鼻。啜茶濕卻嘴。許爾。是半個衲僧。未可全展缽盂吃飯。
上堂。放一線道。四方八面絕遮攔。收一毛頭。無邊剎海煙塵起。不收不放。萬鬆口似磉盤。是汝諸人。也須救取。
上堂。舉。白雲瑞和尚示眾。古人留下一言半句。未
【現代漢語翻譯】 現代漢語譯本 萬松見到僧人，既不招呼喝茶，也不主動詢問。為什麼呢？因為自從賢聖之法傳來，（萬松）未曾殺生。
上堂說法時，萬松引用德山禪師的一則公案。有僧人問德山：『從上以來的諸位聖賢，都到什麼地方去了？』德山回答說：『作么作么（做什麼做什麼）？』僧人說：『敕點飛龍馬，跛鱉出頭來（皇上欽點的飛龍馬，連跛腳的鱉也想出頭）。』德山便讓他停止提問。第二天，德山正在洗浴，這個僧人過來獻茶。德山拍著僧人的背說：『昨天的公案，你作何理解？』僧人說：『這個老漢今天才開始明白。』德山又讓他停止提問。明覺禪師評論說：『德山是以自己的標準來衡量別人，這個僧人也同樣是受了委屈。』萬松說：『（你們）都以為（我）像恒山之蛇一樣，觸動它的頭部，尾部就會響應；觸動它的尾部，頭部就會響應。』卻不知道，（這樣做）一得一失。雪竇禪師的是非判斷雖然正確，但卻不甘心落於人後，想要見到德山禪師的真意，還差得很遠。
元宵節上堂說法。今晚到處都在燒燈，用來供奉上帝。萬松也隨俗，燒一碗燈。邀請所有的四聖六凡，一同進入這燈影里，頭出頭沒。如果有人不肯進入，就拿起德山禪師的拄杖，劈頭蓋臉地打下去。為什麼呢？因為過去燈明佛（Dipamkara Buddha）的本光瑞相就是如此。
佛陀涅槃日上堂說法。今天還有，明天就沒有了。釋迦老子（Sakyamuni Buddha）一生都在賣弄玄虛，臨死時自己承認失敗。導致後代的子孫，個個都像瞎子一樣。我萬松老和尚，就像屋上的烏鴉一樣，要幫助你們看清真相。拿起拄杖，吹一吹。
上堂說法。敗壞家業，散盡家財，毀壞祖業，滅絕宗風，一絲不掛，超脫于形象之外。這種人只懂得接別人的話頭，沒有具備透徹的眼光。如果能夠洗把臉就摸到鼻子，喝茶時能濕潤嘴唇，就可以算作半個僧人。還不能完全展開缽盂吃飯。
上堂說法。放開一線生機，四面八方沒有任何遮攔。收回一根毫毛，無邊剎土都會掀起煙塵。不收也不放，萬松的嘴巴像柱礎一樣穩固。即使是你們這些人，也必須想辦法自救。
上堂說法。引用白雲瑞和尚開示大眾的話：古人留下一言半句，未
【English Translation】 English version When Wansong saw a monk, he neither offered tea nor inquired about him. Why? Because since the Dharma of the sages came, he had never killed a living being.
Entering the hall for a sermon, he cited a case of Deshan. A monk asked, 'Where have all the sages of the past gone?' Deshan replied, 'What to do? What to do?' The monk said, 'An imperial decree appoints a flying dragon horse, even a lame turtle wants to stick its head out.' Deshan told him to stop. The next day, when Deshan was bathing, the monk offered tea. Deshan patted the monk's back and said, 'How do you understand yesterday's case?' The monk said, 'That old man only understands it today.' Deshan again told him to stop. Mingjue commented, 'Deshan measures others by his own standards, and the monk also suffers injustice.' Wansong said, 'You all think (I) am like the snake of Mount Heng, if you touch its head, the tail will respond; if you touch its tail, the head will respond.' But you don't know that (doing so) has both gains and losses. Although Xue Dou's judgment of right and wrong is correct, he is unwilling to lag behind, and is still far from seeing the true meaning of Deshan.
Entering the hall for a sermon on the Lantern Festival. Tonight, lamps are lit everywhere to offer to the Emperor of Heaven. Wansong also follows the custom and lights a bowl of lamps. Inviting all the Four Sages and Six Realms to enter this shadow, heads appearing and disappearing. If anyone refuses to enter, I will pick up Deshan's staff and beat them over the head. Why? Because the original light and auspicious signs of Dipamkara Buddha were like this.
Entering the hall for a sermon on the day of the Buddha's Nirvana. Today there is, tomorrow there will be nothing. Shakyamuni Buddha spent his whole life showing off, and admitted defeat at the time of his death. This has led to later generations of descendants all being like blind men. I, the old monk Wansong, am like a crow on the roof, and I want to help you see the truth clearly. Pick up the staff and blow on it.
Entering the hall for a sermon. Ruining the family, scattering the wealth, destroying the ancestral property, and extinguishing the lineage, not clinging to a single thread, transcending beyond form. This kind of person only knows how to pick up on other people's words, and does not have penetrating insight. If you can wash your face and touch your nose, and wet your lips when drinking tea, you can be considered half a monk. You cannot fully unfold your bowl to eat.
Entering the hall for a sermon. Release a line of opportunity, with no obstruction in all directions. Withdraw a single hair, and limitless lands will stir up smoke and dust. Neither withdrawing nor releasing, Wansong's mouth is as stable as a plinth. Even you people must find a way to save yourselves.
Entering the hall for a sermon. Citing the words of Abbot Baiyun Rui addressing the assembly: The ancients left behind a word or half a sentence, not yet
透。時撞著鐵壁相似。忽然一日透去。方知。自己便是鐵壁。且道。如今作么生透。乃云。鐵壁鐵壁。師云。白雲恐人不會。只管依文解義。衲僧家。融萬象于目前。摶虛空于掌上。猶是轉句。況那邊事耶。
上堂。舉。臨際示眾。我于先師會中。問佛法大意。三度被打。如蒿枝拂。如今思得一頓。誰為下手。時有僧出雲。某甲下手。際拈棒。僧擬接。際便打。師云。者僧其實只要見盡臨際。
上堂。拈主丈。面赤不如語直道道。靠主丈云。主丈子。不是患聾。便是患啞。
上堂。舉。巖頭問僧。甚麼來。僧云。西京來。頭云。黃巢過後收得劍么。僧云。收得。頭近前引頸云。㘞。僧云。師頭落也。頭呵呵大笑。僧後到雪峰。峰云。甚麼來。僧云。巖頭來。峰云。巖頭近日有何言句。僧舉前話。峰打三十主丈趁出。師云。者僧當時若向巖頭笑里知機。雪峰主丈子更長。也打他不著。
赴雙林辭眾上堂。入息不居陰界。出息不涉萬緣。為甚麼。棄萬松入雙梼。會得主丈子。束之高閣不然。自笑一生無定力。行藏多被業風吹。
延福語錄終
虛堂和尚語錄卷之一 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之二
婺州云黃山寶林禪寺語
【現代漢語翻譯】 透徹。有時就像撞到鐵壁一樣。忽然有一天透過去了，才知道，自己就是那鐵壁。那麼，現在要如何透過去呢？說是：『鐵壁，鐵壁。』師父說：『白雲擔心人們不會，只管按照字面意思解釋。我們禪僧，將萬象融于眼前，在掌上摶弄虛空，這都還是轉彎抹角的話，更何況那邊的境界呢？』
上堂說法。舉例說，臨濟（Linji，禪宗大師）向大眾開示：『我在先師那裡，問佛法大意，三次被打，像蒿枝拂過一樣。現在想起來，誰來下手打我一頓？』當時有個僧人出來說：『我來下手。』臨濟拿起棒子，僧人想要接，臨濟就打下去。師父說：『這個僧人其實只是想要看透臨濟。』
上堂說法。拿起拄杖，說：『面紅不如直言。』靠著拄杖說：『這拄杖，不是患了耳聾，就是患了啞巴。』
上堂說法。舉例說，巖頭（Yantou，禪宗大師）問僧人：『從哪裡來？』僧人說：『從西京來。』巖頭說：『黃巢（Huang Chao，唐末農民起義領袖）過後，收回劍了嗎？』僧人說：『收回了。』巖頭走上前去，伸出脖子說：『㘞。』僧人說：『師父的頭掉了。』巖頭哈哈大笑。僧人後來到了雪峰（Xuefeng，禪宗大師）那裡，雪峰問：『從哪裡來？』僧人說：『從巖頭那裡來。』雪峰問：『巖頭近日有什麼言語？』僧人舉了之前的話。雪峰打了三十拄杖，把他趕了出去。師父說：『這個僧人當時如果能在巖頭的笑里知道玄機，雪峰的拄杖子再長，也打不著他。』
前往雙林（Shuanglin，地名）告別大眾上堂說法。入息不滯留在陰界，出息不牽涉到萬緣。為什麼呢？捨棄萬松（Wansong，人名）進入雙梼（Shuangtao，地名）。領會了拄杖子，就把它高高束起，不然，就自嘲一生沒有定力，行蹤常常被業風吹動。
延福語錄終
虛堂和尚語錄卷之一 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之二
婺州云黃山寶林禪寺語
【English Translation】 Penetration. Sometimes it's like hitting an iron wall. Suddenly one day you break through, and then you realize that you yourself are the iron wall. So, how do you break through now? It is said: 'Iron wall, iron wall.' The master said: 'Baiyun (Baiyun, likely a person's name) worries that people won't understand, and only interpret according to the literal meaning. We Chan monks, merge all phenomena into the present moment, and manipulate emptiness in the palm of our hand, but these are still roundabout ways of speaking, let alone the realm over there?'
Ascending the hall for a Dharma talk. For example, Linji (Linji, a Chan master) instructed the assembly: 'At my former teacher's place, I asked about the great meaning of the Buddha-dharma, and was beaten three times, like being brushed by artemisia. Now that I think about it, who will strike me once?' At that time, a monk came out and said: 'I will strike.' Linji picked up a stick, and the monk tried to catch it, but Linji struck him. The master said: 'This monk actually just wanted to see through Linji.'
Ascending the hall for a Dharma talk. Picking up the staff, he said: 'A red face is not as good as speaking directly.' Leaning on the staff, he said: 'This staff, it's either deaf or mute.'
Ascending the hall for a Dharma talk. For example, Yantou (Yantou, a Chan master) asked a monk: 'Where do you come from?' The monk said: 'From Xijing.' Yantou said: 'After Huang Chao (Huang Chao, a rebel leader in the late Tang Dynasty), did you recover the sword?' The monk said: 'I recovered it.' Yantou stepped forward, stretched out his neck, and said: '㘞.' The monk said: 'Master's head has fallen off.' Yantou laughed loudly. The monk later went to Xuefeng (Xuefeng, a Chan master), and Xuefeng asked: 'Where do you come from?' The monk said: 'From Yantou.' Xuefeng asked: 'What words has Yantou spoken recently?' The monk recounted the previous conversation. Xuefeng struck him thirty times with the staff and drove him out. The master said: 'If this monk had understood the hidden meaning in Yantou's laughter at that time, Xuefeng's staff, no matter how long, would not have been able to hit him.'
Going to Shuanglin (Shuanglin, a place name) to bid farewell to the assembly and ascending the hall for a Dharma talk. The incoming breath does not dwell in the realm of yin, and the outgoing breath does not involve the myriad conditions. Why? Abandoning Wansong (Wansong, a person's name) and entering Shuangtao (Shuangtao, a place name). If you understand the staff, then tie it up high, otherwise, laugh at yourself for a lifetime of lacking stability, and your actions are often blown by the wind of karma.
End of the Recorded Sayings of Yanfu
Recorded Sayings of Master Xutang, Volume 1 Taisho Tripitaka, Volume 47, No. 2000, Recorded Sayings of Master Xutang
Recorded Sayings of Master Xutang, Volume 2
Words from Baolin Chan Monastery on Yunhuang Mountain in Wuzhou
錄
侍者惟俊法雲編
師入寺。指山門。不勞彈指。豈涉思惟。現成門戶。到者方知。
指佛殿。前釋迦后彌勒。且道。阿那個是正主。喝一喝。
拈帖。尋常雲水家。或凝或流。初無固必。因甚得者個入手。便從者里住。試下一轉語看。
諸山疏。居必擇鄰。鑒非止水。明暗相凌。言猶在耳。
山門疏。關著門儘是自家屋裡。何須冷言冷語。暗地敲人。不信。聽取下文。
指法座。聚草積石。說有談空。取古尚賒。一時拈卻。何故別有一路子。
師升堂祝 聖畢。就座云。大凡善射者。發必中的。若不中的。徒勞沒羽。莫有善射者么。試發一箭看。僧問。不從天降。不從地涌須彌山從甚處得來。師云。突出難辨。僧云。只將者個真訊息。用祝吾皇億萬春。師云。巢知風穴知雨。僧云。雙梼勝所。大士垂化之方。應庵雲孫。今虛堂高蹈其轍。還端的也無。師云。誣人之罪。以罪加之僧云。爭柰是非已。落傍人耳。便挽天河。洗不清。師云。面赤不如語直。僧云。只如判府直院侍郎請和尚住此名山。有何方便。師云。劍握甑人手。僧云。還許學人露個訊息也無。師云。杜鵑啼處花狼藉。僧禮拜。
師乃云。一絲不掛。猶涉廉纖。獨脫無依。未為極則。衲僧家。
【現代漢語翻譯】 現代漢語譯本 錄
侍者惟俊法雲編
師父進入寺院，指著山門說：『不費吹灰之力，也不用思索，現成的門戶，到了的人自然知道。』
指著佛殿說：『前面是釋迦牟尼佛（Sakyamuni），後面是彌勒佛（Maitreya），請問，哪一個是真正的住持？』喝一聲。
拿起帖子說：『尋常的雲水僧，或聚集或流散，本來就沒有固定的。因什麼得到這個入手處，便從這裡住下。』試著說一句轉語看看。
諸山疏：『居住一定要選擇好的鄰居，鑑別要像不止息的水流。明與暗相互侵凌，言語還在耳邊。』
山門疏：『關上門全是自己家裡的人，何必冷言冷語，暗地裡敲打別人。』不信，聽下面的話。
指著法座說：『聚集草木石頭，說有談空，傚法古人還差得遠。』一時全部放下，為什麼？因為另外有一條路。
師父升座祝聖完畢，就座說：『大凡善於射箭的人，發射必定中的。如果不中，徒勞地耗盡羽箭。』莫有善於射箭的人嗎？試著發一箭看看。僧人問：『不從天上降，不從地上涌，須彌山（Sumeru）從什麼地方來？』師父說：『突出難以辨認。』僧人說：『只將這個真訊息，用來祝願吾皇億萬年。』師父說：『巢知道風，穴知道雨。』僧人說：『雙梼勝地，是大士垂化的地方，應庵的雲孫，如今虛堂高蹈其轍，還確實嗎？』師父說：『誣陷人的罪過，要用同樣的罪來加罪。』僧人說：『爭奈是非已經落入傍人耳中，即使挽來天河，也洗不清。』師父說：『面紅不如語直。』僧人說：『只如判府直院侍郎請和尚住此名山，有什麼方便？』師父說：『劍握在會做甑的人手裡。』僧人說：『還允許學人透露個訊息嗎？』師父說：『杜鵑啼叫的地方，花朵狼藉。』僧人禮拜。
師父於是說：『****，還涉及細微之處。獨脫無依，還不是最高的境界。衲僧家，』
【English Translation】 English version Record
Compiled by attendant Weijun Fayun
The master entered the temple and pointed to the mountain gate, saying: 'Without the slightest effort, and without the need for contemplation, the ready-made gate is known by those who arrive.'
Pointing to the Buddha hall, he said: 'Sakyamuni (釋迦牟尼佛) in the front, Maitreya (彌勒佛) in the back. Tell me, which one is the true abbot?' He gave a shout.
Picking up the invitation, he said: 'Wandering monks are usually either gathering or dispersing, without any fixed abode. How does one obtain this entry point, and then reside here?' Try to say a turning phrase.
Preface to the monasteries: 'Living requires choosing good neighbors; discernment should be like a ceaseless stream. Light and darkness encroach upon each other; the words are still in our ears.'
Preface to the mountain gate: 'Behind closed doors, everyone is family. Why use cold words and secretly strike at others?' If you don't believe me, listen to what follows.
Pointing to the Dharma seat, he said: 'Gathering grass and stones, speaking of existence and discussing emptiness, imitating the ancients is still far off.' Putting it all down at once, why? Because there is another path.
The master ascended the seat, finished the prayer for the emperor, and sat down, saying: 'Generally, a good archer's shot will surely hit the mark. If it doesn't, it's a waste of feathered arrows.' Is there a good archer here? Try shooting an arrow. A monk asked: 'Not descending from the sky, not emerging from the earth, where does Mount Sumeru (須彌山) come from?' The master said: 'Its prominence is difficult to discern.' The monk said: 'I will use this true message to wish our emperor myriad years of life.' The master said: 'The nest knows the wind, the hole knows the rain.' The monk said: 'The sacred site of Shuangtao is where the great bodhisattva manifests. Yun Sun of Ying'an, now Xutang treads in his footsteps. Is it truly so?' The master said: 'The crime of falsely accusing someone should be punished with the same crime.' The monk said: 'However, right and wrong have already fallen into the ears of bystanders; even drawing the Milky Way cannot wash it clean.' The master said: 'A red face is not as good as straight talk.' The monk said: 'Just as the prefect, the director of the court, and the vice minister invite the master to reside in this famous mountain, what convenience is there?' The master said: 'The sword is in the hands of the one who knows how to make a steamer.' The monk said: 'Is the student allowed to reveal a message?' The master said: 'Where the cuckoo cries, the flowers are scattered in disarray.' The monk bowed.
The master then said: '****, still involves subtlety. Being independent and without reliance is not the ultimate state. Monks, '
去來不以象。動靜不以心冥運無方。群機頓顯。便見云黃峰頂鐵樹抽枝。小白花邊。無風起浪。處處普門境界。頭頭彌勒道場。不應萬緣。靈然自得。直得。堯風舜日。共樂昇平。樵唱漁歌。咸沾聖化。畢竟以何為驗。擊拂子巖莎步入祥麟穩。海樹飛來白鳳閑。
復舉。閩王請羅山開堂。才登座。以手斂僧伽梨衣。顧視大眾便下座。王近前執山手云。靈山一會。何異今日。山云。將謂爾是個俗漢。師云。羅山當時下者一著。不妨驚群動眾。賴遇大王是佛法中人。今日忽有人問新寶林。只對他道。將謂無人知音。自然頭正尾正。
當晚小參。師云。往往。多是向蓍草影邊。胡卜亂卜。今夜與諸人。𠢐破卦文了也。請款款出來商量。問答罷師乃云。客是主人相師。未到寶林則已。一到寶林。山僧伎倆不出諸人探頭一覷。賴得堂中有一個半個。仿彷彿彿地。是舊時相識。指出行道塔風鐸亂鳴。罵破梁寶公多口饒舌。便見主賓和氣。彼此無疑。然雖如是。且道。慈氏宮中今日說甚麼法。卓主丈。鋼刀雖利。不斬無罪之人。
復舉。當山善慧大士。因遇天竺嵩頭陀曰。我與汝毗婆尸佛所發誓。今兜率天宮衣缽現在。何日當還。命大士。臨水觀形。見圓光寶蓋。大士謂之曰。爐鞴之所多鈍鐵。良醫之門足病人。
【現代漢語翻譯】 現代漢語譯本： 來去不執著于表象（象：指外在的形態）。動靜不依賴於心意，而是順應自然的規律，執行沒有固定的方向。各種機能瞬間顯現，便能看到云黃峰頂鐵樹開花，小白花邊，無風也能掀起波浪。處處都是普門示現的境界，處處都是彌勒菩薩的道場。不應被萬物所束縛，心靈自然安適。這樣，就能達到堯舜時代那樣風調雨順、人民安樂的太平盛世，打柴的唱歌，打漁的也唱歌，都沾染了聖人的教化。究竟用什麼來驗證呢？敲打拂塵，在巖石上漫步，如同祥麟一樣穩健，海邊的樹上飛來白色的鳳凰，悠閒自在。 又舉例說，閩王請羅山禪師開堂說法。羅山禪師才登上法座，用手整理了一下僧伽梨（僧伽梨：僧人的法衣），環顧了一下大眾就走下了法座。閩王走上前拉著羅山禪師的手說：『靈山一會（靈山一會：指佛陀在靈鷲山說法的大會），和今天有什麼不同呢？』羅山禪師說：『我以為你只是個俗人。』（師云：此處的『師』指說法者，即記錄這段語錄的人）我說，羅山禪師當時的那一步，不妨驚動大眾。幸好大王是佛法中的人。今天如果有人問新寶林（新寶林：指新的道場），只對他說：『我以為沒有人是知音。』自然就會頭正尾正（頭正尾正：指一切都合乎正道）。 當晚小參（小參：禪宗叢林中，住持于晚間對大眾的簡短開示），禪師說：『往往很多人，都是在蓍草的影子邊，胡亂占卜。今晚我和大家，一起破解卦象的含義。』請大家慢慢地出來商量。問答完畢后，禪師於是說：『客人是主人的相師（相師：指能識別主人的人），沒到寶林則已，一到寶林，山僧的伎倆逃不過大家的眼睛。』幸好堂中有一兩個，模模糊糊地，是舊時的相識。指出行道塔的風鈴胡亂鳴響，罵梁寶公多嘴饒舌。便能看到主賓和睦，彼此沒有懷疑。即使是這樣，那麼，慈氏宮（慈氏宮：指彌勒菩薩的住所）中今天在說什麼法呢？』拿起拄杖，說：『鋼刀雖然鋒利，不斬殺無罪之人。』 又舉例說，當山善慧大士，因為遇到天竺嵩頭陀（嵩頭陀：一位僧人）說：『我和你在毗婆尸佛（毗婆尸佛：過去七佛的第一位）那裡發過誓，現在兜率天宮（兜率天宮：彌勒菩薩居住的宮殿）的衣缽還在，什麼時候應當歸還？』命令善慧大士，臨水觀看自己的形貌，看見圓光寶蓋。善慧大士對他說：『爐鞴（爐鞴：指冶煉的工具）的地方多是沒用的鐵，良醫的門前總是站滿病人。』
【English Translation】 English version: Coming and going are not defined by appearances (象: refers to external forms). Movement and stillness do not rely on the mind; instead, they follow the natural order, operating without fixed direction. Various functions manifest instantly, and one can see iron trees blooming on the cloud-yellow peak, and waves rising without wind beside the small white flowers. Everywhere is the realm of universal manifestation, and everywhere is the Bodhimanda of Maitreya Bodhisattva. Not bound by myriad phenomena, the mind is naturally at ease. In this way, one can achieve a peaceful and prosperous world like the times of Yao and Shun, where woodcutters sing and fishermen also sing, all benefiting from the sage's teachings. What can be used to verify this? Striking the whisk and strolling on the rocks, as steady as an auspicious unicorn, a white phoenix flies from the sea trees, leisurely and free. Another example: King Min invited Zen Master Luoshan to open a Dharma assembly. As soon as Zen Master Luoshan ascended the Dharma seat, he adjusted his Sanghati robe (僧伽梨: a monk's robe), glanced at the assembly, and stepped down. King Min stepped forward, took Zen Master Luoshan's hand, and said, 'The assembly at Vulture Peak (靈山一會: refers to the Buddha's assembly at Vulture Peak) is no different from today.' Zen Master Luoshan said, 'I thought you were just a layman.' (師云: '師' here refers to the speaker, the one recording this saying) I say, Zen Master Luoshan's move at that time did not fail to startle the crowd. Fortunately, the King is a person of the Dharma. If someone asks about the New Baolin (新寶林: refers to a new monastery) today, just tell them, 'I thought no one was a kindred spirit.' Naturally, everything will be upright from beginning to end (頭正尾正: meaning everything is in accordance with the right path). That evening, during a small Dharma talk (小參: a brief evening instruction by the abbot in a Zen monastery), the Zen master said, 'Often, many people are randomly divining by the shadows of yarrow stalks. Tonight, I will break the meaning of the hexagrams with everyone.' Please come out slowly to discuss. After the Q&A, the Zen master then said, 'The guest is the host's appraiser (相師: refers to someone who can recognize the host), it's fine before arriving at Baolin, but once at Baolin, the mountain monk's tricks cannot escape everyone's eyes.' Fortunately, there are one or two in the hall, vaguely, who are old acquaintances. Pointing out the wind chimes of the walking meditation pagoda ringing randomly, scolding Liang Bao Gong for being talkative. One can then see the host and guest in harmony, without any mutual doubt. Even so, what Dharma is being spoken in the Tushita Heaven (慈氏宮: refers to the abode of Maitreya Bodhisattva) today?' Raising his staff, he said, 'Although the steel knife is sharp, it does not kill the innocent.' Another example: Shan Hui, the Great Scholar of this mountain, encountered the Indian monk Song Toutuo (嵩頭陀: a monk) who said, 'You and I made a vow at the place of Vipassī Buddha (毗婆尸佛: the first of the past seven Buddhas), and the robe and bowl are still in the Tushita Heaven (兜率天宮: the palace where Maitreya Bodhisattva resides), when should they be returned?' He ordered the Great Scholar Shan Hui to look at his reflection in the water, and he saw a halo of precious canopy. The Great Scholar Shan Hui said to him, 'The place of furnaces and bellows (爐鞴: refers to smelting tools) is full of useless iron, and the door of a good doctor is always full of patients.'
師云。好笑好笑。當時待他道請大士臨水觀形。拈起門椎柏板。劈嘴便摵。尚且救得一半。更說甚麼爐鞴鈍鐵良醫病人。翻得本來。劍去久矣。山僧尋常黨理不黨親。莫有為大士作主底么。如無夜深。珍重。
上堂。舉。晏國師示眾云。鼓山門下不得咳嗽。時有僧咳嗽一聲。山云。作甚麼。僧云。傷風。山云。傷風即得。師云。是則是。垛生招箭。若一向與么。道絕人荒。
結夏小參。卓主丈。不必善財斂念彌勒彈指。普請四聖六凡。入此大光明藏。互為主伴。快說禪病。使瞽者明。聾者聽。迷者悟。縛者脫。於是九十之期。各證本法。然後升雙梼堂。入息耕室。向無星等子上。較其重輕。以憑勞賞會么。卓主丈。力㘞唏。咄咄咄。
復舉。天平漪和尚行腳時。參西院每云。莫道會佛法。覓個舉話底也無。一日西院召云。從漪。平舉頭。院云。錯。平行三兩步。院又云。錯。平近前。院云。適來者兩錯。是西院錯。上座錯。平云。是從漪錯。院云。錯。平休去。院云。且在者里過夏。待共上座商量者兩錯。平當時起去。后住院謂眾云。我當初行腳時。被風吹過思明長老處。被他連下兩錯。更留我過夏商量。我不道那時錯。發足南方時早錯了也。師云。慢藏誨盜。冶容誨淫。雙林今夏還有商量者兩錯
【現代漢語翻譯】 現代漢語譯本： 師父說：『好笑啊，好笑。當時如果等他說請觀音大士（Avalokiteśvara，菩薩名）臨水觀照自己的形象時，就拿起門閂或木板，朝著他的臉劈頭蓋臉地打下去，或許還能救回一半。還說什麼爐火中的鈍鐵，良醫面對病人呢？這完全顛倒了本來的面目。劍已經離開劍鞘很久了。我這個山僧向來只講道理不偏袒親屬。有沒有人要為觀音大士做主的？如果沒有，夜已深了，各自珍重。』
上堂說法時，引用晏國師（Yen Guoshi，禪師名）開示大眾的話：『鼓山（Gushan，山名）門下不許咳嗽。』當時有個僧人咳嗽了一聲。晏國師問：『做什麼？』僧人回答：『傷風了。』晏國師說：『傷風倒是可以。』師父說：『說的是沒錯，但這是自己往箭上撞。如果一味這樣下去，就會人跡罕至，道法斷絕。』
結夏安居（Vassa，佛教術語，指雨季期間僧侶的集中修行）時的小參（small dharma talk）：舉起拄杖，說：『不必等善財童子（Sudhana，佛教人物）收攝心念，彌勒菩薩（Maitreya，未來佛）彈指。請所有的四聖（sravakas,pratyeka-buddhas, bodhisattvas, and Buddhas）六凡（gods, humans, asuras, animals, hungry ghosts, and hell beings）進入這大光明藏（Mahavairocana，大日如來）。互相成為同伴。快點說出你們的禪病，讓瞎子能看見，聾子能聽見，迷惑的人能醒悟，被束縛的人能解脫。這樣，在九十天的期限里，各自證得自己的本法。然後登上雙梼堂（Shuangtao Hall），進入入息耕室（Breathing Cultivation Room），在沒有星星的秤桿上，比較各自的輕重，以此來憑據勞苦而給予獎賞，可以嗎？』舉起拄杖，用力地『㘞唏』一聲，『咄咄咄』。』
又引用天平漪和尚（Tianping Yi，禪師名）行腳參訪時，每次參訪西院（Xiyuan，寺院名）都說：『不要說會佛法，找個能理解話頭的人都沒有。』有一天，西院叫道：『從漪（Congyi，天平漪和尚的名）！』天平漪舉起頭。西院說：『錯。』天平行走三兩步。西院又說：『錯。』天平走近前。西院說：『剛才那兩次錯，是西院錯，還是上座（指天平漪）錯？』天平說：『是從漪錯。』西院說：『錯。』天平就離開了。西院說：『先在這裡過夏天吧，等我和上座商量這兩次錯。』天平當時就起身離開了。後來天平漪住持寺院時對大眾說：『我當初行腳時，被風吹到思明長老（Siming，禪師名）那裡，被他連續說了兩次錯，還要留我過夏天商量。我當時沒說錯，但從我動身向南方走的時候，就已經錯了。』師父說：『不小心地收藏財物，等於教人偷盜；過分打扮容貌，等於引誘人作淫。雙林寺（Shuanglin Temple）今年夏天還有人商量這兩次錯嗎？』
【English Translation】 English version: The Master said, 'How laughable, how laughable. Back then, if one had waited for him to say, 'Please, Great Being (Mahasattva, a Bodhisattva) observe your form in the water,' and then picked up a door bar or plank and struck him in the face, one might have saved half of it. What more can be said about dull iron in the furnace or a good doctor facing a patient? This completely reverses the original state. The sword has been out of its sheath for a long time. This mountain monk usually sides with reason, not with relatives. Is there anyone here to stand up for the Great Being? If not, the night is late. Take care.'
In an ascending-the-dharma-hall talk, he cited National Teacher Yan's (Yen Guoshi, a Chan master) instruction to the assembly: 'No coughing is allowed at Gushan (Gushan, a mountain's name).' At that time, a monk coughed once. The National Teacher asked, 'What are you doing?' The monk replied, 'I have a cold.' The National Teacher said, 'Having a cold is permissible.' The Master said, 'That's right, but it's like deliberately running into an arrow. If things continue like this, it will become desolate and the Dharma will be cut off.'
In a small dharma talk at the end of the summer retreat (Vassa, a Buddhist term referring to the concentrated practice of monks during the rainy season), he raised his staff and said, 'There's no need to wait for Sudhana (Sudhana, a Buddhist figure) to collect his thoughts or Maitreya (Maitreya, the future Buddha) to snap his fingers. I invite all the Four Sages (sravakas, pratyeka-buddhas, bodhisattvas, and Buddhas) and the Six Realms (gods, humans, asuras, animals, hungry ghosts, and hell beings) to enter this Great Light Treasury (Mahavairocana, the Great Sun Buddha). Become companions to each other. Quickly speak of your Chan sicknesses, so that the blind may see, the deaf may hear, the deluded may awaken, and the bound may be freed. Thus, within the ninety-day period, each will realize their original Dharma. Then ascend the Shuangtao Hall (Shuangtao Hall), enter the Breathing Cultivation Room (Breathing Cultivation Room), and on the starless scale, compare their weights to determine rewards based on their efforts, is that acceptable?' He raised his staff and forcefully made a '㘞唏' sound, 'Duo, duo, duo!'
He also cited the story of Monk Tianping Yi (Tianping Yi, a Chan master) when he was traveling and visiting monasteries. Every time he visited Xiyuan (Xiyuan, a temple's name), he would say, 'Don't talk about understanding the Buddha-dharma; there isn't even anyone who can understand a koan.' One day, Xiyuan called out, 'Congyi (Congyi, Monk Tianping Yi's name)!' Tianping Yi raised his head. Xiyuan said, 'Wrong.' Tianping walked three or four steps. Xiyuan said again, 'Wrong.' Tianping stepped forward. Xiyuan said, 'Those two wrongs just now, were they Xiyuan's fault or the fault of the Venerable (referring to Tianping Yi)?' Tianping said, 'They were Congyi's fault.' Xiyuan said, 'Wrong.' Tianping then left. Xiyuan said, 'Stay here for the summer; I'll discuss these two wrongs with you.' Tianping then got up and left. Later, when Tianping Yi was the abbot of a monastery, he said to the assembly, 'When I was traveling, I was blown by the wind to Elder Siming's (Siming, a Chan master) place, and he told me I was wrong twice in a row, and wanted me to stay for the summer to discuss it. I didn't say I was wrong then, but from the moment I set off south, I was already wrong.' The Master said, 'Carelessly hiding valuables is like teaching someone to steal; excessively adorning one's appearance is like enticing someone to commit adultery. Will there be anyone at Shuanglin Temple (Shuanglin Temple) this summer discussing these two wrongs?'
底么。
次日上堂。個個頂天履地。為甚麼。蹈著二千年前底影子。便做一動子不得。莫有不蹈者影子底么。卓主丈。有則有。只是今日不來。
謝頭首秉拂上堂。以檀拜將。為求活國之英。以拂授人。要見枯心之士。云黃峰下。像龍所歸。虛堂薄處。先穿引得證龜作鱉。
開山忌日上堂。正法像法知他是幾年。尚且拈弄不出。那堪忍俊不禁出來攙行奪市既未得個補處。又卻恁么去。是去非去。卓主丈露。
上堂舉。興化因。僧問。四方八面來時如何。化云。打中間底。僧便禮拜。化云。昨日赴個村齋。中路值一陣狂風暴雨。向古廟裡避得過。師云。興化被者僧拈出無刃斧子。便乃高豎降旗。寶林堂時若見他禮拜便休去。何故且教者漢擔一片板空過一生。
大士生日上堂。一自嵩頭陀道破之後。不出來。是好手。無端貧時思舊債。再揚家醜。要見大士么。卓主丈。空手把鋤頭。步行騎水牛。
上堂。舉。臺山路上有婆子。凡有僧問。臺山路向甚麼處去。婆云。驀直去。僧才行。婆云。好個師。僧便與么去。趙州聞得云。待我去勘者婆子。州到如前問。婆亦如前答。州歸院云。婆子被我勘破了也。師云。者婆子向寸草不生處。打個陣子。趙州不施韜略。直欲破之。及乎交鋒之際。
【現代漢語翻譯】 現代漢語譯本 什麼是底么（dime）？
第二天上堂。個個頂天履地。為什麼？因為他們蹈著二千年前的影子，便一動也不能動。莫非有不蹈著影子的人嗎？卓拄杖。有是有，只是今天不來。
謝頭首秉拂上堂，以檀香拜將，爲了尋求活國之英才；以拂塵授予人，要見枯心之士。云黃峰下，像龍所歸；虛堂薄處，先穿引得證龜作鱉。
開山忌日上堂。正法像法，誰知道是哪幾年？尚且拈弄不出，哪裡能忍俊不禁出來攙行奪市？既然未得個補處，又卻這麼去，是去還是不去？卓拄杖露。
上堂舉例。興化因為有僧人問：『四方八面來時如何？』興化說：『打中間的。』僧人便禮拜。興化說：『昨日赴了個村齋，中路遇到一陣狂風暴雨，向古廟裡避了過去。』師父說：『興化被這個僧人拈出無刃的斧子，便乃高高豎起降旗。寶林堂時如果見他禮拜便休去了。』為什麼？且教這個人擔一片板空過一生。
大士生日上堂。自從嵩頭陀道破之後，不出來，是好手。無端貧時思舊債，再揚家醜。要見大士嗎？卓拄杖。空手把鋤頭，步行騎水牛。
上堂。舉例。臺山路上有個婆子，凡是有僧人問：『臺山路向什麼地方去？』婆子說：『驀直去。』僧人才走，婆子說：『好個師父。』僧人便這麼去了。趙州聽得說，『待我去勘驗這個婆子。』趙州到了，如前問，婆子也如前回答。趙州歸院說：『婆子被我勘破了也。』師父說：『這個婆子向寸草不生處，打了個陣子。趙州不施韜略，直欲破之，及乎交鋒之際。
【English Translation】 English version What is 'dime'?
The next day, he ascended the hall. Everyone stands upright, touching the sky and treading the earth. Why? Because they tread on the shadows of two thousand years ago, and cannot move a single step. Is there anyone who does not tread on the shadows? Strike the staff. Yes, there are, but they are not here today.
Xie, the head monk, ascended the hall, holding the whisk, and used sandalwood to salute the generals, seeking the heroes who can revitalize the country; he presented the whisk to the people, seeking those who have withered hearts. Beneath Yunhuang Peak, the elephant and dragon return; in the sparse place of the empty hall, he first pierces and leads, turning the certified tortoise into a turtle.
On the anniversary of the founder's death, he ascended the hall. Who knows how many years ago were the periods of the Right Dharma and the Semblance Dharma? They still cannot pick it up and play with it, how can they bear to come out and meddle in the market? Since they have not obtained a replacement position, why do they go there? Is it going or not going? Strike the staff to reveal it.
Ascending the hall, he cited an example. Because a monk asked Xinghua (Xinghua, a Zen master): 'What about when coming from all directions?' Xinghua said: 'Strike the one in the middle.' The monk then prostrated. Xinghua said: 'Yesterday, I attended a village vegetarian meal, and on the way, I encountered a storm, and took shelter in an old temple.' The master said: 'Xinghua was picked out by this monk with a bladeless axe, and then raised the surrender flag high. If Baolin Hall saw him prostrating, they would have stopped. Why? Just let this person carry a plank and waste his life.
On the birthday of the Great Being (Mahasattva), he ascended the hall. Since Tou Tuo (Tou Tuo, an ascetic monk) revealed it, not coming out is a good move. For no reason, when poor, he thinks of old debts, and reveals family scandals again. Do you want to see the Great Being? Strike the staff. Empty-handed, he holds a hoe, walking, he rides a water buffalo.
Ascending the hall, he cited an example. On the road to Mount Tai (Mount Tai, a sacred mountain in China), there is an old woman. Whenever a monk asks: 'Which way to Mount Tai?' The old woman says: 'Go straight ahead.' As soon as the monk leaves, the old woman says: 'What a good monk.' The monk then goes that way. When Zhao Zhou (Zhao Zhou, a Zen master) heard this, he said: 'I will go and examine this old woman.' Zhao Zhou arrived and asked as before, and the old woman answered as before. Zhao Zhou returned to the monastery and said: 'I have seen through the old woman.' The master said: 'This old woman has set up a formation in a place where not even a blade of grass grows. Zhao Zhou did not use strategy, but wanted to break it directly, and when the battle began.
又卻失利。道被我勘破了也。大似別人棺木扛歸屋裡哭。莫有為趙州作主底么。卓主丈。勘過了一道打。
上堂。水中鹽味。色里膠青。祖師只認得個相似底。何異楚人以雞為鳳。我者里任爾三頭六臂。盡其來機。也無爾湊泊處。何故。慣將三尺喙。罵倒五湖僧。
上堂。舉。雲門示眾。直得觸目無滯。達得名身句身。一切法空。山河大地是名。名亦不可得。喚作三昧性海俱備。猶是無風。匝匝之波。直得忘知于覺。覺即佛性矣。喚作無事人。更須知有向上一竅。師云。雲門大師。今日入爾諸人髑髏里。橫三豎四。見爾不覺不知。乃云。土曠人稀。相逢者少。
解夏小參。僧問。長期已滿。布袋頭開。江南江北。依舊水鄉。黃葉黃花。無非秋色。學人便與么去時如何。師云。掘地深埋。僧云。與么則楖栗橫擔不顧人。直入千峰萬峰去。師云。露濕草鞋重。僧云。若不垂芳餌。爭知碧沼深。師便喝。僧禮拜。
師乃云。一葉落天下秋。認奴作郎。一塵起大地收。猶有跡在。初秋夏末。直須向萬里無寸草處去。干茅引火。出門便是草。見人富貴常歡喜。莫把心頭似火燒。恁么恁么。四路葛藤。一時拈卻。不恁么不恁么。九旬功用。驗在今宵。十洲三島任遨遊。雁蕩天臺從出沒。只如雲門道還我九
【現代漢語翻譯】 現代漢語譯本： 又失去了利益。說道被我勘破了啊。很像別人把棺材扛回家里哭。難道沒有誰為趙州（Zhaozhou，禪宗祖師）做主的嗎？當家作主的人啊，勘驗過後就是一頓打。
上堂說法。水中的鹽味，色彩中的膠青。祖師（Zushi，禪宗對高僧的尊稱）只是認識了個相似的東西。這和楚國人把雞當鳳凰有什麼區別？我這裡任憑你三頭六臂，用盡你的機鋒，也沒有你能夠湊合的地方。為什麼呢？因為你習慣用三寸長的嘴，罵倒五湖的僧人。
上堂說法。引用雲門（Yunmen，禪宗大師）的開示：『直接達到觸目無滯，通達名身句身，一切法空。山河大地是名（ming，名稱），名（ming，名稱）也不可得。稱作三昧（Sanmei，佛教中的一種定境）性海俱備，仍然是無風時，層層疊疊的波浪。直接達到忘知于覺，覺就是佛性了。』稱作無事人，更要知道有向上的一竅。』師父說：『雲門大師，今天進入你們每個人的頭蓋骨里，橫三豎四，看見你們不覺不知。』於是說：『土地廣闊人煙稀少，相逢的人很少。』
解夏小參。僧人問：『長期已滿，布袋口打開，江南江北，依舊是水鄉，黃葉黃花，無非是秋色。學人如果就這樣去，會怎麼樣？』師父說：『掘地深埋。』僧人說：『這樣就是楖栗橫擔不顧人，直接進入千峰萬峰去了。』師父說：『露水濕透草鞋，更加沉重。』僧人說：『如果不垂下香餌，怎麼知道碧綠的水潭有多深？』師父便喝斥。僧人禮拜。
師父於是說：『一葉飄落，天下皆知秋。認奴作郎，一塵飛起，大地都被覆蓋。還有痕跡存在。初秋夏末，必須向萬里無寸草的地方去。用干茅草引火，出門就是草。看見別人富貴常常歡喜，不要讓心頭似火燒。』這樣這樣，四路葛藤，一時全部拋卻。不這樣不這樣，九旬的功用，就在今晚驗證。十洲三島任你遨遊，雁蕩山天臺山任你出沒。就像雲門（Yunmen，禪宗大師）說的，還我九
【English Translation】 English version: Again, losing the benefit. The Dao has been seen through by me. It's much like carrying someone else's coffin home to cry. Is there no one to take charge for Zhaozhou (Zhaozhou, a Zen master)? A master who takes charge, after examination, gets a beating.
Entering the hall for a Dharma talk. The taste of salt in water, the glue-like blue in color. The Patriarchs (Zushi, a respectful term for high-ranking monks in Zen) only recognized something similar. How is that different from the people of Chu taking a chicken for a phoenix? Here, I allow you three heads and six arms, to exhaust your wit, but there's nowhere for you to fit in. Why? Because you're used to using your three-inch beak to scold all the monks of the five lakes.
Entering the hall for a Dharma talk. Quoting Yunmen's (Yunmen, a Zen master) instruction to the assembly: 'Directly attaining unimpeded vision, penetrating the name-body and phrase-body, all dharmas are empty. Mountains and rivers are names (ming, name), and names (ming, name) are unattainable. Calling it Samadhi (Sanmei, a state of meditative absorption in Buddhism), the ocean of nature fully equipped, is still like windless, overlapping waves. Directly attaining forgetting knowledge in awareness, awareness is Buddha-nature.' Calling it a person of no affairs, one must further know there is an upward aperture.' The master said, 'Master Yunmen, today enters into the skulls of all of you, horizontal and vertical, seeing you unaware and unknowing.' Then he said, 'The land is vast and people are scarce, few meet.'
Small assembly at the end of summer retreat. A monk asked, 'The long term is complete, the mouth of the bag is open, Jiangnan and Jiangbei are still water country, yellow leaves and yellow flowers are all autumn colors. What if the student goes like this?' The master said, 'Bury it deep in the ground.' The monk said, 'Then I'll carry the staff across my shoulder, not caring about anyone, and go straight into thousands of peaks and ten thousand peaks.' The master said, 'Dew wets the straw sandals, making them heavy.' The monk said, 'If you don't dangle fragrant bait, how will you know how deep the green pond is?' The master then shouted. The monk bowed.
The master then said, 'One leaf falls, and the world knows it's autumn. Mistaking a slave for a master, one dust rises, and the earth is covered. There are still traces. At the beginning of autumn and the end of summer, one must go to a place where there isn't an inch of grass for ten thousand miles. Using dry thatch to start a fire, there's grass as soon as you go out the door. Always rejoice when you see others wealthy and noble, don't let your heart burn like fire.' Like this, like this, the four paths of entanglement, all discarded at once. Not like this, not like this, the merit of ninety days, is verified tonight. Let you roam the ten continents and three islands, let you appear and disappear from Yandang Mountain and Tiantai Mountain. Just like Yunmen (Yunmen, a Zen master) said, return my nine
十日飯錢來。又作么生。
復舉。黃檗因。臨際辭。檗云。甚處去。際云。不是河南便是河北。檗便打。際約住棒。遂與一掌。檗呵呵大笑。喚侍者。將百丈先師禪板拂子來。際亦召侍者將火來。檗云。汝但將去。已後坐卻天下人舌頭在。師云。明投暗合。則不無二大士。爭柰久而成弊。寶林有僧出辭劈脊便棒。何故。寧可堂上苔生。終不引人落草。
上堂。舉。雲門因。僧問。如何是超佛越祖之談。門云。胡餅。師云。傷弓之鳥。見曲木而高飛。有人見得雲門。善為我辭。
施主舍田建達磨忌。上堂。達磨大師恐汝諸人吃飯向鼻孔里去。所以得得。自西天來。既見得分曉了。還復西天去。今有道人劉善富。路見不平。舍膏腴入常住。年年於此日設供。要穿他鼻孔。今當第一供。且道。者老子還來也無。卓主丈。金屑雖貴。落眼成翳。
達磨初忌拈香。破六宗之執。道被五天。斷二祖之疑。光流華夏。以致擊齒服毒。何莫由斯。休言隻影度流沙。熊耳峰前月如晝。瓣香杯茗。追慕遺音。一念萬年。真風不墜。
上堂。舉。黃檗示眾。汝等諸人。甚是噇酒糟漢。與么行腳。何處有今日。還知大唐國里無禪師么。時有僧出雲。只如諸方匡徒領眾。又作么生。檗云。不道無禪。只是無師。師
【現代漢語翻譯】 現代漢語譯本：
『十日飯錢來。又作么生。』（如果過了十天，飯錢又該怎麼辦呢？） 復舉。黃檗（Huangbo，唐代禪師）因。臨際（Linji，唐代禪師）辭。檗云。甚處去。際云。不是河南便是河北。檗便打。際約住棒。遂與一掌。檗呵呵大笑。喚侍者。將百丈（Baizhang，唐代禪師）先師禪板拂子來。際亦召侍者將火來。檗云。汝但將去。已後坐卻天下人舌頭在。師云。明投暗合。則不無二大士。爭柰久而成弊。寶林（Baolin，寺廟名）有僧出辭劈脊便棒。何故。寧可堂上苔生。終不引人落草。 （接著說。因為黃檗禪師，臨濟禪師向他告辭。黃檗禪師問：『你要到哪裡去？』臨濟禪師說：『不是河南就是河北。』黃檗禪師就打他。臨濟禪師抓住禪杖，就給了黃檗禪師一掌。黃檗禪師哈哈大笑，叫侍者把百丈先師的禪板和拂子拿來。臨濟禪師也叫侍者拿火來。黃檗禪師說：『你儘管拿去，以後會堵住天下人的嘴。』我說，這是明智地投向闇昧，並非沒有兩位大士的意味，只是時間久了就成了弊端。寶林寺有僧人告辭，劈頭蓋臉就是一棒。為什麼呢？寧可佛堂上長滿青苔，也終究不引人入草莽。） 上堂。舉。雲門（Yunmen，唐代禪師）因。僧問。如何是超佛越祖之談。門云。胡餅。師云。傷弓之鳥。見曲木而高飛。有人見得雲門。善為我辭。 （上堂說法。舉雲門禪師的例子。有僧人問：『什麼是超越佛和祖師的言論？』雲門禪師說：『胡餅。』我說，這是驚弓之鳥，看見彎曲的樹木就高飛。有人領會了雲門禪師的意思，請替我解釋一下。） 施主舍田建達磨（Damo，菩提達摩，禪宗始祖）忌。上堂。達磨大師恐汝諸人吃飯向鼻孔里去。所以得得。自西天來。既見得分曉了。還復西天去。今有道人劉善富。路見不平。舍膏腴入常住。年年於此日設供。要穿他鼻孔。今當第一供。且道。者老子還來也無。卓主丈。金屑雖貴。落眼成翳。 （施主捐獻田地來做達摩忌日的法會。上堂說法。達摩大師是怕你們這些人吃飯吃到鼻孔里去，所以才不遠萬里從西天而來。既然已經看得清楚明白了，又回到西天去了。現在有道人劉善富，路見不平，捐獻肥沃的土地給寺廟。每年在今天設供，想要刺穿達摩的鼻孔。今天是第一次供養，請問，這位老人家還會來嗎？用拄杖敲擊地面。金屑雖然珍貴，掉進眼睛裡也會成為障礙。） 達磨初忌拈香。破六宗之執。道被五天。斷二祖之疑。光流華夏。以致擊齒服毒。何莫由斯。休言隻影度流沙。熊耳峰前月如晝。瓣香杯茗。追慕遺音。一念萬年。真風不墜。 （在達摩初忌日拈香。破除六宗的執著。他的教義傳遍五天（古印度）。斷除了二祖（慧可）的疑惑。他的光輝流傳到華夏，以至於有人要擊齒服毒來加害他。這一切都是因為他的教義。不要說他隻身穿越流沙，在熊耳山前，月亮如同白晝一樣明亮。用一瓣香、一杯茶，追慕他的遺音。一念之間就是萬年，真正的禪風不會墜落。） 上堂。舉。黃檗示眾。汝等諸人。甚是噇酒糟漢。與么行腳。何處有今日。還知大唐國里無禪師么。時有僧出雲。只如諸方匡徒領眾。又作么生。檗云。不道無禪。只是無師。師 （上堂說法。舉黃檗禪師開示大眾。你們這些人，真是些吃酒糟的傢伙。這樣到處遊方，哪裡會有今天？你們知道大唐國里沒有禪師嗎？當時有個僧人出來說：『那麼各處寺院招收徒弟，帶領大眾，又是怎麼回事呢？』黃檗禪師說：『我不是說沒有禪，只是沒有老師。』） English version:
'What about the rice money after ten days?' Furthermore, Huangbo (Huangbo, a Chan master of the Tang Dynasty) asked Linji (Linji, a Chan master of the Tang Dynasty) when he was taking his leave. Huangbo asked, 'Where are you going?' Linji replied, 'If not Henan, then Hebei.' Huangbo then struck him. Linji grabbed the staff and gave Huangbo a slap. Huangbo laughed heartily and called the attendant to bring the Chan board and whisk of the late master Baizhang (Baizhang, a Chan master of the Tang Dynasty). Linji also called the attendant to bring fire. Huangbo said, 'You may take it, but afterwards, you will shut the mouths of all people under heaven.' I say, this is knowingly embracing the obscure, and it is not without the meaning of two great beings, but over time it becomes a flaw. At Baolin (Baolin, name of a temple), a monk came to take his leave and was immediately struck with a staff. Why? It is better for moss to grow in the hall than to lead people into the wilderness. (Continuing on. Because of Chan Master Huangbo, Chan Master Linji bid him farewell. Chan Master Huangbo asked: 'Where are you going?' Chan Master Linji said: 'If not Henan, then Hebei.' Chan Master Huangbo then hit him. Chan Master Linji grabbed the Zen stick and gave Chan Master Huangbo a slap. Chan Master Huangbo laughed loudly and told the attendant to bring the Zen board and whisk of the late Master Baizhang. Chan Master Linji also told the attendant to bring fire. Chan Master Huangbo said: 'You can take it, and later you will block the mouths of all the people in the world.' I say that this is wisely throwing oneself into darkness, and it is not without the meaning of two great scholars, but it becomes a drawback over time. A monk from Baolin Temple resigned, and he was beaten head-on. Why? It is better for moss to grow in the hall than to lead people into the bushes.) Ascending the hall. Citing Yunmen (Yunmen, a Chan master of the Tang Dynasty). A monk asked, 'What is talk that transcends the Buddha and surpasses the ancestors?' Yunmen said, 'Sesame cake.' The master said, 'A bird frightened by the bow, flies high at the sight of a crooked tree. If anyone understands Yunmen, please explain it well for me.' (Ascending the hall to preach. Citing the example of Chan Master Yunmen. A monk asked: 'What is the talk of transcending the Buddha and surpassing the ancestors?' Yunmen Chan Master said: 'Sesame cake.' I said, this is a bird frightened by the bow, and it flies high when it sees a crooked tree. If someone understands the meaning of Yunmen Chan Master, please explain it for me.) A benefactor donates land to build a memorial for Damo (Damo, Bodhidharma, the founder of Zen Buddhism). Ascending the hall. Great Master Damo feared that you all would eat rice into your nostrils, so he came all the way from the Western Heaven. Now that you have seen it clearly, he has returned to the Western Heaven. Now there is a Daoist Liu Shanfu, who, seeing injustice on the road, donates fertile land to the monastery. Every year on this day, he makes offerings, wanting to pierce his nostrils. Today is the first offering. Tell me, will that old man come again? Striking the staff. Gold dust, though precious, becomes an obstruction when it falls into the eyes. (A benefactor donated land to build a memorial for Damo's death anniversary. Ascending the hall to preach. Great Master Damo was afraid that you people would eat rice into your nostrils, so he came all the way from the Western Heaven. Now that you have seen it clearly, you have returned to the Western Heaven. Now there is a Taoist Liu Shanfu, who, seeing injustice on the road, donated fertile land to the temple. Every year on this day, he makes offerings, wanting to pierce Damo's nostrils. Today is the first offering, may I ask, will this old man come again? Strike the ground with a staff. Gold dust, although precious, will become an obstacle if it falls into the eyes.) Offering incense on the first memorial day of Damo. Breaking the attachments of the six schools. The Dao is spread throughout the five heavens (ancient India). Cutting off the doubts of the second ancestor (Huike). The light flows through China. To the point of striking teeth and taking poison. Why not from this? Stop saying he crossed the quicksand alone. The moon before Bear Ear Peak is like daylight. A petal of incense, a cup of tea. Remembering the remaining sounds. One thought is ten thousand years. The true wind does not fall. (Offering incense on the first memorial day of Damo. Breaking the attachments of the six schools. His teachings spread throughout the Five Heavens (ancient India). Cutting off the doubts of the Second Ancestor (Huike). His glory spread to China, to the point where some people wanted to strike their teeth and take poison to harm him. All this is because of his teachings. Don't say that he crossed the quicksand alone, in front of Xiong'er Mountain, the moon is as bright as day. Use a petal of incense and a cup of tea to cherish his legacy. One thought is ten thousand years, and the true Zen style will not fall.) Ascending the hall. Citing Huangbo's instruction to the assembly. You people are truly drunkards. Wandering around like this, where would you be today? Do you know that there are no Chan masters in the Great Tang Dynasty? At that time, a monk came out and said, 'What about the various places that gather disciples and lead the assembly?' Huangbo said, 'I am not saying there is no Chan, but there are no teachers.' Master
【English Translation】 Modern Chinese translation:
'What about the rice money after ten days?' Furthermore, Huangbo (Huangbo, a Chan master of the Tang Dynasty) asked Linji (Linji, a Chan master of the Tang Dynasty) when he was taking his leave. Huangbo asked, 'Where are you going?' Linji replied, 'If not Henan, then Hebei.' Huangbo then struck him. Linji grabbed the staff and gave Huangbo a slap. Huangbo laughed heartily and called the attendant to bring the Chan board and whisk of the late master Baizhang (Baizhang, a Chan master of the Tang Dynasty). Linji also called the attendant to bring fire. Huangbo said, 'You may take it, but afterwards, you will shut the mouths of all people under heaven.' I say, this is knowingly embracing the obscure, and it is not without the meaning of two great beings, but over time it becomes a flaw. At Baolin (Baolin, name of a temple), a monk came to take his leave and was immediately struck with a staff. Why? It is better for moss to grow in the hall than to lead people into the wilderness. Ascending the hall. Citing Yunmen (Yunmen, a Chan master of the Tang Dynasty). A monk asked, 'What is talk that transcends the Buddha and surpasses the ancestors?' Yunmen said, 'Sesame cake.' The master said, 'A bird frightened by the bow, flies high at the sight of a crooked tree. If anyone understands Yunmen, please explain it well for me.' A benefactor donates land to build a memorial for Damo (Damo, Bodhidharma, the founder of Zen Buddhism). Ascending the hall. Great Master Damo feared that you all would eat rice into your nostrils, so he came all the way from the Western Heaven. Now that you have seen it clearly, he has returned to the Western Heaven. Now there is a Daoist Liu Shanfu, who, seeing injustice on the road, donates fertile land to the monastery. Every year on this day, he makes offerings, wanting to pierce his nostrils. Today is the first offering. Tell me, will that old man come again? Striking the staff. Gold dust, though precious, becomes an obstruction when it falls into the eyes. Offering incense on the first memorial day of Damo. Breaking the attachments of the six schools. The Dao is spread throughout the five heavens (ancient India). Cutting off the doubts of the second ancestor (Huike). The light flows through China. To the point of striking teeth and taking poison. Why not from this? Stop saying he crossed the quicksand alone. The moon before Bear Ear Peak is like daylight. A petal of incense, a cup of tea. Remembering the remaining sounds. One thought is ten thousand years. The true wind does not fall. Ascending the hall. Citing Huangbo's instruction to the assembly. You people are truly drunkards. Wandering around like this, where would you be today? Do you know that there are no Chan masters in the Great Tang Dynasty? At that time, a monk came out and said, 'What about the various places that gather disciples and lead the assembly?' Huangbo said, 'I am not saying there is no Chan, but there are no teachers.' Master
云。個些子說話。蹉過者多。真點胸道。霧豹澤毛。未嘗下食。庭禽養勇。終待驚人也。只知其養士之心。而不知死灰里火蛇燒面。透得親見黃檗。不然切忌。向噇酒糟漢處。會去。
冬至小參。僧問。文殊是七佛之師。因甚出女子定不得。師云。家鬼作祟。僧云。罔明是下方聲聞。因甚卻出得。師云。半幅全封。僧云。不落因果。因甚墮野狐。師云。鑿池不待月。池成月自來。僧云。不昧因果。因甚脫野狐。師云。錦包特石。僧云。老觀逢僧引面時如何。師云。有錢使得鬼走。僧云。魯祖逢僧。面壁時如何。師云。寸草不生。僧云。學人今日小出大遇。便禮拜。師云。腦後少一錐。
乃云。衣穿肘露。戶破家殘。要知𠘶極泰來。自然有時有節。衲僧家更更做夢。一日趲得一日是好手。誰管爾布裈懶洗。不展臥單。縱饒使得十二時。贏得口邊生白醭。寶林與么告報。只打凈潔毬子。莫有和泥合水與物俱化底么。近前來。我要識爾良久以主丈畫云。將成九仞之山。不進一簣之工。
復舉。明招示眾。眾才集。招云。者里風頭稍硬。且歸暖處商量。便下座眾隨至方丈。招便打云。才到暖處。便見瞌睡。師云。暗鳴叱咜。萬人氣索。則不無明招。只是未見有棄甲曳兵者。莫有同死同生底么。喝一喝。
【現代漢語翻譯】 現代漢語譯本：云。這些傢伙說話，錯過的人很多。真正點明胸懷道理。像霧豹隱藏澤中的毛髮一樣，不輕易顯露。庭院中飼養的鳥雀，是爲了培養它們的勇氣，最終等待著一鳴驚人。只知道他們有招賢納士的心，卻不知道死灰中也能燃起火焰，毒蛇會燒傷面容。要徹底領悟，親自去拜見黃檗（Huangbo，唐代禪宗大師）。不然的話，切記不要去那些滿身酒糟味的醉漢那裡尋求理解。
冬至小參。有僧人問：『文殊（Wenshu，文殊菩薩，智慧的象徵）是七佛之師，為什麼卻無法使女子從禪定中出來？』 師父說：『家裡的鬼在作祟。』 僧人問：『罔明（Wangming，佛教術語，指無明）是下方的聲聞（Shengwen，小乘佛教的修行者），為什麼卻能出來？』 師父說：『只展示了一半。』 僧人問：『不落入因果，為什麼會墮入野狐禪？』 師父說：『鑿池塘不必等待月亮，池塘成了，月亮自然會來。』 僧人問：『不昧因果，為什麼能脫離野狐禪？』 師父說：『用錦緞包裹著粗糙的石頭。』 僧人問：『老觀（Laoguan，年老的道士）遇到僧人，請他吃麵時會怎麼樣？』 師父說：『有錢能使鬼推磨。』 僧人問：『魯祖（Luzu，指六祖慧能）遇到僧人，面壁時會怎麼樣？』 師父說：『寸草不生。』 僧人說：『學人今天小有付出，卻得到了大的回報。』 於是禮拜。 師父說：『腦後還少一錐。』
於是說：『衣服穿破了露出肘部，房屋破敗不堪，家境衰殘。要知道否極泰來，自然會有時節。衲僧（Naseng，僧人的謙稱）們還在做夢。一天比一天精進才是好手。誰管你破舊的褲子懶得洗，也不鋪開臥具。縱然讓你使用十二時辰，也只會落得嘴邊長滿白色的黴菌。寶林（Baolin，寺廟名）這樣告訴你們，只打磨純潔的球。難道有和泥漿、水一起與萬物同化的嗎？』 走近前來，我要認識你們很久了。』 師父用拄杖畫了一下，說：『將要堆成九仞高的山，卻不肯再進一步，添上一筐土。』
又舉例說明：明招（Mingzhao，人名）向大眾開示。大眾剛聚集，明招說：『這裡風頭有點硬，還是回暖和的地方商量吧。』 便下座，大眾跟隨他到方丈室。明招便打人，說：『才到暖和的地方，就想睡覺。』 師父說：『暗中發出叱喝聲，讓萬人感到氣息衰竭。』 這並非沒有明招，只是沒見到有丟盔棄甲、拖著兵器逃跑的人。難道沒有同生共死的人嗎？』 喝一聲！
【English Translation】 English version: Cloud. These fellows talking, many miss the point. Truly pointing out the principle in one's heart. Like a mist leopard hiding its fur in the marsh, not easily revealing itself. Raising courage in the courtyard birds, ultimately waiting for a surprising feat. Only knowing they have the heart to recruit talents, but not knowing that fire can burn from dead ashes, and snakes can burn faces. To thoroughly understand, personally go to see Huangbo (Huangbo, a Zen master of the Tang Dynasty). Otherwise, remember not to seek understanding from those drunkards full of wine dregs.
During the Winter Solstice minor assembly, a monk asked: 'Manjusri (Wenshu, Manjusri Bodhisattva, symbol of wisdom) is the teacher of the Seven Buddhas, why can't he bring a woman out of meditation?' The master said: 'The household ghosts are causing trouble.' The monk asked: 'Wangming (Wangming, a Buddhist term referring to ignorance) is a Shravaka (Shengwen, practitioner of Hinayana Buddhism) from below, why can he come out?' The master said: 'Only half is shown.' The monk asked: 'Not falling into cause and effect, why fall into wild fox Zen?' The master said: 'Digging a pond doesn't require waiting for the moon, when the pond is finished, the moon will naturally come.' The monk asked: 'Not being ignorant of cause and effect, why escape wild fox Zen?' The master said: 'Wrapping a rough stone in brocade.' The monk asked: 'What happens when an old Taoist (Laoguan, an old Taoist priest) meets a monk and invites him to eat noodles?' The master said: 'Money makes the devil turn the millstone.' The monk asked: 'What happens when Patriarch Lu (Luzu, referring to the Sixth Patriarch Huineng) meets a monk and faces the wall?' The master said: 'Not a blade of grass grows.' The monk said: 'This student has made a small effort today but received a great reward.' Then he bowed. The master said: 'Still missing a錐 behind the head.'
Then he said: 'Clothes are torn, exposing the elbows, the house is dilapidated, and the family is in decline. Know that after extreme adversity comes prosperity, naturally there will be times and seasons. Monks (Naseng, a humble term for monks) are still dreaming. Being more diligent day by day is a good skill. Who cares if you are too lazy to wash your old pants or spread out your bedding. Even if you use all twelve hours, you will only end up with white mold growing on your lips. Baolin (Baolin, name of a temple) tells you this, only polish pure balls. Are there any who mix with mud and water and transform with all things?' Come closer, I want to know you for a long time.' The master drew with his staff and said: 'About to build a mountain nine仞 high, but unwilling to take another step and add a basket of soil.'
Again, he cited an example: Mingzhao (Mingzhao, a person's name) gave instructions to the assembly. As soon as the assembly gathered, Mingzhao said: 'The wind is a bit strong here, let's go back to a warmer place to discuss it.' Then he stepped down from the seat, and the assembly followed him to the abbot's room. Mingzhao then hit people, saying: 'Just arrived in a warm place, and you want to sleep.' The master said: 'Secretly issuing a scolding sound, causing everyone to feel exhausted.' It's not that there is no Mingzhao, but I haven't seen anyone who has abandoned their armor and dragged their weapons to escape. Aren't there any who share life and death?' Shout!
次日上堂。寂寥之景。清白傳家。才應萬緣。石人拊掌。明得地天泰。吉無不利。不然。岣嶁峰頭神禹碑。
天基節上堂。風磨劫石。堅猶潤雪。傲孤松韻轉青。四海隆平煙浪靜。斗南長見老人星。
臘八上堂。入山不深。見地不脫。引得漆桶排頭。妄想不歇。寶林有個見處。只是不說。何故。臘月苦寒風雪吹。急急抽身早是遲。
上堂。僧問。雪覆千山。因甚孤峰不白。師云。消得龍王多少風。僧云。大小大。虛堂今日失利。師云。手臂終不向外曲。僧云。普化搖木鐸。騰空而去。未審向甚麼處去。師云。三九二十七。僧云。畢竟向甚麼處去。師云。咬人屎橛。不是好狗。僧云。學人今日小出大遇。便禮拜。師云。窮鬼子。
乃舉。百丈因。僧問。如何是奇特事。丈云。獨坐大雄峰。僧禮拜。丈便打。師云。百丈故是大機大用。若非劍手相酬。幾乎落節。
除夜小參。僧問。舊歲送不去。新年迎不來。新舊本無情。去來誰可擬。師云。門前石敢當。僧云。只如舊歲已去新歲已來。衲僧家還有不被寒暑所遷底么。師云。有。僧云。那個是不遷底。師云。階下雪師子。僧云。依舊跳不出。師云。蒼天蒼天。
乃云。寒暑不到處。露柱證明。歲月無改遷。道人眼活。所以一年有
{ "translations": [ "次日上堂。寂寥之景，清白傳家，才應萬緣，石人拊掌。明得地天泰，吉無不利。不然，岣嶁峰頭神禹碑。", "現代漢語譯本：第二天升座說法。寂靜空曠的景象，清白的家風代代相傳，才能應付各種因緣，石人拍手稱讚。明白了地天泰卦的道理，吉祥順利無所不利。不然的話，就像岣嶁峰頂的神禹碑一樣，難以理解。", "天基節上堂。風磨劫石，堅猶潤雪。傲孤松韻轉青，四海隆平煙浪靜。斗南長見老人星。", "現代漢語譯本：天基節升座說法。風吹磨著堅固的劫石，即使堅硬也像被雪滋潤一樣。傲然挺立的孤松，其韻味轉為青翠，四海太平，煙波平靜。斗宿之南常常能看見象徵長壽的老人星。", "臘八上堂。入山不深，見地不脫。引得漆桶排頭，妄想不歇。寶林有個見處，只是不說。何故？臘月苦寒風雪吹，急急抽身早是遲。", "現代漢語譯本：臘八節升座說法。進入山林不深入，所見的境界就不徹底。引得漆桶般愚鈍的人排著隊，妄想不能停止。寶林寺有個見解，只是不說出來。為什麼呢？因為臘月天寒地凍，風雪交加，想要迅速抽身離開，恐怕已經遲了。", "上堂。僧問：雪覆千山，因甚孤峰不白？師云：消得龍王多少風。僧云：大小大，虛堂今日失利。師云：手臂終不向外曲。僧云：普化（Puhua，人名）搖木鐸，騰空而去，未審向甚麼處去？師云：三九二十七。僧云：畢竟向甚麼處去？師云：咬人屎橛，不是好狗。僧云：學人今日小出大遇，便禮拜。師云：窮鬼子。", "現代漢語譯本：升座說法。僧人問：大雪覆蓋了千山，為什麼孤峰卻沒有被染白？師父說：承受了龍王多少風啊。僧人說：太大了，虛堂（Xutang，師父的自稱）今天失利了。師父說：手臂終究不會向外彎曲。僧人說：普化搖著木鐸，騰空而去，不知道去了什麼地方？師父說：三九二十七。僧人說：究竟去了什麼地方？師父說：咬人的糞橛，不是好狗。僧人說：學人今天小有付出，卻得到了大的收穫，於是禮拜。師父說：窮鬼。", "乃舉：百丈（Baizhang，人名）因。僧問：如何是奇特事？丈云：獨坐大雄峰。僧禮拜。丈便打。師云：百丈故是大機大用，若非劍手相酬，幾乎落節。", "現代漢語譯本：於是舉百丈的例子。僧人問：什麼是奇特的事？百丈說：獨自坐在大雄峰。僧人禮拜，百丈就打他。師父說：百丈真是大機大用，如果不是劍術高手互相酬答，幾乎就要落入下乘了。", "除夜小參。僧問：舊歲送不去，新年迎不來，新舊本無情，去來誰可擬？師云：門前石敢當。僧云：只如舊歲已去新歲已來，衲僧家還有不被寒暑所遷底么？師云：有。僧云：那個是不遷底？師云：階下雪師子。僧云：依舊跳不出。師云：蒼天蒼天。", "現代漢語譯本：除夕小參。僧人問：舊的一年送不走，新的一年迎不來，新舊本來就沒有感情，來去又該如何比擬？師父說：門前的石敢當。僧人說：就像舊的一年已經過去，新的一年已經到來，我們出家人還有不被寒冷暑熱所改變的嗎？師父說：有。僧人說：那是什麼不被改變的？師父說：臺階下的雪獅子。僧人說：依舊跳不出去。師父說：蒼天啊蒼天。", "乃云：寒暑不到處，露柱證明。歲月無改遷，道人眼活。所以一年有", "現代漢語譯本：於是說：寒冷暑熱到達不了的地方，露柱可以證明。歲月流逝而沒有改變，修行人的眼睛是活的。所以一年有", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
三百六十日。從年頭數到年尾。未嘗一日不作一日用。今日正當臘月三十夜。將謂寒灰髮焰。枯木重榮。及乎子細思量。元來前頭。大有雪在。寶林與么告報。自知道。窮廝煎餓廝吵。無可與說人。做個鬧熱子。何故。曾經霜雪苦。楊花落也驚。
復舉。北禪歲除示眾。年窮歲盡。無可與諸人分歲。烹一頭露地白牛。炊黍米飲煮野菜羹。燒榾柮火。唱村田樂。免見倚他門戶傍他墻。便下座時。有僧出雲。和尚宰牛。因甚不納筋角。北禪拋下帽子。僧拈起云。天寒還和尚帽子。師云。簫韶九成。鳳凰來儀。
上堂。每日蒲團上妄想。無爾插手處。以致奔南走北。如鴨吞螺螄。山僧今日不動聲氣。教爾諸人有個入處。良久拍手云。一半入得。一半入不得。
上堂。舉。龐居士辭藥山。山命十禪客。送至門前。士指空中雪云。好雪片片不落別處。時有全禪客云。落在甚麼處。士便與一掌。全云。居士且莫草草。士云。恁么稱禪客。閻老子未放爾在。全云。居士作么生。士又與一掌。師云。雖則是兩掌。其間有抬有搦。有收有放。
小師設供上堂。舉。章敬因。小師遊方回。敬云。汝離此間多少時。僧云。已經八載。敬云。作得個甚麼。僧就地上。畫一圓相。敬云。此外莫更有么。僧近前。畫破圓相
【現代漢語翻譯】 三百六十日，從年初數到年尾，沒有哪一天不是當作一天來用。今天正是臘月三十的除夕夜，本以為寒冷的灰燼會重新燃起火焰，枯萎的樹木會再次繁榮。等到仔細思量，原來前面還有很大的風雪。寶林這樣告訴你們，自己知道窮困潦倒，飢餓爭吵，沒有什麼可以和別人說的，就做個熱鬧的樣子。為什麼呢？因為曾經經歷過霜雪的苦寒，即使是楊花飄落也會感到驚慌。
又舉例說，北禪在除夕夜開示大眾：『一年到頭，沒有什麼可以和各位分歲。就烹煮一頭在露天放養的白牛，煮些黍米，喝些野菜羹，燒著木柴火，唱著鄉村田野的樂曲，免得依靠別人門戶，傍著別人墻根。』說完便要下座。這時，有個僧人出來說：『和尚宰牛，為什麼不留下筋和角呢？』北禪把帽子扔在地上。僧人撿起帽子說：『天冷，還給和尚帽子。』師父說：『《簫韶》演奏九遍，鳳凰就會來儀。』
上堂說法：每天在蒲團上胡思亂想，沒有你插手的地方，以至於奔波南北，就像鴨子吞螺螄一樣，囫圇吞棗。山僧我今天不聲不響，教你們各位有個入門的地方。』良久，拍手說：『一半人可以入門，一半人不能入門。』
上堂說法：舉例說，龐居士向藥山告辭，藥山命令十位禪客送他到門前。龐居士指著空中的雪云說：『好雪，片片都不會落在別處。』當時有個全禪客問：『那麼落在什麼地方呢？』龐居士就打了他一掌。全禪客說：『居士且慢草率。』龐居士說：『像你這樣稱作禪客，閻王爺還沒有放你走呢。』全禪客說：『居士你打算怎麼做？』龐居士又打了他一掌。師父說：『雖然是兩掌，其中有抬起有按壓，有收攏有放開。』
小師準備齋飯供養，師父上堂說法：舉例說，章敬因為小師雲遊回來，章敬問：『你離開這裡多久了？』僧人說：『已經八年了。』章敬問：『做了些什麼？』僧人在地上畫了一個圓圈。章敬問：『此外還有別的嗎？』僧人走上前，把圓圈打破。
【English Translation】 Three hundred and sixty days, counted from the beginning of the year to the end, not a single day is not used as a day. Today is the thirtieth night of the twelfth lunar month, New Year's Eve. I thought that the cold ashes would rekindle the flame, and the withered trees would flourish again. But upon careful consideration, it turns out that there is still a lot of snow ahead. Baolin tells you this, knowing that he is poor and hungry, and there is nothing to say to others, so he makes a lively appearance. Why? Because having experienced the bitterness of frost and snow, even the falling of willow catkins is alarming.
Again, to cite an example, Beichan instructed the assembly on New Year's Eve: 'At the end of the year, there is nothing to share with you for the New Year. So, we cook a free-range white cow, cook some millet, drink some vegetable soup, burn firewood, and sing rural folk songs, so as not to rely on other people's doors and lean against other people's walls.' After saying that, he was about to step down from the seat. At this time, a monk came out and said, 'The abbot slaughters the cow, why doesn't he keep the tendons and horns?' Beichan threw his hat on the ground. The monk picked up the hat and said, 'It's cold, returning the hat to the abbot.' The master said, 'When the 'Xiaoshao' music is played nine times, the phoenix will come to pay homage.'
Ascending the hall to preach: 'Every day, indulging in妄想 (wangxiang,delusion) on the蒲團 (putuan, meditation cushion), there is no place for you to intervene, resulting in running around north and south, like a duck swallowing snails, swallowing them whole. This mountain monk today remains silent, teaching you all a place to enter.' After a long while, he clapped his hands and said, 'Half of you can enter, half of you cannot enter.'
Ascending the hall to preach: To cite an example, 龐居士 (Pang Jushi, Layman Pang) bid farewell to 藥山 (Yaoshan, a Zen master), and 藥山 (Yaoshan) ordered ten禪客 (chan ke, Zen practitioners) to see him off to the door. 龐居士 (Pang Jushi) pointed to the snow clouds in the sky and said, 'Good snow, not a single flake will fall elsewhere.' At that time, a 全禪客 (Quan Chan Ke, Zen practitioner Quan) asked, 'Then where does it fall?' 龐居士 (Pang Jushi) slapped him. 全禪客 (Quan Chan Ke) said, 'Layman, please don't be hasty.' 龐居士 (Pang Jushi) said, 'Calling yourself a禪客 (chan ke) like that, Yama has not let you go yet.' 全禪客 (Quan Chan Ke) said, 'What are you going to do, Layman?' 龐居士 (Pang Jushi) slapped him again. The master said, 'Although there are two slaps, there is lifting and pressing, gathering and releasing in between.'
The young monk prepared offerings, and the master ascended the hall to preach: To cite an example, 章敬 (Zhangjing, a Zen master) asked a young monk who had returned from遊方 (youfang, wandering and studying) , 'How long have you been away from here?' The monk said, 'It has been eight years.' 章敬 (Zhangjing) asked, 'What have you accomplished?' The monk drew a circle on the ground. 章敬 (Zhangjing) asked, 'Is there anything else besides this?' The monk stepped forward and broke the circle.
。作禮而退。師云。嚴師出好弟子。二林養子不及父。但只教伊供養大眾。不必呈見解。何故。恐薄禮致怨。
上堂。僧問。靈云見桃花悟去。學人每日。也見一枝兩枝。因甚不悟。師云。含血噴人。先污其口。僧云。為甚玄沙不肯他。師云。他是他屋裡人。僧云。學人到者里。大似胡孫咬生鐵。師云。爾莫只管上頭上面。僧云。也要和尚委悉。
師乃舉。雲門問首座。山河大地。與自己是同是別。座云同。門云。一切物命飛蛾蟻子。與自己是同是別。座云同。門云好好。借問何得干戈相待。師云。雲門易見。首座難見。何故。蓋他不坐在無變異之鄉。所以曰同。
智者和尚至。上堂。凈瓶里澡洗。古梼下修身。彼此寸長尺短。何妨忝為切鄰。相見又無事。不來還憶君。杜鵑啼斷月如晝。不似尋常空過春。
結夏小參。此事如青天白日。無一絲頭許。為障為礙。自是爾諸人智眼不高。墮在區宇。故勞我竺干大士。立期立限。對病與藥。以為中下之機。若是上流。豈肯受爾者般茶飯。況今夏恰恰。一百二十日。爾諸人向甚處插手。若無插手處。則孤負竺干大士。若得個插手處。莫待期滿。便請說看。何故。蓋老僧急欲明窗下安排。
復舉。首山示眾。咄哉巧女兒。攛梭不解織。看他鬥雞
【現代漢語翻譯】 現代漢語譯本：行禮後退下。趙州禪師說：『嚴格的老師才能教出好徒弟。二林（指其寺院）所養的弟子不如老父（指自己）。只要教他們供養大眾，不必讓他們隨便發表見解。』為什麼呢？『恐怕微薄的禮儀引起怨恨。』
趙州禪師上堂說法。有僧人問：『靈云禪師因為見到桃花而開悟。學人我每天也見到一枝兩枝桃花，為什麼不能開悟呢？』趙州禪師說：『含血噴人，先污染了自己的嘴。』僧人說：『為什麼玄沙禪師不認可他（靈云禪師的開悟）？』趙州禪師說：『因為玄沙禪師是他自己家裡的人（自己人當然瞭解底細）。』僧人說：『學人我到這裡，就像猢猻咬生鐵一樣，無從下手。』趙州禪師說：『你不要只管在表面上下功夫。』僧人說：『也要和尚您詳細指點。』
趙州禪師於是舉例說：雲門禪師問首座：『山河大地，與自己是相同還是相異？』首座回答：『相同。』雲門禪師又問：『一切有生命的物類，飛蛾蚊子，與自己是相同還是相異？』首座回答：『相同。』雲門禪師說：『很好很好。』（既然相同）請問為什麼會有干戈相待的情況呢？』趙州禪師說：『雲門禪師容易理解，首座難以理解。』為什麼呢？『因為他沒有安住在沒有變異的境界，所以才說相同。』
智者和尚來到。趙州禪師上堂說法：『在凈瓶里洗澡，在古老的樹下修身。彼此之間各有長處和短處，不妨礙我們成為親密的鄰居。相見時沒有什麼特別的事情，不來的時候還挺想念的。杜鵑鳥啼叫，月亮明亮如白晝，這不同於平常虛度光陰的春天。』
結夏小參（夏季安居結束時的小參）。『這件事就像****（原文如此，此處可能指某種精微的事物），沒有一絲一毫可以作為障礙的東西。只是因為你們的智慧之眼不高明，墮落在侷限之中。所以才勞煩我竺干（印度）的大士（菩薩），設立期限，對癥下藥，來教化中下根機的人。如果是上等根器的人，怎麼會接受你們這樣的茶飯（指這種教導方式）？況且現在夏天已經過去了一百二十天，你們在什麼地方下手用功了呢？如果沒有下手的地方，就辜負了竺干大士。如果找到了下手的地方，不要等到期滿，就請說出來看看。』為什麼呢？『因為老僧我急切地想在明亮的窗下安排妥當。』
又舉例說：首山禪師開示大眾：『咄，好一個巧女兒，拿著梭子卻不會織布。看看他鬥雞』
【English Translation】 English version: He bowed and withdrew. The Master said, 'A strict teacher produces good disciples. The son raised by Erlin (referring to his monastery) is not as good as his father (referring to himself). Just teach them to make offerings to the Sangha, and don't let them freely express their opinions.' Why? 'For fear that a meager offering will cause resentment.'
The Master ascended the Dharma hall. A monk asked, 'Lingyun (Zen Master) attained enlightenment upon seeing peach blossoms. This student also sees one or two branches every day, why doesn't he attain enlightenment?' The Master said, 'Spitting blood at others, you first defile your own mouth.' The monk said, 'Why didn't Xuansha (Zen Master) approve of him (Lingyun's enlightenment)?' The Master said, 'Because Xuansha is one of his own family (of course, his own people know the details).' The monk said, 'This student, arriving here, is like a monkey biting raw iron, unable to get a grip.' The Master said, 'Don't just focus on the surface.' The monk said, 'I also want the Master to explain in detail.'
The Master then cited an example: Yunmen (Zen Master) asked the head monk, 'Are mountains, rivers, and the great earth the same as or different from oneself?' The head monk replied, 'The same.' Yunmen then asked, 'Are all living beings, moths, and ants the same as or different from oneself?' The head monk replied, 'The same.' Yunmen said, 'Very good, very good. (Since they are the same) may I ask why there is mutual conflict?' The Master said, 'Yunmen is easy to understand, the head monk is difficult to understand.' Why? 'Because he does not dwell in the realm of non-change, therefore he says they are the same.'
Zen Master Zhizhe arrived. The Master ascended the Dharma hall and said, 'Bathing in a clean bottle, cultivating oneself under an ancient tree. Each has their own strengths and weaknesses, which does not prevent us from being close neighbors. When we meet, there is nothing special, but when you are not here, I miss you. The cuckoo cries, the moon is as bright as day, this is different from the ordinary spring spent in vain.'
Concluding the Summer Retreat with a small Dharma talk. 'This matter is like **** (the original text is like this, here it may refer to some subtle thing), without a single bit that can be an obstacle. It is only because your eyes of wisdom are not high, falling into limitations. Therefore, I trouble the great Bodhisattva of Zhugan (India) to set a time limit and prescribe medicine according to the illness, in order to teach those of middle and lower capacity. If they were of the highest capacity, how could they accept your kind of tea and rice (referring to this kind of teaching method)? Moreover, now that summer has passed one hundred and twenty days, where have you started to work hard? If there is no place to start, then you have failed the great Bodhisattva of Zhugan. If you have found a place to start, please speak up and show me before the deadline.' Why? 'Because I, the old monk, am eager to arrange everything properly under the bright window.'
Again, he cited an example: Head Mountain (Zen Master) instructed the assembly: 'Tsk, what a clever girl, holding the shuttle but not knowing how to weave. Look at his cockfighting.'
人。水牛也不識。咄哉拙郎君。巧妙無人識。打破鳳林關。著靴水上立。師云。首山自謂。得臨際正傳。卻作野犴鳴。致令天下兒孫。個個拖泥帶水。
次日上堂舉。應庵師祖。昔日謝事當山。寄夏凈明。示眾。三十三州七十僧。驢腮馬頷得人憎。諸方若具羅籠手。今日無因到凈明。師云。想見當時龍象。拙孫褊短。不敢貶剝諸方。只多得幾州子。暗地裡賽他。何故。卓主丈。勸君不用栽荊棘。後代兒孫惹著衣。
上堂。舉。肅宗皇帝問忠國師。百年後所需何物。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。吾有付法弟子耽源。卻諳此事。國師遷化后。帝詔耽源問之。源云。湘之南潭之北。中有黃金充一國。無影樹下合同舡。琉璃殿上無知識。師云。肅宗當時若向國師良久處。下得一喝。免致耽源墮坑落塹。要見無縫塔么。卓主丈。勸君盡此一杯酒。西出陽關無故人。
上堂。僧問。參須實參。悟須實悟。作么生是實參。師云。歷歷寂寂。僧云。長期已過半。猶如冷水浸冬瓜。和尚有何方便。師云。精精靈靈。僧云。趙州示僧。洗缽盂去。其僧便悟。此意如何。師云。燒錢引鬼。僧云。我等吃粥了也。洗缽盂了也。為甚不悟。師云。甜瓜徹蒂甜。僧禮拜
【現代漢語翻譯】 現代漢語譯本： 人也不認識，水牛也不認識。唉，真是個笨拙的年輕人，巧妙之處無人知曉。打破鳳林關，穿著靴子站在水上。首山自認為得到了臨濟宗的真傳，卻像野狗一樣亂叫，導致天下的後代子孫，個個拖泥帶水。
第二天上堂時，引用應庵師祖過去辭去當山職務，寄居夏凈明時，對大眾開示說：『三十三個州七十個僧人，長著驢腮馬臉，令人憎惡。如果各方都具備羅網捕捉的手段，今天就沒有機會來到凈明。』我說，想必當時的龍象（指有能力的大德），我的笨拙後輩見識短淺，不敢貶低各方，只是在暗地裡多得了幾個州，與他較量。為什麼呢？（敲擊禪杖）勸你們不要種植荊棘，後代的子孫會因此被纏住衣服。
上堂時，引用肅宗皇帝問忠國師：『百年之後需要什麼東西？』國師說：『為老僧建造一座無縫塔（比喻圓滿無缺的境界）。』皇帝說：『請師父說說塔的樣子。』國師沉默良久說：『會了嗎？』皇帝說：『不會。』國師說：『我有付法的弟子耽源（人名），卻懂得這件事。』國師圓寂后，皇帝詔見耽源詢問此事。耽源說：『湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下同乘一條船，琉璃殿上沒有知識。』我說，肅宗當時如果能在國師沉默良久之處，給予一喝（棒喝），就可以避免耽源墮入坑中。想要見無縫塔嗎？（敲擊禪杖）勸君喝完這杯酒，向西出了陽關就沒有老朋友了。
上堂時，有僧人問：『參禪要真正地參，開悟要真正地悟，怎樣才是真正地參？』我說：『歷歷分明而又寂靜無聲。』僧人說：『長期參禪已經過了一半，就像冷水浸泡冬瓜一樣，和尚有什麼方便法門？』我說：『精明靈巧。』僧人說：『趙州禪師開示僧人，去洗缽盂，那個僧人就開悟了，這是什麼意思？』我說：『燒錢引鬼（比喻方法不對）。』僧人說：『我們已經吃完粥了，也洗完缽盂了，為什麼沒有開悟？』我說：『甜瓜從瓜蒂到瓜瓤都是甜的（比喻根基不同）。』僧人禮拜。
【English Translation】 English version: People don't recognize it, nor do water buffaloes. Alas, what a clumsy young man, his ingenuity unrecognized. He breaks through Fenglin Pass, standing on the water in boots. Shoushan claims to have received the true transmission of the Linji school, yet barks like a wild jackal, causing all descendants in the world to be mired in mud and water.
The next day, in the hall, he cited Ancestor Ying'an, who, upon resigning from his position as abbot and residing in Xia Jingming, instructed the assembly: 'Thirty-three states, seventy monks, with donkey jaws and horse faces, are repulsive. If all quarters possess the means to capture with nets, there would be no reason to come to Jingming today.' I say, imagining the dragons and elephants (referring to capable great masters) of that time, my clumsy descendants are short-sighted, not daring to denigrate all quarters, but secretly gaining a few more states to compete with them. Why? (Striking the staff) I advise you not to plant thorns, as future generations will have their clothes caught.
In the hall, he cited Emperor Suzong asking National Teacher Zhong: 'What will be needed after a hundred years?' The National Teacher said: 'Build a seamless pagoda (metaphor for a perfect and flawless state) for this old monk.' The Emperor said: 'Please, Master, describe the appearance of the pagoda.' The National Teacher remained silent for a long time and said: 'Do you understand?' The Emperor said: 'I do not understand.' The National Teacher said: 'I have a Dharma-transmitting disciple, Damyuan (person's name), who understands this matter.' After the National Teacher passed away, the Emperor summoned Damyuan to inquire about it. Damyuan said: 'South of the Xiang River, north of Tanzhou, within which gold is enough to fill a country. On the shadowless tree, they ride the same boat, in the crystal palace, there is no knowledge.' I say, if Emperor Suzong had given a shout (a sharp rebuke) at the point where the National Teacher remained silent for a long time, he could have prevented Damyuan from falling into the pit. Do you want to see the seamless pagoda? (Striking the staff) I advise you to finish this cup of wine, for once you go west beyond Yangguan, there will be no old friends.
In the hall, a monk asked: 'To practice Chan, one must truly practice; to awaken, one must truly awaken. What is true practice?' I said: 'Clearly distinct yet silent and still.' The monk said: 'Half of the long practice has passed, like cold water soaking a winter melon. What expedient means does the abbot have?' I said: 'Exquisitely clever and bright.' The monk said: 'Chan Master Zhaozhou instructed a monk to go wash the bowl, and that monk awakened. What does this mean?' I said: 'Burning money to attract ghosts (metaphor for using the wrong method).' The monk said: 'We have already eaten porridge and washed the bowls. Why haven't we awakened?' I said: 'A sweet melon is sweet from the stem to the core (metaphor for different foundations).' The monk bowed.
。師云果然。
乃舉。鹽官一日。喚侍者將犀牛扇子來。侍云。已破也。官云。扇子既破。還我犀牛兒來。侍無對。師云。鹽官恐侍者不在。二林扇子暑月要用。不必有勞侍者。若是犀牛兒。輸與國師。
上堂。二林初無門戶與人近傍。亦不置之於無何有之鄉。只要諸人如鐵入土與土俱化。然後可以發越。其如運糞入者。吾末如之何。
上堂。僧問。法身病色身不安。色身病法身不安。作么生免得。師云。口上著。僧云。色身病故有之。法身作么生病。師云。他病最苦。僧云。大似維摩老子以代眾生。師云。爾識他未盡。僧云。莫是佛手遮不得。人心似等閑。師云。撥波求水。僧云。畢竟如何。師云。待爾鼻孔無氣。卻向汝道。僧便喝。師云。怕死漢。
乃云。水牯子數日來。不忺水草。蓋牧之無功也。若言一回入草去。驀鼻拽將來。此又未是牧牛之法。且作么生牧。擊禪床云。叱叱叱。者畜生。
建鳳林庫上堂。鳳非竹實而不食。非醴泉而不飲。因甚卻在板橋村。卓主丈。有林自是真棲處。風淡惟聞靜夜鳴。
上堂。舉。雲門因。僧問。佛法如水中月是否。門云。清波無透路。師云。云峰道。雲門禪如九轉透瓶丹。若果是恐未是。
上堂。諸方朝咒暮咒。要兜爾做羹飯
【現代漢語翻譯】 現代漢語譯本： 師父說：『果然如此。』 於是舉例說：鹽官有一天，叫侍者拿犀牛扇子來。侍者說：『已經破了。』鹽官說：『扇子既然破了，還我犀牛來。』侍者無言以對。師父說：『鹽官是怕侍者不在，二林扇子在炎熱的夏天要用，不必勞煩侍者。如果是犀牛，就輸給國師吧。』 上堂說法，師父說：二林本來就沒有門戶，與人親近，也不把它放在虛無縹緲的地方。只要各位像鐵進入土中，與土一同化為一體，然後才可以發揮作用。至於像運糞的人，我實在沒有什麼辦法。 上堂說法，有僧人問：『法身生病，色身不安；色身生病，法身不安。怎樣才能避免這種情況？』師父說：『口上著。』僧人說：『色身生病，這是常有的事，法身怎麼會生病？』師父說：『它生病最痛苦。』僧人說：『很像維摩詰菩薩代替眾生受苦。』師父說：『你對他的認識還不透徹。』僧人說：『莫非是佛手也遮蓋不住，人心就像平常一樣？』師父說：『撥開水波來找水。』僧人說：『到底怎麼樣？』師父說：『等你鼻孔沒有氣的時候，再告訴你。』僧人便喝斥一聲。師父說：『怕死的傢伙。』 於是說：水牯牛這幾天來，不喜歡水草，這是因為放牧沒有效果。如果說一回入草地去，就猛地把鼻子拽回來，這又不是牧牛的方法。那麼怎樣牧牛呢？』敲擊禪床說：『叱！叱！叱！你這畜生。』 在建鳳林庫上堂說法，師父說：鳳凰不是竹子的果實不吃，不是甘甜的泉水不喝，為什麼卻在板橋村呢？』拄著禪杖說：『有林自然是真正的棲息之處，風輕雲淡，只能聽到靜夜的鳴叫。』 上堂說法，舉例說：雲門禪師因為有僧人問：『佛法像水中的月亮一樣嗎？』雲門禪師說：『清澈的波浪沒有穿透的路徑。』師父說：『云峰禪師說，雲門禪如九轉透瓶丹。如果真是這樣，恐怕還不是。』 上堂說法，師父說：各處寺院早上唸咒晚上唸咒，想要把你們都變成做羹飯的材料。
【English Translation】 English version: The master said: 'Indeed.' Then he cited an example: One day, Yanguan (name of a monk) called his attendant to bring the rhinoceros fan. The attendant said: 'It is already broken.' Yanguan said: 'Since the fan is broken, return the rhinoceros to me.' The attendant was speechless. The master said: 'Yanguan was afraid that the attendant was not around, and the Erlin (name of a place) fan was needed in the hot summer, so there was no need to trouble the attendant. If it is a rhinoceros, then give it to the National Teacher.' Ascending the hall to preach, the master said: Erlin originally had no gates, was close to people, and did not place it in a void. It only requires everyone to be like iron entering the soil, transforming into one with the soil, and then it can be effective. As for those who carry manure, I really have no way to deal with them. Ascending the hall to preach, a monk asked: 'If the Dharmakaya (body of the Dharma) is sick, the physical body is uneasy; if the physical body is sick, the Dharmakaya is uneasy. How can one avoid this situation?' The master said: 'Put it on your mouth.' The monk said: 'It is common for the physical body to be sick, how can the Dharmakaya be sick?' The master said: 'Its sickness is the most painful.' The monk said: 'It is very much like Vimalakirti (name of a bodhisattva) suffering on behalf of all beings.' The master said: 'Your understanding of him is not thorough enough.' The monk said: 'Could it be that even the Buddha's hand cannot cover it, and people's hearts are just like usual?' The master said: 'Trying to find water by parting the waves.' The monk said: 'What is it like in the end?' The master said: 'When there is no air in your nostrils, I will tell you.' The monk then shouted. The master said: 'Afraid-of-death fellow.' Then he said: 'The water buffalo has not liked water and grass for the past few days, which is because the grazing has not been effective. If you say that once it goes into the grass, you should suddenly pull its nose back, this is not the method of herding cattle. So how should one herd cattle?' He struck the Zen bed and said: 'Tsk! Tsk! Tsk! You beast.' Ascending the hall to preach at the newly built Fenglin (name of a place) storehouse, the master said: 'The phoenix does not eat if it is not the fruit of bamboo, and does not drink if it is not sweet spring water, so why is it in Banqiao (name of a place) Village?' Holding his staff, he said: 'Having a forest is naturally a true place to dwell, the wind is light and the clouds are pale, and only the sound of stillness can be heard in the quiet night.' Ascending the hall to preach, he cited an example: Because a monk asked Yunmen (name of a monk): 'Is the Buddha-dharma like the moon in the water?' Yunmen said: 'The clear waves have no path to penetrate.' The master said: 'Zen Master Yunfeng (name of a monk) said that Yunmen's Zen is like the Nine-Turn Translucent Pill. If it is really like that, I am afraid it is not.' Ascending the hall to preach, the master said: 'The monasteries everywhere chant mantras in the morning and chant mantras in the evening, wanting to turn you all into ingredients for making soup and rice.'
主。我者里疥狗。不願生天。爾若向無人行處。尋得一條路子。蕩蕩地臨機自由自在。便是我同流。
解夏小參。僧問。初秋夏末。衲僧家。氣宇如王。離卻雙林。途中如何受用。師云。踏著爛如泥。僧云。只者莫便是途中受用底么。師云。南辰北斗。僧云。領師以拂子一指。僧禮拜。
師乃云。一夏伽藍地上行。未嘗敢重步。踏著常住一片磚。來朝期滿。合作么生賞勞。若從首座板頭。數到聖僧侍者。普請與之。猶恐諸人以謂。山僧不分緇素。更若較其重輕。又見山僧惠心不普。作么得相當去。所以道。重賞之下。必有勇士。重賞則故不辭。阿那個是勇士驀。拈主丈。指云。是爾。
復舉。黃檗因臨際。半夏上山問訊。見檗看經。際云。我將謂是個人。元來是淹黑豆老僧。住數日乃辭。檗云。汝破夏來。何不終夏去。際云。暫來禮拜。檗便打令其去。際行數里疑其事。再回終夏。師云。黃檗當時若大機大用。死盡臨際偷心。今日子孫。未致尾巴焦黃。梼林莫有再來終夏底么。喝一喝。
上堂。僧問。世界與么廣闊。因甚聞鐘聲披七條。師云。水淺無魚。徒勞下釣。僧云。長期已過了。中間事作么生。師云。一向收舍不來。僧云。鐘樓上念贊。床腳下種菜。明甚麼邊事。師云。刮皮見骨。僧
【現代漢語翻譯】 現代漢語譯本： 主（指佛）。我這裡像疥癬纏身的狗一樣（比喻擺脫不了煩惱）。不願往生天界。你如果能向無人行走的地方，尋找到一條道路，能夠蕩蕩然地臨機應變，自由自在，那就是我的同道中人。 解夏小參（解夏后的簡短參禪）。有僧人問：『初秋夏末，衲僧（指僧人）的氣宇應該如王者一般。離開雙林（指佛陀涅槃之地），在途中應該如何受用？』師父說：『踏著爛泥一般（比喻放下一切執著）。』僧人問：『難道這就是在途中受用嗎？』師父說：『南辰北斗（比喻方向明確）。』僧人領會了師父的意思，用拂塵一指，僧人禮拜。 師父於是說：『這一個夏天在伽藍（指寺廟）的地上行走，未曾敢於隨意邁步。踩著常住（指寺廟的財產）的一片磚瓦，到明天夏安居期滿，應該如何賞勞呢？如果從首座（寺廟中地位最高的僧人）到聖僧侍者，普遍地給予賞賜，還恐怕大家認為，山僧我不分僧俗。如果再要比較賞賜的輕重，又顯得山僧我的恩惠不夠普遍。怎樣才能做到恰當呢？所以說，重賞之下，必有勇士。重賞這件事我並不推辭，那麼哪個是勇士呢？』拈起拄杖，指著說：『就是你！』 又舉例說：『黃檗（禪師名）因為臨濟（禪師名）半夏時上山問訊，見到黃檗在看經。臨濟說：『我以為是個什麼人，原來是個只會嚼黑豆的老和尚。』住了幾天就告辭。黃檗說：『你破夏而來，為什麼不待到夏安居結束再走？』臨濟說：『只是暫時來禮拜。』黃檗便打了他，讓他離開。臨濟走了幾里路，覺得這件事有疑問，又回來待到夏安居結束。』師父說：『黃檗當時如果能大機大用，徹底消除臨濟的偷心（指求法之心），今日的子孫，也不會落得尾巴焦黃（比喻狼狽不堪）。難道就沒有再來終夏的人嗎？』喝了一聲。 上堂（指禪宗寺院中住持升座說法）。有僧人問：『世界如此廣闊，為什麼聽到鐘聲就要披上七條袈裟（指僧人的法衣）？』師父說：『水淺沒有魚，白費力氣下釣。』僧人問：『長期已經過去了，中間的事情應該如何處理？』師父說：『一直收斂不放開。』僧人問：『鐘樓上念贊，床腳下種菜，這說明了什麼？』師父說：『刮皮見骨（比喻直指本質）。』
【English Translation】 English version: Master (referring to Buddha). I am like a mangy dog here (a metaphor for being unable to escape troubles). I do not wish to be reborn in the heavens. If you can find a path in a place where no one walks, a path that allows you to respond freely and naturally to situations, then you are my fellow traveler. A short Chan session after the summer retreat. A monk asked: 'In early autumn, at the end of summer, a monastic's demeanor should be like that of a king. Having left Shuanglin (referring to the place where the Buddha entered Nirvana), how should one benefit on the journey?' The master said: 'Treading on mud (a metaphor for letting go of all attachments).' The monk asked: 'Is this precisely how one benefits on the journey?' The master said: 'The Southern Dipper and Northern Dipper (a metaphor for having a clear direction).' The monk understood the master's meaning, pointed with a whisk, and the monk bowed. The master then said: 'Walking on the ground of the Sangharama (referring to the monastery) this summer, I have not dared to take a careless step. Treading on a brick of the permanent property (referring to the monastery's property), when the summer retreat ends tomorrow, how should we reward the labor? If we give rewards universally, from the head seat (the highest-ranking monk in the monastery) to the attendant of the holy monks, I am still afraid that everyone will think that I, the mountain monk, do not distinguish between monks and laypeople. If we further compare the weight of the rewards, it will appear that my, the mountain monk's, kindness is not universal. How can we make it appropriate? Therefore, it is said that under a heavy reward, there must be brave warriors. I do not refuse the matter of heavy rewards, so who is the brave warrior?' He picked up his staff, pointed, and said: 'It is you!' He also cited an example: 'Huangbo (Chan master's name) because Linji (Chan master's name) went up the mountain to inquire halfway through the summer, and saw Huangbo reading a sutra. Linji said: 'I thought it was someone special, but it turns out to be an old monk who only chews black beans.' After staying for a few days, he bid farewell. Huangbo said: 'You came breaking the summer retreat, why don't you stay until the end of the summer retreat?' Linji said: 'I am just here to pay my respects temporarily.' Huangbo then hit him and told him to leave. Linji walked a few miles, felt that this matter was questionable, and returned to stay until the end of the summer retreat.' The master said: 'If Huangbo had been able to use great function and great capacity at that time, and completely eliminate Linji's stealing mind (referring to the mind seeking the Dharma), today's descendants would not have ended up with scorched tails (a metaphor for being in a miserable state). Is there no one who will come back to finish the summer retreat?' He shouted. Ascending the hall (referring to the abbot ascending the seat to give a Dharma talk in a Chan monastery). A monk asked: 'The world is so vast, why must one put on the seven-striped robe (referring to the monk's Dharma robe) upon hearing the sound of the bell?' The master said: 'The water is shallow and there are no fish, it is a waste of effort to cast a line.' The monk asked: 'The long term has already passed, how should the matters in between be handled?' The master said: 'Always collecting and not letting go.' The monk asked: 'Chanting praises in the bell tower, planting vegetables under the bed, what does this illustrate?' The master said: 'Scraping the skin to see the bones (a metaphor for pointing directly to the essence).'
云。勝首座道猛虎當路坐聻。師云。乞兒席袋。
乃舉。雞鳴丑愁見起來。還漏逗裙子偏衫個也無。袈裟形相些些。有裈無腰褲無口。頭上青灰三五斗。指望修行利濟人。誰知翻成不唧𠺕。師云。趙州新婦面上添笑靨。又向繡幕里行。只是少得人見。
運庵先師忌拈香。老和尚死去。二十五年。有誰撐門拄戶。雖與松源同日行。不會松源三轉語。父子背馳。面不相睹。直至如今成莽鹵。露冷風高秋意深。久矣無心薦藜黍。
中秋上堂。僧問。靈山話月。曹溪指月。意旨如何。師云。欺胡謾漢。僧云。謝三郎有甚麼過。師云。誣人之罪。僧云。恁么則天上月圓。人間月半。師云。老鴉啄蠣。僧打圓相云。者個作么生明。師云。明之則瞎。僧云。謝師指示。師云。屢生子。乃云。華亭滿舡猶不足。南泉驟步踏不著。自余眼底紛紛。總道見月忘指。卓主丈。月聻。
上堂。僧問。仰山謂香嚴云。如來禪許師兄會。祖師禪未夢見在。此意如何。師云。蛇入竹筒。僧云。仰山平白受屈。師云。和爾脫不得。僧云。作么生是如來禪。師云。鐵壁鐵壁。僧云。如何是祖師禪。師云。楚甸云寒。越山風暖。僧云。如何是和尚禪。師云。爾是顛耶狂耶。僧云。學人從此不問話。師云。更須勘過。
乃舉。
【現代漢語翻譯】 現代漢語譯本： 云。勝首座問道：『猛虎擋路，如何是好？』（聻：語氣助詞，相當於『呢』）師父回答：『乞丐的蓆子口袋。』
於是舉例說：『雞叫丑時，愁眉苦臉地起來。還有誰會漏出破舊的裙子和偏衫呢？袈裟的樣子還算完整，有褲子卻沒有腰，褲子也沒有口袋。頭上頂著青灰色的塵土三五斗。指望修行來利益救濟他人，誰知道反而變得一無是處。』師父說：『就像趙州的新娘臉上增添了笑容，又像在繡幕里行走，只是很少有人能見到。』
運庵先師忌日拈香。老和尚去世已經二十五年了，有誰來支撐門戶？雖然與松源和尚同一天修行，卻不會松源和尚的三轉語。父子背道而馳，互不相見，直到如今還是如此莽撞。露水寒冷，秋風蕭瑟，秋意深沉，很久以來都沒有心思準備祭祀的藜黍了。
中秋節上堂。有僧人問道：『靈山會上談論月亮，曹溪惠能大師指引月亮，其中的意旨是什麼？』師父說：『欺騙胡人，瞞哄漢人。』僧人說：『謝三郎有什麼過錯？』師父說：『誣陷別人的罪過。』僧人說：『既然如此，那麼天上的月亮是圓的，人間的月亮是半圓的。』師父說：『老鴉啄食牡蠣。』僧人打了一個圓相，說道：『這個該如何明白？』師父說：『明白了就瞎了。』僧人說：『感謝師父指示。』師父說：『屢次生孩子。』於是說：『華亭的船裝滿了貨物還不夠，南泉和尚快步走也踩不著。自從我眼中紛紛擾擾，總說見到月亮就忘了指月的手指。』拿起拄杖，說道：『月亮在哪裡？』
上堂。有僧人問道：『仰山和尚對香嚴和尚說：『如來禪你可以領會，祖師禪你還沒夢見過吧。』這是什麼意思？』師父說：『蛇鉆進了竹筒。』僧人說：『仰山和尚平白無故地受了委屈。』師父說：『你也擺脫不了。』僧人說：『什麼是如來禪？』師父說：『鐵壁，鐵壁。』僧人說：『什麼是祖師禪？』師父說：『楚地寒冷，越地溫暖。』僧人說：『什麼是和尚您的禪？』師父說：『你是瘋了還是狂了？』僧人說：『學人從此不再問話。』師父說：『更需要仔細考察。』
於是舉例說：
【English Translation】 English version: Yun, the chief monk Sheng, asked: 'A fierce tiger sits blocking the road, what should be done?' The master replied: 'A beggar's mat bag.'
Then he cited an example: 'At the hour of Chou (1-3 AM) when the rooster crows, one gets up with a worried face. Who still wears tattered skirts and slanted shirts? The appearance of the kasaya (袈裟: monastic robe) is still somewhat complete, with pants but no waist, and pants without pockets. The head is covered with three to five dou (斗: a unit of dry measure) of blue-gray dust. Hoping to cultivate and benefit others, who knew it would turn out to be utterly useless.' The master said: 'Like a bride in Zhao Prefecture adding a smile to her face, and like walking behind an embroidered curtain, but few people can see it.'
Offering incense on the anniversary of the late master Yun'an. It has been twenty-five years since the old master passed away, who is there to support the gate? Although he practiced on the same day as monk Songyuan, he did not understand Songyuan's three turning phrases. Father and son go against each other, not seeing each other's faces, and still so reckless to this day. The dew is cold, the wind is high, and the autumn is deep. For a long time, there has been no intention to prepare sacrificial quinoa and millet.
Ascending the hall on the Mid-Autumn Festival. A monk asked: 'The Vulture Peak (靈山: Grdhrakuta Mountain) assembly spoke of the moon, and Caoqi (曹溪: where Huineng, the Sixth Patriarch, resided) pointed to the moon. What is the meaning?' The master said: 'Deceiving the barbarians and deceiving the Han people.' The monk said: 'What fault does Xie Sanlang (謝三郎: a common name) have?' The master said: 'The crime of falsely accusing others.' The monk said: 'If so, then the moon in the sky is round, and the moon on earth is half.' The master said: 'A crow pecks at an oyster.' The monk made a circle with his hands and said: 'How is this to be understood?' The master said: 'To understand it is to be blind.' The monk said: 'Thank you, Master, for the instruction.' The master said: 'Repeatedly giving birth to children.' Then he said: 'A boat full of goods in Huating (華亭: a place name) is still not enough, Nanquan (南泉: a Zen master) cannot step on it even with quick steps. Since the disturbances in my eyes, everyone says to forget the finger when they see the moon.' Raising his staff, he said: 'Where is the moon?'
Ascending the hall. A monk asked: 'Yangshan (仰山: a Zen master) said to Xiangyan (香嚴: a Zen master), 'You can understand the Tathagata Zen (如來禪: Zen of the Buddha), but you haven't even dreamed of the Patriarchal Zen (祖師禪: Zen of the Patriarchs).' What does this mean?' The master said: 'A snake enters a bamboo tube.' The monk said: 'Yangshan was wronged for no reason.' The master said: 'You can't escape it either.' The monk said: 'What is Tathagata Zen?' The master said: 'Iron wall, iron wall.' The monk said: 'What is Patriarchal Zen?' The master said: 'The land of Chu (楚甸: ancient state in China) is cold, the mountains of Yue (越山: ancient state in China) are warm.' The monk said: 'What is your Zen, Master?' The master said: 'Are you crazy or mad?' The monk said: 'This student will no longer ask questions.' The master said: 'It needs to be examined even more carefully.'
Then he cited an example:
太原孚上座。初參雪峰。跨門才見雪峰。便參主事。次日卻來禮拜云。昨日觸忤和尚。峰云。知是般事。便休。師云。盡謂雪峰。有陷虎之機。無斬蛟之劍。殊不知。養子之緣。寬而有恕。
重九上堂。僧問。理不逐事變。事不逐理遷。九九之日。為甚檛鼓升堂。師云。理事拘他不得。僧云。他是甚麼人。師云。頭輕尾重腳邏沙。僧云。錯指示人了也。師云。山僧年邁。僧云。汾陽道。重陽九日菊花新。此意如何。師云。我無隔水犀。自然塵不染。僧云。汾陽今日落節。師云。那裡見汾陽。僧便喝。師云。弋不射宿。
乃云採菊東籬下。悠然見南山。陶靖節雖是個俗人。卻有些衲僧說話。雖然他是晉時人未可全信。
開爐謝首座上堂僧問。趙州道。我喚作火。爾不得喚作火。此意如何。師云。撓鉤塔索。僧云。今日得見趙州。師云。爾會他東壁拄葫蘆么。僧云。也是家常茶飯。師云。互鄉童子。
乃云。霜風戒曉。黃葉堆云。如我門庭。一般冷落有底道。老子尋常多是斗貧不鬥富。山僧以謂不然。何故。但得板頭有人。自然暖氣相洽。
達磨第二忌拈香。蔥嶺不見宋云。全身豈在熊耳。石火電光殊莫擬。雙梼堂上再相逢。究竟何曾缺兩齒。雪際傳心。節灰厭鬼。後代兒孫。誰采爾粗羹
【現代漢語翻譯】 現代漢語譯本： 太原孚上座，最初參訪雪峰禪師。剛跨進門見到雪峰禪師，便開始詢問主事（指寺院的事務）。第二天又來禮拜說：『昨天冒犯了和尚。』雪峰禪師說：『知道是這麼回事，就算了。』孚上座說：『都說雪峰禪師有設陷阱捉老虎的本事，卻沒有斬殺蛟龍的寶劍。卻不知道，養育兒子，要寬容有度。』
重陽節上堂說法。有僧人問：『理不隨事變化，事不隨理轉移，在重陽節這天，為什麼還要敲鼓升座說法？』孚上座說：『事和理都拘束不了它。』僧人問：『它是什麼人？』孚上座說：『頭輕尾重，腳像邏沙（一種鳥）。』僧人說：『您錯指引人了。』孚上座說：『老衲年邁了。』僧人說：『汾陽禪師說，重陽九日菊花新，此話是什麼意思？』孚上座說：『我沒有隔水的犀牛角，自然不會沾染塵埃。』僧人說：『汾陽禪師今天落了下乘。』孚上座說：『你在哪裡見到汾陽禪師了？』僧人便喝了一聲。孚上座說：『弋（一種帶繩子的箭）不射棲息的鳥。』
於是說：『採菊東籬下，悠然見南山。』陶淵明雖然是個俗人，卻有些禪僧的說話方式。雖然他是晉朝人，但也不可全信。
開爐謝首座上堂說法。有僧人問：『趙州禪師說，我叫它火，你不得叫它火，這是什麼意思？』孚上座說：『撓鉤塔索（比喻糾纏不清）。』僧人說：『今天得見趙州禪師了。』孚上座說：『你瞭解他東墻邊靠著的葫蘆嗎？』僧人說：『也是家常便飯。』孚上座說：『互鄉的童子（指不拘一格的人）。』
於是說：『霜風宣告黎明，黃葉堆積如雲。像我的門庭，一般冷落，有什麼可說的呢？』老子通常是比貧窮不比富有。山僧我認為不是這樣。為什麼呢？只要板頭（指禪堂）有人，自然暖氣相合。
達磨祖師圓寂的第二忌日拈香。蔥嶺不見宋云（指宋云西行求法的故事），全身難道還在熊耳山嗎？石火電光難以比擬，雙梼堂上再次相逢。究竟何曾缺少兩顆牙齒？雪地裡傳心法，節灰厭惡鬼。後代的兒孫，誰會采你的粗羹？（比喻無人繼承你的衣缽）
【English Translation】 English version: Zen Master Fu of Taiyuan initially visited Zen Master Xuefeng. Upon stepping through the gate and seeing Xuefeng, he immediately inquired about the affairs of the monastery. The next day, he returned to pay respects, saying, 'Yesterday, I offended the Master.' Xuefeng replied, 'Knowing that is enough; let it be.' Zen Master Fu said, 'Everyone says Xuefeng has the skill to trap tigers but lacks the sword to slay dragons. Little do they know, raising a son requires tolerance and forgiveness.'
On the Double Ninth Festival, he ascended the platform to preach. A monk asked, 'If principle does not change with events, and events do not shift with principle, why do we beat the drum and ascend the platform on the Double Ninth Festival?' Zen Master Fu replied, 'Events and principles cannot confine it.' The monk asked, 'What is it?' Zen Master Fu said, 'Head light, tail heavy, feet like a sandpiper.' The monk said, 'You've misdirected people.' Zen Master Fu said, 'This old monk is aged.' The monk said, 'Zen Master Fenyang said, 'On the ninth day of the Double Ninth, the chrysanthemums are fresh.' What does this mean?' Zen Master Fu said, 'I have no rhinoceros horn to ward off water; naturally, I am not stained by dust.' The monk said, 'Fenyang has fallen short today.' Zen Master Fu said, 'Where did you see Fenyang?' The monk then shouted. Zen Master Fu said, 'One does not shoot a roosting bird with a stringed arrow.'
Then he said, 'Picking chrysanthemums by the eastern fence, leisurely seeing the Southern Mountains.' Tao Yuanming, though a layman, had some of the speech of a Zen monk. Although he was a man of the Jin Dynasty, he cannot be entirely trusted.
At the opening of the furnace, to thank the chief seat, he ascended the platform to preach. A monk asked, 'Zen Master Zhaozhou said, 'I call it fire; you must not call it fire.' What does this mean?' Zen Master Fu said, 'Entangling hooks and ropes (metaphor for entanglement).' The monk said, 'Today, I have seen Zen Master Zhaozhou.' Zen Master Fu said, 'Do you understand the gourd leaning against the eastern wall?' The monk said, 'It's just everyday tea and rice.' Zen Master Fu said, 'A child from Huxiang (referring to someone unconventional).'
Then he said, 'Frosty winds announce the dawn; yellow leaves pile up like clouds. Like my courtyard, generally desolate, what is there to say?' Laozi usually compares poverty, not wealth. This old monk thinks otherwise. Why? As long as there are people in the meditation hall, naturally, warmth will harmonize.'
On the second anniversary of Bodhidharma's death, offering incense. Song Yun is not seen in the Pamir Mountains (referring to the story of Song Yun seeking the Dharma in the west); is the whole body still at Xiong'er Mountain? The spark of flint and flash of lightning are difficult to compare; we meet again in the Shuangtao Hall. Ultimately, have two teeth ever been missing? Transmitting the mind in the snowy landscape, loathing ghosts in the ashes of the festival. Later generations, who will gather your coarse soup? (metaphor for no one inheriting your mantle)'
淡飯當慇勤。四海香風從此起。
上堂。僧問。布袋長年落魄。盤山豬肉案頭。觀音手裡魚藍。大士門椎柏板。者一絡索。到虛堂面前時如何。師云。蘇嚧蘇嚧。僧云。轉凡夫為賢聖。抑賢聖為凡夫。則不無和尚。師云。家狗咬人。僧云。布袋向鬧里打開件件。拈起云。看看。此意如何。師云。不勘自敗。僧云。且道。與門椎柏板。相去多少。師云。窮餓相煎。僧云。手裡魚藍則不問。豬肉案頭事作么生。師云。地獄門前鬼脫卯。僧云。不伸此問。蹉過一生。師便喝。
乃舉。羅山初參嵓頭便問。起滅不停時如何。頭云。咄是誰起滅。山豁然大悟。師云。嵓頭雖則見孔著楔。累他羅山。坐在起滅不停處。
上堂。僧問。若論戰也個個力在轉處。此意如何。師云。猶是死法。僧云。作么生是活法。師云。逆風張帆。僧云。二林今日自納敗闕。師云。年老成精。僧云。大力量人。因甚抬腳不起。師云。師子咬人。韓獹逐塊。僧云。開口因甚不在舌頭上。師云。抱贓叫屈。僧云。明眼衲僧。因甚腳跟下紅。絲線不斷。師云。貪多嚼不細。僧云。昔日松源。今朝和尚。師云。牢記取。
乃云。此事甚易。因走作反以為難。何處是走作。眼見耳聞是走作。鼻嗅舌嗜是走作。運奔執捉是走作。覺觸攀緣是
【現代漢語翻譯】 現代漢語譯本： 粗茶淡飯也當作慇勤招待。四海的香風從此興起。
上堂說法。有僧人提問：『布袋和尚（Budai Heshang，唐末五代時期的禪宗僧人，以其笑容可掬和隨遇而安而聞名）長年落魄不羈，盤山禪師（Panshan，唐代禪師）的豬肉擺在案頭，觀音菩薩（Guanyin，佛教中的慈悲女神）手裡拿著魚籃，大士（Dashi，通常指觀音菩薩或文殊菩薩）門前的椎柏木板。這一系列的意象，到了虛堂禪師（Xutang，南宋禪師）您面前時，又該如何理解呢？』 禪師說：『蘇嚧蘇嚧（Sulu Sulu，咒語，表示不可言說）。』 僧人又問：『是把凡夫轉變為賢聖，還是把賢聖轉變為凡夫呢？不然怎麼會有和尚您在這裡呢？』 禪師說：『家裡的狗咬人。』 僧人說：『布袋和尚在熱鬧的地方打開包裹，一件件地拈出來，說：『看看，這是什麼意思？』 禪師說：『不審問就自己敗露了。』 僧人說：『那麼，這和門前的椎柏木板，相差多少呢？』 禪師說：『窮困和飢餓互相煎熬。』 僧人說：『手裡的魚籃暫且不問，豬肉擺在案頭這件事又該怎麼理解呢？』 禪師說：『地獄門前的鬼脫離了束縛。』 僧人說：『不問這個問題，就白白蹉跎一生了。』 禪師隨即呵斥。
於是舉例說：羅山禪師（Luoshan，禪宗僧人）最初參訪巖頭禪師（Yantou，唐代禪師）時便問：『起滅不停的時候，該如何是好？』 巖頭禪師說：『咄！是誰在起滅？』 羅山禪師因此豁然大悟。 禪師說：『巖頭禪師雖然見解深刻，但還是連累了羅山禪師，讓他坐在起滅不停的地方。』
上堂說法。有僧人提問：『如果論戰鬥，每個人都盡力在轉動的地方，這是什麼意思？』 禪師說：『這還是死法。』 僧人問：『那麼，什麼是活法呢？』 禪師說：『逆風張帆。』 僧人說：『二林禪師（Erl，指提問的僧人自己）今天自己承認失敗了。』 禪師說：『年老成精。』 僧人說：『大力量的人，為什麼抬不起腳呢？』 禪師說：『獅子咬人，韓獹（Hanlu，指獵狗）追逐土塊。』 僧人說：『開口說話為什麼不在舌頭上呢？』 禪師說：『抱著贓物喊冤。』 僧人說：『明眼的衲僧（Naseng，指僧人），為什麼腳跟下有紅絲線不斷呢？』 禪師說：『貪多嚼不爛。』 僧人說：『昔日的松源禪師（Songyuan，南宋禪師），今天的和尚您。』 禪師說：『牢牢記住。』
於是說：這件事很容易，因為向外馳求反而覺得困難。哪裡是向外馳求呢？眼睛看見，耳朵聽見，鼻子嗅到，舌頭嚐到，身體的運作，執取，覺知，接觸，攀緣都是向外馳求。
【English Translation】 English version: Even simple meals should be offered with utmost sincerity. From here, the fragrant breeze of the four seas will arise.
Entering the hall for a Dharma talk. A monk asked: 'Budai Heshang (Budai, a Chan monk of the late Tang and Five Dynasties period, known for his jovial demeanor and contentment) is uninhibited and wandering year after year, Panshan Zen Master's (Panshan, a Tang Dynasty Zen master) pork is placed on the table, Guanyin Bodhisattva (Guanyin, the goddess of compassion in Buddhism) holds a fish basket in her hand, and the cypress plank at the gate of the Mahasattva (Mahasattva, usually referring to Guanyin or Manjushri Bodhisattva). How should this series of images be understood when they come before you, Zen Master Xutang (Xutang, a Song Dynasty Zen master)?' The Zen master said: 'Sulu Sulu (Sulu Sulu, a mantra, indicating the unspeakable).' The monk then asked: 'Is it transforming ordinary people into sages, or transforming sages into ordinary people? Otherwise, how could there be a monk like you here?' The Zen master said: 'The house dog bites people.' The monk said: 'Budai Heshang opens his bag in a crowded place, picking up items one by one, saying: 'Look, what does this mean?'' The Zen master said: 'It is self-defeating without investigation.' The monk said: 'Then, how much difference is there between this and the cypress plank at the gate?' The Zen master said: 'Poverty and hunger torment each other.' The monk said: 'I won't ask about the fish basket in the hand, but how should the matter of the pork on the table be understood?' The Zen master said: 'The ghost in front of the gate of hell escapes from bondage.' The monk said: 'If I don't ask this question, I will waste my whole life.' The Zen master then shouted.
Then he cited an example: When Zen Master Luoshan (Luoshan, a Chan monk) first visited Zen Master Yantou (Yantou, a Tang Dynasty Zen master), he asked: 'When arising and ceasing do not stop, what should be done?' Zen Master Yantou said: 'Bah! Who is arising and ceasing?' Zen Master Luoshan suddenly had a great enlightenment because of this. The Zen master said: 'Although Zen Master Yantou's insight was profound, he still implicated Zen Master Luoshan, causing him to sit in the place where arising and ceasing do not stop.'
Entering the hall for a Dharma talk. A monk asked: 'If we talk about fighting, everyone is doing their best in the place of turning, what does this mean?' The Zen master said: 'This is still a dead method.' The monk asked: 'Then, what is a living method?' The Zen master said: 'Raising the sail against the wind.' The monk said: 'Erl Zen Master (Erl, referring to the monk who asked the question himself) admits defeat today.' The Zen master said: 'Old age becomes refined.' The monk said: 'A person with great strength, why can't he lift his feet?' The Zen master said: 'The lion bites people, the Han hound (Hanlu, referring to a hunting dog) chases clods of earth.' The monk said: 'Why is speaking not on the tongue?' The Zen master said: 'Holding stolen goods and crying injustice.' The monk said: 'Why does the clear-eyed monk (Naseng, referring to a monk) have an unbroken red thread under his feet?' The Zen master said: 'Too much to chew, not finely chewed.' The monk said: 'The Songyuan Zen Master (Songyuan, a Song Dynasty Zen master) of the past, and you, the abbot, today.' The Zen master said: 'Remember it well.'
Then he said: This matter is very easy, but because of running around, it is considered difficult. Where is the running around? Seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, the operation of the body, grasping, awareness, contact, and clinging are all running around.
走作。以至舉心動念。參禪問道。穿鑿古今。是非人我。悉是走作。只有一處不走作。難以說向諸人。若說和者不走作底。一時走作了也。
冬至小參。僧問。黑豆未芽時如何。師云。黑鱗皴地。僧云。芽后如何。師云。黑鱗皴地。僧云。芽與未芽時如何。師云。黑鱗皴地。僧云。若與么有甚分曉。師云。向無分曉處。識取黑鱗皴地。僧云。學人今夜白衣拜相。便禮拜。復有僧出問。如何是冬來事。古德道。京師出大黃。此意如何。師云。短處求長。僧云。忽有人問和尚冬來事聻。師云。雪后添衣定是寒。僧云。元來古德猶在。師云。汝是安祿山。
乃云。葭灰未動。律管先知。暗去明來。未嘗遷謝。所以衲僧家。就理就事。順水流舟。殊不知。無陰陽地。荊棘參天。有契券邊。蒺䔧滿地。致使春生夏長之徒。卒難近傍。二林放過一著。曲為今時。
復舉。溈山問仰山。仲冬嚴寒年年事。晷運推移事若何。仰山近前。叉手而立。溈云。誠知子答者話不得。香嚴至。溈舉前話。嚴云某甲偏答得者話。溈復舉。嚴亦近前。叉手而立。溈云。賴遇寂子不會。師云。溈山若無後語。儘自包裹得去。其奈用處太過。以致栓索俱露。
上堂。謝秉拂。僧問。智與師齊。減師半德。智過於師。方堪傳授。那
【現代漢語翻譯】 現代漢語譯本：
走作（奔波忙碌）。以至舉心動念（起心動念），參禪問道（參禪求道），穿鑿古今（牽強附會古今道理），是非人我（爭論是非人我），悉是走作（都是奔波忙碌）。只有一處不走作（只有一處是不奔波忙碌的），難以說向諸人（難以向各位說清楚）。若說和者不走作底（如果說那個不奔波忙碌的），一時走作了也（一下子就奔波忙碌了）。
冬至小參（冬至時的小參）。僧問：『黑豆未芽時如何？』（黑豆還沒發芽的時候是什麼樣的？）師云：『黑鱗皴地。』（黑色的鱗片龜裂于地面。）僧云：『芽后如何？』（發芽后是什麼樣的？）師云：『黑鱗皴地。』（黑色的鱗片龜裂于地面。）僧云：『芽與未芽時如何？』（發芽和未發芽時是什麼樣的？）師云：『黑鱗皴地。』（黑色的鱗片龜裂于地面。）僧云：『若與么有甚分曉？』（如果這樣有什麼區別呢？）師云：『向無分曉處，識取黑鱗皴地。』（在沒有區別的地方，認識那黑色的鱗片龜裂于地面。）僧云：『學人今夜白衣拜相，便禮拜。』（學人今晚就要平民拜為宰相了，於是禮拜。）復有僧出問：『如何是冬來事？』（什麼是冬至時節的事情？）古德道：『京師出大黃。』（古人說：『京城出產大黃。』）此意如何？（這是什麼意思？）師云：『短處求長。』（在短處尋求長處。）僧云：『忽有人問和尚冬來事聻？』（如果有人問和尚冬至時節的事情呢？）師云：『雪后添衣定是寒。』（雪后添衣一定是寒冷。）僧云：『元來古德猶在。』（原來古人還在。）師云：『汝是安祿山（唐朝叛將）。』
乃云：葭灰未動（葭灰還沒有飛動），律管先知（律管就已經知道了）。暗去明來（黑暗過去光明到來），未嘗遷謝（從未改變）。所以衲僧家（所以出家人），就理就事（從理上和事上），順水流舟（順水推舟）。殊不知（卻不知道），無陰陽地（沒有陰陽的地方），荊棘參天（荊棘叢生）。有契券邊（有契約的地方），蒺䔧滿地（蒺藜遍地）。致使春生夏長之徒（導致那些追求春生夏長的人），卒難近傍（難以靠近）。二林放過一著（二林放過一招），曲為今時（委曲爲了現在）。
復舉：溈山（溈山禪師）問仰山（仰山禪師），『仲冬嚴寒年年事（仲冬嚴寒是每年的事情），晷運推移事若何？』（時光流逝又如何呢？）仰山近前（仰山走上前），叉手而立（拱手站立）。溈云：『誠知子答者話不得。』（我知道你無法用言語回答。）香嚴（香嚴智閑禪師）至，溈舉前話（溈山提起之前的話）。嚴云：『某甲偏答得者話。』（我偏偏能回答。）溈復舉（溈山又提起之前的話），嚴亦近前（香嚴也走上前），叉手而立（拱手站立）。溈云：『賴遇寂子不會。』（幸虧寂子不會。）師云：『溈山若無後語（溈山如果沒有後面的話），儘自包裹得去（完全可以自圓其說）。其奈用處太過（奈何用處太過），以致栓索俱露（以至於破綻百出）。』
上堂（上堂說法）。謝秉拂（感謝秉拂）。僧問：『智與師齊，減師半德（智慧與老師相等，就減少了老師一半的德行），智過於師，方堪傳授（智慧超過老師，才能夠傳授）。那
【English Translation】 English version:
'Walking and acting.' Even to the point of raising thoughts and intentions, engaging in Chan practice and seeking the Way, forcing interpretations of the past and present, arguing about right and wrong, self and others – all of these are 'walking and acting.' There is only one place where there is no 'walking and acting,' but it is difficult to explain to everyone. If I were to say that which does not 'walk and act,' it would immediately become 'walking and acting."
Winter Solstice Small Gathering. A monk asked, 'What is it like when the black bean has not yet sprouted?' The Master said, 'Black scales crack the earth.' The monk said, 'What is it like after it sprouts?' The Master said, 'Black scales crack the earth.' The monk said, 'What is it like when it has sprouted and when it has not sprouted?' The Master said, 'Black scales crack the earth.' The monk said, 'If that's the case, what's the difference?' The Master said, 'In the place where there is no difference, recognize the black scales cracking the earth.' The monk said, 'This student will be a commoner appointed as prime minister tonight,' and then bowed. Another monk came forward and asked, 'What is the matter of the winter solstice?' An ancient worthy said, 'The capital produces rhubarb.' What is the meaning of this? The Master said, 'Seek length in shortness.' The monk said, 'If someone suddenly asks the Abbot about the matter of the winter solstice?' The Master said, 'Adding clothes after snow certainly means it's cold.' The monk said, 'So the ancient worthies are still here.' The Master said, 'You are An Lushan (a rebellious general of the Tang Dynasty).'
Then he said: 'When the reed ashes have not yet moved, the pitch pipes already know. Darkness goes and light comes, never changing or departing. Therefore, for monks, in terms of principle and in terms of practice, they go with the flow. But they do not know that in the place without yin and yang, thorns reach the sky. Where there are contracts, tribulus (蒺藜) cover the ground. This causes those who pursue spring growth and summer development to find it difficult to approach. Erlin let go of one move, bending for the sake of the present time.'
Again, he cited: Guishan (Guishan Lingyou, a Chan master) asked Yangshan (Yangshan Huiji, a Chan master), 'Midwinter is severely cold every year, how does the passage of time proceed?' Yangshan stepped forward, clasped his hands and stood. Guishan said, 'Indeed, I know you cannot answer with words.' Xiangyan (Xiangyan Zhixian, a Chan master) arrived, and Guishan raised the previous question. Xiangyan said, 'I can answer that question.' Guishan repeated the question, and Xiangyan also stepped forward, clasped his hands and stood. Guishan said, 'Fortunately, Jizi (another monk) doesn't understand.' The Master said, 'If Guishan had no further words, he could have wrapped it up himself. But his use was too excessive, leading to all the ropes and chains being exposed.'
Ascending the Hall (to give a Dharma talk). Thanking the whisk holder. A monk asked, 'Wisdom equal to the teacher diminishes the teacher's virtue by half; wisdom surpassing the teacher is worthy of transmission. What
個智過於師。師云。忽去忽來。坐斷今古。僧云。學人瞻仰有分。師云。合取狗口。僧云。若與么。首座藏主遂成虛設。師云。不是苦心人不知。僧云。卻較些子。便禮拜。師云。急抽頭是好手。
乃云。深山大澤象龍之所。雷霆變化。在乎一時之間。草木自然光潤。梼林之下。莫有此瑞么。卓拄杖。疑殺阇梨。
上堂。僧問。天欲雪而未雪。梅欲花而未花。好個西來意。無人共出家。師云。掩耳偷鈴。僧云。和尚多是成禠學人。師云。老僧向爾道甚麼。僧云。當面蹉過。師云。座上無老僧。目前無阇梨聻。僧云。莫向夾山背後叉手。師云。老僧被爾靠倒。
乃云。明明向汝道。得得不得。不得得得。自是諸人。雙眼清寒。坐在無事甲里。直饒。彌勒即今下生。現三頭六臂。也救爾不得。
臘八上堂。僧問。釋迦老子棄金輪寶位。雪山苦行六年。于臘月八夜。忽睹明星悟去。還端的也無。師云。令人長憶李將軍。僧云。後來說一藏葛藤。牽枝引蔓拋尿撒屙。至今未已。師云。師子身中蟲。僧擲下坐具云。未見明星時。還有者個訊息也無。師云。把髻投衙。
乃卓拄杖云。是則是窮則變。變則通。只如三更半夜。眾星朗然。不知是見那個星悟去。急急出來。下一轉語。蓋覆者老子。不然
【現代漢語翻譯】 現代漢語譯本： 有個僧人的智慧超過了他的老師。老師說：『忽去忽來，坐斷今古。』僧人說：『學人瞻仰有分。』老師說：『合取狗口（閉上你的嘴）。』僧人說：『如果這樣，首座（寺院中職位名）和藏主（管理經書的人）就成了虛設。』老師說：『不是苦心人不知道。』僧人說：『卻較些子（還是差一點）。』便禮拜。老師說：『急抽頭是好手（及時抽身才是高手）。』
於是說：『深山大澤是象和龍居住的地方，雷霆變化，就在一時之間。草木自然光潤。梼林（灌木叢生的林子）之下，莫非沒有這種祥瑞嗎？』卓拄杖（用手杖頓地），疑殺阇梨（使學佛的人產生疑惑）。
上堂說法。僧人問：『天欲雪而未雪，梅欲花而未花，好個西來意（達摩祖師西來傳法的真意），無人共出家。』老師說：『掩耳盜鈴。』僧人說：『和尚多是成禠學人（和尚大多是成就、剝奪學人）。』老師說：『老僧向爾道甚麼（我向你說了什麼）？』僧人說：『當面蹉過（當面錯過了）。』老師說：『座上無老僧，目前無阇梨聻（座位上沒有老僧，眼前沒有學佛的人，怎麼樣）？』僧人說：『莫向夾山背後叉手（不要在夾山背後叉手）。』老師說：『老僧被爾靠倒（老僧被你靠倒了）。』
於是說：『明明向汝道（明明地告訴你），得得不得，不得得得。自是諸人（都是你們這些人），雙眼清寒。坐在無事甲里（坐在無所事事的境地裡）。直饒（即使）。彌勒（未來佛）即今下生，現三頭六臂，也救爾不得。』
臘八上堂說法。僧人問：『釋迦老子（釋迦牟尼佛）棄金輪寶位（放棄王位），雪山苦行六年，于臘月八夜，忽睹明星悟去（忽然看見明星而悟道），還端的也無（是真的嗎）？』老師說：『令人長憶李將軍（令人長久地想起李將軍）。』僧人說：『後來說一藏葛藤（後來又說了一大堆沒用的話），牽枝引蔓拋尿撒屙（牽強附會，胡說八道），至今未已。』老師說：『師子身中蟲（獅子身上的蟲子）。』僧人擲下坐具云：『未見明星時，還有者個訊息也無（沒見到明星時，還有這個訊息嗎）？』老師說：『把髻投衙（自投羅網）。』
於是卓拄杖云：『是則是窮則變，變則通。只如三更半夜，眾星朗然，不知是見那個星悟去（不知道是看見哪個星星而悟道的）。急急出來（趕快出來）。下一轉語（說一句活潑的話）。蓋覆者老子（蓋過那個老傢伙），不然（不然怎麼樣）。』
【English Translation】 English version: A monk's wisdom surpassed his teacher's. The teacher said, 'Suddenly going, suddenly coming, cutting off past and present.' The monk said, 'The student has a share in admiring you.' The teacher said, 'Shut your dog mouth.' The monk said, 'If that's the case, the head monk and the scripture custodian become useless.' The teacher said, 'Those who are not diligent don't understand.' The monk said, 'Still a bit short.' Then he bowed. The teacher said, 'Quickly withdrawing is the mark of a good hand.'
Then he said, 'Deep mountains and great marshes are where elephants and dragons dwell. Thunder and lightning change in an instant. Grasses and trees naturally shine. Under the thorny forest, is there no such auspicious sign?' He struck his staff, causing doubt in the acharayas (those who study Buddhism).
Ascending the hall to preach. A monk asked, 'The sky wants to snow but hasn't, the plum wants to bloom but hasn't. What a good meaning of the Patriarch's (Bodhidharma's) coming from the West, but no one shares the monastic life.' The teacher said, 'Covering your ears to steal a bell.' The monk said, 'The abbot mostly achieves and deprives students.' The teacher said, 'What did this old monk say to you?' The monk said, 'Missing it right in front of your face.' The teacher said, 'There's no old monk on the seat, no acharayas before me, what about it?' The monk said, 'Don't fold your hands behind Mount Jia.' The teacher said, 'This old monk is leaned on by you.'
Then he said, 'Clearly telling you, attaining, attaining not, not attaining, attaining. It's all you people, with clear and cold eyes. Sitting in the armor of nothing to do. Even if Maitreya (the future Buddha) were to descend now, manifesting three heads and six arms, he couldn't save you.'
Ascending the hall on the eighth day of the twelfth month. A monk asked, 'Shakyamuni Buddha (the old Shakyamuni) abandoned his golden wheel throne (his royal position), practiced asceticism in the snowy mountains for six years, and on the eighth night of the twelfth month, suddenly saw a star and attained enlightenment. Is that really true?' The teacher said, 'It makes people always remember General Li.' The monk said, 'Later, they spoke a whole Tripitaka (collection of Buddhist writings) of entanglements, drawing branches and pulling vines, throwing urine and scattering excrement, and it hasn't stopped even now.' The teacher said, 'A worm in the lion's body.' The monk threw down his sitting cloth and said, 'Before seeing the star, was there this message?' The teacher said, 'Turning yourself in to the authorities.'
Then he struck his staff and said, 'It is said that when things are exhausted, they change, and when they change, they become accessible. Just like in the middle of the night, when the stars are bright, I don't know which star he saw and attained enlightenment from. Quickly come out. Say a lively word. Cover up that old fellow, or else what?'
母貽後悔靠主丈。
華藏和尚至。上堂。僧問。我手何似佛手。師云。老婦顰眉出醜。僧云。我腳何似驢腳。師云。曾踏趙州[彳*京]彴。僧云。人人有個生緣。如何是學人生緣。師云。懶向人前拔茄樹。要去南川作化主。僧禮拜。
師乃云。我本無心有所希求。今此寶藏自然而至。二林小眾。枯枯燥燥。鶴望多時。珊瑚枕明月珠。從便採取。只是不得觸諱。
上堂。傅大士本相現。引得一地裡人。前廊后架。拋尿撒屙。謂之龍華勝會。不知當來所證果。有此否。不然。卓主丈。青山綠水短棹孤舟。
慈雲和尚至。上堂。僧問。路逢道伴交肩過。一生參學事畢時如何。師云。鵓鳩樹上啼。僧云。也恐和尚見古人未盡。師云。同道方知。僧云。知后如何。師云。布袋盛錐。快者先出。
乃云。去住無心。卷舒有則。布之則彌於六合。六合猶窄。置之則斂於一毫。一毫猶寬。為彼群生從何而起。卓主丈。飛過帝鄉去。遠接南山陰。
上堂。舉。風穴因。僧問。語默涉離微。如何通不犯。穴云。長憶江南三月里。鷓鴣啼處百花香。師云。風穴破關受敵。不知蹉過者僧。二林有僧出問。拈主丈便打。
上堂。舉。趙州因。僧問。一物不將來時如何。州云。放下著。僧云。一物不
【現代漢語翻譯】 現代漢語譯本 母貽後悔靠主丈。
華藏和尚來了。上堂說法。有僧人問：『我的手像佛手嗎？』 華藏和尚說：『老婦人皺著眉頭，自取其醜。』 僧人又問：『我的腳像驢腳嗎？』 華藏和尚說：『曾經踏過趙州橋。』 僧人說：『人人都有個生來的因緣，什麼是學人的生緣呢？』 華藏和尚說：『懶得在人前拔茄子樹，想要去南川做教化一方的住持。』 僧人禮拜。
華藏和尚於是說：『我本來沒有心去希求什麼，如今這寶藏自然而然地到來了。二林寺的小眾們，枯燥乏味。像鶴一樣觀望了很久，珊瑚枕和明月珠，任你們採摘。只是不能觸犯禁忌。』
上堂說法。傅大士（指傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）的本來面目顯現，引得一地的人們，前廊后架，隨地大小便，稱之為龍華勝會（彌勒佛下生時舉行的盛會）。不知道將來所證的果位，是否也有這些？不然的話，拄著禪杖，青山綠水，短棹孤舟，多麼自在。』
慈雲和尚來了。上堂說法。有僧人問：『路上遇到道友擦肩而過，一生參學的事情完畢時會如何？』 慈雲和尚說：『鵓鳩在樹上啼叫。』 僧人說：『恐怕和尚您對古人的理解還不夠透徹。』 慈雲和尚說：『志同道合的人才能明白。』 僧人說：『明白之後如何？』 慈雲和尚說：『布袋裝錐子，快的先露出來。』
慈雲和尚於是說：『去留無心，舒捲有度。鋪開來就瀰漫於六合（指天地四方），六合還顯得狹窄；收起來就收斂於一毫，一毫還顯得寬敞。爲了那些眾生，是從哪裡生起的呢？』 拄著禪杖，『飛過帝鄉去，遠遠地連線著南山的陰面。』
上堂說法。 引用風穴（唐代禪師）的公案。有僧人問：『言語和沉默都涉及偏離和細微之處，如何才能做到不違犯（中道）？』 風穴禪師說：『常常憶起江南三月的美好景色，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』 華藏和尚說：『風穴禪師破關受敵，不知道錯過機會的是那個僧人。』 二林寺有僧人出來提問，華藏和尚拿起禪杖就打。
上堂說法。 引用趙州（唐代禪師）的公案。有僧人問：『一物不帶來時如何？』 趙州禪師說：『放下著。』 僧人說：『一物不...
【English Translation】 English version Mother regrets relying on the staff.
When Abbot Huazang arrived, he ascended the Dharma hall. A monk asked, 'What is my hand like compared to the Buddha's hand?' The Abbot said, 'An old woman frowns, making a fool of herself.' The monk then asked, 'What is my foot like compared to a donkey's foot?' The Abbot said, 'It has once stepped on Zhao Zhou's bridge.' The monk said, 'Everyone has an innate affinity. What is the innate affinity of a student?' The Abbot said, 'Too lazy to pull up eggplant trees in front of people, wanting to go to Nanchuan to be a teaching master.' The monk bowed.
The Abbot then said, 'I originally had no intention to seek anything, but now this treasure has come naturally. The small assembly of Erlin Monastery is dry and dull. Like cranes, they have been watching for a long time. Coral pillows and bright moon pearls are there for you to take. Just don't touch the taboos.'
Ascending the Dharma hall. The original appearance of Great Scholar Fu (referring to Fu Xi, a lay Buddhist of the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva) appears, attracting people from all over the place, in front of the corridor and behind the frame, urinating and defecating everywhere, calling it the Dragon Flower Assembly (a grand gathering held when Maitreya Buddha descends). I wonder if the fruit to be attained in the future will also have these? If not, leaning on a staff, green mountains and clear waters, a short oar and a lone boat, how free it is!'
Abbot Ciyun arrived. Ascending the Dharma hall. A monk asked, 'Meeting a fellow practitioner on the road, passing shoulder to shoulder, what will happen when the lifelong study is completed?' Abbot Ciyun said, 'The turtledove cries on the tree.' The monk said, 'I'm afraid the Abbot's understanding of the ancients is not thorough enough.' Abbot Ciyun said, 'Those who share the same path will understand.' The monk said, 'What after understanding?' Abbot Ciyun said, 'A cone in a cloth bag, the sharpest one comes out first.'
Abbot Ciyun then said, 'Going and staying without intention, unfolding and contracting with order. Spreading it out, it fills the six directions (referring to heaven, earth, and the four cardinal directions), and the six directions are still narrow; putting it away, it contracts to a hair, and a hair is still wide. For those sentient beings, from where do they arise?' Leaning on the staff, 'Flying past the imperial land, far connecting to the shady side of the Southern Mountain.'
Ascending the Dharma hall. Quoting the case of Fengxue (a Chan master of the Tang Dynasty). A monk asked, 'Speech and silence both involve deviation and subtlety. How can one communicate without violating (the Middle Way)?' Chan Master Fengxue said, 'I often recall the beautiful scenery of the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom, filling the air with fragrance.' Abbot Huazang said, 'Chan Master Fengxue broke through the barrier and received the enemy, but I don't know which monk missed the opportunity.' A monk from Erlin Monastery came out to ask, and Abbot Huazang picked up the staff and struck him.
Ascending the Dharma hall. Quoting the case of Zhao Zhou (a Chan master of the Tang Dynasty). A monk asked, 'What if one does not bring a single thing?' Chan Master Zhao Zhou said, 'Put it down.' The monk said, 'Not a single thing...'
將來。放下個甚麼。州云。放不下擔將去。師云。趙州曏者僧痛處。下一針不妨奇特。只是病入膏肓。難以發藥。
上堂。明明道不在言語上。何必用三寸舌頭。帶將出來。會得。桐花落地春將半。不然。杜宇催歸月過三。
上堂。舉。百丈普請鋤地。次有一僧。舉起鋤頭。忽聞鼓聲。乃拋下大笑便歸。丈云。俊哉此是觀音入理之門。歸院乃喚僧問。適來見個甚麼道理。便與么。僧云。適來肚飢。聞鼓聲歸吃飯去。丈乃大笑。師云。百丈當面。被者僧謾。若是二林。誰管爾口款。未招便與闌胸一踏。只如百丈笑。者僧笑。還有優劣也無。
西白和尚至。上堂。僧問。三日不說著。口邊生白醭。學人出去。四十餘日。作么生。師云。待爾口邊出青草。卻向汝道。僧云。低聲低聲。墻壁有耳。師云。也要大家知。僧云。只如口邊出青草底人。還有方便也無。師云。大有方便。僧云。那裡是他方便處。師云。一任牛搏馬踏。僧云。學人不會。師乃云。風穴破屋數間。單丁者七年。后為臨際正續。西白道人即斯人也。深云古木。雙眼清寒。大音希聲。豈同常調。
佛生日上堂。僧問。鐵壁鐵壁。號之曰佛。常在苦海中立。只如今日降生底是。苦海中立底是。師云。二俱不是。僧云。天上天下唯我獨尊
【現代漢語翻譯】 現代漢語譯本 將來，要放下什麼？趙州（Zhaozhou，人名）禪師說：『放不下，就挑著走吧。』 師父說：『趙州禪師針對那個僧人的痛處，下一針不妨奇特，只是病入膏肓，難以發藥了。』
上堂說法。明明道不在言語上，何必用三寸舌頭，帶將出來？會得，桐花落地春將半；不然，杜宇（Duyu，傳說中的鳥名）催歸月過三。
上堂說法。舉例：百丈（Baizhang，人名）禪師普請鋤地，其中有一個僧人，舉起鋤頭，忽然聽到鼓聲，就拋下鋤頭大笑而歸。百丈禪師說：『俊啊！這是觀音（Guanyin，菩薩名）入理之門。』 回到院裡，就叫那個僧人來問：『剛才見到什麼道理，就那樣？』 僧人說：『剛才肚子餓，聽到鼓聲回去吃飯去了。』 百丈禪師於是大笑。師父說：『百丈禪師當面，被這個僧人欺騙了。如果是二林（Erlín，地名），誰管你口供？還沒招供就給你胸口一腳。』 就像百丈禪師的笑，這個僧人的笑，還有優劣之分嗎？』
西白（Xibai，人名）和尚來到。上堂說法。僧人問：『三日不說話，口邊生白醭（bú，黴菌）。學人出去，四十餘日，怎麼樣？』 師父說：『等你口邊長出青草，再告訴你。』 僧人說：『小聲點，小聲點，墻壁有耳朵。』 師父說：『也要大家都知道。』 僧人說：『就像口邊長出青草的人，還有方便法門嗎？』 師父說：『大有方便。』 僧人說：『哪裡是他的方便處？』 師父說：『任憑牛踢馬踏。』 僧人說：『學人不會。』 師父於是說：『風穴（Fengxue，地名）破屋數間，單身一人住了七年，後來為臨濟（Linji，人名）正宗的繼承人。西白道人就是這個人啊。』 深山古木，雙眼清寒，大音希聲，豈同於常人。
佛生日上堂說法。僧人問：『鐵壁鐵壁，號之為佛，常在苦海中立。就像今天降生的，是苦海中立的嗎？』 師父說：『都不是。』 僧人說：『天上天下，唯我獨尊（天上天下，唯我獨尊）。』
【English Translation】 English version In the future, what should be let go? Zhaozhou (Zhaozhou, a person's name) said, 'If you can't let go, then carry it on your shoulders.' The Master said, 'Zhaozhou's needle to the monk's pain may be unique, but the disease is incurable and difficult to treat.'
Ascending the hall for Dharma talk. Clearly, the Dao is not in words, so why use a three-inch tongue to bring it out? If you understand, the paulownia flowers fall, and spring is halfway gone; if not, the cuckoo (Duyu, a legendary bird's name) urges return, and the moon has passed the third month.
Ascending the hall for Dharma talk. Example: Baizhang (Baizhang, a person's name) universally requested hoeing the ground. Among them, there was a monk who raised his hoe, and suddenly heard the sound of a drum, so he threw down the hoe, laughed loudly, and returned. Baizhang said, 'Excellent! This is the gate of Guanyin (Guanyin, Bodhisattva's name) entering the principle.' Returning to the courtyard, he called the monk and asked, 'What principle did you see just now, that you acted like that?' The monk said, 'Just now I was hungry, and I heard the drum sound and went back to eat.' Baizhang then laughed loudly. The Master said, 'Baizhang was deceived by this monk to his face. If it were Erlin (Erlín, a place name), who would care about your confession? Before you confess, I'd kick you in the chest.' Just like Baizhang's laughter, and this monk's laughter, is there any difference in quality?'
Monk Xibai (Xibai, a person's name) arrived. Ascending the hall for Dharma talk. A monk asked, 'If you don't speak for three days, white mold grows on the edge of your mouth. This student has been out for more than forty days, what about it?' The Master said, 'When green grass grows on the edge of your mouth, I will tell you.' The monk said, 'Lower your voice, lower your voice, the walls have ears.' The Master said, 'Everyone should know.' The monk said, 'Like a person with green grass growing on the edge of his mouth, is there still a convenient method?' The Master said, 'There is great convenience.' The monk said, 'Where is his convenient place?' The Master said, 'Let the cows kick and the horses trample.' The monk said, 'This student doesn't understand.' The Master then said, 'Fengxue (Fengxue, a place name) has several broken houses, and he lived alone for seven years, and later became the successor of the Linji (Linji, a person's name) orthodox lineage. The Daoist Xibai is this person.' Deep mountains and ancient trees, clear and cold eyes, great sound is rarely heard, how can he be the same as ordinary people.
Ascending the hall for Dharma talk on Buddha's birthday. A monk asked, 'Iron wall, iron wall, called the Buddha, constantly standing in the sea of suffering. Is the one born today the one standing in the sea of suffering?' The Master said, 'Neither.' The monk said, 'Above the heavens and below the heavens, I alone am honored (天上天下，唯我獨尊).'
聻。師云。脫卻籠頭卸角馱。僧云。恁么則三尺一丈六。且同攜手歸。師云。爾道。他有幾莖蓋膽毛。僧便喝。師亦喝。
乃卓主丈云。看看。九龍吐水。灌沐金軀。紫毫相光。無幽不燭。直得嘉禾老比丘。跛卻一足。走到廣南光泰寺里。有口也讚歎不及。何故。物見主眼卓豎。
結夏上堂。登山須到頂。涉海須到底。到頂則知宇宙之寬廓。到底則知大海之淺深。故我釋迦老子。以九夏之月。剋期取證。而欲法中龍象。知其山之高海之深也。茍或飽食安眠。略無知愧。是大罪人。莫言不道。
上堂。僧問。結夏已半月。衲僧家牙如劍樹。口似血盆。還透得虛堂一句子也無。師云。老僧不曾殺生害命。僧云。和尚太殺慈悲。師云。墦間易飢飽。僧云。有一人常在途中。不離家舍。有一人常在家舍。不離途中。且道。那一人合受人天供養。師云。水也消他一滴不得。僧云。因甚如此。師云。蓋他在布袋里輥毬。僧禮拜。
師乃舉。雪峰一日敲觀和尚門。觀云誰。峰云鳳凰兒。觀云作甚麼。峰云。㗖老觀。觀便開門。搊住云道道。峰擬議。被觀推出。雪峰住后云。我當時若入得老觀門。爾者一隊噇酒糟漢。向甚麼摸𢱢。師云。雪峰擬議。老觀推出。若較其錙銖。則固有重輕。不知雪峰當時合下得甚
【現代漢語翻譯】 聻（語氣助詞，無實義）。
師云：『脫卻籠頭卸角馱（比喻擺脫束縛，放下負擔）。』
僧云：『恁么則三尺一丈六（如果這樣，那就是非常廣闊）。且同攜手歸（一起攜手迴歸）。』
師云：『爾道，他有幾莖蓋膽毛（你說，他有幾根能覆蓋膽量的毛髮，比喻有非凡的勇氣和見識）。』
僧便喝。師亦喝（僧人隨即大喝一聲，禪師也同樣大喝一聲）。 乃卓主丈云：『看看，九龍吐水，灌沐金軀（看啊，九條龍吐出水，灌溉佛的金身）。紫毫相光，無幽不燭（佛的眉間白毫放出紫色的光芒，照亮一切黑暗）。直得嘉禾老比丘，跛卻一足，走到廣南光泰寺里，有口也讚歎不及（使得嘉禾的老比丘，即使瘸了一條腿，走到廣南光泰寺里，也讚歎不已）。何故（為什麼呢）？物見主眼卓豎（事物見到主人的眼睛就豎起來，比喻真相顯露）。』 結夏上堂（結夏安居時上堂說法）。
登山須到頂，涉海須到底（登山要到頂峰，渡海要到海底）。到頂則知宇宙之寬廓，到底則知大海之淺深（到了頂峰才能知道宇宙的廣闊，到了海底才能知道大海的深淺）。故我釋迦老子，以九夏之月，剋期取證（所以我的釋迦牟尼佛，用九十天的夏季，限定時間證悟）。而欲法中龍象，知其山之高海之深也（想要佛法中的龍象，知道山的高大海的深）。茍或飽食安眠，略無知愧，是大罪人（如果只是吃飽了睡，一點也不知道慚愧，那就是大罪人）。莫言不道（不要說我沒說過）。 上堂。
僧問：『結夏已半月，衲僧家牙如劍樹，口似血盆，還透得虛堂一句子也無（結夏已經半個月了，修行人的牙齒像劍樹，嘴巴像血盆，還能否領悟虛堂的一句話）？』
師云：『老僧不曾殺生害命（老僧不曾殺生害命）。』
僧云：『和尚太殺慈悲（和尚太慈悲了）。』
師云：『墦間易飢飽（墳墓間容易飢飽，比喻生死無常）。』
僧云：『有一人常在途中，不離家舍，有一人常在家舍，不離途中。且道，那一人合受人天供養（有一個人總是在路上，卻不離開家，有一個人總是在家，卻不離開路。請問，哪一個人應該接受人天供養）？』
師云：『水也消他一滴不得（一滴水也無法消除他，比喻無法衡量他的功德）。』
僧云：『因甚如此（為什麼這樣）？』
師云：『蓋他在布袋里輥毬（因為他在布袋里滾球，比喻圓融無礙）。』
僧禮拜。 師乃舉：雪峰一日敲觀和尚門。觀云誰。峰云鳳凰兒。觀云作甚麼。峰云。㗖老觀。觀便開門。搊住云道道。峰擬議。被觀推出。雪峰住后云。我當時若入得老觀門。爾者一隊噇酒糟漢。向甚麼摸𢱢（禪師於是舉例：雪峰有一天敲觀和尚的門。觀問是誰。雪峰說我是鳳凰兒。觀問來做什麼。雪峰說來吃老觀。觀就開了門，抓住雪峰說，說出來！雪峰猶豫了。被觀推出門外。雪峰後來住持一方后說，我當時如果能進入老觀的門，你們這群吃酒糟的傢伙，還摸索什麼）？』
師云：『雪峰擬議，老觀推出。若較其錙銖，則固有重輕。不知雪峰當時合下得甚（雪峰猶豫，老觀推出。如果比較細微的差別，確實有輕重之分。不知道雪峰當時應該如何回答）？』
【English Translation】 Nee (an auxiliary word with no actual meaning).
The Master said, 'Take off the halter, unload the horned burden (metaphor for shedding constraints and burdens).'
A monk said, 'If that's the case, then it's three chi and one zhang six (if that's the case, then it's vast and expansive). Let's join hands and return together.'
The Master said, 'You tell me, how many hairs does he have that can cover his gall (you tell me, how many hairs does he have that can cover his courage, a metaphor for extraordinary courage and insight)?'
The monk then shouted. The Master also shouted. Then, holding up his staff, the Master said, 'Look, the nine dragons spout water, bathing the golden body (look, the nine dragons spout water, irrigating the Buddha's golden body). The purple light of the mark between the eyebrows illuminates all darkness (the white hair between the Buddha's eyebrows emits purple light, illuminating all darkness). It makes the old Bhikshu of Jiahe, even with a limp, walk to Guangnan Guangtai Temple, and still not be able to praise enough (it makes the old Bhikshu of Jiahe, even with a limp, walk to Guangnan Guangtai Temple, and still not be able to praise enough). Why? When an object sees its master, its eyes stand upright (why? When an object sees its master, its eyes stand upright, a metaphor for the truth being revealed).' Summer Retreat Sermon (giving a sermon during the summer retreat).
'To climb a mountain, you must reach the summit; to cross the sea, you must reach the bottom (to climb a mountain, you must reach the summit; to cross the sea, you must reach the bottom). Reaching the summit, you will know the vastness of the universe; reaching the bottom, you will know the shallowness and depth of the sea (reaching the summit, you will know the vastness of the universe; reaching the bottom, you will know the shallowness and depth of the sea). Therefore, my old Shakyamuni Buddha, in the months of the summer retreat, set a deadline to attain enlightenment (therefore, my old Shakyamuni Buddha, in the months of the summer retreat, set a deadline to attain enlightenment). And he wanted the dragon elephants in the Dharma to know the height of the mountain and the depth of the sea (and he wanted the dragon elephants in the Dharma to know the height of the mountain and the depth of the sea). If one only eats and sleeps, without any sense of shame, that is a great sinner (if one only eats and sleeps, without any sense of shame, that is a great sinner). Don't say I didn't tell you (don't say I didn't tell you).' Sermon.
A monk asked, 'Half a month into the summer retreat, the teeth of the monks are like sword trees, their mouths like blood basins. Can they penetrate the meaning of a single phrase in the empty hall (half a month into the summer retreat, the teeth of the monks are like sword trees, their mouths like blood basins. Can they penetrate the meaning of a single phrase in the empty hall)?'
The Master said, 'This old monk has never killed or harmed any living being (this old monk has never killed or harmed any living being).'
The monk said, 'The Master is too compassionate (the Master is too compassionate).'
The Master said, 'It's easy to be hungry and full among the graves (it's easy to be hungry and full among the graves, a metaphor for the impermanence of life and death).'
The monk said, 'There is one person who is always on the road, but never leaves home; there is one person who is always at home, but never leaves the road. Tell me, which one deserves the offerings of humans and gods (there is one person who is always on the road, but never leaves home; there is one person who is always at home, but never leaves the road. Tell me, which one deserves the offerings of humans and gods)?'
The Master said, 'Not even a drop of water can diminish him (not even a drop of water can diminish him, a metaphor for the immeasurable merit).'
The monk said, 'Why is that so (why is that so)?'
The Master said, 'Because he is rolling a ball in a bag (because he is rolling a ball in a bag, a metaphor for perfect harmony and unobstructedness).'
The monk bowed. The Master then cited: 'One day, Xuefeng knocked on the door of Abbot Guan. Guan asked, 'Who is it?' Xuefeng said, 'It's the phoenix child.' Guan asked, 'What are you doing?' Xuefeng said, 'Eating old Guan.' Guan then opened the door, grabbed Xuefeng and said, 'Speak! Speak!' Xuefeng hesitated. Guan pushed him out. After Xuefeng became an abbot, he said, 'If I had entered old Guan's door at that time, what would you bunch of wine-soaked fellows be groping for (the Master then cited: 'One day, Xuefeng knocked on the door of Abbot Guan. Guan asked, 'Who is it?' Xuefeng said, 'It's the phoenix child.' Guan asked, 'What are you doing?' Xuefeng said, 'Eating old Guan.' Guan then opened the door, grabbed Xuefeng and said, 'Speak! Speak!' Xuefeng hesitated. Guan pushed him out. After Xuefeng became an abbot, he said, 'If I had entered old Guan's door at that time, what would you bunch of wine-soaked fellows be groping for)?'
The Master said, 'Xuefeng hesitated, and old Guan pushed him out. If we compare the slightest differences, there are indeed degrees of importance. I wonder what Xuefeng should have said at that time (Xuefeng hesitated, and old Guan pushed him out. If we compare the slightest differences, there are indeed degrees of importance. I wonder what Xuefeng should have said at that time)?'
么語。可以入得老觀門。
上堂。舉五祖道。諸莊不收。不以為憂。百數衲子。無一個透得狗子佛性話。誠以為憂。師云。五祖大似破關中收圖書。
承天短蓬遠和尚遺書至。上堂。僧問。昔本不離此。今朝亦不來。且道。承天老子向甚麼處去。師云。趕人不得趕上。僧云。莫是向不生不滅處去么。師云。爾莫要撩撥者氣鼓老僧。僧云。他觸著便三毒起。師云。多少人仰望不及。僧云。洞山遷化。設愚癡齋。承天遷化。有何分付。師云。有分付。僧云。有甚分付。師云。教爾近前退後牢記話頭。僧云。也是不惜口業漢。
師乃云。遠之莫及故曰短。蹤之不即故曰蓬。波波浪浪。西西東東。直鉤已掛雙峨碧。一橈香散蘆花風。
解夏小參。僧問。衲僧家。四月十五。結他不得。七月十五。解他不得。畢竟向甚處。安身立命。師云。針鋒頭上翻筋斗。僧云。得與么自由自在。師云。爾莫向石灰籮里反眼。僧云。可謂一夏不虛度光陰。師云。刀錐之利。僧云。前程忽有人問。和尚今夏將何示人師云。多添少減。僧云。三世諸佛也理會不得。師云。山僧更是理會不得。僧云。和尚今夜盡情。說與學人了也。便禮拜。
師乃拈主丈云。便與么去。早是節外生枝。更若較短論長。何啻崖州萬里。所
【現代漢語翻譯】 現代漢語譯本： 什麼語言能夠進入老觀門（指修行之門）？
上堂開示。引用五祖的話說：『各莊的租稅收不上來，我不為此擔憂。幾百個僧人，沒有一個能夠參透狗子的佛性話，我真為此擔憂。』 師父說：五祖很像在函谷關收取圖書的老子。
承天短蓬遠和尚的遺書送到。上堂開示。僧人問：『過去本來沒有離開這裡，今天也不來這裡，請問，承天老和尚到哪裡去了？』 師父說：『趕人趕不上。』 僧人說：『莫非是到不生不滅的地方去了嗎？』 師父說：『你不要撩撥我這個氣鼓鼓的老和尚。』 僧人說：『他一觸碰就生起貪嗔癡三毒。』 師父說：『多少人仰望都來不及。』 僧人說：『洞山圓寂，設立愚癡齋。承天圓寂，有什麼遺囑？』 師父說：『有遺囑。』 僧人說：『有什麼遺囑？』 師父說：『教你近前退後牢記話頭。』 僧人說：『也是不惜口業的人。』
師父於是說：遠的無法到達所以叫做『短』，軌跡無法捕捉所以叫做『蓬』。波波浪浪，西西東東。直鉤已經掛在雙峨山碧綠的水中，一槳香氣散落在蘆葦花的風中。
解夏小參。僧人問：『衲僧家，四月十五，安居結制不得；七月十五，解制也不得。到底向什麼地方安身立命？』 師父說：『針尖頭上翻跟頭。』 僧人說：『得到這麼自由自在。』 師父說：『你不要向石灰籮里翻白眼。』 僧人說：『真可謂一夏天沒有虛度光陰。』 師父說：『刀錐之利。』 僧人說：『將來如果有人問，和尚今年夏天用什麼來開示眾人？』 師父說：『多添少減。』 僧人說：『三世諸佛也理解不了。』 師父說：『山僧我更是理解不了。』 僧人說：『和尚今晚盡情地，說給學人聽了啊。』 便禮拜。
師父於是拿起拄杖說：『如果就這樣過去，早就節外生枝了。如果還要計較長短，何止是崖州萬里之遙！』
【English Translation】 English version: What language can enter the Lao Guan Gate (the gate of practice)?
Ascending the hall. Quoting Fifth Patriarch's words: 'The rents from all the estates cannot be collected, I am not worried about this. Hundreds of monks, not one can penetrate the Buddha-nature of the dog, I am truly worried about this.' The Master said: The Fifth Patriarch is very much like Lao Tzu collecting books at Hangu Pass.
The letter from Abbot Duampeng Yuan of Cheng Tian Monastery arrived. Ascending the hall. A monk asked: 'In the past, one never left here; today, one does not come here either. May I ask, where has the old master Cheng Tian gone?' The Master said: 'Cannot catch up with the one who is chasing.' The monk said: 'Could it be that he has gone to the place of non-birth and non-death?' The Master said: 'Do not provoke this old, puffed-up monk.' The monk said: 'As soon as he is touched, the three poisons of greed, anger, and ignorance arise.' The Master said: 'Many people cannot even look up to him.' The monk said: 'When Dongshan passed away, a foolish feast was set up. When Cheng Tian passed away, what instructions were left?' The Master said: 'There were instructions.' The monk said: 'What instructions were there?' The Master said: 'He taught you to move forward and backward, and to firmly remember the topic of conversation.' The monk said: 'He is also one who does not spare his karmic speech.'
The Master then said: Because it is impossible to reach far, it is called 'short'; because the traces cannot be captured, it is called 'peng'. Wave upon wave, west, west, east, east. The straight hook has already been hung in the green waters of Shuang'e Mountain, and a paddle of fragrance is scattered in the wind of the reed flowers.
Small assembly for the end of summer retreat. A monk asked: 'For us monks, on the fifteenth day of the fourth month, we cannot establish the retreat; on the fifteenth day of the seventh month, we cannot end the retreat either. Where exactly should we settle down and establish our lives?' The Master said: 'Turning somersaults on the tip of a needle.' The monk said: 'To be so free and at ease.' The Master said: 'Do not roll your eyes in the lime basket.' The monk said: 'It can be said that the summer has not been spent in vain.' The Master said: 'The sharpness of an awl.' The monk said: 'If someone asks in the future, what did the abbot use to instruct people this summer?' The Master said: 'Add more, subtract less.' The monk said: 'Even the Buddhas of the three worlds cannot understand it.' The Master said: 'This mountain monk cannot understand it even more.' The monk said: 'The abbot has told the students everything tonight.' Then he bowed.
The Master then picked up his staff and said: 'If it goes on like this, it would be extraneous. If we were to argue about length, it would be more than ten thousand miles to Yazhou!'
以道。太陽門下。日日三秋。明月堂前。時時九夏。何用刻舟尋劍緣木求魚。西天此土佛法平沈。末代比丘全無慚愧。說甚正因二字言薦賞勞。古人不解隨機。二林只圖實效。然雖如是。且道。七佛行處。因甚寸草不生。快出來下一轉語。以補九夏關疑。卓主丈。
復舉。南泉歸宗麻谷同往。禮拜忠國師。泉至路畫一圓相云。道得即去。歸宗。于圓相內坐。麻谷作女人拜。泉云。恁么則不去也。宗云。是甚麼心行。師云。王老師既被人道破。未為好手。麻谷作女人拜。見得國師。
次日上堂。一夏未嘗不與諸人朝思暮想。今朝期滿。驀忽相應。方知山是山水是水。向來豈不知山是山水是水。今日方知。道山是山水是水。汝若不信。三十年後。自有人知。
上堂。謝執事。松有操則歲寒不凋。竹有節則虛心澹靜。衲子勇於義。可以表率叢林遊刃事海。自然左右逢其原。
中秋上堂。以主丈打一圓相云。裡面有一株樹。名之曰娑婆樹。下有一兔。長時搗藥。尋常見得不甚真。惟有今宵。極是分曉。諸人還見么。卓主丈。見之則不妄抬眸。不然則明不如暗。
上堂。舉。馬祖因。百丈再參。祖以目視禪床角拂子。丈云。即此用離此用。祖云。爾向後開兩片皮。將何為人。丈取拂子豎起。祖云
【現代漢語翻譯】 現代漢語譯本： 以道（用「道」來說明）。太陽門下（在太陽照耀的地方）。日日三秋（每天都感覺像過了很久）。明月堂前（在明月照耀的廳堂前）。時時九夏（時時刻刻都像盛夏一樣）。何用刻舟尋劍緣木求魚（又何必像刻舟求劍、緣木求魚那樣做徒勞無功的事情呢）？西天此土佛法平沈（無論是西天還是此土，佛法都一樣）。末代比丘全無慚愧（末法時代的僧人完全沒有慚愧之心）。說甚正因二字言薦賞勞（說什麼「正因」二字，推薦讚賞都是徒勞）。古人不解隨機（古人不理解隨機應變）。二林只圖實效（只求實際效果）。然雖如是（即使如此）。且道（請問）。七佛行處（七佛走過的地方）。因甚寸草不生（為什麼寸草不生）？快出來下一轉語（快出來說一句活潑的禪語）。以補九夏關疑（來解除這盛夏的疑惑）。卓主丈（用拄杖敲擊地面）。
復舉（再次舉例）。南泉（Nanquan，禪師名）歸宗（Guizong，禪師名）麻谷（Magu，禪師名）同往（一同前往）。禮拜忠國師（Zhongguo National Teacher，國師名）。泉至路畫一圓相云（南泉走到路上畫了一個圓圈說）。道得即去（說得對就走）。歸宗（Guizong）于圓相內坐（在圓圈內坐下）。麻谷（Magu）作女人拜（像女人一樣行禮）。泉云（南泉說）。恁么則不去也（這樣就不走了）。宗云（歸宗說）。是甚麼心行（這是什麼用心）？師云（老師說）。王老師既被人道破（王老師已經被別人說破了）。未為好手（還不是高手）。麻谷（Magu）作女人拜（像女人一樣行禮）。見得國師（領悟了國師的用意）。
次日上堂（第二天上堂）。一夏未嘗不與諸人朝思暮想（整個夏天，我沒有一天不和大家一起朝思暮想）。今朝期滿（今天夏天結束了）。驀忽相應（忽然相應）。方知山是山水是水（才知道山是山，水是水）。向來豈不知山是山水是水（難道以前不知道山是山，水是水嗎）？今日方知（今天才知道）。道山是山水是水（說山是山，水是水）。汝若不信（你們若不相信）。三十年後（三十年後）。自有人知（自然有人知道）。
上堂（上堂）。謝執事（感謝各位執事）。松有操則歲寒不凋（松樹有操守，所以嚴寒時節也不會凋謝）。竹有節則虛心澹靜（竹子有節氣，所以虛心淡泊寧靜）。衲子勇於義（出家人勇於道義）。可以表率叢林遊刃事海（可以成為叢林的表率，在世事中游刃有餘）。自然左右逢其原（自然左右逢源）。
中秋上堂（中秋節上堂）。以主丈打一圓相云（用拄杖打一個圓圈說）。裡面有一株樹（裡面有一棵樹）。名之曰娑婆樹（叫做娑婆樹）。下有一兔（下面有一隻兔子）。長時搗藥（長期搗藥）。尋常見得不甚真（平時看得不太真切）。惟有今宵（只有今晚）。極是分曉（非常清楚）。諸人還見么（大家看見了嗎）？卓主丈（用拄杖敲擊地面）。見之則不妄抬眸（看見了就不會胡亂抬頭）。不然則明不如暗（不然的話，還不如看不見）。
上堂（上堂）。舉（舉例）。馬祖（Mazu，禪師名）因（因為）。百丈（Baizhang，禪師名）再參（再次參拜）。祖以目視禪床角拂子（馬祖用眼睛看著禪床角落的拂塵）。丈云（百丈說）。即此用離此用（是就這個用，還是離開這個用）？祖云（馬祖說）。爾向後開兩片皮（你以後張開兩片皮）。將何為人（將用什麼來教化人）？丈取拂子豎起（百丈拿起拂塵豎起來）。祖云（馬祖說）
【English Translation】 English version: Using 'Dao' (to explain with 'Dao'). Under the Sun Gate (in the place where the sun shines). Day by day, it feels like three autumns (every day feels like a long time). Before the Bright Moon Hall (in front of the hall illuminated by the bright moon). Moment by moment, it feels like nine summers (every moment feels like high summer). Why bother with carving a boat to find a sword or climbing a tree to catch a fish (why do futile things like carving a boat to find a sword or climbing a tree to catch a fish)? Whether in the Western Heaven or here, the Buddha-dharma is the same. Monks of the degenerate age have no shame at all. What's the use of talking about 'right cause'? Recommending and praising are in vain. The ancients did not understand adapting to circumstances. The 'Two Forests' (referring to monasteries) only seek practical effects. Even so, let me ask: Why does no grass grow where the Seven Buddhas walked? Quickly come out with a lively Zen phrase to resolve the doubts of this summer. (Strikes the ground with the staff.)
Again, Nanquan (Nanquan, a Zen master), Guizong (Guizong, a Zen master), and Magu (Magu, a Zen master) went together to pay respects to National Teacher Zhongguo (Zhongguo National Teacher, a national teacher's name). Nanquan drew a circle on the road and said, 'If you can speak correctly, then go.' Guizong sat inside the circle. Magu made a woman's bow. Nanquan said, 'In that case, I won't go.' Guizong said, 'What is this intention?' The teacher said, 'Teacher Wang has already been seen through by others; he is not yet a master.' Magu made a woman's bow, understanding the National Teacher's intention.
The next day, he ascended the hall. 'Throughout the summer, I have never ceased to contemplate with you all, morning and evening. Today, the summer is over. Suddenly, there is a response. Only now do I know that mountains are mountains and water is water. Did I not know before that mountains are mountains and water is water? Only today do I truly know, saying that mountains are mountains and water is water. If you do not believe, in thirty years, someone will know.'
Ascending the hall. Thank you to the officers. Pine trees have integrity, so they do not wither in the cold of winter. Bamboo has joints, so it is humble, calm, and quiet. Monks are courageous in righteousness and can be models for the sangha, navigating the sea of affairs with ease, naturally finding the source on all sides.
Ascending the hall on the Mid-Autumn Festival. He drew a circle with his staff and said, 'Inside there is a tree called the 'Saha Tree' (娑婆樹). Underneath there is a rabbit constantly pounding medicine. Usually, we don't see it very clearly, but only tonight is it extremely clear. Do you all see it?' (Strikes the ground with the staff.) 'If you see it, you won't raise your eyes carelessly; otherwise, it's better to be in the dark.'
Ascending the hall. Example: Because Mazu (Mazu, a Zen master), Baizhang (Baizhang, a Zen master) visited again. Mazu looked at the corner of the Zen bed and the whisk. Baizhang said, 'Is it using this or leaving this?' Mazu said, 'In the future, you will open two pieces of skin (your mouth). What will you use to teach people?' Baizhang took the whisk and raised it. Mazu said
。即此用離此用。丈掛拂子舊處。祖震威一喝。丈云。我直得三日耳聾。師云。豈止乎百丈三日耳聾。直使盡天下人。聽事不真喚鐘作甕。方契馬師。
上堂。舉。汾陽無業國師示眾。若有一毫聖凡情念未盡。未免入驢胎馬腹。白雲又道。直饒一毫聖凡情念頓盡。亦未免入驢胎馬腹。師云。二大老向無心中。撰出一場口面。卓主丈。近日王令稍嚴。
開爐上堂。個里無峻機妙用與人湊泊。老來畏寒。只要說些火爐頭話。且道。火爐頭說甚麼話。恐冷灰豆爆。彈破諸人鼻孔。
達磨第三忌拈香。十萬里水云軌跡。七百年西竺陳人。眼睛烏律卒。面子黑鱗皴。傳衣付法。惹起埃塵。如今紅紫亂朱。紛然而出。豈止乎少林五葉一花之春。斯臨遠諱。薦此溪蘋。萬古千秋累子孫。
上堂。一出數日所至。溪山風物歷歷在目。歸來撾鼓升堂。從頭又舉一遍會么。眼力到處不被人謾。
冬至小參。一氣順升。百昌萌動。是時人知有。還知有不知有者。不被寒暑推遷。不逐四時消長。靜而善應。卓爾不群。若謂尺二眉毛頷下生。此又是見他未盡。山僧尋常口似磉盤。未嘗容易與人道破。爾若見得分曉。黑豆生芽。繡紋添線。也是尋常時節。且道。今夜還來吃果子否。卓主丈。嚼飯餵嬰兒。
復
舉。五祖因。僧問。如何是道。祖云。始平郡。僧又問。如何是道中人。祖云。赤心為主。師云。五祖恐者僧信根未深。囑之又囑。且道。節文在甚麼處。逗源河擘泰華。須是其人。
上堂。謝秉拂。此拂子過如吹毛劍。善用者坐致太平。不善用者傷鋒犯手。二林莫有出廄良駒不勞鞭影底么擲下拂子。看看。
上堂。僧問。雲門因。僧問。不起一念還有過也無。門云。須彌山。此意如何。師云。買鐵得金。僧云。和尚平生凌辱古人。今日因甚全肯雲門。師云。冷處著把火。僧云。學人一冬。在外奔波。還有過也無。師云。秤椎落井。僧云。許多施利歸常住。因甚全無些子功勞。師云。莫來掩彩我。
乃云。盡其機用。只作一句。佈施諸人。良久。卓主丈。大海若知足。百川應倒流。
臘八上堂僧問。枯木倚寒嵓。三冬無暖氣。此意如何。師云。牙根不瀝水。僧云。婆子因甚燒卻庵。師云。爭交賭籌。僧云。和尚也不得胡亂穿鑿古人公案。師云。非子不委。僧云。老胡今日成道。有何祥瑞。師云。山深雪未消。僧云。諾諾。師以拂一指。
乃云。釋迦老子。雪山六年。功成行滿。到臘月八夜。討得一條路子。與後人行。若謂他見明星悟去。已是謗焰未息。
上堂。僧問。馬祖因。
【現代漢語翻譯】 現代漢語譯本： 舉：五祖（指禪宗五祖弘忍）因為有僧人問：『什麼是道？』五祖回答說：『始平郡。』僧人又問：『什麼是道中人？』五祖回答說：『赤心為主。』 師父說：『五祖恐怕那個僧人信根不深，所以再三囑咐。那麼，關鍵在哪裡呢？』要能截斷河流，劈開華山，必須是那個人才行。
上堂：感謝秉拂（指主持禪堂儀式）。這拂子（指禪杖）用起來像吹毛劍一樣鋒利。善用的人可以安穩地帶來太平，不善用的人會傷到自己。二林（指寺院）難道沒有不需鞭打就能跑得很快的好馬嗎？』說完放下拂子，讓大家仔細觀察。
上堂：有僧人問：『雲門（指雲門文偃禪師）因為有僧人問：『不起一念，還有過錯嗎？』雲門回答說：『須彌山。』這是什麼意思？』師父說：『買鐵得到金子。』僧人說：『和尚您平生都在批評古人，今天為什麼完全肯定雲門？』師父說：『在寒冷的地方加一把火。』僧人說：『學人我一個冬天都在外面奔波，還有過錯嗎？』師父說：『秤錘掉進井裡。』僧人說：『這麼多施捨的利益都歸常住（指寺院），為什麼一點功勞都沒有？』師父說：『不要來掩蓋我的光彩。』
於是說：『用盡所有的機巧，只說一句話，佈施給大家。』良久，拿起拄杖，說：『大海如果知道滿足，百川就應該倒流。』
臘八上堂：有僧人問：『枯木倚靠在寒冷的巖石上，整個冬天都沒有暖氣，這是什麼意思？』師父說：『牙根里都流不出水來。』僧人說：『老太太為什麼燒掉庵堂？』師父說：『爭著下賭注。』僧人說：『和尚您也不要胡亂穿鑿古人的公案。』師父說：『不是你不能理解。』僧人說：『老胡（指釋迦牟尼）今天成道，有什麼祥瑞？』師父說：『山深雪未消。』僧人說：『是是。』師父用拂塵一指。
於是說：『釋迦老子在雪山苦修六年，功德圓滿，到了臘月八日的晚上，找到了一條路，給後人走。如果說他是因為看見明星才開悟的，那謗法的火焰還沒有熄滅。』
上堂：有僧人問：『馬祖（指馬祖道一禪師）因為……』
【English Translation】 English version: An example: When a monk asked Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Chan Buddhism): 'What is the Dao?', the Patriarch replied: 'Shiping Prefecture.' The monk then asked: 'What is a person of the Dao?', the Patriarch replied: 'A red heart as the master.' The Master said: 'The Fifth Patriarch was probably afraid that the monk's faith was not deep enough, so he repeatedly exhorted him. So, where is the key point?' To be able to cut off rivers and split Mount Hua, it must be that person.
Ascending the Hall: Thank you for holding the whisk (referring to presiding over the Zen hall ceremony). This whisk (referring to the staff) is as sharp as a hair-splitting sword when used. Those who use it well can bring peace and stability, while those who use it poorly will hurt themselves. In Erlin (referring to the monastery), are there no good horses that can run fast without being whipped?' After speaking, he put down the whisk, allowing everyone to observe carefully.
Ascending the Hall: A monk asked: 'Yunmen (referring to Zen Master Yunmen Wenyan) because a monk asked: 'Is there still fault in not arising a single thought?' Yunmen replied: 'Mount Sumeru.' What does this mean?' The Master said: 'Buying iron and getting gold.' The monk said: 'Venerable, you have been criticizing the ancients all your life, why do you completely affirm Yunmen today?' The Master said: 'Adding fire in a cold place.' The monk said: 'This student has been running around outside all winter, is there still fault?' The Master said: 'The weight of the scale falls into the well.' The monk said: 'So many benefits of donations all go to the Sangha (referring to the monastery), why is there no merit at all?' The Master said: 'Don't come and cover up my brilliance.'
Therefore, he said: 'Using all the ingenuity, just say one sentence, giving it to everyone.' After a long while, he picked up the staff and said: 'If the sea knows contentment, all rivers should flow backward.'
Ascending the Hall on the eighth day of the twelfth lunar month: A monk asked: 'A withered tree leans against a cold rock, without warmth throughout the winter, what does this mean?' The Master said: 'No water flows from the roots of the teeth.' The monk said: 'Why did the old woman burn down the hermitage?' The Master said: 'Competing to place bets.' The monk said: 'Venerable, you should not arbitrarily interpret the ancient public cases.' The Master said: 'It's not that you can't understand.' The monk said: 'What auspicious signs are there for the old Hu (referring to Sakyamuni) attaining enlightenment today?' The Master said: 'The mountains are deep and the snow has not melted.' The monk said: 'Yes, yes.' The Master pointed with the whisk.
Therefore, he said: 'Sakyamuni Buddha practiced asceticism in the Snow Mountains for six years, and his merits were fulfilled. On the night of the eighth day of the twelfth lunar month, he found a path for future generations to follow. If it is said that he attained enlightenment because he saw a star, then the flames of slander have not yet been extinguished.'
Ascending the Hall: A monk asked: 'Because of Mazu (referring to Zen Master Mazu Daoyi)...'
龐居士問。不與萬法為侶者。是甚麼人。此意如何。師云。乞兒弄飯碗。僧云。只如馬大師道。待汝一口吸盡西江水。卻向汝道聻。師云。劈腹剜心。僧云。且道。龐老子興此一問。是會了問。不會了問。師云。會了問。僧云。既是會了問。何必悟去。師云。不悟爭得會。僧云。人天眾前豈無方便。師云。踏泥漢。
乃云。自家田地不肯從實履踐。只要冒姓佃官田。還知二祖對達磨禮三拜。依位而立么。
除夜小參。僧問。年窮歲逼。烏龜上壁。豈不是和尚語。師云。只得自傷己命。僧云。忽然眾中有個通方作者。冷笑一聲。老師未免面熱汗下。師云。爾更近前驗我看。僧近前云了。師云果然。
乃云。日日日東上。日日日西沈。無為無事者。子細好推尋。既是無為無事。又推尋個甚麼。若推尋佛法要妙。每日起來。呵奴使婢。說東道西。無非在他影子里。若推尋舊歲未去。新歲未來。東村王老夜燒錢。野鬼閑神俱飽足。者里又無爾插嘴處。畢竟如何。擊拂子。一年三百六十日。斷斷月建寅為首。
復舉。晦堂因。看如何是多福一叢竹。一莖兩莖斜。學人不會。三莖四莖曲。驀然契悟。師云。往往。多是知竹。而不知多福。知多福而不知竹。有人緇素得出。許爾親見晦堂。
使府升座
【現代漢語翻譯】 現代漢語譯本： 龐居士問：『不與萬法為侶的人，是什麼人？』這是什麼意思？
師父說：『乞丐玩弄他的飯碗。』
僧人說：『就像馬祖大師說的，等你一口吸乾西江水，我再告訴你。』
師父說：『剖開肚子，挖出心。』
僧人說：『那麼請問，龐居士提出這個問題，是明白了之後問，還是不明白的時候問？』
師父說：『明白了之後問。』
僧人說：『既然是明白了之後問，何必再去領悟？』
師父說：『不領悟怎麼能明白？』
僧人說：『在人天大眾面前，難道沒有方便之法嗎？』
師父說：『你真是個踏泥漢。』
於是說：『自家的田地不肯老老實實地耕種，只想冒充別人的姓氏去耕種官家的田地。可知道二祖面對達摩（Bodhidharma）行了三次禮拜，然後按照位次站立嗎？』
除夕小參。僧人問：『年關將盡，烏龜爬上墻壁，這難道不是和尚您說的話嗎？』
師父說：『只能自己哀嘆命運了。』
僧人說：『如果大眾中忽然有個通達事理的人，冷笑一聲，老師您豈不是要面紅耳赤，汗流浹背？』
師父說：『你再靠近點，讓我看看。』
僧人靠近說了些什麼。師父說：『果然如此。』
於是說：『太陽每天從東方升起，每天向西方落下。那些無所作為、無所事事的人，仔細地好好推究尋思。』既然是無所作為、無所事事，又推究尋思些什麼呢？如果推究尋思佛法的精要，每天起來，呵斥奴僕，使喚婢女，說東道西，無非是在他的影子裡面。如果推究尋思舊的一年還沒過去，新的一年還沒到來，東村的王老頭晚上燒紙錢，野鬼閑神都吃飽喝足了。這裡又沒有你插嘴的地方。』
到底如何呢？』
敲擊拂塵。
『一年三百六十日，斷定以正月建寅為首。』
又舉例說：『晦堂（Huitang）禪師因為看「如何是多福一叢竹，一莖兩莖斜」，學人不會，看「三莖四莖曲」而忽然契悟。』
師父說：『往往，多是隻知道竹子，而不知道多福的含義；只知道多福的含義，而不知道竹子的含義。有人能夠從出家或在家兩種身份中領悟出來，我才允許你親眼見到晦堂禪師。』
在使府升座。
【English Translation】 English version: Pang Ju Shi (Layman Pang) asked: 'What kind of person is one who does not associate with the myriad dharmas?' What does this mean?
The master said: 'A beggar playing with his rice bowl.'
A monk said: 'Just like what Master Ma (Mazu Daoyi) said, 'Wait until you swallow all the water of the West River in one gulp, then I will tell you.''
The master said: 'Split open the belly and carve out the heart.'
The monk said: 'Then tell me, when Layman Pang raised this question, was it asked with understanding or without understanding?'
The master said: 'Asked with understanding.'
The monk said: 'Since it was asked with understanding, why bother to realize it?'
The master said: 'How can you understand without realization?'
The monk said: 'In front of the assembly of humans and devas (gods), is there no expedient means?'
The master said: 'You are truly a mud-trampling fellow.'
Then he said: 'One's own field is not cultivated honestly, but one only wants to impersonate someone else's surname to cultivate the official's field. Do you know that the Second Patriarch bowed three times to Bodhidharma (達磨), and then stood according to his position?'
Small Dharma talk on New Year's Eve. A monk asked: 'The year is ending, and the tortoise is climbing the wall. Isn't this what the abbot is saying?'
The master said: 'One can only lament one's own fate.'
The monk said: 'If suddenly there is someone among the assembly who is well-versed in the principles, and gives a cold laugh, wouldn't the teacher's face turn red and sweat pour down?'
The master said: 'Come closer and let me examine you.'
The monk came closer and said something. The master said: 'Indeed.'
Then he said: 'The sun rises in the east every day, and the sun sets in the west every day. Those who are inactive and do nothing should carefully ponder and seek.' Since one is inactive and does nothing, what is there to ponder and seek? If one ponders and seeks the essence of the Buddha Dharma, getting up every day, scolding servants, ordering maids, talking east and west, it is all within his shadow. If one ponders and seeks that the old year has not yet passed and the new year has not yet arrived, Old Wang of the east village burns paper money at night, and the wandering ghosts and idle spirits are all full and satisfied. There is no place for you to interrupt here.'
'What is it ultimately?'
Strikes the whisk.
'Of the three hundred and sixty days of the year, it is determined that the first month is headed by Yin.'
Again, he cited the example: 'Zen Master Huitang (晦堂) suddenly attained enlightenment because he saw "What is a clump of bamboo with much fortune? One or two stalks are slanted," and the students did not understand, but when they saw "Three or four stalks are curved."'
The master said: 'Often, most people only know the bamboo but do not know the meaning of much fortune; they only know the meaning of much fortune but do not know the bamboo. If someone can understand from either the monastic or lay perspective, I will allow you to see Zen Master Huitang in person.'
Ascending the seat in the Envoy's Office.
回。上堂。僧問。毗耶城裡說法。雙梼樹下談玄。如何是不動尊。師云。東走西走。僧云。既是不動尊。為甚麼東走西走。師云。癡人面前不得說夢。僧云。莫是動則不動不動則動么。師云寶所在近。更進一步。僧云。忽然將動與不動。一時貶向無生國里。卻問如何是不動尊。師云。東走西走。僧云。和尚也只救得一半。師云。信根者少。
乃云。或指或掌。無非是太平戈矛。二林莫有捷徑么。卓主丈。兔子何曾離得窟。
元宵上堂。僧問。香林因。僧問。如何是室內一碗燈。林雲。三人證龜成鱉。意旨如何。師云。奴見婢慇勤。僧云。學人禮謝去也。師云。承虛接響。
乃云。以火續燈名晝。以燈續火為夜。晝夜相續燈燈無盡。驀然黑地裡。撞著露柱。怪得阿誰。
妙勝和尚至上堂。僧問。雪峰見僧來參。低頭歸庵。此意如何。師云。誰知席帽下。有此昔愁人。僧云。未審二林見僧作么生接。師云。把手拽不入。
乃云。洪波深處赤立。妙不資於一毫。香積世界藏用。勝不盈於一握。如是則坦夷處巇險。木訥處難酬。且道。此是何人卓主丈。
上堂。僧問。二月已過三月已來。桃花李花零亂。桑條柳條成陰。不涉萬緣。如何顧鑒。師云。不覺日又夜。爭教人少年。僧云。和尚
【現代漢語翻譯】 現代漢語譯本： 回（禪師名號）。上堂說法。有僧人提問：『在毗耶城（Vaisali，古印度城市，維摩詰居士所在地）里宣講佛法，在雙梼樹下談論玄理，什麼是真正的不動尊（Acala，佛教中的明王，象徵堅定不移的意志）？』 禪師回答：『東走西走。』 僧人又問：『既然是不動尊，為什麼還要東走西走？』 禪師回答：『在愚癡的人面前，是不能說夢話的。』 僧人追問：『莫非是動即是不動，不動即是動嗎？』 禪師回答：『寶藏就在附近，再進一步探尋。』 僧人說：『如果忽然將動與不動，一時都貶到無生國（anuppāda-dharmakṣānti，證悟無生法忍的境界）里，再請問什麼是真正的不動尊？』 禪師回答：『東走西走。』 僧人說：『和尚您也只能救得一半。』 禪師回答：『有堅定信仰的人太少了。』
於是禪師說：『或指或掌，無非都是太平時期的戈矛。二林（指二林道場）莫非有什麼捷徑嗎？』 （禪師）拄著禪杖說：『兔子何曾離開過自己的洞穴？』
元宵節上堂說法。有僧人提問：『香林（禪師名號）因為僧人提問，什麼是室內的一碗燈，香林禪師回答說，三人證龜成鱉。』請問其中的意旨是什麼？ 禪師回答：『就像奴婢見到主人慇勤一樣。』 僧人說：『學人這就禮拜告退了。』 禪師回答：『這是承接虛幻的聲響。』
於是禪師說：『用火來延續燈的光明，稱之為晝；用燈來延續火的光明，稱之為夜。晝夜相續，燈燈相傳，無窮無盡。』 『如果忽然在黑暗中，撞到了露柱（lùzhù，比喻木頭疙瘩一樣不開竅的人），又能怪誰呢？』
妙勝和尚（禪師名號）到來並上堂說法。有僧人提問：『雪峰（禪師名號）見到僧人前來參拜，便低頭回到庵中，這是什麼意思？』 禪師回答：『誰知道在這頂席帽之下，竟然有這樣一位憂愁的人。』 僧人問：『不知道二林（禪師自稱）見到僧人會怎樣接待？』 禪師回答：『即使拉著你的手，也拽不進來。』
於是禪師說：『在洪波深處赤身站立，精妙之處不依賴於一絲一毫。香積世界（Gandhavyūha，華嚴經中的一個世界）的藏用，殊勝之處也不盈於一握。』 『如果是這樣，那麼在平坦的地方也潛藏著危險，在言語木訥的人面前難以應對。』 『請問，這是什麼人拄著禪杖？』
上堂說法。有僧人提問：『二月已經過去，三月已經到來，桃花李花凋零散落，桑樹柳樹枝繁葉茂。如果不涉及任何外緣，如何觀照自身？』 禪師回答：『不知不覺白天又變成黑夜，怎麼能讓人保持年輕呢？』 僧人說：『和尚』
【English Translation】 English version: Hui (Zen master's name). Ascending the hall to preach. A monk asked: 'In the city of Vaisali (an ancient Indian city, the residence of the layman Vimalakirti), expounding the Dharma, discussing the profound principles under the twin Sala trees, what is the true Acala (immovable one, a wrathful deity in Buddhism, symbolizing unwavering will)?' The Zen master replied: 'Walking east and walking west.' The monk asked again: 'Since it is the Acala, why walk east and walk west?' The Zen master replied: 'One cannot speak of dreams in front of a foolish person.' The monk pressed: 'Could it be that movement is non-movement, and non-movement is movement?' The Zen master replied: 'The treasure is nearby, explore further.' The monk said: 'If suddenly movement and non-movement are both banished to the realm of anuppāda-dharmakṣānti (the state of realizing the non-arising of phenomena), then I ask, what is the true Acala?' The Zen master replied: 'Walking east and walking west.' The monk said: 'Venerable monk, you can only save half.' The Zen master replied: 'Those with firm faith are too few.'
Then the Zen master said: 'Whether pointing or gesturing, all are but peaceful weapons. Is there a shortcut in Erlin (referring to the Erlin monastery)?' (The Zen master) tapped his staff and said: 'Has the rabbit ever left its burrow?'
Ascending the hall to preach on the Lantern Festival. A monk asked: 'Because of a monk's question, what is a bowl of lamp inside the room, Zen Master Xianglin (Zen master's name) replied, 'Three people prove a turtle to become a鱉(biē, a type of turtle).' What is the meaning of this?' The Zen master replied: 'It's like a servant being attentive to the master.' The monk said: 'This student will now bow and take his leave.' The Zen master replied: 'This is receiving illusory sounds.'
Then the Zen master said: 'Using fire to continue the light of the lamp is called day; using the lamp to continue the light of the fire is called night. Day and night continue, lamp after lamp is transmitted endlessly.' 'If suddenly in the darkness, one bumps into a post (lùzhù, a metaphor for a person as dense as a wooden block), who can be blamed?'
Zen Master Miaosheng (Zen master's name) arrived and ascended the hall to preach. A monk asked: 'When Zen Master Xuefeng (Zen master's name) saw a monk coming to visit, he lowered his head and returned to his hermitage. What does this mean?' The Zen master replied: 'Who knew that under this straw hat, there was such a sorrowful person.' The monk asked: 'I wonder how Erlin (the Zen master referring to himself) would receive a monk?' The Zen master replied: 'Even if I pull your hand, I cannot drag you in.'
Then the Zen master said: 'Standing naked in the depths of the vast waves, the subtlety does not rely on a single hair. The hidden function of the Gandhavyūha (a world in the Avatamsaka Sutra), the excellence does not exceed a handful.' 'If this is the case, then danger lurks in the flatlands, and it is difficult to deal with those who are taciturn.' 'I ask, who is this person wielding the staff?'
Ascending the hall to preach. A monk asked: 'February has passed, and March has arrived, peach blossoms and plum blossoms are scattered, mulberry branches and willow branches have become shady. Without involving any external conditions, how does one contemplate oneself?' The Zen master replied: 'Unknowingly, day turns into night again, how can one stay young?' The monk said: 'Venerable monk'
豈無方便。師云。生薑終不改辣。僧云。有一人十二時中。不依倚一物時如何。師云。鶻臭布衫須脫卻。僧云。既不依倚一物。又脫個甚麼。師云。細嚼難饑。
乃舉。大龍因。僧問。色身敗壞。如何是堅固法身。龍云。山花開似錦。澗水湛如藍。師云。若是堅固法身。也苦地在。有問云黃。只對他道。垢面漢。我二十年做長老。未嘗與人過話。
上堂。舉烏臼因。玄紹二上座來參。臼問。近離甚處。僧云。江西。臼便打。僧云。也知和尚有此機要。臼云。爾既不會。第二禪客近前來。僧擬議。臼亦打。師云。二僧見烏臼。如登龍門。
結夏小參。僧問。布袋長年鬧市。觀音終日魚籃。禁足安居。當圖何事。師云。擊筒方木響。僧云。與么則深密處。足可觀光。師云。差之毫釐。僧云。和尚答處辛辣。學人如何湊泊。師云。向無湊泊處領取。
乃拈主丈云。舉一事則迷理。措一機則失用。衲僧家。智游象外。妙入環中。猶是家常茶飯無端。被釋迦老子以無絲線系卻腳跟。直得東西南北。去路無從。於是九十日內。如守古冢鬼。謂之禁足安居剋期取證。亦未知所證者何事。驀然有個不顧危亡底。掀翻圓覺伽監。毀罵平等性智。山僧只得退身有分。何故。卓主丈。老不以筋力為能。
復舉
【現代漢語翻譯】 現代漢語譯本： 僧人問：難道沒有方便之法嗎？ 趙州禪師說：生薑終究不會改變它的辛辣。 僧人問：如果有一個人十二時辰中，不依靠任何事物，那又如何呢？ 趙州禪師說：那就必須脫掉你那件散發著鶻臭味的粗布衫。 僧人問：既然不依靠任何事物，又要脫掉什麼呢？ 趙州禪師說：細嚼慢嚥難以充飢。
趙州禪師於是舉例說：大龍禪師的因緣。有僧人問：色身（Rupa-kaya，由物質構成的身體）敗壞后，什麼是堅固法身（Dharma-kaya，佛法的身體）？ 大龍禪師說：山花開得像錦緞一樣絢麗，澗水清澈得像藍寶石一樣湛藍。 趙州禪師說：即使是堅固法身，也仍然有其苦處。 有人問：云黃是什麼？趙州禪師只是對他說：你這個滿臉污垢的傢伙！我做了二十年的長老，從未與人說過這樣的話。
趙州禪師上堂說法，舉了烏臼禪師的因緣。玄紹二位上座來參拜。 烏臼禪師問：最近從哪裡來？ 僧人說：江西。 烏臼禪師隨即就打了他。 僧人說：也知道和尚您有這樣的機鋒。 烏臼禪師說：你既然不會，第二位禪客近前來。 僧人猶豫不決，烏臼禪師也打了他。 趙州禪師說：這兩位僧人見到烏臼禪師，就像登龍門一樣困難。
結夏（Vassa，雨季安居）小參時，有僧人問：布袋和尚（Budai，彌勒菩薩的化身）常年在鬧市中，觀音菩薩（Avalokitesvara）終日拿著魚籃。禁足安居（Varsa-vasa，雨季期間停止外出）應該圖謀什麼呢？ 趙州禪師說：敲擊筒木，方木才會發出響聲。 僧人說：這樣說來，在最深密的地方，就可以觀賞到光明了。 趙州禪師說：差之毫釐，失之千里。 僧人說：和尚您的回答真是辛辣，學人該如何湊合呢？ 趙州禪師說：向無處湊合的地方去領悟。
趙州禪師於是拿起拄杖說：舉一事就會迷惑真理，採取一個機鋒就會失去作用。參禪的人，智慧遨遊于形象之外，玄妙進入圓環之中，這仍然是家常便飯。無端地被釋迦老子用無形的絲線繫住了腳跟，以至於東西南北，去路無從。於是在九十天內，像守護古墓的鬼一樣，這叫做禁足安居，剋期取證。也不知道所要證的是什麼事。忽然有個不顧危險的人，掀翻圓覺伽藍（perfect enlightenment sangharama），毀罵平等性智（equanimity wisdom）。山僧我只能退身有份。為什麼呢？ 趙州禪師敲擊拄杖說：老了，不能以筋力為能。
又舉例說
【English Translation】 English version: A monk asked: 'Isn't there a convenient method?' Master Zhao Zhou said: 'Ginger will never change its spiciness.' The monk asked: 'If a person doesn't rely on anything at all times, what then?' Master Zhao Zhou said: 'Then you must take off that coarse cloth shirt that smells of falcon.' The monk asked: 'Since one doesn't rely on anything, what is there to take off?' Master Zhao Zhou said: 'Chewing finely is difficult to satisfy hunger.'
Then, Master Zhao Zhou cited the case of Da Long. A monk asked: 'When the physical body (Rupa-kaya, the body made of matter) decays, what is the indestructible Dharma-kaya (Dharma-kaya, the body of the Dharma)?' Da Long said: 'Mountain flowers bloom like brocade, and the stream water is as clear as sapphire.' Master Zhao Zhou said: 'Even the indestructible Dharma-kaya still has its suffering.' Someone asked: 'What is Yun Huang?' Master Zhao Zhou simply said to him: 'You filthy-faced fellow! I have been an elder for twenty years and have never spoken like this to anyone.'
Master Zhao Zhou ascended the Dharma hall and cited the case of Wu Jiu. Two senior monks, Xuan Shao, came to pay their respects. Wu Jiu asked: 'Where have you come from recently?' The monk said: 'Jiangxi.' Wu Jiu immediately struck him. The monk said: 'I knew that the Abbot had such a sharp wit.' Wu Jiu said: 'Since you don't understand, the second Zen practitioner, come forward.' The monk hesitated, and Wu Jiu also struck him. Master Zhao Zhou said: 'These two monks seeing Wu Jiu is as difficult as ascending the Dragon Gate.'
During the small assembly for Vassa (Vassa, the rainy season retreat), a monk asked: 'Budai (Budai, an incarnation of Maitreya Bodhisattva) is always in the bustling market, and Avalokitesvara (Avalokitesvara) always carries a fish basket. What should we aim for during the Varsa-vasa (Varsa-vasa, the rainy season dwelling)?' Master Zhao Zhou said: 'Strike the bamboo tube, and the square wood will sound.' The monk said: 'In that case, in the deepest secret place, we can see the light.' Master Zhao Zhou said: 'A difference of a hair's breadth leads to a difference of a thousand miles.' The monk said: 'Abbot, your answer is so sharp; how can the student reconcile with it?' Master Zhao Zhou said: 'Go to the place where there is no reconciliation to realize it.'
Master Zhao Zhou then picked up his staff and said: 'Mentioning one thing will obscure the truth, and taking one action will lose its function. Zen practitioners, their wisdom roams beyond form, and their subtlety enters the circle. This is still just everyday food and drink. For no reason, the old Shakyamuni Buddha tied their heels with invisible threads, so that they have no way to go in any direction. Therefore, for ninety days, like a ghost guarding an ancient tomb, this is called the Varsa-vasa, aiming to attain enlightenment within a set period. But they don't even know what they are trying to attain. Suddenly, there is someone who disregards danger, overturns the perfect enlightenment sangharama (perfect enlightenment sangharama), and slanders the wisdom of equanimity (equanimity wisdom). This mountain monk can only retreat. Why?' Master Zhao Zhou struck the staff and said: 'Being old, I cannot rely on physical strength.'
Again, he cited
。雪峰示眾。盡大地撮來如粟粒。拋向面前漆桶不會。打鼓普請看。師云。雪老當時與么。殊不知有今日。二林今夏亦教諸人密密地與么。但不必普請。更若不會。爾自孤負雪峰。于虛堂初無干與。
次日上堂。諸方以期取效。時刻不忘。我者里山邊水邊。從便走作。何故。擊拂子。棄細錄大。以待知己。
上堂。僧問。臨際會下兩堂首座相見。齊下一喝。此意如何。師云。斗貧不鬥富。僧云。有僧問。此兩喝還有賓主也無。際云。賓主歷然。又作么生。師云。隻手遮日。僧云。二林頭首峻機妙用。眾眼難謾。還與者兩喝。是同是別。師云。爾自勘他看。僧云。人天眾前。也蓋覆伊不得。師云。爾道那個賓那個主。僧便喝。師云。脫身鬼子。
乃云。師子顰呻。像王回顧此猶是齊眉共躅。要見跨釜之作么。豎起拂子。新羅人過海。
上堂。僧問。有一句子到爾。拔舌犁耕。無一句子到。爾自招殃禍。明甚麼邊事。師云。彼此出家兒僧云。和尚把定封疆。不通水泄。師云。不是少林客。
乃舉。仰山參東寺。才跨門。寺云。已相見了。不用上來。仰云。與么相見。莫不得么。寺便歸方丈。閉卻門。仰山歸。舉似溈山。溈云。子是甚麼心行。仰云若不與么。爭識得伊。師云。東寺便歸方丈
【現代漢語翻譯】 現代漢語譯本： 雪峰（Xuefeng，山名，也指雪峰義存禪師）向大眾開示：即使將整個大地收攏起來，小如一粒粟米，拋向你們面前，如果你們還是不能領會，那就敲鼓，普請大眾來看！雪峰禪師說：『雪峰老和尚當時是這樣做的，卻不知道有今天。』二林（Erlin，寺名）今年夏天也教導大家秘密地這樣做，但不必要普請。如果還是不能領會，那是你們自己辜負了雪峰禪師，與我虛堂（Xutang，指虛堂智愚禪師）沒有關係。
第二天上堂。各方叢林都期望能立即見效，時刻不忘。我這裡，山邊水邊，隨意而行。為什麼呢？』（擊拂子）『捨棄細微，選取宏大，以等待知己。』
上堂。有僧人問：『臨濟（Linji，指臨濟義玄禪師）門下兩堂首座相見，同時發出一聲喝，這是什麼意思？』 虛堂禪師說：『斗貧不鬥富。』 僧人說：『有僧人問臨濟禪師，這兩聲喝還有賓主之分嗎？』 臨濟禪師說：『賓主分明。』 又該如何理解呢？ 虛堂禪師說：『隻手遮日。』 僧人說：『二林首座的峻峭機鋒和巧妙運用，難以欺瞞大眾的眼睛。這兩聲喝，是相同還是不同呢？』 虛堂禪師說：『你自己去勘驗他看。』 僧人說：『在人天大眾面前，也無法掩蓋它。』 虛堂禪師說：『你說哪個是賓，哪個是主？』 僧人便喝了一聲。 虛堂禪師說：『脫身鬼子。』
於是說：『師子（Shizi，獅子）發出呻吟，像王（Xiangwang，像中之王）回首顧盼，這還只是齊眉並行的程度。想要見到跨越鼎釜的作為嗎？』（豎起拂子）『新羅（Xinluo，古代朝鮮國家）人過海。』
上堂。有僧人問：『有一句話說到你，就要拔舌犁耕；沒有一句話說到你，你就會自招殃禍。請問這是什麼邊事？』 虛堂禪師說：『彼此都是出家人。』 僧人說：『和尚您把守著封疆，不通水泄。』 虛堂禪師說：『不是少林（Shaolin，指少林寺）的客人。』
於是舉例說：仰山（Yangshan，指仰山慧寂禪師）去參訪東寺（Dongsi，寺名），剛跨進門，東寺禪師就說：『已經相見了，不用上來了。』 仰山禪師說：『這樣相見，可以嗎？』 東寺禪師便回到方丈室，關上了門。 仰山禪師回去后，將此事告訴了溈山（Weishan，指溈山靈佑禪師）。 溈山禪師問：『你是什麼心行？』 仰山禪師說：『如果不這樣，怎麼能識得他呢？』 虛堂禪師說：『東寺禪師便回到方丈室。』
【English Translation】 English version: Xuefeng (Xuefeng, mountain name, also refers to Zen Master Xuefeng Yicun) addressed the assembly: 'Even if the entire earth is gathered up, as small as a grain of millet, and thrown in front of you, if you still don't understand, then beat the drum and invite everyone to come and see!' Zen Master Xuefeng said: 'Old Xuefeng did it that way back then, but he didn't know there would be today.' Erlin (Erlin, temple name) also teaches everyone to do it secretly this summer, but there is no need to invite everyone. If you still don't understand, it is you who have let down Zen Master Xuefeng, and it has nothing to do with me, Xutang (Xutang, refers to Zen Master Xutang Zhiyu).'
The next day, he ascended the hall. All the monasteries in various places hope to see results immediately and never forget it. Here, by the mountains and rivers, I go as I please. Why? (Strikes the whisk) 'Abandon the small and choose the large, to wait for a kindred spirit.'
Ascending the hall, a monk asked: 'When the two head seats under Linji (Linji, refers to Zen Master Linji Yixuan) meet, they both let out a shout at the same time. What does this mean?' Zen Master Xutang said: 'Compete in poverty, not in wealth.' The monk said: 'A monk asked Zen Master Linji, are there host and guest distinctions in these two shouts?' Zen Master Linji said: 'The host and guest are clear.' How should it be understood then? Zen Master Xutang said: 'Covering the sun with one hand.' The monk said: 'The sharp wit and skillful application of the head seat of Erlin are difficult to deceive the eyes of the masses. Are these two shouts the same or different?' Zen Master Xutang said: 'Go and examine him yourself.' The monk said: 'In front of the assembly of humans and gods, it cannot be concealed.' Zen Master Xutang said: 'Which one do you say is the guest, and which one is the host?' The monk then shouted. Zen Master Xutang said: 'A ghost who has escaped.'
Then he said: 'The lion (Shizi, lion) groans, the elephant king (Xiangwang, king of elephants) looks back, this is still just at the level of walking side by side. Do you want to see the action of crossing the cauldron?' (Raises the whisk) 'A Silla (Xinluo, ancient Korean kingdom) person crosses the sea.'
Ascending the hall, a monk asked: 'If a sentence is spoken to you, you must have your tongue pulled out and plow the field; if no sentence is spoken to you, you will bring disaster upon yourself. What is this matter?' Zen Master Xutang said: 'We are all monks.' The monk said: 'Venerable, you are guarding the border, not allowing any leakage.' Zen Master Xutang said: 'Not a guest of Shaolin (Shaolin, refers to Shaolin Temple).'
Then he cited an example: Yangshan (Yangshan, refers to Zen Master Yangshan Huiji) went to visit Dongsi (Dongsi, temple name). As soon as he crossed the threshold, Zen Master Dongsi said: 'We have already met, no need to come up.' Zen Master Yangshan said: 'Is it okay to meet like this?' Zen Master Dongsi then returned to his abbot's room and closed the door. After Zen Master Yangshan returned, he told Weishan (Weishan, refers to Zen Master Weishan Lingyou) about this. Zen Master Weishan asked: 'What is your intention?' Zen Master Yangshan said: 'If it weren't for this, how could I recognize him?' Zen Master Xutang said: 'Zen Master Dongsi then returned to his abbot's room.'
。千古楷模。仰山舉似溈山。因邪打正。
上堂僧問。劉鐵磨訪溈山。山云。老牸牛汝來也。此意如何。師云。一箭中紅心。僧云。劉鐵磨云。來日臺山大會齋。山作臥勢。磨便出聻。師云。果然僧云。可謂二俱作家。師云。謗斯經故。獲罪如是。僧禮拜。
乃雲師。曠之聰。離婁之明。因甚有眼。終日不見鼻孔。下得一轉語。合得老僧。樹下冢間。許爾妄想。不然老胡失望。
上堂。僧問。久雨不晴時如何。師云。逢庚則變。僧云。久雨忽晴時如何。師云。處處可以曬眼皮草。僧云。與么答話。諸方未肯在。師云。割雞之刃。僧云。二祖禮三拜依位而立。師云。呈漆器。僧云。達磨云汝得吾髓。師云。覆水難收。僧云。學人才見和尚升堂。便出禮拜。得個甚麼。師云。他時不得退款。僧云。且喜水米無交。師云。早是退款了也。僧便喝。師亦喝。
乃云。山僧尋常不曾抑逼人。只教退步楷磨。但得心死意消一番了。自然不胡亂拈匙放筋。不然儘是念話杜家。
上堂。舉。洛浦因。龐居士來參。禮拜起云。仲夏毒熱。孟冬薄寒。浦云。莫錯。士云。龐公年老。浦云。何不寒便道寒熱便道熱。士云。患聾作么。浦云。放爾三十棒。士云。啞卻我口。塞卻爾耳。師云。洛浦當時。若向龐公
【現代漢語翻譯】 現代漢語譯本：千古楷模（qiān gǔ kǎi mó）：永遠的榜樣。仰山（Yǎngshān）舉似溈山（Wéishān）：仰山禪師向溈山禪師舉出一個例子。因邪打正：因為邪惡而打擊正義。
上堂僧問：一位僧人上堂請法問道。劉鐵磨（Liú Tiě Mó）訪溈山：劉鐵磨拜訪溈山禪師。山云：老牸牛（lǎo zì niú）汝來也：溈山禪師說：『你這老母牛來了。』此意如何：這是什麼意思？師云：一箭中紅心：仰山禪師說：『一箭射中紅心。』僧云：劉鐵磨云：來日臺山（Táishān）大會齋：劉鐵磨說：『明天臺山有大型齋會。』山作臥勢：溈山禪師做出躺臥的姿勢。磨便出聻（mó biàn chū ní）：鐵磨便離開了。師云：果然：仰山禪師說：『果然如此。』僧云：可謂二俱作家：僧人說：『可以說兩人都是內行。』師云：謗斯經故，獲罪如是：仰山禪師說：『誹謗這部經的緣故，獲罪就是這樣。』僧禮拜：僧人禮拜。
乃云：仰山禪師於是說道。師曠（Shī Kuàng）之聰，離婁（Lí Lóu）之明：像師曠那樣聰敏，像離婁那樣眼明。因甚有眼，終日不見鼻孔：為什麼有眼睛，卻整天看不見自己的鼻孔？下得一轉語，合得老僧：如果能說出一句恰當的轉語，符合老僧的心意。樹下冢間，許爾妄想：就允許你在樹下墳墓間胡思亂想。不然老胡失望：不然的話，老胡（指達摩祖師）就要失望了。
上堂。僧問：一位僧人上堂請法問道。久雨不晴時如何：長久下雨不停的時候怎麼樣？師云：逢庚則變：仰山禪師說：『遇到庚日就會變化。』僧云：久雨忽晴時如何：長久下雨突然放晴的時候怎麼樣？師云：處處可以曬眼皮草：仰山禪師說：『到處都可以曬眼皮上的草。』僧云：與么答話，諸方未肯在：僧人說：『這樣回答，各方禪師不會認可。』師云：割雞之刃：仰山禪師說：『宰雞的刀。』僧云：二祖（Èrzǔ）禮三拜依位而立：僧人像二祖慧可一樣禮拜三下，然後回到自己的位置站立。師云：呈漆器：仰山禪師說：『呈上漆器。』僧云：達磨（Dámó）云汝得吾髓：僧人說：『達摩祖師說你得到了我的精髓。』師云：覆水難收：仰山禪師說：『潑出去的水難以收回。』僧云：學人才見和尚升堂，便出禮拜，得個甚麼：學人我才看見和尚您升座說法，就出來禮拜，得到了什麼？師云：他時不得退款：仰山禪師說：『以後不能退款。』僧云：且喜水米無交：僧人說：『可喜的是我們之間沒有瓜葛。』師云：早是退款了也：仰山禪師說：『早就已經退款了。』僧便喝：僧人便大喝一聲。師亦喝：仰山禪師也大喝一聲。
乃云：仰山禪師於是說道。山僧尋常不曾抑逼人：我這個山僧平常不曾強迫人。只教退步楷磨：只是教人退步反省。但得心死意消一番了：只要能做到心死意消。自然不胡亂拈匙放筋：自然就不會胡亂地拿筷子吃飯。不然儘是念話杜家：不然的話，就全都是在背誦杜撰的話。
上堂。舉：仰山禪師上堂說法，舉出一個例子。洛浦（Luòpǔ）因，龐居士（Páng Jūshì）來參：因為龐居士來拜訪洛浦禪師。禮拜起云：禮拜完畢后說。仲夏毒熱，孟冬薄寒：盛夏酷熱，初冬微寒。浦云：莫錯：洛浦禪師說：『不要搞錯。』士云：龐公年老：龐居士說：『龐公我年紀大了。』浦云：何不寒便道寒熱便道熱：洛浦禪師說：『為什麼不冷就說冷，熱就說熱？』士云：患聾作么：龐居士說：『裝聾作啞幹什麼？』浦云：放爾三十棒：洛浦禪師說：『打你三十棒。』士云：啞卻我口，塞卻爾耳：龐居士說：『堵住我的嘴，塞住你的耳朵。』師云：洛浦當時，若向龐公：仰山禪師說：『洛浦禪師當時，如果對龐居士』
【English Translation】 English version: Eternal Model. Yangshan presented to Weishan. Using the wrong to strike the right.
In the hall, a monk asked: 'Liu Tie Mo visits Weishan. Weishan said, 'Old female buffalo, you've come!' What does this mean?' The Master said, 'One arrow hits the bullseye.' The monk said, 'Liu Tie Mo said, 'Tomorrow there will be a grand vegetarian feast at Mount Tai.' Weishan made a lying-down gesture. Mo then left.' The Master said, 'Indeed.' The monk said, 'It can be said that both are experts.' The Master said, 'Slandering this sutra results in such a sin.' The monk bowed.
Then he said: 'With the hearing of Shi Kuang and the vision of Li Lou, why, having eyes, do you not see your nose all day long? If you can give a turning phrase that agrees with this old monk, I will allow you to have delusions among the trees and graves. Otherwise, Old Hu (Bodhidharma) will be disappointed.'
In the hall, a monk asked: 'What about when it rains for a long time and doesn't clear up?' The Master said, 'It changes when it meets Geng.' The monk said, 'What about when it suddenly clears up after a long rain?' The Master said, 'Everywhere you can dry the grass on your eyelids.' The monk said, 'If you answer like this, the other masters will not agree.' The Master said, 'The knife for cutting chickens.' The monk said, 'The Second Patriarch bowed three times and stood in his place.' The Master said, 'Presenting lacquerware.' The monk said, 'Bodhidharma said you have obtained my marrow.' The Master said, 'Spilled water is hard to recover.' The monk said, 'As soon as the student sees the abbot ascend the hall, he comes out to bow. What does he get?' The Master said, 'You cannot get a refund later.' The monk said, 'Fortunately, there is no exchange of water and rice.' The Master said, 'You already got a refund.' The monk then shouted. The Master also shouted.
Then he said: 'This mountain monk usually does not force people. I only teach people to step back and examine themselves. If you can just let your mind die and your intentions disappear, then naturally you will not randomly pick up your spoon and chopsticks. Otherwise, you are just reciting the words of the Du family.'
In the hall, he cited: 'Because Layman Pang came to visit Luopu, he bowed and said, 'Midsummer is extremely hot, and early winter is slightly cold.' Pu said, 'Don't be mistaken.' The Layman said, 'Old Pang is old.' Pu said, 'Why not say cold when it's cold and hot when it's hot?' The Layman said, 'Why pretend to be deaf?' Pu said, 'I'll give you thirty blows.' The Layman said, 'Mute my mouth and block your ears.' The Master said, 'If Luopu at that time had said to Layman Pang'
年老處。下得一喝。免得彼此葛藤。
上堂。僧問。熱時寒向甚麼處去。師云。爾抓著我癢處。僧云。寒時熱向甚麼處去。師云。干籬頭上。覓甚麼汁。僧云。不涉寒暑底人。在甚麼處。師云。鬧市裡尋取。僧云。尋得后如何。師云。出三界二十五有。僧云。也未是極則。師云。作么生是極。則僧便喝。師云。也未是極則。
乃舉。天童啟和尚因。僧問。學人卓卓上來。請師的的。啟云。我者里一屙便了。說甚麼卓卓的的。僧云。和尚與么答話。更買草鞋行腳。啟云。近前來。僧近前。啟云。老僧與么答話。有甚麼過。僧無語。啟便打。師云。者僧喚既近前。何不便與本分草料。只因下刃不嚴。返被暗窺墻壁。
解夏小參。各各鼻貫已脫。秋風影里。擺尾搖頭。老安雖則善能訪跡。終竟難尋。寂子只知樹下忘軀。何曾解牧露迥迥。雲山溢目飽齁齁。野草連天。不須短笛催歸。千聖也無覓處。驀然傅公子出來道。汝等頭角之士。九十日內托此梼陰。未嘗有半蹄之功。踏破我常住一塊泥𡋯。何得如此快活。山僧只得與他代一轉語。
復舉。德山托缽公案。師云。德山如師子游行百獸股慄。嵓頭假其威。而陰風逼人。后之來者。棒土揭木。
上堂。僧問。大隋蓋龜時如何。師云。神照無此作
【現代漢語翻譯】 現代漢語譯本：
年老的地方。要給予當頭棒喝，免得彼此糾纏不清（葛藤：比喻糾纏不清的麻煩事）。 上堂說法。有僧人問：『炎熱的時候，寒冷到哪裡去了？』 師父說：『你抓到了我的癢處。』 僧人說：『寒冷的時候，炎熱到哪裡去了？』 師父說：『乾枯的籬笆頭上，找什麼汁液？』 僧人說：『不涉及寒冷暑熱的人，在哪裡？』 師父說：『鬧市裡尋找。』 僧人說：『尋找到之後如何？』 師父說：『超出三界二十五有（三界：佛教指欲界、色界、無色界。二十五有：佛教根據業報輪迴的理論，將眾生所處的生存環境分為二十五類。）。』 僧人說：『也還不是最終的歸宿。』 師父說：『怎麼才是最終的歸宿？』 僧人便大喝一聲。 師父說：『也還不是最終的歸宿。』 於是舉例說：天童啟和尚因為有僧人問：『學人卓卓（卓卓：形容特立獨行）而來，請師父明明白白地開示。』 啟和尚說：『我這裡一屙（屙：排泄）就完了，說什麼卓卓、明明白白。』 僧人說：『和尚這樣回答，還要買草鞋去行腳（行腳：指雲遊四方參訪善知識）。』 啟和尚說：『近前來。』 僧人走近前。 啟和尚說：『老僧這樣回答，有什麼過錯？』 僧人無語。 啟和尚便打了他。 師父說：『這僧人既然被叫到近前，為什麼不直接給他應得的草料（本分草料：指應得的待遇或開示）？ 只因爲下手不嚴厲，反而被暗中窺視墻壁。』 解夏（解夏：指僧侶結束夏季的安居修行）小參（小參：禪宗叢林中，住持于晚間在禪堂為僧眾進行的開示）。 各個鼻子上穿的環已經脫落，在秋風的影子里，搖著尾巴，搖著頭。 老安雖然善於尋訪軌跡，最終還是難以尋到。 寂子只知道在樹下忘記自身，何曾懂得放牧（牧：管理）？ 露水廣闊，雲山充滿眼簾，吃得飽飽的。 野草連天，不需要短笛催促迴歸，千聖（千聖：指眾多的聖人）也無處可尋。 忽然傅公子出來說道：『你們這些有頭角的人士，九十天內依託這梼杌（梼杌：古代傳說中的一種惡獸，比喻惡劣的環境），未曾有半點功勞，踏破我常住（常住：指寺院）的一塊泥土。 怎麼能如此快活？』 山僧我只能替他說一句轉語（轉語：禪宗用語，指轉換話鋒，以另一種方式表達）。 又舉例說：德山（德山：指德山宣鑒禪師）托缽（托缽：指僧人乞食）的公案。 師父說：德山如獅子吼（獅子吼：比喻佛法威猛），百獸都嚇得發抖。 嵓頭（嵓頭：指巖頭全豁禪師）假借他的威勢，而陰風逼人。 後來的學人，棒打泥土，揭起樹木（棒土揭木：比喻不落窠臼，不拘泥於形式）。 上堂說法。有僧人問：『大隋蓋龜（大隋蓋龜：指隋文帝時期建造都城）的時候如何？』 師父說：『神照（神照：指神照禪師）沒有這樣的作為。』 English version:
At the place of old age, a sharp rebuke should be given to avoid mutual entanglement (葛藤 (geteng): a metaphor for troublesome matters that are difficult to resolve). Ascending the hall for Dharma talk. A monk asked, 'When it's hot, where does the cold go?' The Master said, 'You've scratched my itch.' The monk said, 'When it's cold, where does the heat go?' The Master said, 'What juice are you seeking on the dry fence head?' The monk said, 'Where is the person who is not involved in cold and heat?' The Master said, 'Seek him in the bustling market.' The monk said, 'What happens after finding him?' The Master said, 'He transcends the Three Realms and Twenty-Five Existences (三界 (sanjie): the Three Realms, referring to the realm of desire, the realm of form, and the formless realm in Buddhism. 二十五有 (ershiwu you): the Twenty-Five Existences, referring to the twenty-five types of environments where beings exist based on the theory of karma and reincarnation in Buddhism).' The monk said, 'That's still not the ultimate destination.' The Master said, 'What is the ultimate destination?' The monk then shouted. The Master said, 'That's still not the ultimate destination.' Then he cited the example of Abbot Qitian Tong, because a monk asked, 'The student comes exceptionally (卓卓 (zhuozhuo): describing being outstanding and independent), please Master clearly instruct.' Abbot Qi said, 'My business here is finished with a single excretion (屙 (e): to excrete), what are you talking about exceptionally and clearly?' The monk said, 'If the Abbot answers like this, he still needs to buy straw sandals to travel (行腳 (xingjiao): referring to wandering around to visit knowledgeable teachers).' Abbot Qi said, 'Come closer.' The monk came closer. Abbot Qi said, 'What's wrong with the old monk answering like this?' The monk was speechless. Abbot Qi then hit him. The Master said, 'Since this monk was called closer, why not directly give him the straw and fodder he deserves (本分草料 (benfen caoliao): referring to the deserved treatment or instruction)? Just because the strike was not strict, he was instead secretly spied on behind the wall.' Summer Retreat Completion (解夏 (jiexia): referring to monks ending their summer retreat) Small Gathering (小參 (xiaocan): In Chan monasteries, the abbot's evening instruction to the monks in the meditation hall). Each of your nose rings has been removed, wagging your tails and shaking your heads in the autumn wind. Although Old An is good at seeking traces, he is ultimately difficult to find. Jizi only knows to forget himself under the tree, how could he understand herding (牧 (mu): to manage)? The dew is vast, the clouds and mountains fill the eyes, eating heartily. The wild grass connects to the sky, no need for a short flute to urge you to return, even the thousand sages (千聖 (qiansheng): referring to numerous sages) cannot find you. Suddenly, Fu Gongzi came out and said, 'You people with horns, relying on this Taowu (梼杌 (taowu): a fierce beast in ancient legends, a metaphor for a harsh environment) for ninety days, without even half a hoof's worth of merit, trampling on a piece of my permanent residence's (常住 (changzhu): referring to the monastery) mud. How can you be so happy?' This mountain monk can only say a turning phrase (轉語 (zhuanyu): a Chan term, referring to changing the subject to express it in another way) for him. Again, he cited the case of Deshan (德山 (Deshan): referring to Chan Master Deshan Xuanjian) begging for alms (托缽 (tuobo): referring to monks begging for food). The Master said, 'Deshan is like a lion's roar (獅子吼 (shizihou): a metaphor for the power of the Dharma), all beasts tremble in fear. Yantou (嵓頭 (Yantou): referring to Chan Master Yantou Quanhuo) borrowed his power, and the cold wind was pressing. Later learners, beat the soil and lift the trees (棒土揭木 (bangtu jiemu): a metaphor for not being bound by conventions or forms).' Ascending the hall for Dharma talk. A monk asked, 'What was it like when the Great Sui built the turtle (大隋蓋龜 (Dasui gai gui): referring to the construction of the capital city during the Sui Dynasty)?' The Master said, 'Shenzhao (神照 (Shenzhao): referring to Chan Master Shenzhao) did not do such a thing.'
【English Translation】 English version:
At the place of old age, a sharp rebuke should be given to avoid mutual entanglement (葛藤 (geteng): a metaphor for troublesome matters that are difficult to resolve). Ascending the hall for Dharma talk. A monk asked, 'When it's hot, where does the cold go?' The Master said, 'You've scratched my itch.' The monk said, 'When it's cold, where does the heat go?' The Master said, 'What juice are you seeking on the dry fence head?' The monk said, 'Where is the person who is not involved in cold and heat?' The Master said, 'Seek him in the bustling market.' The monk said, 'What happens after finding him?' The Master said, 'He transcends the Three Realms and Twenty-Five Existences (三界 (sanjie): the Three Realms, referring to the realm of desire, the realm of form, and the formless realm in Buddhism. 二十五有 (ershiwu you): the Twenty-Five Existences, referring to the twenty-five types of environments where beings exist based on the theory of karma and reincarnation in Buddhism).' The monk said, 'That's still not the ultimate destination.' The Master said, 'What is the ultimate destination?' The monk then shouted. The Master said, 'That's still not the ultimate destination.' Then he cited the example of Abbot Qitian Tong, because a monk asked, 'The student comes exceptionally (卓卓 (zhuozhuo): describing being outstanding and independent), please Master clearly instruct.' Abbot Qi said, 'My business here is finished with a single excretion (屙 (e): to excrete), what are you talking about exceptionally and clearly?' The monk said, 'If the Abbot answers like this, he still needs to buy straw sandals to travel (行腳 (xingjiao): referring to wandering around to visit knowledgeable teachers).' Abbot Qi said, 'Come closer.' The monk came closer. Abbot Qi said, 'What's wrong with the old monk answering like this?' The monk was speechless. Abbot Qi then hit him. The Master said, 'Since this monk was called closer, why not directly give him the straw and fodder he deserves (本分草料 (benfen caoliao): referring to the deserved treatment or instruction)? Just because the strike was not strict, he was instead secretly spied on behind the wall.' Summer Retreat Completion (解夏 (jiexia): referring to monks ending their summer retreat) Small Gathering (小參 (xiaocan): In Chan monasteries, the abbot's evening instruction to the monks in the meditation hall). Each of your nose rings has been removed, wagging your tails and shaking your heads in the autumn wind. Although Old An is good at seeking traces, he is ultimately difficult to find. Jizi only knows to forget himself under the tree, how could he understand herding (牧 (mu): to manage)? The dew is vast, the clouds and mountains fill the eyes, eating heartily. The wild grass connects to the sky, no need for a short flute to urge you to return, even the thousand sages (千聖 (qiansheng): referring to numerous sages) cannot find you. Suddenly, Fu Gongzi came out and said, 'You people with horns, relying on this Taowu (梼杌 (taowu): a fierce beast in ancient legends, a metaphor for a harsh environment) for ninety days, without even half a hoof's worth of merit, trampling on a piece of my permanent residence's (常住 (changzhu): referring to the monastery) mud. How can you be so happy?' This mountain monk can only say a turning phrase (轉語 (zhuanyu): a Chan term, referring to changing the subject to express it in another way) for him. Again, he cited the case of Deshan (德山 (Deshan): referring to Chan Master Deshan Xuanjian) begging for alms (托缽 (tuobo): referring to monks begging for food). The Master said, 'Deshan is like a lion's roar (獅子吼 (shizihou): a metaphor for the power of the Dharma), all beasts tremble in fear. Yantou (嵓頭 (Yantou): referring to Chan Master Yantou Quanhuo) borrowed his power, and the cold wind was pressing. Later learners, beat the soil and lift the trees (棒土揭木 (bangtu jiemu): a metaphor for not being bound by conventions or forms).' Ascending the hall for Dharma talk. A monk asked, 'What was it like when the Great Sui built the turtle (大隋蓋龜 (Dasui gai gui): referring to the construction of the capital city during the Sui Dynasty)?' The Master said, 'Shenzhao (神照 (Shenzhao): referring to Chan Master Shenzhao) did not do such a thing.'
。僧云。初秋夏末。衲子往來。牢記取者一轉語。舉似諸方。師云。苦哉。
乃舉。天臺幽棲和尚。一日鳴鐘上堂。眾才集。棲云。誰打鐘。僧云。維那。棲云。近前來。僧近前棲遂與一掌。歸方丈。師云。賤如泥沙。貴如金璧。當時若安詳登座。活得者僧。
中秋上堂。僧問。天上月圓人間月半。是人知有。未審中間樹子。屬甚麼人。師云。有契券者得。僧云。恁么則天香桂子落紛紛。師云。爾早錯認了也。僧云。馬大師玩月。次一人道正好供養。一人道正好修行。一人驟步便行。此意如何。師云。一畝之地。三蛇九鼠。僧云。馬大師道。經入藏禪歸海。唯有普愿。獨超物外。師云。打驢聽馬知。僧禮拜。師噓一聲。
乃云。與日雙運。鑒物無私。自是暗中之人。責冬裘比夏葛。當此良夜眾星推遜之時。可憐不見華亭叟。冷照海濤空渺彌。
上堂。僧問。望見資福剎竿。便回腳跟下好與三十。此意如何。師云。臭肉來蠅。僧云。望見雪峰。便參主事。又作么生。師云。何樓漆器休拈出。僧云。望見寶林雙楊塔尖。便悟去。師云。沙裡淘金。僧云。和尚也是年老心孤。師云。宣人之過未為好手。
乃舉。欽山同嵓頭雪峰。到德山乃問。天皇也與么道。龍潭也與么道。未審德山作么生道
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『初秋夏末，雲遊僧人來來往往，請老師牢記一句重要的轉語，以便我向各方請教。』老師說：『苦啊！』 於是老師舉例說：『天臺幽棲和尚，一日鳴鐘上堂，大眾剛剛聚集，幽棲和尚問道：「誰打鐘？」僧人回答：「維那（寺院中負責管理僧眾事務的僧人）。」幽棲和尚說：「近前來。」僧人走近前，幽棲和尚就打了他一掌，然後回到方丈。』老師說：『賤如泥沙，貴如金璧。當時如果安詳地登上法座，就能救活那個僧人。』 中秋節上堂，僧人問道：『天上的月亮圓滿，人間的月亮半圓，這是世人所知道的。不知這中間的樹子，屬於什麼人？』老師說：『有契約的人才能得到。』僧人說：『這樣說來，天香桂子紛紛落下。』老師說：『你早就錯認了。』僧人說：『馬大師（指馬祖道一禪師）賞月，一個人說正好用來供養，一個人說正好用來修行，一個人快步走開。這是什麼意思？』老師說：『一畝之地，三蛇九鼠。』僧人說：『馬大師說：「經書進入藏經閣，禪法迴歸大海，只有普愿（人名），超脫于萬物之外。」』老師說：『打驢聽馬的聲音就知道。』僧人禮拜。老師噓了一聲。 於是老師說：『與太陽一同執行，照鑒萬物沒有私心。只是那些身處黑暗中的人，才會責怪冬天穿的裘皮大衣，夏天穿的葛布衣裳。在這美好的夜晚，眾星退讓的時候，可憐你們看不見華亭叟（指隱士），獨自在寒冷中照著空曠渺茫的海濤。』 上堂，僧人問道：『遠遠望見資福寺的剎竿，就立即轉身離開，並且打三十棒，這是什麼意思？』老師說：『臭肉招來蒼蠅。』僧人說：『望見雪峰（山名），就去參拜主事僧，又該如何？』老師說：『不要拿出何樓的漆器。』僧人說：『望見寶林寺雙楊塔的塔尖，就開悟了。』老師說：『沙裡淘金。』僧人說：『和尚您也是年老心孤啊。』老師說：『宣揚別人的過失，算不上是好手段。』 於是老師舉例說：『欽山（人名）與巖頭（人名）、雪峰（山名），一同來到德山（地名），問道：「天皇（人名）也這麼說，龍潭（地名）也這麼說，不知德山您怎麼說？」』
【English Translation】 English version: A monk asked, 'In early autumn and late summer, monks travel back and forth. Please remember an important turning phrase to ask for guidance from all directions.' The master said, 'How bitter!' Then the master gave an example: 'Zen Master Youqi of Tiantai, one day rang the bell to ascend the hall. As soon as the assembly gathered, Youqi asked, 'Who rang the bell?' The monk replied, 'The director (Vina, the monk in charge of managing the affairs of the monastic community).' Youqi said, 'Come closer.' As the monk approached, Youqi slapped him once and returned to his abbot's quarters.' The master said, 'Cheap as mud, precious as gold. If he had calmly ascended the seat at that time, he could have saved that monk.' During the Mid-Autumn Festival, a monk asked, 'The moon in the sky is full, the moon on earth is half full. This is what people know. I wonder, to whom does the tree in between belong?' The master said, 'Those with a contract will get it.' The monk said, 'In that case, the sweet-scented osmanthus flowers fall in abundance.' The master said, 'You have long mistaken it.' The monk said, 'Master Ma (referring to Zen Master Mazu Daoyi) admired the moon. One person said it was good for offering, one person said it was good for cultivation, and one person walked away quickly. What does this mean?' The master said, 'One acre of land, three snakes and nine rats.' The monk said, 'Master Ma said, 'The scriptures enter the treasury, Zen returns to the sea, only Pu Yuan (a person's name) transcends all things.' The master said, 'You can tell by the sound of beating a donkey and listening to a horse.' The monk bowed. The master sighed. Then the master said, 'Moving in tandem with the sun, illuminating things without bias. It is only those who are in the dark who blame the fur coat worn in winter and the linen clothes worn in summer. On this beautiful night, when the stars yield, it is a pity that you cannot see the old man of Huating (referring to a recluse), alone in the cold, illuminating the vast and boundless sea waves.' Ascending the hall, a monk asked, 'Seeing the flagpole of Zifu Temple from afar, immediately turning around and giving thirty blows, what does this mean?' The master said, 'Rotten meat attracts flies.' The monk said, 'Seeing Xuefeng (mountain name) from afar, then visiting the head monk, what should be done?' The master said, 'Don't take out the lacquerware of Helou.' The monk said, 'Seeing the tip of the Shuangyang Pagoda of Baolin Temple, one becomes enlightened.' The master said, 'Finding gold in the sand.' The monk said, 'Venerable monk, you are also old and lonely.' The master said, 'Publicizing the faults of others is not a good skill.' Then the master gave an example: 'Qinshan (person's name) together with Yantou (person's name) and Xuefeng (mountain name), came to Deshan (place name) and asked, 'The Emperor (person's name) also said this, Longtan (place name) also said this, I wonder what Deshan says?'
。德山云。汝試舉天皇龍潭底看。欽擬議。德山便打。遂至延壽云。是則是打我太殺。嵓頭云。爾與么。他后不得道見德山。師云。欽山只個擬議。德山巖頭俱納敗闕。若是龍門上客。必為點頭。其如聽響之流。墮在區宇。
上堂。九九之節謂之重陽。陽德既剛。元化以洽。衲子分上。明得甚麼邊事。卓主丈。交。
上堂。一大藏教。不出個鴉鳴鵲噪。九經諸史。不出個之乎者也。會得。云歸華岳。水到瀟湘。不然。有伴即來。切須記取。
達磨第四忌拈香。打一圓相。香至國王之子。神光斷臂之師。耽憨面嘴。恐亦是伊兒孫。不必更懷疑。故我達磨鼻祖圓覺大師。𤀹發靈機。有無之宗頓釋。廓然無聖第一之義昭然。前梁後魏人我相高。此土西天是非競起。丁茲末運遐想餘光。列藻陳蘩。用酬慈蔭。
上堂。舉。南泉因。兩堂首座爭貓兒。泉云。道得即不斬。兩堂無語泉。遂斬之。趙州從外歸。泉舉前話。州脫草鞋。安頭上出。泉云。子若在救得貓兒。師云。趙州藉手拈香。要與兩堂雪屈。殊不知。貍奴已死南泉手。直至如今鼠子多。
冬至小參。陰魔沮伏。暖氣未升。好個衲僧訊息。若能直下承當。不逐四時消長。便見深山巖崖。人跡不到處。爛葛藤抽枝引蔓。其如未然。且向舊曆
【現代漢語翻譯】 現代漢語譯本：德山（Deshan）說：『你試著舉出天皇（Tianhuang）和龍潭（Longtan）的底蘊來看看。』欽（Qin）剛一擬議，德山便打。後來到了延壽（Yanshou）那裡，延壽說：『是這樣沒錯，但打得我太狠了。』 巖頭（Yantou）說：『你這樣，以後就不能說見過德山。』 師父說：『欽山（Qinshan）只是一個擬議，德山和巖頭都承認失敗了。』 如果是龍門（Longmen）上的客人，一定會點頭贊同。至於那些只聽聲音的人，就墮落在世俗的侷限之中了。
上堂說法。九九重陽節，陽剛之氣已經達到極致，萬物化育已經完備。各位衲子，你們明白了什麼？（用拄杖）交！
上堂說法。《大藏經》所說的，無非是烏鴉鳴叫、喜鵲喧鬧；《九經》、《諸史》所說的，無非是『之乎者也』。領會了，就像云歸華山（Hua Yue），水到瀟湘（Xiao Xiang）。不然，有同伴一起來，切記！
達磨（Damo）第四忌日拈香。打一個圓相。香至國王（Xiangzhi Guowang）的兒子，神光（Shenguang）斷臂的老師。即使是面帶笑容，恐怕也是達摩的子孫。不必再懷疑。所以我的達磨鼻祖圓覺大師（Yuanjue Dashi），激發靈機，有和無的宗派頓時消解，廓然無聖的第一義理昭然顯現。前梁後魏（Qian Liang Hou Wei）時期，人們互相攀比，此土西天（Citu Xitian）之間，是非爭端不斷。如今正值末法時代，遙想達摩的遺光，陳列祭品，用以報答他的慈悲恩澤。
上堂說法。舉例：南泉（Nanquan）因為兩堂首座爭奪一隻貓。南泉說：『說得對，就不斬貓。』 兩堂無人應答，南泉就斬了貓。趙州（Zhaozhou）從外面回來，南泉舉起之前的事情。趙州脫下草鞋，放在頭上走了出去。南泉說：『你如果在，就能救下貓了。』 師父說：『趙州借用拈香的動作，要為兩堂首座洗雪冤屈。』 殊不知，貓已經被南泉殺死了，直到如今老鼠還是很多。
冬至小參。陰氣衰退，陽氣還未上升。這是衲僧的好訊息。如果能夠當下承擔，不隨著四季消長，就能見到深山巖崖，人跡罕至之處，那裡的葛藤抽枝蔓延。如果還不能這樣，那就看看舊曆吧。
【English Translation】 English version: Deshan (Deshan) said, 'Try to show me the bottom of Tianhuang (Tianhuang) and Longtan (Longtan).' As soon as Qin (Qin) considered it, Deshan struck. Later, when it came to Yanshou (Yanshou), Yanshou said, 'That's right, but you hit me too hard.' Yantou (Yantou) said, 'If you do that, you won't be able to say you've seen Deshan in the future.' The master said, 'Qinshan (Qinshan) was just a consideration, and both Deshan and Yantou admitted defeat.' If it were a guest from Longmen (Longmen), they would definitely nod in agreement. As for those who only listen to the sound, they fall into the limitations of the mundane world.
Entering the hall for Dharma talk. The Double Ninth Festival signifies the extreme of Yang energy, and the transformation of all things is complete. What have you, monks, understood? (Strikes with the staff) Exchange!
Entering the hall for Dharma talk. The Great Treasury of Scriptures contains nothing more than the crowing of crows and the chattering of magpies; the Nine Classics and Various Histories contain nothing more than 'zhi hu zhe ye' (classical Chinese particles). If you understand, it's like clouds returning to Hua Mountain (Hua Yue) and water flowing to Xiao Xiang (Xiao Xiang). If not, come with a companion, and be sure to remember!
Offering incense on the fourth anniversary of Bodhidharma's (Damo) death. Strike a perfect circle. The son of King Xiangzhi (Xiangzhi Guowang), the teacher of Shenguang (Shenguang) who cut off his arm. Even with a smiling face, he is probably a descendant of Bodhidharma. There is no need to doubt further. Therefore, my ancestral master Bodhidharma, the Great Master Yuanjue (Yuanjue Dashi), inspired the spiritual mechanism, and the sects of existence and non-existence were immediately dissolved, and the first meaning of 'vast emptiness without holiness' was clearly revealed. During the Former Liang and Later Wei (Qian Liang Hou Wei) dynasties, people competed with each other, and disputes arose constantly between this land and the Western Heaven (Citu Xitian). Now, in this Dharma-ending Age, we reminisce about Bodhidharma's remaining light, display offerings, and repay his compassionate grace.
Entering the hall for Dharma talk. Example: Nanquan (Nanquan) had two head monks fighting over a cat. Nanquan said, 'If you can say the right thing, I won't kill the cat.' Neither hall responded, so Nanquan killed the cat. Zhaozhou (Zhaozhou) returned from outside, and Nanquan brought up the previous matter. Zhaozhou took off his straw sandals, put them on his head, and walked out. Nanquan said, 'If you had been here, you could have saved the cat.' The master said, 'Zhaozhou borrowed the act of offering incense to redress the grievances of the two head monks.' Little did they know that the cat had already been killed by Nanquan, and even now there are still many mice.
Winter Solstice Small Gathering. The Yin demons are subdued, and the warm air has not yet risen. This is good news for monks. If you can take it on directly and not follow the waxing and waning of the four seasons, you will see the deep mountains and cliffs, where no human footprints reach, where the kudzu vines sprout and spread. If you can't do that yet, then look at the old calendar.
日上。點指頭子數過。只如陰魔沮伏。暖氣未升。是衲僧甚麼訊息。卓主丈。魚行水濁鳥飛毛落。
復舉。溈山向火。次問仰山。終日向火。因甚無暖氣。仰作向火勢。溈云。子只得物體。能所未在。仰云。某甲只如此。和尚作么生。溈亦作向火勢。仰云。和尚只得物體。能所未在。溈云。如是如是。師云。盡謂溈仰父子兩口一舌。殊不知。風竊虎威能偃草。水欺龍臥出前山。
除夜小參。新底不知舊底已往。舊底不知新底已來。新舊不相知。物物還對偶。衲僧家以為極則。殊不知。半夜三更。蒲團上豎起脊梁。誰管爾漏箭推遷更點遲速。猶被人喚作無轉智大王。何況如矮子看戲。隨人上下。雖然只知暖日生芳草。那料春風暗著人。
復舉。僧問雲門。如何是雲門一曲。門云。臘月二十五。師云。雲門汗血功高。惜乎放過了五日當時若道得個恰好臘月三十夜。者僧必有可觀。今則既往不咎。只得順時保愛。有問云黃一曲。只向他道半遏行雲。
元宵上堂。世間之燈。莫若心燈最明。心燈一舉。則毫芒剎海。光明如晝。其間不善剔撥者。雖有如無。要見心燈么。卓主丈。仰山開畬。歸宗拽石。
寶林語錄終
虛堂和尚語錄卷之二 大正藏第 47 冊 No. 2000 虛堂和
【現代漢語翻譯】 現代漢語譯本： 日已高昇。用手指頭數著日子過去。如果陰魔被壓制，暖氣還沒有升起，這對於衲僧（指僧人）來說是什麼樣的訊息？（師父）用拄杖敲擊地面。就像魚在水中游動攪渾了水，鳥飛過時羽毛掉落一樣。（比喻事情已經發生，無法掩蓋） 又舉例說。溈山（Weishan，人名）烤火，然後問仰山（Yangshan，人名）：『整天烤火，為什麼沒有暖氣？』仰山做出烤火的姿勢。溈山說：『你只得到了物體的表象，能動和所動還沒有體現出來。』仰山說：『我只能這樣了，和尚您怎麼做？』溈山也做出烤火的姿勢。仰山說：『和尚您也只得到了物體的表象，能動和所動還沒有體現出來。』溈山說：『是這樣，是這樣。』（師父）說：『人們都說溈山和仰山父子倆同心同德，卻不知道風憑藉著老虎的威勢才能吹倒草，水趁著龍睡著的時候才能流出前山。（比喻依仗外力或趁人之危）』 除夕小參。新的不知道舊的已經過去，舊的不知道新的已經到來。新舊互不相知，萬物仍然成雙成對。衲僧家認為這是最高的境界，卻不知道半夜三更，在蒲團上挺直脊樑，誰管你漏箭（古代計時器）的推移和更點的快慢。仍然被人叫做沒有轉變智慧的大王。更何況像矮子看戲一樣，隨著別人上下跳動。雖然只知道溫暖的陽光催生了芳草，哪裡知道春風在暗中影響著人們。 又舉例說。有僧人問雲門（Yunmen，人名）：『什麼是雲門一曲？』雲門回答說：『臘月二十五。』（師父）說：『雲門功勞很大，可惜放過了五天。當時如果說得個恰好是臘月三十夜，這個僧人必定有可取之處。現在既然已經過去了，就不再追究。只能順應時節，好好保重。』如果有人問什麼是云黃一曲，只向他說是半截遏止行雲。』 元宵節上堂。世間的燈，沒有比心燈更明亮的了。心燈一旦點亮，那麼即使是細微的毫毛和廣闊的剎海（佛教用語，極大的世界），也會光明如白晝。其中不善於撥弄心燈的人，即使有也像沒有一樣。想要見到心燈嗎？（師父）用拄杖敲擊地面。就像仰山開墾荒地，歸宗（Guizong，地名）搬運石頭一樣。（比喻通過實踐來體悟真理） 《寶林語錄》終 《虛堂和尚語錄》卷之二 《大正藏》第47冊 No. 2000 虛堂和
【English Translation】 English version: The sun is high. Counting the days with fingertips. If the yin demons are subdued and the warm air has not yet risen, what kind of news is this for a nās (monk)? (The master) strikes the ground with his staff. It's like fish swimming in the water, stirring it up, and birds flying, dropping feathers. (A metaphor for things that have already happened and cannot be concealed) Again, it is cited that Weishan (Weishan, a person's name) warms himself by the fire, and then asks Yangshan (Yangshan, a person's name): 'Warming yourself by the fire all day, why is there no warm air?' Yangshan makes a gesture of warming himself by the fire. Weishan says: 'You only got the appearance of the object, the ability to move and what is moved have not been reflected.' Yangshan says: 'I can only do this, how does the heshang (monk) do it?' Weishan also makes a gesture of warming himself by the fire. Yangshan says: 'Heshang, you only got the appearance of the object, the ability to move and what is moved have not been reflected.' Weishan says: 'Yes, yes.' (The master) says: 'People say that Weishan and Yangshan are of one mind, but they do not know that the wind can only knock down the grass by relying on the tiger's power, and the water can only flow out of the front mountain while the dragon is sleeping. (A metaphor for relying on external forces or taking advantage of others)' Small can (禪參, Zen practice) on New Year's Eve. The new does not know that the old has passed, and the old does not know that the new has arrived. The new and the old do not know each other, and all things are still in pairs. The nās family thinks this is the highest state, but they do not know that in the middle of the night, straightening their spines on the putuan (蒲團, meditation cushion), who cares about the movement of the leaking arrow (ancient timer) and the speed of the gengdian (更點, night watch)? They are still called the King of Great Wisdom without Transformation. What's more, like a dwarf watching a play, jumping up and down with others. Although they only know that the warm sun gives birth to fragrant grass, where do they know that the spring breeze is secretly affecting people. Again, it is cited that a monk asked Yunmen (Yunmen, a person's name): 'What is a Yunmen tune?' Yunmen replied: 'The twenty-fifth day of the twelfth lunar month.' (The master) said: 'Yunmen has made great contributions, but it is a pity that he missed five days. If he had said that it was exactly the thirtieth night of the twelfth lunar month, this monk would definitely have something to offer. Now that it has passed, it will not be pursued. We can only follow the seasons and take good care of ourselves.' If someone asks what a Yunhuang tune is, just tell him that it is half-stopping the clouds.' Ascending the hall on the Lantern Festival. The lamps in the world are not as bright as the heart lamp. Once the heart lamp is lit, even the slightest hair and the vast chāhai (剎海, Buddhist term for extremely large world) will be as bright as day. Among those who are not good at playing with the heart lamp, even if they have it, it is like not having it. Do you want to see the heart lamp? (The master) strikes the ground with his staff. It's like Yangshan reclaiming wasteland and Guizong (Guizong, a place name) carrying stones. (A metaphor for understanding the truth through practice) Baolin Yulu (寶林語錄, Baolin's Sayings) Ends Volume 2 of Xutang Heshang's Sayings Taisho Tripitaka* No. 2000, Volume 47, Xutang and
尚語錄
虛堂和尚語錄卷第三
慶元府阿育王山廣利禪寺語錄
侍者德惟似涇如阜編
慶元府請疏
朝散郎。集英殿修撰。知慶元軍府事。兼管內勸農使兼㳂海制置使 陳 昉撰
右伏以。尊者放光明。指八祥六勝之地。育王捧舍利。現十洲三島之區。個是釋迦古道場。直須覺士正丈室。選從四眾。斷自九重。虛堂愚公長老禪師。慧海慈航。宗門心印。堂虛貯明月。絕無片點塵埃。林邃撼清風。掃盡諸般障礙。遍主淅江名剎。暫眠靈隱閑云。好向玉。幾峰。橫出一枝。便據金獅座。旁行四句。東歸衣錦再傳鷲嶺之燈。北面瓣香仰。祝聖人之壽。謹疏。
師。寶祐四年四月初七日。在靈隱鷲峰庵。受請十九日入寺。
指山門。道不及處。方便盡多。只是易見難入。諸人氣宇如王。莫認門頭戶底。
指佛殿。老子傍若無人。到處稱尊。今日自知理虧。還我一坐具地。展具云。大眾退後。
據方丈。橫按主丈云。莫有生而知之者么。入來我者里。買帽相頭。不比盲枷瞎棒。靠主丈。
師至法座前。焚香望闕。謝恩畢。捧敕黃。示眾云。約束萬象。聳動人天。風雲會合。來自日邊。縱饒海。口亦難宣。
拈制府疏。宣發聖人之妙。如春行萬國。
【現代漢語翻譯】 現代漢語譯本
尚語錄
虛堂和尚語錄卷第三
慶元府阿育王山廣利禪寺語錄
侍者德惟似涇如阜編
慶元府請疏
朝散郎、集英殿修撰、知慶元軍府事、兼管內勸農使兼㳂海制置使 陳 昉撰
右伏以，尊者放光明，指八祥六勝之地。育王（Ayuwang，阿育王）捧舍利（sarira，佛陀或高僧火化后的遺物），現十洲三島之區。個是釋迦（Sakya，釋迦牟尼佛）古道場，直須覺士正丈室。選從四眾，斷自九重。虛堂愚公長老禪師，慧海慈航，宗門心印。堂虛貯明月，絕無片點塵埃。林邃撼清風，掃盡諸般障礙。遍主淅江名剎，暫眠靈隱閑云。好向玉幾峰，橫出一枝。便據金獅座，旁行四句。東歸衣錦再傳鷲嶺之燈，北面瓣香仰祝聖人之壽。謹疏。
師，寶祐四年四月初七日，在靈隱鷲峰庵，受請十九日入寺。
指山門，道不及處，方便盡多，只是易見難入。諸人氣宇如王，莫認門頭戶底。
指佛殿，老子傍若無人，到處稱尊。今日自知理虧，還我一坐具地。展具云，『大眾退後。』
據方丈，橫按主丈云，『莫有生而知之者么？入來我者里，買帽相頭，不比盲枷瞎棒。』靠主丈。
師至法座前，焚香望闕，謝恩畢。捧敕黃，示眾云，『約束萬象，聳動人天。風雲會合，來自日邊。縱饒海口亦難宣。』
拈制府疏，宣發聖人之妙，如春行萬國。
【English Translation】 English version
Shang's Sayings
Record of Discourses by Monk Xutang, Volume 3
Record of Discourses at Guangli Chan Monastery, Mount Ayu Wang, Qingyuan Prefecture
Compiled by Attendants Dewei, Sijing, and Ruofu
A Petition from Qingyuan Prefecture
Written by Chen Fang, Chaosan Lang (official title), Compiler of Jiying Hall, Administrator of Qingyuan Military Prefecture, Concurrent Agricultural Encouragement Commissioner and Coastal Defense Commissioner of the Prefecture
Respectfully submitted, the Venerable One emits light, pointing to the lands of eight auspicious signs and six victories. Ayu Wang (Ayuwang, King Asoka) holds up the sarira (sarira, relics from the cremation of the Buddha or eminent monks), manifesting the regions of ten continents and three islands. This is the ancient Bodhimanda (Bodhimanda, place of enlightenment) of Sakya (Sakya, Sakyamuni Buddha); one must have a wise person in the proper abbot's quarters. Chosen from the four assemblies, decided from the nine heavens. Chan Master Xutang Yugong, a compassionate ferry on the sea of wisdom, the mind-seal of the Zen school. The empty hall stores the bright moon, without a speck of dust. The deep forest shakes the clear wind, sweeping away all kinds of obstacles. Having presided over famous monasteries throughout Zhejiang, he temporarily rests among the idle clouds of Lingyin. It would be good to extend a branch horizontally towards the Jade Peak, then occupy the golden lion seat and expound the four phrases. Returning east in glory, he will transmit the lamp of Vulture Peak once more. Facing north, we offer incense, reverently wishing the sage a long life. Respectfully submitted.
On the seventh day of the fourth month of the fourth year of the Baoyou era, the Master received the invitation at Vulture Peak Hermitage in Lingyin and entered the monastery on the nineteenth.
Pointing to the mountain gate, 'Where the Way cannot be described, there are many expedient means, but it is easy to see and difficult to enter. All of you have the bearing of kings; do not recognize the doorhead and threshold.'
Pointing to the Buddha hall, 'The old man acts as if there is no one else around, claiming honor everywhere. Today, he knows he is in the wrong and returns a seat cushion. Spread out the sitting cloth,' saying, 'The assembly, step back.'
Leaning on the abbot's staff in the abbot's room, he held the staff horizontally and said, 'Is there anyone born with knowledge? Coming into my place, buying hats and judging heads is not like blindly using a yoke and a stick.' Leaning on the staff.
The Master arrived before the Dharma seat, burned incense facing the imperial palace, and finished expressing gratitude. Holding up the imperial edict, he showed it to the assembly, saying, 'Restraining all phenomena, stirring heaven and earth. Wind and clouds gather, coming from the side of the sun. Even the mouth of the sea is difficult to express.'
Picking up the petition from the Prefectural Governor, 'Proclaiming the wonder of the sage, like spring traveling through all nations.'
豈在乎三寸筆端重新點出。茍或尚存知解。高聳聽官。
拈諸山疏。剎竿標處。鐘梵相聞。要知暖氣相噓。總在里許。
拈山門疏。同門出入。未嘗謾爾諸人。茍或粉飾太過。山僧只得掩耳。
指法座。人人腳跟下。有此座子。何必平地升高。爾若蹈得著。燈王退身有分。
師升座拈香云。此一瓣香。爇向爐中。恭為祝延。今上皇帝聖躬萬歲萬歲萬萬歲。陛下恭愿。堯仁廣被。舜德日新。
次拈香云。此一瓣香。爇向爐中。奉為大丞相樞使國公。同知樞密。參政相公。洎文武百僚。增崇祿算。伏願。尊崇廊廟。撫鎮華夷。
次拈香云。此一瓣香。爇向爐中。奉為判府制帥。集撰侍郎。洎郡縣文武官僚。增崇祿算。伏願。柱石邦家。金湯祖道。
此香絕氣息者久矣。無端撥著冷灰。重新騰焰。奉為前住安吉州道場山護聖萬歲禪寺。先師運庵和尚。爇向爐中。用酬法乳。
師斂衣就座。索話。人天交接。兩得相見。莫有不承言不滯句底么。時有僧問。一般擔板得人憎。十載深云獨掩扃。今日大方親捧 敕。阿師真個藥頭靈。學人上來。請師祝 聖。師云。云靜日月正。僧云。昔日梵王請佛。蓋為群生。今朝 聖主特差。有何祥瑞。師云。天高蓋不盡。僧云。與么則四眾
【現代漢語翻譯】 現代漢語譯本：豈在於三寸筆端重新描繪點染。如果還存有一點理解，就請豎起耳朵仔細聽。
拈起諸山的疏文，在剎竿（寺廟中豎立的竿子）高高豎立的地方，鐘聲和梵唄聲相互應和。要知道溫暖的氣息相互傳遞，總是在這裡面。
拈起山門（寺廟的大門）的疏文，同門之人出入，我從未欺騙過你們。如果粉飾太過，我這個山僧也只能摀住耳朵。
指向法座，每個人的腳跟下，都有這個座位。何必在平地上升高座？你們如果能真正踏上去，燈王古佛也會退避三舍。
師父升座，拈香說道：『這一瓣香，點燃在香爐中，恭敬地為當今皇帝祝願，祝願聖躬萬歲萬歲萬萬歲。恭愿陛下，像堯帝一樣仁慈廣佈，像舜帝一樣德行日日更新。』
接著拈香說道：『這一瓣香，點燃在香爐中，奉獻給大丞相、樞密使、國公、同知樞密、參政相公，以及文武百官，祝願他們增加俸祿和壽命。伏願他們，尊重朝廷，安撫鎮守華夏和四夷。』
接著拈香說道：『這一瓣香，點燃在香爐中，奉獻給判府、制帥、集撰侍郎，以及郡縣的文武官員，祝願他們增加俸祿和壽命。伏願他們，成為國家的棟樑，鞏固祖先傳下來的道統。』
這香氣息斷絕已經很久了，無端地撥動冷灰，重新燃起火焰。奉獻給前任安吉州道場山護聖萬歲禪寺的住持，我的先師運庵和尚（法號），點燃在香爐中，用來報答他的法乳之恩。
師父整理衣袍，走上法座。開始說法。人與天相互交接，我們得以相見。有沒有不拘泥於言語，不滯留在文字表面的人呢？』這時，有個僧人問道：『一般人挑著擔子都會被人嫌棄，我獨自在深山雲霧中隱居了十年。今天大方丈親自捧著聖旨前來，阿師您真是藥到病除的靈丹妙藥。學人前來，請師父為聖上祝願。』師父說：『雲霧消散，日月自然光明。』僧人說：『昔日梵天（天神名）請佛陀說法，是爲了普度眾生。今天聖主特意派遣使者前來，有什麼祥瑞之兆嗎？』師父說：『天之高遠，無法完全覆蓋。』僧人說：『既然如此，那麼四眾（比丘、比丘尼、優婆塞、優婆夷）……』
【English Translation】 English version: How could it be merely about re-outlining with a three-inch writing brush? If there is still any understanding, please prick up your ears and listen carefully.
Picking up the memorial for the various mountains, where the flagpole (a pole erected in temples) stands tall, the sounds of bells and chanting echo each other. Know that the warm breath is transmitted to each other, and it is all within this.
Picking up the memorial for the mountain gate (temple gate), those who enter and exit the same gate, I have never deceived you. If there is too much embellishment, this mountain monk can only cover his ears.
Pointing to the Dharma seat, everyone has this seat under their feet. Why raise the seat on flat ground? If you can truly step on it, even Dipamkara Buddha (the 'Lamp King' Buddha) would retreat.
The master ascended the seat, lit incense, and said: 'This petal of incense, burned in the incense burner, is respectfully offered to wish the current emperor a long life, may his sacred body live ten thousand years, ten thousand years, ten thousand times ten thousand years. May Your Majesty, like Emperor Yao, spread benevolence widely, and like Emperor Shun, have his virtue renewed daily.'
Then, lighting incense, he said: 'This petal of incense, burned in the incense burner, is offered to the Grand Chancellor, the Privy Councilor, the Duke, the Associate Privy Councilor, the Councilor, and all civil and military officials, wishing them increased salaries and longevity. May they respect the court and pacify and guard China and the surrounding barbarians.'
Then, lighting incense, he said: 'This petal of incense, burned in the incense burner, is offered to the Prefect, the Commissioner, the Compiler-in-Attendance, and the civil and military officials of the prefectures and counties, wishing them increased salaries and longevity. May they be pillars of the country and consolidate the ancestral traditions.'
This incense has been without fragrance for a long time. Unexpectedly, stirring the cold ashes, it rekindles the flame. It is offered to the former abbot of Husheng Wansui Chan Monastery on Daocheng Mountain in Anji Prefecture, my late teacher, the Venerable Yun'an (Dharma name), burned in the incense burner, to repay his kindness of Dharma nourishment.
The master arranged his robes and ascended the seat. He began to speak. 'Humans and gods interact, and we are able to meet. Is there anyone who is not bound by words or lingering on the surface of the text?' At this time, a monk asked: 'Ordinary people carrying burdens are disliked, and I have lived in seclusion in the deep mountains and clouds for ten years. Today, the abbot himself brings the imperial decree, and you, Master, are truly a miraculous medicine that cures all ills. I have come to ask the Master to pray for the Emperor.' The master said: 'When the clouds dissipate, the sun and moon naturally shine brightly.' The monk said: 'In the past, Brahma (name of a deity) invited the Buddha to preach for the sake of all sentient beings. Today, the Holy Lord has specially sent an envoy. What auspicious omen is there?' The master said: 'The height of the sky cannot be completely covered.' The monk said: 'In that case, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas)...'
沾恩去也。師云。誰不承恩。僧云。只如判府制師集撰侍郎。以忠正剛大之道。為法擇人。還許學人借水獻花也無。師云。迦葉門前風凜凜。僧云。若如是則名滿天下去也。師云。爾不得忘卻。僧禮拜。
師乃云。黃面老漢。末上放乖。向靈山會上萬百眾前。以佛法付囑國王大臣有力檀那。迨今二千餘年。代不乏賢。使我沙門釋子。得以流通慧命仰助國風。若謂佛法果有付囑。則謗于黃面老子。若謂佛法果無付囑。則今日王舍城中。君聖臣賢。遞相欽奉。以致海內生靈。無不同瞻麗正之光。松柏之茂。畢竟以何為據。卓主丈。南嶽峰頭八字碑。
復舉。本朝太宗皇帝因。僧朝見。帝宣對。僧奏云。陛下還記得否。帝曰。何處相見來。僧云。自從靈山一別。直至於今。帝曰。以何為驗。僧無對。後來雪竇代云。貧道得得而來。師云。垂衣端拱百國來賓。者僧不是無對。無奈天威逼人。
當晚小參。今夜略去佛法玄妙機關。單單與諸人。說些細大法門。以表進寺識面之初。諸人又不可作等閑。入在情識里胡卜亂卜。若說舍利初自烏石嶺頭。飛入山中放光現瑞。此又是不出諸人共知。若說六殊勝地。自寶幢市。四十五里。直到明州。此又是不出諸人共見。作么生。得不落知見去。所以道。法離見聞覺知。
【現代漢語翻譯】 現代漢語譯本： 僧人告退。趙州禪師說：『誰不承受佛恩？』僧人說：『就像判府制師集撰侍郎，以忠正剛大的原則，為佛法選擇人才，還允許學人借水獻花嗎？』趙州禪師說：『迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）門前風凜凜。』僧人說：『如果這樣，那麼名聲就傳遍天下了。』趙州禪師說：『你不要忘記。』僧人禮拜。
趙州禪師於是說：『黃面老漢（指佛陀），最後還賣弄玄虛，在靈山法會上，當著成千上萬的聽眾，將佛法付囑給國王大臣和有力的施主。直到現在兩千多年，每個時代都不缺乏賢能之士，使我們沙門釋子（佛教出家弟子）得以流通慧命，仰仗輔助國家風氣。如果說佛法真的有付囑，那就是誹謗黃面老子。如果說佛法真的沒有付囑，那麼今天王舍城（Rājagṛha，古代印度摩揭陀國首都）中，君王聖明，臣子賢能，互相欽佩奉行，以至於全國百姓，無不仰望美好的政治光明，如同松柏一樣茂盛。』 到底以什麼為依據呢？』用拄杖敲了一下，說：『南嶽（Mount Heng，中國五嶽之一）峰頭八字碑。』
又舉例說，本朝太宗皇帝時，有僧人朝見。皇帝宣見對答。僧人奏道：『陛下還記得嗎？』皇帝說：『在哪裡相見過？』僧人說：『自從靈山一別，直到如今。』皇帝說：『以什麼為憑證？』僧人無言以對。後來雪竇禪師代替他說：『貧道得得而來。』趙州禪師說：『垂衣拱手，百國來賓。』這個僧人不是沒有應對之詞，無奈天子的威嚴逼人。
當晚小參（簡短的開示）。今晚略去佛法玄妙的機關，單單與各位說些細微的大法門，以表達我初到寺院與各位相識的心意。各位又不可等閒視之，陷入情識里胡亂猜測。如果說舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨）最初從烏石嶺頭，飛入山中放光現瑞，這又是不出各位所共知的。如果說六殊勝地，從寶幢市，四十五里，直到明州，這又是不出各位所共見的。』 怎麼樣才能不落入知見呢？所以說，法離見聞覺知。
【English Translation】 English version: The monk took his leave. Master Zhao Zhou said, 'Who does not receive the Buddha's grace?' The monk said, 'Like the Prefectural Administrator, Compiler, and Vice Minister, who choose people for the Dharma with principles of loyalty, righteousness, firmness, and greatness, is it still permissible for students to borrow water to offer flowers?' Master Zhao Zhou said, 'The wind is biting cold before Kāśyapa's (Mahākāśyapa, one of the ten great disciples of Śākyamuni Buddha, known for his ascetic practices) gate.' The monk said, 'If that is so, then the reputation will spread throughout the world.' Master Zhao Zhou said, 'You must not forget.' The monk bowed.
Master Zhao Zhou then said, 'The old yellow-faced man (referring to the Buddha), in the end, showed off his strangeness, entrusting the Buddha-dharma to kings, ministers, and powerful donors before tens of thousands of people at the Vulture Peak Assembly (Gṛdhrakūṭa). For more than two thousand years since then, there has been no lack of virtuous people in each era, enabling us, the Śramaṇa (Buddhist monks) and sons of the Śākya (Śākyaputra, descendants of the Śākya clan), to circulate the wisdom-life and rely on supporting the national spirit. If it is said that the Buddha-dharma was indeed entrusted, then it is slandering the old yellow-faced man. If it is said that the Buddha-dharma was not entrusted, then today in Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha), the king is wise and the ministers are virtuous, respecting and following each other, so that all the people within the country look up to the light of beautiful governance, as flourishing as pines and cypresses.' What is the basis for all of this?' He struck the staff and said, 'The eight-character inscription on the peak of Mount Heng (Mount Heng, one of the five sacred mountains in China).'
He further cited the example of Emperor Taizong of the present dynasty when a monk came to pay homage. The emperor summoned him for an audience. The monk reported, 'Does Your Majesty still remember?' The emperor said, 'Where have we met before?' The monk said, 'Since our parting at Vulture Peak, it has been until now.' The emperor said, 'What is the proof?' The monk was speechless. Later, Master Xuedou substituted, saying, 'This poor monk has come with great effort.' Master Zhao Zhou said, 'With robes hanging down and hands clasped, a hundred countries come as guests.' This monk was not without a response, but the emperor's majesty was overwhelming.
That evening, during a small assembly (short Dharma talk), 'Tonight, I will omit the profound and subtle mechanisms of the Buddha-dharma and simply speak to you all about some subtle great Dharma gates, to express my initial intention of getting to know you all upon arriving at the temple. You must not take it lightly and fall into emotional speculation. If it is said that the Śarīra (Śarīra, Buddhist relics, usually referring to the cremated remains of the Buddha or eminent monks) initially flew from the top of Black Stone Ridge into the mountain, emitting light and manifesting auspicious signs, this is something you all already know. If it is said that the six excellent places, from Baozhuang Market, forty-five li, all the way to Mingzhou, this is something you all have already seen.' How can one avoid falling into views and knowledge? Therefore, it is said that the Dharma is apart from seeing, hearing, perceiving, and knowing.
若行見聞覺知。是則見聞覺知。非求法也。況古鄮禪叢。俊衲如市。個個附托得人。誰肯受爾者般祭鬼飯食。驀喚侍者云。收起鞏縣茶瓶。
復舉。陳操尚書。一日同眾官登樓。遙見數僧。中間一士云。來者總是行腳僧。尚書云。不是。士云。焉得知其不是。尚書云。待近。與諸公勘過。須臾僧至。尚書召云。上座。僧悉舉首。尚書云。不通道。師云。盡謂清明之下。昧者尤多。殊不知。壺中天地。別有日月。山僧此者來赴育王。首見帥府節齋陳侍郎。一問一答。和氣滿前。要且無許多勘辨。且道。與陳操尚書相去多少。卓主丈杖。情閑巖樹看愈好。室靜澗泉聞轉幽。
行禮到大慈。請上堂。見不見之形。對揚有準。察不察之色。撈捷無垠。若能轉向那邊。鴉飛不度。不以形器拘。不以色塵礙。自然超諸聖廛。出大方表。溪山云月處處同歸。水鳥樹林互相顯發。然雖如是。爭柰我慈峰老子未肯橫點頭在。何故。卓主丈。壺中自有佳山水。終不重尋五老峰。
復舉。堂頭物初和尚。舉。五祖道。如何是祖師西來意。庭前柏樹子。恁么會便。不是了也。如何是祖師西來意。庭前柏樹子。恁么會方始是。師云。五祖當時一時落草。自謂土曠人稀。殊不知。今日被慈峰老子。掏定咽喉。直得無取氣處。育王
【現代漢語翻譯】 現代漢語譯本：如果行為只是爲了見聞覺知，那麼這種見聞覺知就不是求法。更何況古時候鄮山（Mao Shan，山名）的禪寺里，有才華的僧人多如集市。個個都能找到依靠的人，誰肯接受你這種祭鬼的飯食？』說完，便叫侍者說：『把鞏縣（Gong Xian，地名）的茶瓶收起來。』
又舉例說，陳操（Chen Cao，人名）尚書有一天和眾官員一起登上樓，遠遠地看見幾個僧人。其中一個士人說：『來的這些人都是行腳僧。』尚書說：『不是。』士人問：『你怎麼知道他們不是？』尚書說：『等他們走近了，我和各位一起辨認一下。』一會兒，僧人到了。尚書叫道：『上座。』僧人們都抬起頭。尚書說：『不相通道。』我說：『都說清明時節，愚昧的人尤其多。卻不知道，壺中自有天地，另有日月。我這次來育王寺（Yu Wang Temple，寺廟名），首先拜見了帥府節齋陳侍郎（Chen Shilang，人名），一問一答，氣氛融洽。但也沒有這麼多勘辨。』且說，這和陳操尚書相比，相差多少？』用拄杖敲地，『悠閑的情致在巖石樹木間更顯美好，屋室清靜，澗水的聲音聽起來更加幽深。』
行禮後到達大慈寺（Da Ci Temple，寺廟名），請求上堂說法。『見與不見的形相，對答有準則；觀察與不觀察的色相，撈取敏捷無邊。』如果能夠轉向那邊，烏鴉也飛不過去。不被形器所拘束，不被色塵所障礙，自然能夠超越諸聖的境界，超出大方之外。溪山云月處處相同，水鳥樹林互相顯發。』雖然是這樣，又有什麼辦法呢？我慈峰（Ci Feng，山名）老子還是不肯輕易點頭認可。為什麼呢？』用拄杖敲地，『壺中自有美好的山水，終究不必再去尋訪五老峰（Wu Lao Feng，山名）。』
又舉例說，堂頭物初和尚（Wu Chu，人名）舉了五祖（Wu Zu，人名）的話：『什麼是祖師西來意？庭前柏樹子。』如果這樣理解，那就錯了。『什麼是祖師西來意？庭前柏樹子。』這樣理解才對。』我說：『五祖當時一時失策，自以為地廣人稀，卻不知道，今天被慈峰老子抓住了咽喉，讓他無處喘息。』育王寺
【English Translation】 English version: If actions are merely for seeing, hearing, perceiving, and knowing, then such seeing, hearing, perceiving, and knowing are not seeking the Dharma. Moreover, in the ancient Chan monasteries of Mount Mao (Mao Shan, mountain name), talented monks were as numerous as in a marketplace. Each one could find someone to rely on; who would accept your kind of ghost-worshipping food? Having said that, he then told the attendant, 'Put away the tea bottle from Gong Xian (Gong Xian, place name).'
He further cited the example of Minister Chen Cao (Chen Cao, person name). One day, he ascended a tower with other officials and saw several monks in the distance. One scholar said, 'Those coming are all wandering monks.' The minister said, 'No.' The scholar asked, 'How do you know they are not?' The minister said, 'Wait until they get closer, and I will examine them with you all.' After a while, the monks arrived. The minister called out, 'Upasaka.' The monks all raised their heads. The minister said, 'I don't believe in the Way.' I said, 'It is said that during the Qingming Festival, the ignorant are especially numerous. Yet they do not know that within the pot there is a world of its own, with its own sun and moon. This time, I came to Yu Wang Temple (Yu Wang Temple, temple name) and first met Minister Chen Shilang (Chen Shilang, person name) of the commander's office. The questions and answers were harmonious. But there was not so much examination and discernment.' Furthermore, how much difference is there compared to Minister Chen Cao?' He struck the ground with his staff, 'The leisurely mood among the rocks and trees appears even better, the room is quiet, and the sound of the mountain stream sounds even more profound.'
After paying respects, he arrived at Da Ci Temple (Da Ci Temple, temple name) and requested to ascend the hall to give a Dharma talk. 'The forms of seeing and not seeing have accurate answers; observing and not observing appearances, grasping is swift and boundless.' If one can turn to that side, even crows cannot fly over. Not bound by forms and vessels, not hindered by the dust of appearances, one can naturally transcend the realms of all sages and go beyond the great expanse. The streams, mountains, clouds, and moon are the same everywhere; the water birds and trees reveal each other.' Even so, what can be done? The old master of Ci Feng (Ci Feng, mountain name) is still unwilling to nod his head in agreement easily. Why? He struck the ground with his staff, 'Within the pot, there are beautiful mountains and waters; there is ultimately no need to seek out Five Elders Peak (Wu Lao Feng, mountain name) again.'
He further cited the example of Abbot Wu Chu (Wu Chu, person name) of the hall, who quoted the words of the Fifth Patriarch (Wu Zu, person name): 'What is the meaning of the Patriarch's coming from the West? The cypress tree in the courtyard.' If you understand it that way, then it is wrong. 'What is the meaning of the Patriarch's coming from the West? The cypress tree in the courtyard.' Only by understanding it this way is it correct.' I said, 'The Fifth Patriarch made a mistake at that time, thinking that the land was vast and the people were few, but he did not know that today he has been seized by the throat by the old master of Ci Feng, leaving him with no place to breathe.' Yu Wang Temple
到此。客聽主裁。只得放過。何故。人情做得冤家結得。
仗錫和尚至。上堂。舉。盤山似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若能如是是真出家。師云。盤山其實只要出家兒萬法不相到。山僧昔寄霞谷。與棘林老子也如是。別去一十餘年。今日相見亦如是。且道。其中意作么生。卓主丈。如是如是而已矣。
解夏小參。防微杜漸。深切著明。也是無風。匝匝之波。更若立制安居。何異破珠求影。衲僧家。智游象外。妙入環中。點破生佛未興。不落古今窠臼。說甚麼鰻湫浚潔玉幾高寒。直饒舉得頭來。早是枯桑變水。育王恁么告報。不出常情。只如剋期取證一句。又作么生。卓主丈。善學柳下惠。終不師其跡。
復舉。雲門示眾。平地上死人無數。出得荊棘林者是好手。時有僧出雲。恁么則堂中第一座有長處也。門云。蘇嚧蘇嚧。師云。雲門大似任公子設以五十犗。投竿釣東溟。山僧尋常善於包荒。不欲宣人之過。因甚如此。擊拂子。何官無私。何水無魚。
次日上堂。長期百二十日。短期九十日。夏月蟲蟻多。黃面老子。恐爾東走西走殺生害命。故立制以禁之。今朝期滿。鄮峰門下。未嘗有一人敢容易下腳。何故。卓主丈。恐蹈著犯突吉羅罪。
徑山石溪和尚遺書至。上
【現代漢語翻譯】 現代漢語譯本： 到此為止。客人聽憑主人裁決，只得放過（此事）。為什麼呢？因為人情做過了反而會結下冤仇。 仗錫和尚來到，上堂說法。他引用盤山禪師的話說：『盤山好像大地承載山嶽，卻不知道山的孤高峻峭；又像石頭蘊含美玉，卻不知道玉的純潔無瑕。』如果能夠做到這樣，才是真正的出家。仗錫和尚說：『盤山實際上只是要出家人萬法不相干涉。』山僧我過去寄居在霞谷，和棘林老和尚也是這樣。分別十多年，今天相見仍然如此。那麼，其中的意思是什麼呢？』說完，敲擊禪杖，說：『如是，如是而已啊。』 解夏小參（解夏時的小參）。防微杜漸，深刻而明確地說明，也是無風起浪。如果還要立下規制安居，那和打破珠子去尋找影子有什麼區別？我們出家人，智慧遨遊于形象之外，精妙進入圓融之中，點破眾生和佛尚未興起之處，不落入古今的窠臼。說什麼鰻魚潭水清澈，玉幾峰高寒？即使你能說出個頭緒來，也早就如同枯桑化為水了。育王（指育王山寺）這樣告誡，也沒有超出常情。只是『剋期取證』（限定時間證悟）這句話，又該怎麼理解呢？』說完，敲擊禪杖，說：『要好好學習柳下惠，但終究不要效仿他的行為。』 又引用雲門禪師開示大眾說：『平地上死人無數，能從荊棘林中走出來才是好手。』當時有個僧人出來說：『這樣說來，堂中第一座（指資歷最深的僧人）有長處啊。』雲門禪師說：『蘇嚧蘇嚧（表示不以為然）。』仗錫和尚說：『雲門禪師很像任公子，用五十頭閹牛做魚餌，投下魚竿釣東海。山僧我向來擅長包容，不願宣揚別人的過失。』為什麼這樣說呢？』說完，擊打拂塵，說：『哪個官沒有私心？哪條河裡沒有魚？』 第二天上堂說法。長期安居一百二十天，短期安居九十天。夏天蟲蟻多，黃面老子（指佛陀），恐怕你們東奔西走殺生害命，所以立下規制來禁止。今天安居期滿，鄮峰山（指阿育王山）門下，沒有一個人敢輕易下腳。為什麼呢？』說完，敲擊禪杖，說：『恐怕踩到犯了突吉羅罪（輕罪）。』 徑山石溪和尚的遺書到了。
【English Translation】 English version: That's all. The guest had to let it go, submitting to the host's judgment. Why? Because excessive favor can breed enmity. Monk Zhangxi arrived and gave a Dharma talk in the hall. He quoted Panshan's words: 'Panshan is like the earth supporting mountains, yet unaware of the mountains' solitary height; like a stone containing jade, yet unaware of the jade's flawlessness.' If one can be like this, that is true renunciation. Monk Zhangxi said, 'Panshan actually just wants renunciants to keep the myriad dharmas separate.' I, this mountain monk, used to reside in Xia Valley, and it was the same with the old monk of the Thorny Forest. More than ten years have passed since we parted, and today we meet again, it is still the same. So, what is the meaning of this?' He struck the staff and said, 'Thus, thus it is.' A small Chan meeting at the end of the summer retreat. Preventing problems before they arise, explaining deeply and clearly, is also like waves arising without wind. If we still establish rules for peaceful dwelling, what difference is there from breaking a pearl to seek its shadow? We monks, our wisdom roams beyond form, our subtlety enters into perfect harmony, piercing through the unarisen state of sentient beings and Buddhas, not falling into the old patterns of the past and present. What is there to say about the clear waters of the eel pond or the high, cold Jade Peak? Even if you can come up with an explanation, it's already like a withered mulberry turning into water. Yuwang (referring to Yuwang Mountain Temple) warned in this way, but it didn't go beyond the ordinary. But how should we understand the phrase 'achieving enlightenment within a set time'?' He struck the staff and said, 'Learn well from Liu Xiahui, but never imitate his actions.' He also quoted Yunmen's instruction to the assembly: 'Countless people die on level ground, but those who can emerge from the thorny thicket are the real masters.' At that time, a monk came out and said, 'In that case, the first seat in the hall (referring to the most senior monk) has merit.' Yunmen said, 'Su lu, su lu (expressing disapproval).' Monk Zhangxi said, 'Yunmen is very much like Master Ren, who used fifty castrated oxen as bait and cast his fishing rod into the Eastern Sea. I, this mountain monk, am usually good at being tolerant and unwilling to publicize the faults of others.' Why do I say this?' He struck the whisk and said, 'Which official is without selfishness? Which river is without fish?' The next day, he gave a Dharma talk in the hall. The long retreat is one hundred and twenty days, and the short retreat is ninety days. In summer, there are many insects and ants. The old yellow-faced one (referring to the Buddha) was afraid that you would run around killing living beings, so he established rules to prohibit it. Today, the retreat is over, and under the gate of Mount Mao (referring to Mount Asoka), no one dares to set foot easily. Why?' He struck the staff and said, 'For fear of stepping on and committing the offense of dukkhata (a minor offense).' A letter arrived from Monk Shixi of Jingshan.
堂。雞足峰前。黃梅渡口。逗到冷泉幾掣肘。若謂凌霄非正傳。畢竟衣法屬誰手。野犴鳴獅子吼。虛空昨夜翻筋斗。
上堂。舉。讓和尚問馬祖云。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住相。不應取捨。師云。南嶽引馬祖。入牛角里。作老鼠活計。忽然得個出路。卻笑南嶽坐在里許。
上堂。天寒人寒。大家在者里。與么會得。鐵板障也須退縫。不然本擬屠龍。翻成射虎。
上堂。舉。巖頭見德山便問是凡是聖。德山便喝。頭便禮拜。後來洞山聞云。當時若不是奯公。也大難承當。巖頭聞云。洞山老漢。不識好惡。錯下名言。我當時一手抬一手搦。師云。巖頭大似明上座趁盧行者。到大庾嶺頭。卻迴向同伴。道此去杳無訊息。
上堂。舉。雪峰示眾。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師云。莫快坐。來頻勸酒。自從別後見君稀。
上堂。元宵謝知事。僧問。有句無句。如藤倚樹。此意如何。師云。掬水月在手。弄花香滿衣僧云。樹倒藤枯。句歸何處聻。師云。拋卻黃金捧碌磚。僧云。溈山放下泥盤。呵呵大笑。又作么生。師云。天堂未就地獄先成。
乃云。今歲元宵州家。放十分之燈。與民同樂。唯有鄮山堂
【現代漢語翻譯】 現代漢語譯本：
上堂。雞足峰前（指迦葉尊者在雞足山入定），黃梅渡口（指六祖慧能于黃梅得法）。逗留到冷泉寺，幾次受阻。如果說凌霄峰的傳法不是正統，那麼衣缽和佛法究竟屬於誰呢？野犴（yě àn，一種野獸）發出獅子吼，虛空昨夜翻了個觔斗。
上堂。舉例。讓和尚問馬祖道：『你學坐禪，是爲了學坐佛嗎？如果學坐禪，禪不是坐臥。如果學坐佛，佛不是固定的形象。對於無所執著的實相，不應該取捨。』師父說：『南嶽懷讓引導馬祖，進入牛角尖里，像老鼠一樣尋找出路。忽然找到了出路，卻嘲笑南嶽懷讓坐在裡面。』
上堂。天氣寒冷，人心也寒冷。大家在這裡，如果能這樣領會，鐵板一樣的障礙也必須出現裂縫。不然，本來打算屠龍，反而變成了射虎。
上堂。舉例。巖頭和尚見到德山宣鑒便問：『是凡夫還是聖人？』德山便喝斥。巖頭便禮拜。後來洞山良價聽說后說：『當時如果不是奯（huò）公，也難以承受。』巖頭聽說后說：『洞山老漢，不識好壞，錯誤地下了定論。我當時一手抬起，一手按住。』師父說：『巖頭很像明上座追趕盧行者（指六祖慧能），到了大庾嶺頭，卻回頭告訴同伴，說此去杳無音信。』
上堂。舉例。雪峰義存向大眾開示：『望州亭與你們相見了，烏石嶺與你們相見了，僧堂前與你們相見了。』師父說：『不要急著坐下，來，頻頻勸酒。自從分別后，見到你們的機會就少了。』
上堂。元宵節感謝知事僧。僧人問：『有句無句，如藤倚樹，此意如何？』師父說：『掬起水來，月亮就在手中；玩弄花朵，香氣充滿衣裳。』僧人說：『樹倒了，藤也枯萎了，句子歸向何處呢？』師父說：『拋棄黃金，捧起粗糙的磚頭。』僧人說：『溈山靈佑放下泥盤（指涅槃），呵呵大笑，又該如何理解？』師父說：『天堂還沒建成，地獄先形成了。』
於是說：『今年元宵節，州府放出十分的燈綵，與民同樂。只有鄮（mào）山堂』
【English Translation】 English version:
Sermon in the hall. Before Jizu Peak (referring to Venerable Kāśyapa entering samadhi in Jizu Mountain), at the Huangmei Ferry (referring to the Sixth Patriarch Huineng receiving the Dharma at Huangmei). Lingering at Lengquan Temple, obstructed several times. If it is said that the transmission at Lingxiao Peak is not orthodox, then to whom does the robe and Dharma ultimately belong? A wild jackal roars a lion's roar, and last night the void turned a somersault.
Sermon in the hall. Example: Monk Rang asked Mazu, 'Are you learning seated meditation to learn to sit as a Buddha? If learning seated meditation, Zen is neither sitting nor lying down. If learning to sit as a Buddha, the Buddha is not a fixed form. Regarding the unattached reality, one should not accept or reject.' The master said, 'Nanyue Huairang led Mazu into a dead end, like a mouse looking for a way out. Suddenly finding a way out, he laughed at Nanyue Huairang sitting inside.'
Sermon in the hall. The weather is cold, and people's hearts are cold. If everyone here can understand it this way, even iron-plate-like obstacles must show cracks. Otherwise, originally intending to slay a dragon, it turns into shooting a tiger instead.
Sermon in the hall. Example: When Yan Tou saw Deshan Xuanjian, he asked, 'Is it an ordinary person or a sage?' Deshan then shouted. Yan Tou then bowed. Later, Dongshan Liangjie heard about it and said, 'If it weren't for Master Huo at that time, it would have been difficult to bear.' Yan Tou heard about it and said, 'Old man Dongshan, not knowing good from bad, made a wrong conclusion. At that time, I lifted up with one hand and pressed down with the other.' The master said, 'Yan Tou is very much like Upper Seat Ming chasing Layman Lu (referring to the Sixth Patriarch Huineng), reaching the top of Dayu Ridge, but turning back to tell his companions that there is no news from here on.'
Sermon in the hall. Example: Xuefeng Yicun instructed the assembly, 'Wangzhou Pavilion has met you, Wushi Ridge has met you, and the front of the monks' hall has met you.' The master said, 'Don't rush to sit down, come, frequently urge each other to drink. Since we parted, there have been few opportunities to see you.'
Sermon in the hall. On the Lantern Festival, thanking the affairs officer monk. A monk asked, 'With or without a phrase, like a vine relying on a tree, what does this mean?' The master said, 'Scooping up water, the moon is in your hand; playing with flowers, fragrance fills your clothes.' The monk said, 'The tree has fallen, and the vine has withered, where does the phrase return to?' The master said, 'Discarding gold, holding up rough bricks.' The monk said, 'Weishan Lingyou put down nirvana (referring to Nirvana), laughing heartily, how should it be understood?' The master said, 'Heaven has not yet been built, and hell has been formed first.'
Then he said, 'This year, on the Lantern Festival, the state government releases ten parts of lanterns, sharing the joy with the people. Only Mount Mao Hall'
殿廊廡。半明半滅。往來者。與露柱交肩。燈籠斗額。燈明王聞得出來。欲顯發本光作大佛事。山僧與之震威一喝。何故。自有僧知事。何勞強出頭。
雪竇和尚至。上堂。金輪峰頂。錦鏡亭邊。有一句子。殃害天下衲僧。未有一人點校得出。育王久日樺來唇豈容緘默。且道。是那一句。卓主丈。見說前村風更惡。杏花無處避春寒。
佛涅槃上堂。大覺世尊。為見眾生執妄為本。當百花明媚萬葆敷榮。示以入滅之相。汝等比丘。若能於此。著得一隻眼。釋迦自釋迦。波旬自波旬。
上堂。舉。藥山看經次。有僧問。和尚尋常不許人看經。為甚麼卻自看。山云。我只圖遮眼。僧云。某甲還看得么。山云。爾若看。牛皮也須穿。師云。師不如弟子。
摘茶。次清涼和尚至。上堂。僧問。溈山摘茶。次問仰山云。終日只聞子聲。不見子形。仰山撼茶樹。意旨如何。師云。錢出急家門。僧云。溈山云。子只得其用不得其體。師云。出門不用頻叮囑。僧云。仰山云。未審和尚作么生。溈山良久。仰山云。和尚只得其體。不得其用。師云。子為父隱。僧云。溈山云放子二十棒。師云。手臂終不向外曲。
乃拈云。趙州曾問南泉老。禮拜燒香只舊時。若是清涼萬菩薩。等閑聞著也攢眉。
結夏
【現代漢語翻譯】 現代漢語譯本： 殿宇長廊，時明時暗。往來的人，與露柱摩肩接踵，燈籠幾乎碰到額頭。燈明王如果聽到了這些，想要顯發自身的光芒來做大的佛事，山僧就要用震懾的喝聲來制止他。為什麼呢？自有僧人中的負責人來處理事務，何必強出頭呢？ 雪竇和尚來到，上堂說法。在金輪峰頂，錦鏡亭邊，有一句話，會給天下的僧人帶來災禍，還沒有一個人能夠辨別出來。育王寺沉默了很久，難道能一直保持沉默嗎？那麼，這句話是什麼呢？（敲擊禪杖）人們都說前面的村子風更大了，杏花無處躲避春天的寒冷。 佛陀涅槃日上堂說法。偉大的覺悟者世尊，因為看到眾生執著虛妄為根本，所以在百花盛開、萬物繁榮的時候，示現入滅的景象。你們這些比丘，如果能夠在這裡，睜開一隻慧眼，那麼釋迦牟尼還是釋迦牟尼，波旬還是波旬。 上堂說法。舉例說，藥山禪師在看經書的時候，有僧人問：『和尚您平時不許別人看經書，為什麼自己卻看？』藥山禪師說：『我只是爲了遮住眼睛。』僧人問：『我能看嗎？』藥山禪師說：『如果你要看，牛皮也得被你穿透。』禪師說：『老師不如弟子。』 採茶時，清涼和尚來到，上堂說法。有僧人問：『溈山禪師採茶的時候，問仰山禪師說：「整天只聽到你的聲音，卻看不到你的身影。」仰山禪師搖動茶樹，這是什麼意思？』禪師說：『錢從窮人家裡出。』僧人問：『溈山禪師說：「你只得到了它的作用，沒有得到它的本體。」』禪師說：『出門不用頻繁叮囑。』僧人問：『仰山禪師說：「不知道和尚您怎麼看？」溈山禪師沉默了很久。仰山禪師說：「和尚您只得到了它的本體，沒有得到它的作用。」』禪師說：『兒子為父親隱瞞。』僧人問：『溈山禪師說要打你二十棒。』禪師說：『手臂終究不會向外彎曲。』 於是拈起（禪杖）說：趙州禪師曾經問南泉禪師：「禮拜燒香還是像過去一樣嗎？」如果是清涼寺的萬菩薩，隨便聽到這些也會皺眉頭。 結夏（安居）。
【English Translation】 English version: Halls and corridors, half-lit and half-dark. Those who come and go, shoulder to shoulder with the dew-covered pillars, lanterns almost touching their foreheads. If Lamp-Bright King (燈明王) [a Buddha from a past life of Shakyamuni] were to hear of this and wanted to manifest his original light to perform great Buddhist deeds, this mountain monk would stop him with a thunderous shout. Why? There are monks in charge of affairs; why bother to stick your neck out? Venerable Xuedou (雪竇) [a famous Chan master] arrived and ascended the hall to preach. At the summit of Golden Wheel Peak (金輪峰), beside the Brocade Mirror Pavilion (錦鏡亭), there is a saying that brings disaster to all monks under heaven, and no one has been able to discern it. Yüwang Monastery (育王寺) [a famous Zen monastery] has been silent for too long; how can it remain silent? So, what is that saying? (Strikes the staff) People say the wind is stronger in the village ahead, and apricot blossoms have nowhere to escape the spring cold. On the day of the Buddha's Nirvana (涅槃), he ascended the hall to preach. The Great Awakened One, the World Honored One (大覺世尊), seeing that sentient beings cling to delusion as their foundation, at a time when hundreds of flowers are bright and myriad plants flourish, manifested the appearance of entering extinction. You monks, if you can open a wisdom eye here, then Shakyamuni (釋迦) is still Shakyamuni, and Mara (波旬) [the demon who tempted the Buddha] is still Mara. Ascending the hall to preach. To illustrate, when Zen Master Yaoshan (藥山) [a famous Chan master] was reading the scriptures, a monk asked, 'Venerable, you usually don't allow others to read the scriptures, so why are you reading them yourself?' Yaoshan said, 'I'm just trying to cover my eyes.' The monk asked, 'Can I read them?' Yaoshan said, 'If you read them, even cowhide would have to be pierced through.' The master said, 'The teacher is not as good as the disciple.' During tea picking, Venerable Qingliang (清涼) [referring to Qingliang Wenyi, a famous Chan master] arrived and ascended the hall to preach. A monk asked, 'When Zen Master Weishan (溈山) [another famous Chan master] was picking tea, he asked Zen Master Yangshan (仰山) [another famous Chan master], "All day long, I only hear your voice, but I don't see your form." Yangshan shook the tea tree. What does this mean?' The master said, 'Money comes from a poor family.' The monk asked, 'Weishan said, "You only got its function, not its substance."' The master said, 'No need to frequently remind when going out.' The monk asked, 'Yangshan said, "I don't know what the Venerable thinks?" Weishan was silent for a long time. Yangshan said, "Venerable, you only got its substance, not its function."' The master said, 'The son conceals for the father.' The monk asked, 'Weishan said he would give you twenty blows.' The master said, 'The arm will never bend outward.' Then, picking up (the staff), he said: Zen Master Zhaozhou (趙州) [a famous Chan master] once asked Zen Master Nanquan (南泉) [another famous Chan master], 'Are the prostrations and incense offerings still the same as before?' If the ten thousand Bodhisattvas of Qingliang Temple (清涼寺) [a famous Buddhist temple] casually heard this, they would also frown. Summer Retreat (結夏) [a three-month period of intensive practice during the rainy season].
小參。栴檀叢林。栴檀圍繞。析之則片片皆香荊棘叢林。荊棘圍繞。揀之則枝枝可畏。故我釋迦老子。以平等性智。攝諸比丘。同入大圓覺海。於一百二十日長期之內。撈捷澄濾。成就慧身。要且不見有禁足安居之相。今正是時。合作么生。卓主丈。竹杖化龍去。癡人戽夜塘。
復舉。永明壽禪師。在天臺韶國師會中。普請次。聞墮薪有聲。豁然契悟乃云。撲落非他物。縱橫不是塵。山河並大地。全露法王身。師云。壽禪師。大似窮儒登群玉之府。無不稱心滿意。只是中間。有一字子未穩。
上堂。謝秉拂夏齋。一稱南無佛。皆已成佛道。若說到金輪水際崑崙山椒。功歸何所。擊拂子。吽吽。有甚饆饠䭔子。快下將來。
上堂。舉。僧問香林。如何是室內一盞燈。香林雲。三人證龜成鱉。師拈云。香林二十年雲門侍者。向紙衣錄中。得此句子。育王則不然。忽有人問。只向他道。皇天無私惟。德是輔。
石帆和尚至。上堂。舉。雲門行腳到九江。陳操尚書請齋次。問云。儒書即不問。三乘十二分教。自有講師。如何是衲僧行腳事。門云。曾問幾人來。書云。只今問上座。門云。只今且置。作么生是教意。書云。黃卷赤軸。門云。此是文字語言。作么生是教意。書云。口欲談而辭喪。心欲緣而
【現代漢語翻譯】 現代漢語譯本： 小參。（栴檀（一種香木）叢林），栴檀圍繞。剖析它，則片片都散發香氣；荊棘叢林，荊棘圍繞。揀選它，則枝枝都令人畏懼。所以我釋迦老子，以平等性智，攝受諸位比丘，一同進入大圓覺海。在一百二十日的長期之內，打撈、快速澄清、過濾，成就慧身。要緊的是不見有禁足安居的表相。現在正是時候，合作什麼呢？卓拄杖。竹杖化龍而去，癡人還在戽夜塘。
又舉例。永明延壽禪師，在天臺韶國師的法會中，普請勞動時，聽到柴薪墜落的聲音，豁然開悟，於是說：『撲落的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯露法王身。』我說，延壽禪師，很像貧窮的讀書人登上群玉山之府，沒有不稱心滿意的。只是中間，有一個字還不夠穩妥。
上堂說法。感謝秉拂夏齋。一聲稱念『南無佛』，皆已成就佛道。如果說到金輪水際、崑崙山椒，功勞歸於何處？擊拂子。吽吽。有什麼饆饠（一種麵餅）䭔子（一種點心），快拿下來。
上堂說法。舉例。有僧人問香林澄遠禪師，『如何是室內一盞燈？』香林說：『三人證龜成鱉。』我拈出說，香林禪師做了雲門文偃禪師二十年的侍者，從紙衣錄中，得到這句話。育王則不這樣說。如果有人問，只對他說：『皇天無私，惟德是輔。』
石帆和尚來到。上堂說法。舉例。雲門文偃禪師行腳到九江，陳操尚書請他齋飯時，問：『儒家的書籍暫且不問，三乘十二分教，自有講師。什麼是衲僧行腳的事？』雲門說：『曾經問過幾個人來？』尚書說：『如今問上座。』雲門說：『如今且放一邊。什麼是教意？』尚書說：『黃卷赤軸。』雲門說：『這是文字語言，什麼是教意？』尚書說：『口欲談而辭喪，心欲緣而慮絕。』
【English Translation】 English version: Small assembly. Sandalwood (a type of fragrant wood) forest, surrounded by sandalwood. Analyze it, and each piece emits fragrance; a thorn forest, surrounded by thorns. Select it, and each branch is fearsome. Therefore, I, Shakyamuni Buddha, with impartial wisdom, gather all the Bhikkhus (monks), together entering the Great Perfect Enlightenment Sea. Within the long period of one hundred and twenty days, salvage, quickly clarify, and filter, accomplishing the wisdom body. What's important is not seeing the appearance of restricted dwelling. Now is the right time, what to cooperate on? Strike the staff. The bamboo staff transforms into a dragon and leaves, while the foolish person is still bailing out the night pond.
Again, an example. Zen Master Yongming Yanshou, in the Dharma assembly of National Teacher Tiantai Shao, during general labor, heard the sound of firewood falling, and suddenly attained enlightenment, and then said: 'What falls is not other things, what crisscrosses is not dust. Mountains and rivers, as well as the great earth, completely reveal the Dharma King's body.' I say, Zen Master Yanshou, is very much like a poor scholar ascending the palace of the Jade Mountain, with nothing not to his liking. It's just that in the middle, one word is not yet stable enough.
Ascending the hall to preach the Dharma. Thank you for holding the summer fast. One utterance of 'Namo Buddha', all have already attained Buddhahood. If speaking of the edge of the golden wheel, the foot of Mount Kunlun, to where does the merit return? Strike the whisk. Hum Hum. What kind of 'biluo' (a type of pancake) 'manzi' (a type of snack) is there, quickly bring it down.
Ascending the hall to preach the Dharma. An example. A monk asked Zen Master Xianglin Chengyuan, 'What is a lamp in the room?' Xianglin said: 'Three people prove a turtle to become a soft-shelled turtle.' I pick it up and say, Zen Master Xianglin served Zen Master Yunmen Wenyan for twenty years, and obtained this sentence from the paper robe record. Yūwang (King Ashoka) would not say it this way. If someone asks, just tell him: 'Heaven is impartial, only assisting virtue.'
Venerable Shifan arrives. Ascending the hall to preach the Dharma. An example. Zen Master Yunmen Wenyan traveled to Jiujiang, when Minister Chen Cao invited him to a vegetarian meal, he asked: 'The books of Confucianism will not be asked for now, the Three Vehicles and Twelve Divisions of teachings, have their own lecturers. What is the matter of a traveling monk?' Yunmen said: 'How many people have you asked before?' The Minister said: 'Now I ask the venerable.' Yunmen said: 'Let's put it aside for now. What is the meaning of the teachings?' The Minister said: 'Yellow scrolls and red axes.' Yunmen said: 'This is written language, what is the meaning of the teachings?' The Minister said: 'The mouth wants to speak but words are lost, the mind wants to connect but thoughts are cut off.'
慮忘。門云。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。尚書無對。門云。聞公曾看法華經是否。書云。不敢。門云。經中道。治生產業。皆與實相。不相違背。且道。非非想天。今日有幾人退位。書又無對。門云。尚書且莫草草。師僧家拋卻十經五論。特入叢林。十年二十年尚不柰何。尚書爭得會。書云。某甲罪過。便作禮。師云。陳操尚書。前面數語勘雲門。未盡。後面數語勘盡雲門。今日忽有人。問育王如何是行腳事。只向他道。我與石帆老子。十餘年。走遍天涯海角。尚自不知。今日再會。又是二十年。贏得牙疏鬢白。說甚麼行腳事。待他擬議。便與一喝。何故。覓火和煙得。擔泉帶月歸。
上堂。空山無人。水流花香。鹙子滿慈。泯其智辯。離婁師曠。黜其聰明。何也。識法者懼。
上堂。舉。龐居士因。賣漉籬下橋遭攧。女子靈照一見。就父身邊臥。士云。作甚麼。女云。見爺倒地。急來扶起。師云。虎憎雞嘴。聞者畏之。後人衡鑒不高。喚作二俱弄險。
結夏小參。破有法王。有大陀羅尼門。名為圓覺。能成就一切種智。破壞一切法門。于夢幻影邊。聚集四方衲子。九十日內。立期立限。決要打破漆桶成就慧身。雖然只如西天制令。還有者訊息也無。卓主
丈。李廣神箭。張顛草書。
復舉。朱行軍一日入南際寺。齋僧行香次。以手爐搖曳云。直下是直下是。時有僧云。直下是個甚麼。行軍便喝。僧云。行軍是佛法中人。問著便惡發。行軍云。爾作惡發會那。僧便喝。行軍亦喝云。鉤在不疑之地。復喚左右認取者僧著。師云。人言王母池邊有一株樹。名曰蟠桃。三千年開花。三千年結果。更待三千年方才成熟。且道。與行軍有相見分么。卓主丈。參。
雪竇謙和尚遺書至。上堂。敲雲夢破。漱玉舟移。乘時掇轉虛空。大地了無寸土。故我妙高孤頂大歇老人。和麩糶面。起中峰已墜之宗。嗅土吹沙。瞎松源為人之眼。秤槌覓汁。淚出痛腸。個般生滅惡冤家。萬古千秋終不死。
上堂。諸方多說見地。鄮峰只論宗旨。見地明則為見地所奪。宗旨通則為宗旨所執。如今要討一個見地不明。宗旨不通底。出來做松源直下火種。不亦難乎。
解夏小參。百二十日長期。孜孜矻矻。俊鶻巢云二千年。舊話從新。黑牛臥水。與么會則。粗中之細猶為易。細中之細猶為難。故我竺土老師。檢身不謹。以己方人。致令末代比丘。太半以鰕為目。育王一眾。善觀時變。盡在規矩之外。何故。卓主丈。有時拾得溪頭石。帶蘚和云枕綠陰。
復舉。翠嵓靈傪禪師
【現代漢語翻譯】 丈（長度單位）。李廣神箭（李廣的箭術高超）。張顛草書（張旭的草書狂放）。
復舉。朱行軍有一天來到南際寺。在齋僧行香的時候，用手爐搖晃著說：『直下是，直下是。』當時有個僧人問：『直下是個什麼？』行軍便呵斥。僧人說：『行軍是佛法中的人，一問就發怒。』行軍說：『你作惡發會怎麼樣？』僧人便呵斥。行軍也呵斥說：『鉤在不疑之地。』又叫左右的人去辨認那個僧人。師父說：『人們說王母池邊有一株樹，名叫蟠桃（神話中的仙桃），三千年開花，三千年結果，還要再等三千年才成熟。』且說，與行軍有相見的機會嗎？卓主丈。參。
雪竇謙和尚的遺書到了。上堂開示：敲破雲夢澤，移動漱玉舟。趁勢轉變虛空，大地沒有一寸土地。所以我的妙高孤頂大歇老人，和著麩皮賣面，重振中峰已衰落的宗風。嗅土吹沙，開啟松源為人指路的眼睛。秤錘覓汁，悲痛得流出眼淚。這種生滅的惡冤家，萬古千秋也終究不死。
上堂開示：各方大多談論見地，鄮峰只講宗旨。見地明瞭就會被見地所束縛，宗旨通達就會被宗旨所執著。如今要找一個見地不明，宗旨不通的人，出來做松源直下的火種，不是很困難嗎？
解夏小參。一百二十日的長期修行，勤勤懇懇。俊鶻在雲端築巢已有兩千年，舊話重新提起。黑牛臥在水中。這樣領會，粗中之細還容易，細中之細就難了。所以我的竺土老師，檢點自身不夠謹慎，以自己的標準衡量別人，導致末代的比丘，大半都像瞎子一樣。育王寺的僧眾，善於觀察時勢變化，完全在規矩之外。為什麼呢？卓主丈。有時拾得溪頭石，帶蘚和云枕綠陰。
復舉。翠嵓靈傪禪師
【English Translation】 Measure. Li Guang's divine arrow (Li Guang's archery was superb). Zhang Dian's cursive script (Zhang Xu's cursive script was unrestrained).
Again, it is said that Zhu Xingjun entered Nanji Temple one day. During the offering of incense to the monks, he waved his hand stove and said, 'Directly down is, directly down is.' At that time, a monk asked, 'What is directly down?' Xingjun scolded him. The monk said, 'Xingjun is a person of the Dharma, and he gets angry when asked.' Xingjun said, 'What will you do if you get angry?' The monk then scolded. Xingjun also scolded, saying, 'The hook is in a place of no doubt.' He then asked the people around him to identify the monk. The master said, 'People say that there is a tree by the Queen Mother's Pond called the Pantao (mythical peach), which blooms every three thousand years, bears fruit every three thousand years, and takes another three thousand years to ripen.' Tell me, will there be a chance to meet Xingjun? Zhuozhu stick. Participate.
A letter from Abbot Xuedou Qian arrived. Ascending the hall: Knocking breaks the Yunmeng Lake, moving the Shuyu boat. Taking advantage of the situation to transform emptiness, there is not an inch of land on the earth. Therefore, my Miaogao Lonely Peak Great Rest Elder, sells noodles with bran, reviving the declining sect of Zhongfeng. Smelling soil and blowing sand, opening the eyes of Songyuan to guide people. Searching for juice with a steelyard weight, tears flow from the painful intestines. This kind of evil enemy of birth and death will never die for ten thousand ages.
Ascending the hall: Various places mostly talk about views, but Maofeng only talks about the principle. If the view is clear, it will be taken away by the view; if the principle is understood, it will be grasped by the principle. Now, to find someone whose view is not clear and whose principle is not understood to be the direct fire seed of Songyuan, is it not difficult?
Summer Retreat Small Gathering. One hundred and twenty days of long-term practice, diligently and earnestly. The falcon has been nesting in the clouds for two thousand years, old stories are brought up again. The black ox lies in the water. If you understand it this way, the fine within the coarse is still easy, but the fine within the fine is difficult. Therefore, my Indian teacher, not being careful in examining himself, measures others by his own standards, causing most of the latter-day monks to be like blind men. The monks of Yuwang Temple are good at observing the changes of the times and are completely outside the rules. Why? Zhuozhu stick. Sometimes I pick up a stone by the stream, with moss and clouds as a pillow in the green shade.
Again, it is said that Zen Master Cuiyan Lingcan
示眾云。一夏與兄弟。東說西話。看翠嵓眉毛在么。保福云。作賊人心虛。長慶雲。生也。雲門云。關。師云。三大老各出隻手。要扶樹翠嵓門戶以報雪峰。爭柰只解同心。不能同志。
謝兩班上堂。龍得云則靈。虎得風則威。叢林得人則綱目正法令嚴。自然上下安其居。所以然者何也。卓主丈。歲寒知松柏之後凋。
中秋上堂。人間無天上有。往往無人脫窠臼。四海娟娟洗玉魂。九野茫茫白兔走。寒山子不關口。也落馬駒群隊后。
上堂。舉。徑山法濟和尚因。僧問。掩息如灰時如何。濟云。猶是時人功干。僧云。干后如何。濟云。耕人田不種。僧云。畢竟如何。濟云。禾熟不臨場。應庵和尚拈云。鳳合香沈。雪巢夜冷。半窗明月。和氣藹然。師云。一人要貪貧不得。一人要富富不得。要知貧富不相當。且請各歸本位立。
達磨大師忌拈香。赤幡隨行。自謂神機莫辯。及到白鷺洲頭。死在老蕭言下。聲沈魏國。影脫孤龕。當法門垂秋之際。痛思已往之蹤。薦此溪毛。少伸追遠。霜飛大野。木落崇崗。膽裂心摧。未話先咽。
冬至小參。一氣潛回。八角磨盤空里走。六爻才動無毛鷂子貼天飛。是他時節因緣。不逐四時消長。衲僧家。眼眵眵地。坐在者里。直饒向葭灰未動已前。會得西
【現代漢語翻譯】 現代漢語譯本： 師父向大眾開示說：『一個夏天和各位兄弟，東一句西一句地說。你們看看翠嵓（Cuiyan，人名）的眉毛還在嗎？』保福（Baofu，人名）說：『做賊的人心裡虛。』長慶（Changqing，人名）說：『還活著呢。』雲門（Yunmen，人名）說：『關！』師父說：『這三位老前輩各自伸出一隻手，想要扶持翠嵓的門戶，以報答雪峰（Xuefeng，地名）的恩情。可惜只懂得同心，不能做到同志。』 感謝兩班上堂說法。龍得到云就顯得靈異，虎得到風就顯得威猛。叢林（Conglin，指僧眾聚集的寺院）得到賢能之人，那麼綱紀條目就會端正，法令就會嚴明。自然上下都能安居樂業。那麼為什麼會這樣呢？』用拄杖敲擊地面，『到了寒冷的季節，才知道松柏是最後凋謝的。』 中秋節上堂說法。人間沒有天上的美好，往往沒有人能夠脫離舊的窠臼。四海明亮潔凈，洗滌著玉一般的月亮。廣闊的原野上，白兔奔跑。寒山子（Hanshanzi，人名）不說話，也落在馬駒的隊伍後面。 上堂說法。引用徑山法濟（Jingshan Faji，人名）和尚的公案。有僧人問：『氣息斷絕，如同灰燼時，怎麼樣？』法濟說：『這還是時人的功夫。』僧人問：『功夫之後怎麼樣？』法濟說：『耕種別人田地，卻不播種。』僧人問：『究竟怎麼樣？』法濟說：『稻穀成熟了，卻不到場上收割。』應庵（Ying'an，人名）和尚評論說：『鳳凰合著沉香，雪巢夜晚寒冷。半窗明月，和藹的氣息。』師父說：『有的人想要貧窮卻不能，有的人想要富有卻不能。要知道貧窮和富有並不相符，請各自回到本位站立。』 達磨大師（Damo Dashi，佛教禪宗始祖）忌日拈香。紅色的旗幟跟隨出行，自認為神妙的機鋒無人能辨。等到白鷺洲頭（Bailuzhou Tou，地名），卻死在老蕭（Lao Xiao，人名）的言語之下。聲名沉寂于魏國（Wei Guo，古代國家名），身影脫離了孤單的禪龕。當佛法面臨衰落的時候，沉痛地思念已往的軌跡。獻上這微薄的祭品，略微表達追念先賢的心意。霜降覆蓋廣闊的原野，樹木凋落在高高的山崗。肝膽俱裂，心神俱碎，未說話語，先已哽咽。 冬至小參。一陽之氣悄然迴歸，八角磨盤在空中運轉。六爻剛剛發動，無毛的鷂子貼著天飛翔。這是它時節因緣，不隨著四季的消長而變化。各位衲僧（Na Seng，出家人）們，睜大眼睛，坐在這裡。即使在葭灰（Jia Hui，古代用來測氣候的灰燼）尚未飛動之前，就領會了西
【English Translation】 English version: The master addressed the assembly, saying, 'For a whole summer, brothers, we've been talking east and west. Do you see Cuiyan's [Cuiyan, a person's name] eyebrows still there?' Baofu [Baofu, a person's name] said, 'A thief has a guilty conscience.' Changqing [Changqing, a person's name] said, 'He's alive!' Yunmen [Yunmen, a person's name] said, 'Shut!' The master said, 'These three old masters each put out a hand, wanting to support Cuiyan's gate to repay Xuefeng [Xuefeng, a place name]. But alas, they only know how to be of one mind, not of one will.' Thanking the two rows for ascending the hall. 'The dragon gains its spirit from the clouds, the tiger its威from the wind. When a monastery [Conglin, referring to a gathering of monks] has capable people, the rules and regulations will be correct, and the laws will be strict. Naturally, those above and below will live in peace. So why is this so?' He struck the staff. 'It is only in the cold of winter that we know that the pine and cypress are the last to wither.' Ascending the hall on the Mid-Autumn Festival. 'The human world is not as good as the heavens. Often, no one can escape the old rut. The four seas are bright and clean, washing the jade-like moon. In the vast wilderness, the white rabbit runs. Hanshanzi [Hanshanzi, a person's name] doesn't speak, but also falls behind the herd of foals.' Ascending the hall. Quoting the case of Abbot Faji of Jingshan [Jingshan Faji, a person's name]. A monk asked, 'What is it like when breath ceases, like ashes?' Faji said, 'That is still the effort of people of this time.' The monk asked, 'What after the effort?' Faji said, 'Tilling another's field, but not sowing.' The monk asked, 'What ultimately?' Faji said, 'When the rice is ripe, not going to the field.' Abbot Ying'an [Ying'an, a person's name] commented, 'Phoenix blends with fragrant incense, the snow nest is cold at night. Half a window of bright moon, a gentle atmosphere.' The master said, 'One person wants to be poor but cannot, another wants to be rich but cannot. If you want to know that poverty and wealth are not compatible, please each return to your original position.' Offering incense on the anniversary of the death of Great Master Bodhidharma [Damo Dashi, the founder of Zen Buddhism]. Red banners follow the procession, self-proclaimed divine mechanisms are beyond discernment. Arriving at Bailuzhou Head [Bailuzhou Tou, a place name], he died under the words of Old Xiao [Lao Xiao, a person's name]. His voice sank in the state of Wei [Wei Guo, an ancient state name], his shadow escaped the solitary hermitage. As the Dharma gate faces decline, we painfully remember past traces. Offering this humble tribute, we slightly express our remembrance of the past. Frost flies over the vast wilderness, trees fall on the high hills. Our gall bladders crack, our hearts break, before speaking, we choke with sobs. Winter Solstice Small Gathering. One breath quietly returns, the octagonal millstone turns in the empty sky. The six lines have just moved, the featherless harrier flies close to the sky. This is its seasonal cause and condition, not following the waxing and waning of the four seasons. Monks [Na Seng, referring to monks], with eyes wide open, sit here. Even before the reed ashes [Jia Hui, ancient ashes used to measure the climate] have moved, you understand the West.
川鄧師波。東山下左邊底也。未是枯木開花底時節。何故。卓主丈。冬不寒臘后看。
復舉。古德因。僧問。如何是冬來事。德云。京師出大黃。師云。朕聞。上古其風樸略。王言如絲。誰敢不聽。忽有人問鄮山。只向他道。風門海口當風抵浪。也須是個人始得。
新天童自蔣山來。上堂。鏡容鷹爪面目可憎。掉髮南嶽。下山教化。從臾梼林。對御講經。不守疆界。干犯清平。滅得中峰正法眼。破沙盆子話方行。
上堂。舉。長生問靈云。混沌未分時如何。云云。露柱懷胎。生云。分后如何。云云。如片云點太清。生云。未審太清還受點也無。云不答。生云。恁么則含生不來也。云亦不答。生云。直得純清絕點時如何。云云。猶是真常流注。生云。如何是真常流注。云云。似鏡長明。生云。向上還有事也無。云云。有。生云。作么生是向上事。云云。打破鏡來。與汝相見。師云。天下具大眼目宗師。盡謂打破鏡來與汝相見。為之極則。殊不知。山深水寒。客程稍遠要知二老膠漆相投。先須會取兩處不答。
除夜小參。舊去新來懶送迎。巖間冢下見枯形。忍成殘臘半宵夢。坐對寒檠兩歲燈。恁么告報。已落今時。不涉功勛。如何舉似。老僧今夜忍俊不禁。向爆竹未鳴已前。與諸人開一條活路子
【現代漢語翻譯】 現代漢語譯本： 川鄧師波（人名）。東山下左邊的事情啊。現在還不是枯木開花的時候。為什麼呢？拄著禪杖。冬天不寒冷，要等到臘月之後再看。
又舉了一個例子。古代的一位禪師，因為有僧人問：『什麼是冬來的景象？』禪師回答說：『京城出產大黃（一種藥材）。』我說，我聽說，上古時代的風氣淳樸簡約，君王的話就像絲線一樣，誰敢不聽從呢？如果有人問起鄮山（山名），就直接告訴他：『風門海口，當風抵浪。』但也必須是個人才行啊。
新天童禪師從蔣山（山名）來。上堂說法。鏡容（人名）的鷹爪面目令人厭惡。掉髮南嶽（山名），下山教化。順從梼林（地名）。在皇帝面前講經。不守規矩，冒犯清平。滅掉了中峰（人名）的正法眼，打破沙盆的話才得以推行。
上堂說法。舉例說，長生（人名）問靈云（人名）：『混沌未分的時候是怎樣的？』靈云回答說：『露柱（佛寺中的柱子）懷孕。』長生問：『分開了之後是怎樣的？』靈云回答說：『像一片云點綴在太清（天空）中。』長生問：『不知道太清還會接受點綴嗎？』靈云沒有回答。長生說：『這樣說來，含生的就不會來了。』靈云也沒有回答。長生問：『直到純清沒有一點雜質的時候是怎樣的？』靈云回答說：『仍然是真常的流注。』長生問：『什麼是真常的流注？』靈云回答說：『像鏡子一樣長久光明。』長生問：『向上還有什麼事嗎？』靈云回答說：『有。』長生問：『什麼是向上的事？』靈云回答說：『打破鏡子，與你相見。』我說，天下所有具有大眼目的宗師，都認為打破鏡子來與你相見，就是最高的境界。但他們不知道，山深水寒，路途遙遠。要知道二老像膠漆一樣緊密相投，首先要理解兩處不回答的含義。
除夕夜的小參。舊的過去，新的到來，懶得送迎。在巖石間、墳墓下，看到枯槁的身形。勉強完成殘年的半夜夢，坐在寒冷的燈前，度過兩年。這樣告訴大家，已經落入現在這個時代，不涉及任何功勛。如何告訴大家呢？老僧今晚忍不住要笑出來。在爆竹還沒有鳴響之前，就為各位開闢一條活路。
【English Translation】 English version: Chuan Deng Shi Bo (name of a person). It's about the matter at the left side of the foot of Dongshan (mountain name). It's not yet the time for a withered tree to blossom. Why? Leaning on the staff. The winter is not cold; wait and see after the twelfth lunar month.
Again, an example was cited. An ancient Chan master, because a monk asked: 'What is the scene when winter comes?' The master replied: 'The capital produces rhubarb (a medicinal herb).' I heard that in ancient times, the customs were simple and unadorned, and the king's words were like silk threads; who would dare not obey? If someone asks about Mount Mao (mountain name), just tell him directly: 'At the wind gate and the sea mouth, facing the wind and resisting the waves.' But it must be a person who can do it.
The new Tiantong (temple name) Chan master came from Jiangshan (mountain name). He ascended the hall to preach. Jingrong's (name of a person) eagle-claw face is repulsive. He shook his hair at Nanyue (mountain name) and went down the mountain to teach. He followed Taolin (place name). He lectured on the scriptures before the emperor. He did not abide by the rules and offended Qingping. He extinguished Zhongfeng's (name of a person) eye of the true Dharma, and the story of the broken sand bowl could then be promoted.
Ascending the hall to preach. For example, Changsheng (name of a person) asked Lingyun (name of a person): 'What is it like when chaos has not yet separated?' Lingyun replied: 'The pillar (in a Buddhist temple) is pregnant.' Changsheng asked: 'What is it like after separation?' Lingyun replied: 'Like a piece of cloud adorning the Taiching (the sky).' Changsheng asked: 'I wonder if Taiching will still accept adornment?' Lingyun did not answer. Changsheng said: 'In that case, those with life will not come.' Lingyun also did not answer. Changsheng asked: 'What is it like when it is purely clear and without any impurities?' Lingyun replied: 'It is still the flow of true constancy.' Changsheng asked: 'What is the flow of true constancy?' Lingyun replied: 'Like a mirror that is always bright.' Changsheng asked: 'Is there anything more beyond that?' Lingyun replied: 'Yes.' Changsheng asked: 'What is the matter beyond that?' Lingyun replied: 'Break the mirror and meet you.' I say that all the masters in the world with great eyes think that breaking the mirror to meet you is the ultimate state. But they do not know that the mountains are deep and the water is cold, and the journey is long. To know that the two elders are as close as glue, you must first understand the meaning of the two unanswered questions.
A small gathering on New Year's Eve. The old goes and the new comes, too lazy to send off and welcome. Among the rocks and under the tombs, I see withered forms. Forcibly completing the half-night dream of the remaining year, sitting in front of the cold lamp, spending two years. Telling everyone this way has already fallen into this present time and does not involve any merit. How to tell everyone? The old monk can't help but laugh tonight. Before the firecrackers have sounded, I will open a path of life for everyone.
。也教諸人知道來日定是大年朝。其或未然。西河弄獅子。
復舉。米胡訪王常侍。值判事次。常侍才見。舉筆示之。胡云。還判得虛空么。侍擲筆歸宅堂。米胡致疑。次日憑華嚴。置茶設問。米胡和尚有何言句。不得相見。侍云。獅子咬人。韓獹逐塊。米胡聞得。出來大笑云。我會也。侍云。試道看。胡云。請常侍舉。侍乃舉起一隻箸。胡云。野狐精。侍云。者漢徹也。師云。米胡當時才見舉筆。便入客位。管取為席上之珍。無端再設茶筵。累他華嚴。腦門著地。只如常侍道者漢徹也。那裡是他徹處。試下一轉語看。
正旦上堂。時遷物換革故鼎新。土膏未動。商量打春。太公有意垂釣。夫子無心獲麟。
上堂。舉。藥山與道吾云嵓遊山次。見樹兩株一枯一榮。山乃問。榮者是枯者是。云嵓云。榮者是。山云。若恁么。一切處光明燦爛去。道吾云。枯者是。山云。若如是則一切處放教枯淡去。忽高沙彌至。山亦如是問。彌云。榮者從他榮。枯者從他枯。山乃顧道吾云嵓云。不是不是。師云。藥山道個不是不是。減他道吾云巖多少威光。
上堂。各各本有靈覺妙明真體。但以已見所障。不能橫戈直造不疑之地。蓋由淬勵之工不切。所以墮在滲漏。作么生。得靈鑒現前去。老僧不惜眉毛。與汝
【現代漢語翻譯】 現代漢語譯本：也教導眾人知道來日必定是大年初一。如果不是這樣，就像西河耍獅子一樣，毫無意義。
又舉例說，米胡拜訪王常侍，正趕上王常侍在處理公務。王常侍剛一見面，就舉筆示意。米胡說：『還能判決虛空嗎？』王常侍扔下筆回到了內堂。米胡心生疑惑，第二天憑藉華嚴的身份，擺上茶點，設定問題。米胡和尚有什麼言語，以至於不得相見？王常侍說：『獅子咬人，韓獹（hán lú，指獵犬）追逐土塊。』米胡聽了，出來大笑說：『我明白了！』王常侍說：『試著說出來看看。』米胡說：『請常侍先說。』王常侍於是舉起一根筷子。米胡說：『野狐精！』王常侍說：『這個人徹底明白了！』 師父說：米胡當時剛一見到舉筆，就進入了客人的位置，可以被看作是宴席上的珍品。無端地再次設定茶宴，連累了華嚴，腦門著地。就像王常侍說的這個人徹底明白了，哪裡是他徹底明白的地方？試著下一句轉語看看。
正月初一上堂說法。時間變遷，事物更換，革除舊的，創立新的。泥土的養分還沒有開始活動，就商量著舉行迎春儀式。姜太公（Tàigōng）有意願垂釣，孔夫子（Fūzǐ）無意中獲得了麒麟。
上堂說法。舉例說，藥山（Yàoshān）與道吾（Dàowú）、云巖（Yúnyán）一同遊山，看見兩棵樹，一棵枯萎，一棵茂盛。藥山於是問道：『哪棵是茂盛的，哪棵是枯萎的？』云巖說：『茂盛的是。』藥山說：『如果這樣，那麼一切地方都光明燦爛了。』道吾說：『枯萎的是。』藥山說：『如果這樣，那麼一切地方都放任它枯淡下去。』 恰巧高沙彌（Gāo shāmí）來到，藥山也這樣問他。沙彌說：『茂盛的任它茂盛，枯萎的任它枯萎。』藥山於是回頭看著道吾、云巖說：『不是，不是。』 師父說：藥山說個不是不是，減少了道吾、云巖多少威風。
上堂說法。每個人本來都有靈覺妙明的真體，只是因為被自己的見解所障礙，不能橫下一條心，直接進入毫不懷疑的境地。這是由於錘鍊的功夫不夠徹底，所以落入了滲漏之中。 怎麼樣才能使靈鑒（líng jiàn）顯現於眼前呢？老僧不惜自己的眉毛，來告訴你們。
【English Translation】 English version: Also teach everyone to know that the coming day will definitely be the first day of the Lunar New Year. If it's not like that, it's like the lion dance in Xihe (Xīhé), meaningless.
Again, for example, Mi Hu (Mǐ Hú) visited Wang Changshi (Wáng Chángshì), just as Wang Changshi was handling official business. As soon as Wang Changshi met him, he gestured with a pen. Mi Hu said, 'Can you also judge emptiness?' Wang Changshi threw down his pen and returned to the inner hall. Mi Hu became suspicious, and the next day, relying on his status as a Huayan (Huáyán) follower, he set up tea and asked questions. What words did the monk Mi Hu have that he could not be seen? Wang Changshi said, 'The lion bites people, the Han hound (Hán lú, referring to a hunting dog) chases clods.' Mi Hu heard this, came out and laughed, saying, 'I understand!' Wang Changshi said, 'Try to say it.' Mi Hu said, 'Please, Changshi, speak first.' Wang Changshi then raised a chopstick. Mi Hu said, 'Fox spirit!' Wang Changshi said, 'This person understands thoroughly!' The master said: Mi Hu, as soon as he saw the pen being raised, entered the position of a guest and could be regarded as a treasure at the banquet. Pointlessly setting up a tea banquet again implicated Huayan, with his forehead touching the ground. Just like Wang Changshi said that this person understands thoroughly, where is it that he understands thoroughly? Try to add a turning phrase.
On the first day of the Lunar New Year, ascending the hall to preach. Time changes, things change, the old is abolished, and the new is created. The nutrients in the soil have not yet begun to move, and they are discussing holding a spring welcoming ceremony. Taigong (Tàigōng) intentionally fishes, and Confucius (Fūzǐ) unintentionally obtains a Qilin (unicorn).
Ascending the hall to preach. For example, Yaoshan (Yàoshān) was traveling in the mountains with Daowu (Dàowú) and Yunyan (Yúnyán), and saw two trees, one withered and one flourishing. Yaoshan then asked, 'Which is flourishing and which is withered?' Yunyan said, 'The flourishing one.' Yaoshan said, 'If so, then everywhere is bright and splendid.' Daowu said, 'The withered one.' Yaoshan said, 'If so, then let everything be withered and bland.' Coincidentally, the young Shami (shāmí) arrived, and Yaoshan also asked him this. The Shami said, 'Let the flourishing flourish, and let the withered wither.' Yaoshan then turned to look at Daowu and Yunyan and said, 'No, no.' The master said: Yaoshan's saying 'no, no' reduced Daowu and Yunyan's prestige by a great deal.
Ascending the hall to preach. Each person inherently has a spiritually aware, wonderfully bright, and true essence, but it is obstructed by their own views, preventing them from resolutely entering a state of unwavering certainty. This is because the effort of tempering is not thorough enough, so they fall into leakage. How can one make the spiritual mirror (líng jiàn) appear before one's eyes? The old monk does not hesitate to use his eyebrows to tell you.
諸人。去此見障。擲下。主丈。
因事上堂。天之有云也。可以蔽日月降甘雨。地之有水也。可以濟舟楫潤焦枯。人之有心也。可以興禍福制剛柔。三才既明。理歸一揆。所以然者何也。卓主丈。大鵬展翅蓋十洲。籬邊燕雀空啾啾。
上堂。舉。趙州聞沙彌喝參。州云。侍者教伊去。沙彌珍重便行。州謂旁僧云。沙彌得入門侍者在門外。師云。逼生蠶作繭則易。要特牛產兒較難。
師寶祐戊午六月十四日罹難。七月十三日恭奉 聖旨。與免無辜。謝事上堂。都省羅太尉繳上謹奏以謝。去時曉露消袢暑。歸日秋聲滿夕陽。恩渥重重何以報。望無雲處祝天長。
柏巖慧照禪寺語錄
侍者 似藻 編
師于景定元年八月二十五日。入寺。
上堂。僧問。曇花易見。知識難逢。學人上來。請師祝聖。答云。突出威音那畔看。問云。寶壽開堂。三聖推出一僧。寶壽便打。此意如何。答云。劍合路雖險。夜行人更多。問云。三聖云。恁么為人。非惟瞎卻者僧眼。瞎卻鎮州一城人眼去在。寶壽擲下主丈便歸方丈。又作么生。答云。更把金針密密縫。問云。和尚今日開堂祝聖。忽有人推出一僧。又作么生。答云。燒牛屎香供養他未為分外。問云。因甚如此。答云。蓋他是本色衲子。僧禮拜
【現代漢語翻譯】 現代漢語譯本 諸位，去除這些知見上的障礙，放下手中的拄杖。
因為一些事情而升座說法。天空有云，可以遮蔽日月，降下甘甜的雨水；大地有水，可以渡過船隻，滋潤乾枯的草木。人有心，可以引發禍福，控制剛強和柔弱。天、地、人三者既然明白，道理歸於一個準則。那麼為什麼會這樣呢？（敲擊拄杖）大鵬展開翅膀可以覆蓋十個洲，籬笆邊的燕雀只能空自鳴叫。
升座說法。舉例：趙州禪師聽到沙彌（小和尚）大聲喝參，趙州禪師說：『侍者，叫他走開。』沙彌恭敬地行禮后就走了。趙州禪師對旁邊的僧人說：『沙彌已經入門了，侍者還在門外。』 禪師說：『逼迫生蠶作繭很容易，要讓特牛生出孩子就比較難了。』
禪師在寶祐戊午年六月十四日遭遇災難，七月十三日恭敬地奉旨，得以免除無辜的罪責。爲了感謝這件事而升座說法。都省羅太尉呈上奏摺以表達謝意。離開的時候，清晨的露水消散了夏天的暑氣；回來的時候，秋天的聲音充滿了傍晚的夕陽。皇恩浩蕩，要用什麼來報答呢？唯有在沒有云的地方祝願天長地久。
柏巖慧照禪寺語錄
侍者 似藻 編
禪師在景定元年八月二十五日，進入寺廟。
升座說法。僧人問：『曇花容易見到，善知識（指有德行的師長）難以遇到。學人前來，請禪師祝聖。』 禪師回答說：『要到威音王佛（過去佛名）那邊去看。』 僧人問：『寶壽禪師開堂說法，三聖禪師推出一個僧人，寶壽禪師就打了他。這是什麼意思？』 禪師回答說：『劍鋒相合的道路雖然危險，但晚上行走的人更多。』 僧人問：『三聖禪師說：『這樣為人，不僅瞎了這個僧人的眼睛，還瞎了鎮州（地名）一城人的眼睛。』 寶壽禪師放下拄杖就回方丈了。又該怎麼理解？』 禪師回答說：『更要用金針細細地縫補。』 僧人問：『和尚今天開堂祝聖，如果有人推出一個僧人，又該怎麼辦？』 禪師回答說：『燒牛糞香供養他也不算過分。』 僧人問：『為什麼這樣？』 禪師回答說：『因為他是本色的衲子（指僧人）。』 僧人禮拜。
【English Translation】 English version Everyone, cast aside these veils of perception, and put down your staffs.
Ascending the Dharma seat due to certain matters. The sky has clouds, which can obscure the sun and moon and bring sweet rain. The earth has water, which can ferry boats and nourish withered plants. People have minds, which can bring about fortune and misfortune, and control strength and gentleness. Since the three realms (heaven, earth, and humanity) are understood, the principles return to one standard. Why is this so? (Strikes the staff) The great Peng bird spreads its wings to cover ten continents, while the sparrows by the fence chirp in vain.
Ascending the Dharma seat. Citing: When Zhaozhou (Zen master) heard a novice monk shout '參 (Chan),' Zhaozhou said, 'Attendant, tell him to leave.' The novice respectfully bowed and left. Zhaozhou said to the monks beside him, 'The novice has entered the gate, but the attendant is still outside.' The Master said, 'It is easy to force a silkworm to spin a cocoon, but it is more difficult to have a special cow give birth to a calf.'
The Master encountered hardship on the 14th day of the sixth month of the Wuwu year of Baoyou (era name). On the 13th day of the seventh month, he respectfully received the imperial decree, and was exonerated from the undeserved charges. Ascending the Dharma seat to express gratitude. Grand Commandant Luo of the Capital Province submitted a memorial to express thanks. When leaving, the morning dew dissipated the summer heat; upon returning, the autumn sounds filled the evening sunset. How can I repay the immense grace? I can only wish for the heavens to be long-lasting in a cloudless place.
Recorded Sayings of Huizhao Zen Monastery of Baiyan
Attendant Si Zao Compiled
The Master entered the monastery on the 25th day of the eighth month of the first year of Jingding (era name).
Ascending the Dharma seat. A monk asked, 'The Udumbara flower (a rare flower in Buddhism) is easy to see, but a good teacher (善知識, a virtuous teacher) is hard to find. A student comes forward, please Master offer blessings.' The Master replied, 'Look beyond the other side of the awe-inspiring sound.' The monk asked, 'When Baoshou (Zen master) opened the Dharma hall, Sansheng (Zen master) pushed forward a monk, and Baoshou then struck him. What is the meaning of this?' The Master replied, 'Although the road where swords meet is dangerous, there are more night travelers.' The monk asked, 'Sansheng said, 'Acting in this way, not only blinds the eyes of this monk, but also blinds the eyes of the people of Zhenzhou (place name).' Baoshou threw down his staff and returned to his abbot's room. What does this mean?' The Master replied, 'One must use golden needles to sew it up tightly.' The monk asked, 'Today, the Abbot opens the Dharma hall to offer blessings. If someone pushes forward a monk, what should be done?' The Master replied, 'It would not be excessive to burn incense made of cow dung to make offerings to him.' The monk asked, 'Why is this so?' The Master replied, 'Because he is a true monk (衲子, a monk).' The monk bowed.
。
師乃云。天理好還。是處溪山舒笑眼。群心響應。信知。此道不誣人。所以真不掩偽。曲不藏直。自然草偃風行。太平得路。只如親到柏巖一句。又作么生。卓主丈。青松不礙人來往野水無心自去留。
復舉。須菩提巖中宴坐。諸天雨華讚歎。尊者云。空中雨華讚歎。復是何人云。我是梵天。尊者云。汝云何讚歎。天云。我重尊者善說般若波羅蜜多。尊者云。我于般若。未曾說一字。汝云何讚歎。天云。尊者無說。我乃無聞。無說無聞。是真說般若波羅蜜多。又復動地雨華。雪竇云。避喧求靜處。世未有其方。他在。巖中宴坐。也被者一隊漢涂糊伊。更有者老把不住。問云。空中雨華讚歎。復是何人。早見敗闕了也。我重尊者善說。般若波羅蜜多。惡水驀頭潑。我于般若。未曾說一字。草里走。尊者無說。我乃無聞。識甚麼好惡。總似者般底。何處有今日。復召大眾云。雪竇幸是無事人。爾來者里。覓個甚麼。以拄杖一時趁下。師云。雪竇雖不善其兵機。要且暗合孫吳。今日柏。巖開堂祝聖。因甚無人雨華供養。擊拂子。賊不入慎家之門。
開爐上堂。舉。古德道法昌。今日開爐。行腳僧無一個。惟有十八高人。緘口圍爐打坐。師云。法昌解使。不由家富貴。風流豈在著衣多。柏巖今日開爐。
【現代漢語翻譯】 現代漢語譯本：
師父於是說：『天理昭彰，終有好報。』到處溪山都舒展著笑眼，眾人齊聲響應，深信這個道理不會欺騙人。所以真實的無法被虛偽掩蓋，彎曲的無法隱藏正直。自然而然地，草隨風倒，太平之路暢通無阻。正如親身到達柏巖（Baiyan，地名）一句，又該如何理解呢？』說完，敲擊禪杖：『青松不礙人來往，野水無心自去留。』 又舉例說：『須菩提（Subhuti，佛陀的弟子）在巖洞中靜坐，諸天（Devas，天神）紛紛降下花雨讚歎。』尊者（指須菩提）問道：『空中降下花雨讚歎，又是何人？』天神回答：『我是梵天（Brahma，印度教的創世神）。』尊者問道：『你為何讚歎？』天神說：『我敬重尊者善於宣說般若波羅蜜多（Prajna Paramita，智慧到彼岸）。』尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天神說：『尊者沒有說，我才沒有聽，無說無聞，才是真正宣說般若波羅蜜多。』於是又再次震動大地，降下花雨。雪竇（Xuedou，禪師名號）評論說：『避開喧囂尋求清靜之處，世上沒有這樣的地方。』他在巖洞中靜坐，也被這一群人塗抹污衊。更有那老朽之人把握不住，問道：『空中降下花雨讚歎，又是何人？』早就露出破綻了。『我敬重尊者善於宣說般若波羅蜜多』，如同當頭潑下髒水。『我對於般若，未曾說過一個字』，如同在草叢中逃竄。『尊者沒有說，我才沒有聽』，懂得什麼好壞？如果都像這樣，哪裡會有今天？』 師父再次召集大眾說：『雪竇幸好是個無事之人，你們來這裡，尋找什麼？』用禪杖一時將他們趕下。師父說：『雪竇雖然不擅長用兵的策略，但卻暗合孫武（Sun Wu，著名的軍事家）的兵法。今天柏巖開堂祝聖，為什麼沒有人降下花雨供養？』敲擊拂塵：『小偷不會進入謹慎之人的家門。』 開爐上堂。舉例說：『古德（Gude，古代的禪師）說道：佛法昌盛，今日開爐。』行腳僧（Xingjiao seng，雲遊僧人）一個也沒有，只有十八位高人，閉口圍著爐子打坐。師父說：『法昌（Fachang，地名）懂得使用，不必依靠家裡的富貴，風流不在於穿很多衣服。』柏巖今天開爐。
【English Translation】 English version:
Then the master said, 'Heavenly justice is sure to repay. Everywhere, the streams and mountains unfold smiling eyes, and the crowd responds in unison, truly believing that this principle does not deceive people. Therefore, the true cannot be concealed by the false, and the crooked cannot hide the straight. Naturally, the grass bends with the wind, and the road to peace is unobstructed. Just like the phrase 'personally arriving at Baiyan (place name),' how should it be understood?' After speaking, he struck the staff: 'Green pines do not hinder people's comings and goings, and the wild water has no intention of staying or leaving on its own.' He further cited the example: 'Subhuti (Buddha's disciple) was sitting in meditation in a rock cave, and the devas (gods) rained down flowers in praise.' The Venerable (referring to Subhuti) asked, 'Who is it that rains down flowers in praise from the sky?' The deva replied, 'I am Brahma (Hindu creator god).' The Venerable asked, 'Why do you praise?' The deva said, 'I respect the Venerable's skillful exposition of Prajna Paramita (perfection of wisdom).' The Venerable said, 'Regarding Prajna, I have not spoken a single word. Why do you praise?' The deva said, 'The Venerable has not spoken, so I have not heard. No speaking, no hearing, is the true exposition of Prajna Paramita.' Then, once again, the earth shook, and flowers rained down. Xuedou (Zen master's name) commented, 'Seeking a quiet place to avoid the noise, there is no such place in the world.' He was sitting in meditation in a rock cave, and he was also smeared and slandered by this group of people. Moreover, that old man could not grasp it and asked, 'Who is it that rains down flowers in praise from the sky?' He had already revealed his flaws. 'I respect the Venerable's skillful exposition of Prajna Paramita,' like pouring dirty water over his head. 'Regarding Prajna, I have not spoken a single word,' like running away in the grass. 'The Venerable has not spoken, so I have not heard.' What does he know about good and bad? If it were all like this, where would we be today?' The master again summoned the assembly and said, 'Fortunately, Xuedou is a person without affairs. What are you looking for here?' He drove them down with his staff. The master said, 'Although Xuedou is not skilled in the strategies of war, he secretly agrees with the military tactics of Sun Wu (famous military strategist). Today, Baiyan is opening the hall to celebrate the sage. Why is no one raining down flowers in offering?' He struck the whisk: 'Thieves do not enter the homes of the cautious.' Opening the furnace and ascending the hall. Citing the example: 'The ancient worthies (Gude, ancient Zen masters) said: The Dharma flourishes, today the furnace is opened.' Not a single traveling monk (Xingjiao seng, wandering monk) is present, only eighteen eminent people are sitting around the furnace in silence. The master said, 'Fachang (place name) knows how to use it, without relying on the wealth of his family, elegance is not in wearing many clothes.' Baiyan is opening the furnace today.
不用聚集泥像。暗地裡勝他一籌。何故。版齒生毛老古錐。夜深聽水爐邊坐。
謝首座上堂。卓主丈。死盡天下衲子偷心。方稱此題目。卓主丈。死盡天下衲子偷心。轉向那邊。猶墮功勛邊事。作么生。得恰恰相應去。卓主丈。人天眼目堂中上座。
正旦上堂。一年又一年。循環數不足。本分面上人。猶如隔羅縠。惟有南極老人。扣天鼓三下。望北闕。而祝。何故。卓主丈。愿我王萬福。
柏巖語終
臨安府凈慈報恩光孝禪寺語錄
侍者至源文衡編
師景定五年正月十六日。入寺。
指山門。外闔不閉。跨天下而無蘄。會得許爾升其堂入其室。
指佛殿。巍巍萬德之尊。卷舒出沒。方便惟多。是汝諸人因甚。不見如來頂相。咄。只緣太近。
師至法座前。焚香望闕。謝恩畢捧敕黃。示眾云。世尊三昧。金口玉音親付囑。紫泥芝檢。九重城裡鳳銜來。再沾雨露之恩。光闡法門之盛。聲前妙證聳動群心。
諸山疏。煙慘淡石玲瓏。面面廝覷。千峰萬峰。一團和氣在其中。
指法座。法以空為座。舉步則釋迦在前。彌勒在後。且道。中間底說甚麼法。驟步登座。
師升座拈香云。此一瓣香。爇向爐中。恭為祝延今上皇帝聖躬萬歲萬歲萬萬歲。陛
【現代漢語翻譯】 現代漢語譯本 不要聚集泥土塑成的佛像。在暗地裡勝過別人一籌。為什麼呢？因為老朽之人牙齒上都長了毛髮（版齒生毛老古錐）。深夜裡坐在爐邊聽著水聲。
謝首座上堂說法。拿起拄杖。要徹底消除天下禪僧的偷心，才配得上這個題目。拿起拄杖。要徹底消除天下禪僧的偷心，如果轉向另一邊，仍然會落入追求功勛的俗事。要怎樣才能恰如其分地相應呢？拿起拄杖。人天眼目的堂中上座。
正月初一上堂說法。一年又一年，循環往復沒有止境。本分之人，就像隔著粗糙的絲綢一樣模糊不清。只有南極老人，敲擊天鼓三下，遙望北方皇宮，併爲此祝願。為什麼呢？拿起拄杖。祝願我的君王萬福。
柏巖的語錄到此結束
臨安府凈慈報恩光孝禪寺語錄
侍者至源文衡編輯
師父在景定五年正月十六日，進入寺廟。
指著山門說：外面的門沒有關閉，跨越天下而沒有祈求。領會了就能讓你升堂入室。
指著佛殿說：高大莊嚴，具備萬種功德的佛，捲起舒展，出沒無常，方便法門非常多。你們這些人為什麼看不見如來的頂相呢？呵！只因爲太近了。
師父走到法座前，焚香遙望皇宮，感謝皇恩完畢，捧著皇帝的敕書向大眾展示說：世尊的三昧（Samadhi，正定），金口玉言親自囑託。紫泥封緘的詔書，從九重皇城由鳳凰銜來。再次沾染雨露般的恩澤，光大闡揚佛法。聲音之前的微妙印證，聳動大眾的心。
諸山的文疏說：煙霧慘淡，石頭玲瓏，面面相覷，千峰萬峰，一團和氣就在其中。
指著法座說：佛法以空性為座。抬腳邁步，釋迦（Sakyamuni）在前，彌勒（Maitreya）在後。那麼，中間的人在說什麼法呢？快步登上法座。
師父升座拈香說：這一瓣香，在爐中焚燒，恭敬地祝願當今皇帝聖躬萬歲萬歲萬萬歲。陛下（Your Majesty）。
【English Translation】 English version Do not gather clay to make Buddha statues. Subtly surpass others in secret. Why? Because old fogeys grow hair on their teeth (ban chi sheng mao lao gu zhui). Late at night, sit by the stove listening to the sound of water.
Chief Monk Xie ascended the Dharma Hall to preach. Raised his staff. Only by completely eliminating the thieving minds of all Chan monks can one be worthy of this topic. Raised his staff. Completely eliminating the thieving minds of all Chan monks, if you turn to the other side, you still fall into the mundane affairs of pursuing merit. How can one achieve perfect correspondence? Raised his staff. The leading monk in the hall, the eyes of humans and gods.
On the first day of the New Year, ascended the Dharma Hall to preach. Year after year, the cycle repeats endlessly. People who understand their inherent nature are as if separated by coarse silk, seeing things unclearly. Only the Old Man of the South Pole strikes the heavenly drum three times, looking towards the northern palace, and praying for it. Why? Raised his staff. May my king have ten thousand blessings.
Baiyan's sayings end here.
Record of Sayings from Jingci Guangxiao Chan Monastery, Lin'an Prefecture
Compiled by Attendant Zhiyuan Wenheng
The Master entered the monastery on the sixteenth day of the first month of the fifth year of Jingding.
Pointing to the mountain gate: The outer gate is not closed, traversing the world without seeking anything. Understanding this allows you to ascend the hall and enter the room.
Pointing to the Buddha Hall: Majestic and dignified, the Buddha of ten thousand virtues, rolling and unfolding, appearing and disappearing, with numerous expedient means. Why can't you all see the Ushnisha (Usnisa, the protuberance on the crown of Buddha's head) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)? Alas! It's only because it's too close.
The Master arrived before the Dharma seat, burned incense facing the imperial palace, finished expressing gratitude for the imperial grace, and held up the imperial edict to show the assembly, saying: The Samadhi (Samadhi, meditative consciousness) of the World-Honored One, personally entrusted with golden words and jade sounds. The imperial decree sealed with purple clay, brought by the phoenix from the nine-layered imperial city. Once again, receiving the grace like rain and dew, gloriously expounding the Dharma. The subtle proof before sound stirs the hearts of the assembly.
The documents from the various mountains say: The smoke is bleak, the stones are exquisite, facing each other, thousands of peaks and ten thousand peaks, a harmonious atmosphere is within them.
Pointing to the Dharma seat: The Dharma takes emptiness as its seat. Lifting the foot, Sakyamuni (Sakyamuni, the historical Buddha) is in front, Maitreya (Maitreya, the future Buddha) is behind. Then, what Dharma is the person in the middle speaking? Quickly ascend the Dharma seat.
The Master ascended the seat, offered incense, and said: This stick of incense, burned in the furnace, respectfully wishing the current Emperor a long and healthy life, ten thousand years, ten thousand years, and ten thousand times ten thousand years. Your Majesty.
下恭愿。天基永茂。舜日長明。載歌周雅之詩。三聽華封之祝。
次拈香云。此一瓣香。爇向爐中。恭為中宮皇后聖躬萬福。此一瓣香。恭為皇太子殿下。增崇福壽。此一瓣香奉為太傅宮師樞使。大丞相國公。大參相公。大參相公。樞密相公。合朝文武百僚。同增祿算。伏願。高扶堯舜。下視伊周。集千載之雅風。鎖萬邦之春色。此一瓣香。奉為判府安撫。提領大卿。都運殿撰大卿。洎郡縣官僚。同增祿算。
次拈香云。此是門司提舉太尉。恭奉聖旨。送入寺。問趙州八十行腳因緣。用資祿算。
此香多是貴買賤賣。罕遇南番舶主。今日人天普會。不敢囊藏。爇向爐中。奉為前住安吉州道場山護聖萬歲禪寺。先師運庵和尚。用酬法乳。
師斂衣就座。乃云。大覺世尊在靈山會上。以人天性命之道。付囑國王大臣有力檀那外護。流通毋令斷絕。今則人天普會。祝聖開堂。莫有領得此旨者么。時有僧問。頂門具眼耀乾坤。聲價轟轟四海聞。丞相面承天子問。九重飛詔出深云。中興祖道。正在茲時。一句投機。愿聞祝聖。師云。南山朝北闕。夜夜睹明星。僧云。只將一味無心法。仰祝堯天舜日明。師云。風靜日月正。雪晴天地春。僧禮拜。
師乃云。春入湖山先放。花明御苑。人歸上國。南
【現代漢語翻譯】 現代漢語譯本： 恭敬地祝願。天基永遠繁茂，如同舜帝在位時一樣光明長久。歌頌《周雅》的詩篇，多次聆聽華封三祝的祝辭。 接著拈香說道：『這一瓣香，焚燒在香爐中，恭敬地為中宮皇后祈禱聖體安康，萬福永駐。這一瓣香，恭敬地為皇太子殿下祈禱，增添福壽。這一瓣香，奉獻給太傅、宮師、樞密使、大丞相國公、大參相公、大參相公、樞密相公，以及滿朝文武百官，共同增加俸祿和壽命。』 伏願，高尚的品德能輔助當今的皇帝如同堯舜一樣聖明，低調的行事能像伊尹和周公一樣賢能。聚集千載以來的高雅風尚，鎖住萬邦的春色。這一瓣香，奉獻給判府、安撫、提領大卿、都運殿撰大卿，以及郡縣官僚，共同增加俸祿和壽命。 接著拈香說道：『這是門司提舉太尉，恭敬地奉聖旨，送到寺院，爲了詢問趙州禪師八十歲時行腳的因緣，用來資助增加俸祿和壽命。』 這香多數是高價買進低價賣出，難得遇到遠洋的外國船主。今天人天大眾普集盛會，不敢私藏，焚燒在香爐中，奉獻給前任安吉州道場山護聖萬歲禪寺的運庵和尚（Yun'an heshang），用來報答佛法的乳哺之恩。 禪師整理衣袍，登上法座，說道：『大覺世尊（Dajue Shizun）在靈山會上（Lingshan Hui），把人天性命的道理，付囑給國王、大臣、有力的檀越（Dan Yue，施主）外護，流通傳佈，不要讓它斷絕。現在人天大眾普集盛會，祝聖開堂，有沒有領會這個旨意的？』 當時有僧人問道：『頂門上長著眼睛，光耀乾坤，聲名轟轟烈烈，四海皆聞。丞相親自承受天子的垂問，從九重天闕飛下詔書，走出深深的雲層。中興祖師的道統，正是在這個時候。』 請您說一句投機的開示，我們想聽聽祝聖的法語。 禪師說：『南山（Nanshan）面向北方的宮闕，夜夜都能看到明亮的星星。』 僧人說：『只用這無心無為的佛法，仰祝堯帝一樣的天，舜帝一樣的日，永遠光明。』 禪師說：『風靜了，日月就端正；雪停了，天地就回春。』 僧人禮拜。 禪師於是說道：『春天進入湖光山色，首先綻放花朵，照亮皇帝的御花園。人們回到繁華的京都，南方……』
【English Translation】 English version: Respectfully wishing. May the foundation of Heaven be forever prosperous, and the days as bright and long as during the reign of Emperor Shun. Singing the poems of the 『Zhou Ya,』 repeatedly listening to the blessings of Hua Feng. Next, taking incense and saying: 『This one petal of incense, burned in the censer, is respectfully for the Empress of the Central Palace, praying for her sacred body to be blessed with ten thousand blessings. This one petal of incense is respectfully for His Royal Highness the Crown Prince, to increase his fortune and longevity. This one petal of incense is offered to the Grand Tutor, the Palace Preceptor, the Chief Military Commissioner, the Grand Chancellor Duke, the Grand Councilor, the Grand Councilor, the Privy Councilor, and all the civil and military officials of the court, to jointly increase their emoluments and lifespans.』 Humbly wishing that their noble virtues may assist the current emperor to be as wise as Yao and Shun, and their humble actions may be as virtuous as Yi Yin and the Duke of Zhou. Gathering the elegant customs of a thousand years, locking in the spring colors of all nations. This one petal of incense is offered to the Prefect, the Pacifier, the Chief Administrator, the Transport Commissioner, and the county officials, to jointly increase their emoluments and lifespans. Next, taking incense and saying: 『This is the Military Commissioner of the Department of Gates, respectfully following the imperial decree, sending it to the temple, to inquire about the eighty-year journey of Zen Master Zhaozhou (Zhaozhou Chanshi), using it to support the increase of emoluments and lifespans.』 This incense is mostly bought at a high price and sold at a low price, rarely encountering foreign shipowners from the Southern Barbarians. Today, the assembly of humans and gods is universal, and I dare not hoard it. Burning it in the censer, I offer it to the former Abbot of Huguo Wansui Chan Temple (Huguo Wansui Chan Si) on Daocheng Mountain (Daocheng Shan) in Anji Prefecture, the late Master Yun'an (Yun'an), to repay the kindness of the Dharma's milk. The Master arranged his robes and ascended the seat, saying: 『The Great Awakened World Honored One (Dajue Shizun), at the Assembly on Vulture Peak (Lingshan Hui), entrusted the Way of human and heavenly life to kings, ministers, and powerful benefactors (Dan Yue) for external protection, to circulate and spread it without allowing it to be cut off. Now, the assembly of humans and gods is universal, celebrating the sage and opening the hall. Is there anyone who understands this purpose?』 At that time, a monk asked: 『Eyes on the top of the head illuminate the universe, the reputation is booming, heard throughout the four seas. The Prime Minister personally receives the Emperor's inquiry, and the imperial edict flies out of the deep clouds from the Nine Heavens. Reviving the ancestral way is precisely at this time.』 Please say a word of opportune instruction, we would like to hear the Dharma words of celebration. The Master said: 『The Southern Mountain (Nanshan) faces the northern palace, and every night it sees the bright stars.』 The monk said: 『Only using this non-intentional Dharma, we look up to wish the heaven like Emperor Yao and the sun like Emperor Shun, forever bright.』 The Master said: 『When the wind is still, the sun and moon are upright; when the snow stops, heaven and earth return to spring.』 The monk prostrated. The Master then said: 『Spring enters the lakes and mountains, first blooming flowers, illuminating the Emperor's imperial garden. People return to the prosperous capital, the South...』
山鶴唳青松。壯皇都人傑地靈。窺紫府洞天風月。透聲透色。絕類離倫。不妨垂手入𢌅。畢竟難逃至化。且望闕酬恩。如何祝讚。擊拂子。版圖遠奏堯天闊。萬物呈祥樂聖情。
復舉。本朝太宗皇帝因。僧朝見。帝賜坐。問云。卿甚處來。僧奏云。廬山臥云庵。帝云。臥云深處不朝天。因甚到者里僧無對。後來雪竇明覺大師。代云。難逃至化。師云。明覺固是食息不忘。當時若問臣僧臥云深處不朝天。因甚到者里。但鞠躬近前奏云。請陛下高垂天鑒。管取皇情大悅。
當晚小參。僧問。佛法混濫。無甚今日。正人一出。天道好還。如何是為人底句。師云。劍握甑人手。僧云。只如德山小參不答話。趙州小參要答話。此意如何。師云。布袋鄭頭相似重。僧云。學人今夜小出大遇。師云。爾得個甚麼。僧便喝。師云。果然。僧禮拜。
師拈主丈云。者里便是妙高孤頂。何須別峰。相見風颼颼水冷冷。衲僧家蹉眼不得。若說隔江招手便乃橫趨。已是落他影子。更言今夜答話不答話。漫天網子。阿誰不知。既知得分曉。只如都城有十二座門。從朝至暮。車馬駢闐。衣冠文物。出入無間。且道。各各所持者何事。若也知得。今夜相見。功不浪施。其如不然。卓主丈。凌空鐵塔鎮長存。夜深誰聽風甌語。
【現代漢語翻譯】 現代漢語譯本：山間的鶴在青松間鳴叫。壯麗的皇都匯聚了人傑，盡顯地靈之氣。我得以窺探紫府（指仙人的居所）洞天的風光，領略那超越尋常的聲色之美。不妨放下身段，進入其中，但終究難以逃脫自然的造化。且讓我們遙望皇宮，以報答皇恩。該如何祝頌讚美呢？擊打拂塵，祝願版圖遠播，如堯天般廣闊，萬物呈現祥瑞，使聖上的心情愉悅。
又舉例說，本朝太宗皇帝時，有僧人前來朝見。皇帝賜座，問道：『你從哪裡來？』僧人回答說：『來自廬山的臥云庵。』皇帝說：『既然臥于云深之處，本不該朝拜天子，為何來到這裡？』僧人無言以對。後來雪竇明覺大師（禪宗大師）代為回答說：『難逃至化。』 師父（指雪竇明覺大師）說：『明覺大師確實時刻不忘皇恩。』當時如果問我，『臣僧臥云深處不朝天，因甚到者里？』我便鞠躬上前回答說：『請陛下高高在上，明察秋毫，定能使皇上心情大悅。』
當晚小參（禪宗的一種修行方式）時，有僧人問道：『佛法混淆不清，今日更是如此。只有正人君子出現，天道才能恢復正常。』什麼是為人處世的關鍵？師父回答說：『劍握在做甑（古代炊具）的人手中。』僧人又問：『德山（指德山宣鑒禪師）小參時不回答問題，趙州（指趙州從諗禪師）小參時卻要回答問題，這是什麼意思？』師父回答說：『布袋和尚和鄭頭（指鄭板橋）一樣，都是負擔沉重。』僧人說：『學人今晚小有付出，卻得到了大的收穫。』師父問：『你得到了什麼？』僧人便大喝一聲。師父說：『果然如此。』僧人行禮拜謝。
師父拿起拄杖說：『這裡便是妙高孤頂（指極高的山峰），何須另尋他處？相見時，風聲颼颼，水流冷冷，衲僧（指僧人）們稍不留神就會錯過。如果說隔江招手，便是橫生枝節，已經落入了他的影子。』再說今晚答話不答話，豈不是漫天羅網，誰人不知？既然知道得清楚明白，那麼都城有十二座城門，從早到晚，車馬擁擠，官員士子，進出不斷，且說他們各自所持的是什麼事？如果知道，今晚相見，便沒有白費功夫。如果不知道，』卓』的一聲拄杖落地，如同凌空的鐵塔，永遠鎮守在此。夜深了，有誰在傾聽風吹動風鈴的聲音？』
【English Translation】 English version: The crane cries among the green pines. The magnificent imperial capital gathers outstanding talents and displays the spirit of the land. I am able to glimpse the scenery of the Purple Mansion (referring to the abode of immortals) and appreciate the extraordinary beauty of sound and color. It is okay to lower oneself and enter it, but ultimately it is difficult to escape the creation of nature. Let us look towards the imperial palace to repay the imperial grace. How should we offer praise and blessings? Striking the whisk, I wish that the territory will spread far and wide, as vast as the era of Emperor Yao, and that all things will present auspiciousness, pleasing the sage's heart.
To give another example, during the reign of Emperor Taizong of this dynasty, a monk came to pay homage. The emperor granted him a seat and asked, 'Where do you come from?' The monk replied, 'From the Woyun Hermitage on Mount Lu.' The emperor said, 'Since you lie in the deep clouds, you should not be paying homage to the Son of Heaven. Why have you come here?' The monk was speechless. Later, Zen Master Xuedou Mingjue (a Zen master) answered on his behalf, 'Difficult to escape the creation of nature.' The master (referring to Zen Master Xuedou Mingjue) said, 'Zen Master Mingjue truly never forgets the imperial grace.' If I were asked at that time, 'The monk lies in the deep clouds and does not pay homage to the Son of Heaven, why has he come here?' I would bow and step forward to reply, 'Please, Your Majesty, look down with your divine judgment, and you will surely delight the Emperor's heart.'
During the evening small assembly (a type of Zen practice), a monk asked, 'The Dharma is confused and unclear, especially today. Only when a righteous person appears can the Way of Heaven be restored to normal.' What is the key to dealing with people and the world? The master replied, 'The sword is held in the hands of the person who makes the zeng (an ancient cooking utensil).' The monk then asked, 'Deshan (referring to Zen Master Deshan Xuanjian) does not answer questions during the small assembly, but Zhaozhou (referring to Zen Master Zhaozhou Congshen) wants to answer questions during the small assembly. What does this mean?' The master replied, 'The Budai monk and Zheng Tou (referring to Zheng Banqiao) are the same, both bearing heavy burdens.' The monk said, 'This student has made a small effort tonight but has gained a great harvest.' The master asked, 'What have you gained?' The monk then shouted loudly. The master said, 'Indeed.' The monk bowed and thanked him.
The master picked up his staff and said, 'This is the solitary peak of Mount Miaogao (referring to an extremely high mountain), why look elsewhere? When we meet, the wind whistles and the water flows coldly. If the monks are not careful, they will miss it. If you talk about waving from across the river, it is creating unnecessary complications and has already fallen into his shadow.' To say whether to answer or not answer tonight, isn't it a net covering the sky, who doesn't know? Since you know it clearly, then the capital city has twelve gates, from morning to night, carriages and horses are crowded, officials and scholars are constantly entering and exiting, and what are they each holding? If you know, meeting tonight will not be a waste of effort. If you don't know,' the staff falls to the ground with a 'zhuo' sound, like an iron tower in the sky, guarding here forever. Deep in the night, who is listening to the wind blowing the wind chimes?'
復舉。慈明因。泉大道來參。明云。片云橫谷口。遊人何處來。泉云。夜來何處火。燒出古人墳。明云。未在更道。泉便作虎聲。明打一坐具。泉推倒慈明。明亦作虎聲。泉退身笑云。我參七十餘員善知識。惟師可以繼得臨際正宗。師云。叢林中往往道。慈明當時末後。更與一喝。使泉大道無立地處。是則是。殊不知。有際天之洪濤。可以容吞舟之魚。夜深久立。
結夏小參。竺土大仙。於九夏之月。布漫天網子。籠絡天下衲僧。謂之禁足護生剋期取證。致於南山內堂外堂。排單下拓。個個如生鐵橛。捱得期滿。各人要個禪鈔子以憑賞勞。雖然忽若有個漏網底。向未立制已前。山邊水邊。說東話西。驀然蹉口道著爺名。又作么生。急急出來。下一轉語。卓主丈云。收功較易。補過較難。
復舉。雪峰領眾到浮江。乃問云。欲寄二百僧過夏。得否。浮江以主丈畫一畫云。著不得。師云。好峭互陳。對面千里。有人寄僧。過夏南山。大開東合。何故。彼此出家兒。
臨安府徑山興 聖萬壽禪寺語錄
參學惟份文愷編
師于咸淳元年八月二十五日辰初。進寺。指山門。此山無路。及門者誰。會得擺手同歸。不然隨我來。
佛殿。釋迦。掩室于摩竭。因甚坐在者里。炷拜勤渠。齊之以
【現代漢語翻譯】 現代漢語譯本 又舉一例。慈明禪師因為泉大道來參訪。慈明禪師說：『一片云橫在山谷口，你這遊方的人從哪裡來？』泉大道說：『昨夜哪裡失火了，竟然燒出了古人的墳墓？』慈明禪師說：『還沒有說到要點。』泉大道隨即發出老虎的吼聲。慈明禪師打了一下坐具。泉大道推倒了慈明禪師。慈明禪師也發出老虎的吼聲。泉大道退身笑著說：『我參訪過七十多位善知識（指有德行的老師），只有禪師您可以繼承臨濟宗的正宗。』慈明禪師說：『叢林中常常有人說，慈明禪師當時如果最後再加一喝，使泉大道沒有立足之地就好了。』說的是對的。但他們不知道，有廣闊無邊的洪濤，可以容納吞舟的大魚。夜深了，站立很久了。
結夏小參（指夏季安居期間的小參）。竺土（指印度）的大仙（指佛陀），在九十天的夏季安居期間，佈下漫天羅網，籠絡天下的僧人，稱之為禁足護生，剋期取證。以至於南山寺的內堂外堂，都排定了名單，個個都像生鐵橛子一樣，捱到安居期滿。各人想要得到一份禪鈔（記錄禪修功過的憑證），用來憑證賞勞。雖然如此，如果有個漏網之魚，在還沒有立下規矩之前，在山邊水邊，說東道西，偶然說漏了嘴，說出了自己的真實身份，又該怎麼辦呢？趕快出來，下一轉語（指轉換話鋒）。卓拄杖說：『收功比較容易，補過比較難。』
又舉一例。雪峰禪師帶領僧眾來到浮江，於是問道：『我想寄託二百個僧人在這裡過夏安居，可以嗎？』浮江禪師用拄杖畫了一下說：『放不下。』雪峰禪師說：『好一個峭互陳（指言語鋒利，針鋒相對），對面千里。如果有人寄託僧人，在南山過夏安居，大開方便之門，又是什麼緣故呢？』（回答：）彼此都是出家之人。
臨安府徑山興聖萬壽禪寺語錄
參學惟份文愷編
禪師于咸淳元年八月二十五日辰時，進入寺院。指著山門說：『此山無路，及門者誰？』會得的，就擺手一同回去。不然就隨我來。
佛殿。釋迦（指釋迦牟尼佛），掩室于摩竭（指摩揭陀國），為什麼坐在那裡？燒香禮拜，要勤奮地去做，要恭敬地對待他。
【English Translation】 English version Again, Ciming (a Chan master) received Quan Dadao (a monk's name) who came for consultation. Ciming said, 'A piece of cloud lies across the valley entrance. Where do you, the traveler, come from?' Quan said, 'Where was the fire last night that burned out the tombs of the ancients?' Ciming said, 'You haven't gotten to the point yet.' Quan then made the sound of a tiger. Ciming struck a sitting cushion. Quan pushed Ciming over. Ciming also made the sound of a tiger. Quan stepped back, laughing, and said, 'I have consulted over seventy virtuous teachers, and only you, Master, can inherit the orthodox lineage of Linji (a Chan school).' Ciming said, 'In the monastic community, people often say that if Ciming had given one more shout at the end, Quan Dadao would have had no ground to stand on.' That is correct. But they do not know that there is a boundless flood that can accommodate fish that swallow boats. The night is deep, and we have been standing for a long time.
A small Dharma talk during the summer retreat. The great sage of Zhutu (India, referring to the Buddha), during the ninety days of the summer retreat, casts a net covering the sky, encompassing all the monks in the world, calling it 'restricting movement to protect life, setting a deadline to attain enlightenment.' As a result, in the inner and outer halls of Nanshan Temple, lists are arranged, and everyone is like an iron stake, enduring until the end of the retreat. Each person wants a Chan certificate (a record of merits and demerits in Chan practice) to serve as proof for rewards. However, if there is someone who slips through the net, before the rules were established, talking east and west by the mountains and waters, and accidentally lets slip their true identity, what should be done? Quickly come out and give a turning phrase (a phrase that changes the topic). Holding up his staff, he said, 'It is easier to achieve merit than to make amends for mistakes.'
Again, Xuefeng (a Chan master) led the monks to Fujian, and then asked, 'I want to entrust two hundred monks here to spend the summer retreat. Is that possible?' Fujian drew a line with his staff and said, 'It cannot be accommodated.' Xuefeng said, 'What a sharp exchange, a thousand miles apart face to face. If someone entrusts monks to spend the summer retreat in Nanshan, opening the door wide, what is the reason?' (Answer:) We are all monks who have left home.
Recorded Sayings from Xingsheng Wanshou Chan Monastery on Mount Jing in Lin'an Prefecture
Compiled by Canxue Weifen Wenkai
On the twenty-fifth day of the eighth month of the first year of Xianchun, at the hour of Chen (7-9 am), the Master entered the monastery. Pointing to the mountain gate, he said, 'This mountain has no road. Who is it that reaches the gate?' Those who understand will wave their hands and return together. Otherwise, follow me.
Buddha Hall. Shakya (Shakyamuni Buddha), secluded in Magadha (an ancient kingdom in India), why is he sitting there? Burning incense and bowing, one must do it diligently and treat him with reverence.
禮。
方丈。虎頭燕頷。鳥嘴魚腮。盡曏者里納款。且道。者里是甚麼所在。卓主丈。
敕黃有意退欄。無心耕牧。
九重降敕。如萬國春回。一道恩光。似千日並照。法門騰煥。巖壑生秋。
府疏。日出而作。日入而息。熙熙然如登春臺。且道。承誰恩力。拈起疏云。聽。
諸山疏。出山而見。入戶而知。雞棲鳳巢。鄰壁之輝。何必區區點綴伊。
山門疏。勤儉起家。叢林麟鳳。入門一見。和氣可掬。知心不在頻叮囑。
法座。諸佛出世。祖師西來。總離者座子不得。若信得及各自散去。不然。更登一遍供養諸人。
師升座拈香云。此香爇向爐中。恭為祝延。今上皇帝聖躬萬歲萬歲萬萬歲。陛下恭愿。金輪統御。踵三代之淳風。寶曆開祥。享萬年之景運。
次拈香云。此香爇向爐中。恭為皇太后。上資聖壽。恭愿母儀天下。子育生靈。扶持社稷之功。毗贊聖明之化。此香爇向爐中。恭為今上皇后兩宮天眷。恭愿萬年松壽。千歲鶴齡。道贊明君。功資帝業。此香爇向爐中。奉為太傅大丞相。樞使國公。大參相公。大參相公。樞密相公。合朝文武百僚。同增祿算。伏願德安四海。威肅三邊。此香爇向爐中。奉為判府安撫。提領大監侍郎。都運敷文提領侍郎。郡
【現代漢語翻譯】 現代漢語譯本： 禮。
方丈（寺院住持的居所）。虎頭燕頷（形容相貌威武）。鳥嘴魚腮（形容相貌醜陋）。都到這裡來繳納款項。那麼，這裡是什麼地方？卓主丈（住持敲擊拄杖）。
朝廷的詔書有意退回欄圈，（僧人）無心耕種放牧。
九重（指朝廷）降下詔書，如同萬國迎來春天，一道恩澤的光芒，好像一千個太陽同時照耀。佛法興盛煥發，山谷也充滿了秋意。
府衙的文書。日出而作，日入而息，人們熙熙攘攘，如同登上春天的樓臺。那麼，這是承蒙誰的恩德和力量？拿起文書說，聽著。
各山寺的文書。走出山門就能看見，進入家門就能知道。雞棲息在鳳凰的窩裡，鄰居的墻壁也因此增光。何必再費心思去點綴它呢？
山門文書。勤儉持家，叢林中的麒麟鳳凰。入門一看，和藹可親。真正的知心朋友不需要頻繁地叮囑。
法座。諸佛出世，祖師西來，都離不開這個座位。如果信得過，就各自散去吧。不然，再登座一遍，供養各位。
師父升座拈香說：『這炷香在爐中焚燒，恭敬地為當今皇帝祝願，祝願聖躬萬歲萬歲萬萬歲。恭愿陛下金輪統治，繼承三代的淳樸風尚，寶貴的歷法開啟吉祥，享有萬年的美好運勢。』
接著拈香說：『這炷香在爐中焚燒，恭敬地為皇太后祈福，增進聖壽。恭愿母儀天下，養育百姓，扶持國家社稷的功勞，輔助聖明的教化。這炷香在爐中焚燒，恭敬地為當今皇后和兩宮眷屬祈福。恭愿萬年松樹般的壽命，千歲仙鶴般的年齡，輔佐英明的君主，功勞有助於帝王的事業。這炷香在爐中焚燒，奉獻給太傅、大丞相、樞密使、國公、大參相公（高級官員的尊稱）、樞密相公（高級官員的尊稱），以及朝廷的文武百官，共同增加俸祿和壽命。伏願德澤安定四海，威望震懾三邊。這炷香在爐中焚燒，奉獻給判府、安撫使、提領大監侍郎（官職名）、都運敷文提領侍郎（官職名），以及郡
【English Translation】 English version: Salutations.
Abbot (the residence of the abbot of a monastery). Tiger's head and swallow's chin (describing a dignified appearance). Bird's beak and fish's gills (describing an ugly appearance). All come here to pay their dues. Then, what place is this? Strike the staff (the abbot strikes the staff).
The imperial edict intends to return the enclosures, (the monks) have no intention of cultivating and grazing.
The Nine Heavens (referring to the imperial court) issue an edict, like ten thousand countries welcoming spring, a ray of grace, like a thousand suns shining together. The Dharma flourishes, and the mountains and valleys are filled with autumn.
The prefectural document. Work at sunrise, rest at sunset, people are bustling with joy, as if ascending a spring terrace. Then, whose grace and power is this due to? Picking up the document and saying, listen.
The documents from various mountains and temples. Seeing upon leaving the mountain gate, knowing upon entering the house. Chickens roost in phoenix nests, the neighbor's wall shines. Why bother to embellish it?
The mountain gate document. Diligence and thrift build a family, the Qilin and Phoenix of the monastery. Upon entering, one sees amiability. True confidants do not need frequent reminders.
The Dharma seat. All Buddhas appear in the world, Patriarchs come from the West, all cannot be separated from this seat. If you believe it, then disperse. Otherwise, ascend the seat again to make offerings to everyone.
The master ascends the seat, offers incense, and says: 'This incense is burned in the furnace, respectfully wishing the current Emperor a long life, may his sacred body live ten thousand years. May Your Majesty's golden wheel rule, inherit the pure customs of the Three Dynasties, may the precious calendar usher in auspiciousness, and enjoy ten thousand years of good fortune.'
Then, offering incense, he says: 'This incense is burned in the furnace, respectfully praying for the Empress Dowager, increasing her sacred longevity. May she be a model for the world, nurture the people, support the country, and assist in the enlightened teachings. This incense is burned in the furnace, respectfully praying for the current Empress and the imperial family. May they have the longevity of ten thousand-year-old pines and the age of thousand-year-old cranes, assist the wise ruler, and contribute to the emperor's cause. This incense is burned in the furnace, offered to the Grand Tutor, Grand Chancellor, Privy Councilor, Duke, Grand Councilor (honorific title for high-ranking officials), Privy Councilor (honorific title for high-ranking officials), and all civil and military officials of the court, increasing their salaries and lifespans. May their virtue stabilize the four seas, and their prestige awe the three borders. This incense is burned in the furnace, offered to the Prefect, Pacification Commissioner, Supervising Censor, Vice Minister (official title), Transport Commissioner, and Supervising Censor (official title), and the county'
縣官僚。同資祿算。伏願股肱清朝。橐籥黎庶。此香奉為。
前住安吉州道場山護聖萬歲禪寺。先師運庵和尚。用酬法乳。
師斂衣就座。乃云。動弦別曲。落葉知秋。是爾衲子知有邊事。因甚黃河向北流。會得物理疏通。不然有疑請問。時有僧出問。金雞唱曉。玉鳳銜花。一句投機。請師祝聖。答曰。澗底青松有茯苓。僧曰。如是則九州四海。雷動風馳。答曰。巢知風穴知雨。僧曰。如何是第一句。答曰。卻是第二句。僧曰。如何是第一句。答曰。須彌山。僧曰。恁么則葵心向日傾。答曰。知恩人難得。僧問。太宗皇帝因。僧朝見。僧奏曰。陛下還記得否。此意如何。答曰。將經寺里彈。僧問。帝曰。何處相見來。僧曰。自從靈山一別。直至如今。還端的也無。答曰。來風可鑑。僧問。帝曰。以何為驗。僧無語。又作么生。答曰。生鐵秤錘被蟲蛀。僧曰。只如今日。祝聖開堂。有何祥瑞。答曰。秋花照眼明。僧曰。泉聲中夜后。山色夕陽時。答曰。錯認定盤星。僧禮拜。
師乃云。時康道泰。天清地寧。一人端拱無為。萬物各得其所。巖間野客。悉荷皇恩。唱太平歌。和村田樂。何必麒麟現瑞鳳凰來儀。但願帝道平平。自然風物楚楚。且知恩報恩。一句作么生。卓主丈云。妙唱以資天子壽。爐煙
【現代漢語翻譯】 現代漢語譯本：縣裡的官員們，與有資歷的人享受同等的待遇。我衷心祝願各位能成為朝廷的棟樑，體恤百姓。以此香供奉給 先前居住在安吉州道場山護聖萬歲禪寺的先師運庵和尚（Yun'an heshang），以此報答他的法乳之恩。 師父整理衣袍坐下，說道：『動聽的琴絃能彈出不同的曲調，飄落的樹葉能預示秋天的到來。』這是你們這些衲子要知道的事情。『為什麼黃河向北流？』如果領會了事物的道理，自然就通達了；不然，有疑問就請提問。當時有一位僧人出來問道：『金雞報曉，玉鳳銜花，用一句投機的話，請師父祝聖。』師父回答說：『澗底的青松有茯苓。』僧人說：『這樣說來，九州四海，雷動風馳。』師父回答說：『巢穴知道風，洞穴知道雨。』僧人說：『如何是第一句？』師父回答說：『卻是第二句。』僧人說：『如何是第一句？』師父回答說：『須彌山（Xumi Shan）。』僧人說：『既然這樣，那麼葵花向著太陽傾斜。』師父回答說：『知恩的人很難得。』僧人問道：『太宗皇帝（Taizong huangdi）因為僧人朝見，僧人上奏說：『陛下還記得嗎？』這是什麼意思？』師父回答說：『將經書在寺廟裡彈唱。』僧人問道：『皇帝說：『在哪裡相見來著？』僧人說：『自從靈山（Lingshan）一別，直到如今，還確實嗎？』師父回答說：『來風可以作為借鑑。』僧人問道：『皇帝說：『以什麼為驗證？』僧人無語。又該怎麼做呢？』師父回答說：『生鐵的秤錘被蟲蛀了。』僧人說：『就像今天，祝聖開堂，有什麼祥瑞？』師父回答說：『秋天的花朵照眼明。』僧人說：『泉水的聲音在半夜之後，山上的景色在夕陽時分。』師父回答說：『錯把算盤星當成了定盤星。』僧人禮拜。 師父於是說道：『時局安定，天下太平。君王垂拱而治，萬物各得其所。山間的隱士，都蒙受皇恩，唱著太平歌，和著鄉村的音樂。何必一定要麒麟（Qilin）現瑞，鳳凰（Fenghuang）來儀？只願帝道平穩，自然風物美好。』且說知恩報恩，這一句該怎麼說？』拿起拄杖說：『美妙的歌聲用來祝願天子長壽，爐中的煙氣'
【English Translation】 English version: County officials, enjoying the same treatment as those with qualifications. I sincerely wish that you all can become pillars of the court, and care for the common people. This incense is offered to My late teacher, Yun'an heshang (Yun'an monk), who resided in Husheng Wansui Chan Temple on Daochang Mountain in Anji Prefecture, to repay his kindness of Dharma. The master adjusted his robes and sat down, saying: 'Moving strings can play different tunes, falling leaves can predict the arrival of autumn.' This is what you monks should know. 'Why does the Yellow River flow north?' If you understand the principles of things, you will naturally be clear; otherwise, please ask if you have any questions. At that time, a monk came out and asked: 'The golden rooster crows at dawn, the jade phoenix holds flowers, in a sentence that hits the mark, please master, offer blessings.' The master replied: 'The green pine at the bottom of the stream has poria.' The monk said: 'In this case, the nine provinces and four seas, thunder and wind are swift.' The master replied: 'The nest knows the wind, the cave knows the rain.' The monk said: 'What is the first sentence?' The master replied: 'It is the second sentence.' The monk said: 'What is the first sentence?' The master replied: 'Mount Sumeru (Xumi Shan).' The monk said: 'Since this is the case, then the sunflower inclines towards the sun.' The master replied: 'It is rare to find someone who knows gratitude.' The monk asked: 'Emperor Taizong (Taizong huangdi) because the monk came to court, the monk reported: 'Does Your Majesty remember?' What does this mean?' The master replied: 'Singing scriptures in the temple.' The monk asked: 'The emperor said: 'Where did we meet?' The monk said: 'Since we parted at Lingshan (Lingshan), until now, is it true?' The master replied: 'The coming wind can be used as a reference.' The monk asked: 'The emperor said: 'What is the verification?' The monk was speechless. What should be done?' The master replied: 'The cast iron steelyard is eaten by insects.' The monk said: 'Just like today, celebrating the sage and opening the hall, what auspicious signs are there?' The master replied: 'Autumn flowers brighten the eyes.' The monk said: 'The sound of the spring is after midnight, the scenery of the mountain is at sunset.' The master replied: 'Mistaking the abacus star for the fixed star.' The monk bowed. The master then said: 'The times are stable, and the world is peaceful. The ruler governs by doing nothing, and all things are in their place. The hermits in the mountains are all blessed by the emperor, singing songs of peace, and harmonizing with the music of the countryside. Why must the Qilin (Qilin) appear auspiciously, and the Fenghuang (Fenghuang) come?' I only wish that the emperor's way is smooth, and the natural scenery is beautiful.' And speaking of knowing and repaying kindness, how should this sentence be said?' He picked up his staff and said: 'Beautiful singing is used to wish the emperor longevity, the smoke in the furnace'
為瑞國風清。
復舉。本朝太宗皇帝因。入大相國寺。見僧看經。問曰。卿看甚麼經。對曰。仁王護國經。帝曰。既是寡人經。因甚在卿手裡。僧鞠躬退身不對。雪竇曰。皇天無親。惟德是輔。師云。太宗古鑒高。懸無私不燭。者僧鞠躬不對。經旨歷然。雪竇道。皇天無親。惟德是輔。又作么生。卓主丈。四海盡歸皇化里。三邊誰敢犯封疆。
當晚小參。僧問。言言言兮飄風灑雪。默默默兮雷轟電掣。藕絲孔里騎大鵬。等閑埃落天邊月。未審何人得此機用。答曰。頭長三尺知是誰。相對無言獨足立。僧曰。恁么則九重城裡。大播芳猷。答曰。也是波斯入鬧市。僧曰。王常侍訪臨際。游僧堂次。曰。這一堂僧還看經否。際曰。不看經。此意如何。答曰。酒逢知己飲。常侍曰。還習禪否。際曰。不習禪。又作么生。答曰。撥亂乾坤致太平。僧曰。常侍言。既不看經。又不習禪。畢竟作個甚麼。際曰。總教伊成佛作祖去。此意如何。答曰。臨際老兒性命。落在常侍手裡。僧曰。今夜忽有個衲僧。出來道捉敗了也。又作么生。答曰。爾捉敗常侍。捉敗臨際。僧曰。總不恁么。答曰。畢竟作么生。僧便喝。答曰。甜瓜生得苦葫蘆僧曰。不因天目近。那覺鬥牛寒。答曰。切忌亂針錐。僧禮拜。
師乃云。五峰孤
【現代漢語翻譯】 現代漢語譯本： 為瑞國帶來清明的政治風氣。
又舉一例。本朝太宗皇帝曾經進入大相國寺，看見僧人在看經書，便問：『你看的是什麼經？』僧人回答：『是《仁王護國經》。』皇帝說：『既然是護佑朕的經，為何在你手裡？』僧人鞠躬退身，沒有回答。雪竇禪師評論說：『皇天沒有偏袒，只輔助有德之人。』我說，太宗皇帝的明鑑很高，懸掛在那裡，沒有私心，照亮一切。這位僧人鞠躬不回答，經書的旨意已經很明顯了。雪竇禪師說，『皇天沒有偏袒，只輔助有德之人。』那麼又該如何理解呢？』用拄杖一擊，說：『天下都歸順於皇上的教化之中，哪個邊境敢於侵犯？』
當晚小參時，有僧人問：『言語滔滔，如狂風吹散雪花；沉默不語，如雷霆閃電般震撼。在藕絲孔里騎著大鵬鳥，輕易地讓塵埃落到天邊的月亮上。』不知道是誰能得到這種機用？』回答說：『頭長三尺，知道是誰嗎？相對無言，獨自站立。』僧人說：『這樣說來，就是在京城裡，廣泛傳播美好的聲譽了。』回答說：『這也是波斯人進入鬧市。』僧人說：『王常侍拜訪臨濟禪師，在僧堂里巡視時，問道：『這一堂的僧人還看經嗎？』臨濟禪師說：『不看經。』這是什麼意思？』回答說：『酒逢知己千杯少。』常侍說：『還習禪嗎？』臨濟禪師說：『不習禪。』那又做什麼呢？』回答說：『撥亂反正，使天下太平。』僧人說：『常侍說，既不看經，又不習禪，到底做什麼呢？』臨濟禪師說：『總要教他們成佛作祖去。』這是什麼意思？』回答說：『臨濟老兒的性命，落在常侍手裡了。』僧人說：『今晚忽然有個僧人，出來說捉住了你的把柄。』又該如何應對？』回答說：『你捉住了常侍的把柄，也捉住了臨濟的把柄。』僧人說：『如果不是這樣呢？』回答說：『那到底要怎麼樣？』僧人便喝了一聲。回答說：『甜瓜生得苦，葫蘆也是苦的。』僧人說：『不是因為靠近天目山，怎麼會感覺到斗宿和牛宿的寒冷呢？』回答說：『切忌亂用針錐。』僧人禮拜。
禪師於是說：『五峰山孤立』
【English Translation】 English version: Bringing a clear and peaceful political atmosphere to the auspicious country.
Another example: Emperor Taizong (Emperor Taizong of the Tang Dynasty) of our dynasty once entered the Daxiangguo Temple (a famous temple in Kaifeng) and saw a monk reading a scripture. He asked, 'What scripture are you reading?' The monk replied, 'The Benevolent Kings Sutra (Renwang Huguo Jing).' The Emperor said, 'Since it is a sutra that protects me, why is it in your hands?' The monk bowed and retreated without answering. Xue Dou (a Zen master) commented, 'Heaven has no favorites, it only assists the virtuous.' I say, Emperor Taizong's mirror was high, hanging there without selfishness, illuminating everything. This monk bowed without answering, the meaning of the scripture is already clear. Xue Dou said, 'Heaven has no favorites, it only assists the virtuous.' Then how should it be understood?' He struck with his staff and said, 'The world submits to the Emperor's teachings, which border dares to invade?'
During the evening small gathering, a monk asked, 'Words flowing like a blizzard scattering snowflakes; silence like thunder and lightning shaking. Riding a Peng bird (a mythical giant bird) through a lotus root hole, easily letting dust fall on the moon in the sky.' I wonder who can attain this function?' He replied, 'A head three feet long, do you know who it is? Facing each other in silence, standing alone.' The monk said, 'In that case, it is spreading good reputation widely in the capital.' He replied, 'This is also a Persian entering the bustling market.' The monk said, 'Wang Changshi (a court official) visited Zen Master Linji (a famous Zen master), inspecting the monks' hall, and asked, 'Do the monks in this hall still read scriptures?' Zen Master Linji said, 'They don't read scriptures.' What does this mean?' He replied, 'Wine is best enjoyed with a close friend.' Changshi said, 'Do they practice Zen?' Zen Master Linji said, 'They don't practice Zen.' Then what do they do?' He replied, 'Restoring order and bringing peace to the world.' The monk said, 'Changshi said, since they don't read scriptures and don't practice Zen, what exactly do they do?' Zen Master Linji said, 'They will all be taught to become Buddhas and Patriarchs.' What does this mean?' He replied, 'Old Linji's life is in Changshi's hands.' The monk said, 'If tonight a monk suddenly comes out and says he has caught your handle.' How should you respond?' He replied, 'You have caught Changshi's handle, and you have also caught Linji's handle.' The monk said, 'If it's not like that?' He replied, 'Then what exactly?' The monk then shouted. He replied, 'Melons are born bitter, gourds are also bitter.' The monk said, 'If it weren't for being close to Tianmu Mountain (a mountain in Zhejiang), how would you feel the coldness of the Dou and Niu constellations?' He replied, 'Be careful not to use needles and awls randomly.' The monk bowed.
The Zen master then said, 'Five Peaks stand alone.'
峭萬壑云寒。人人懷報佛祖之恩。個個具辨龍蛇之眼。全賓全主全放全收。向威音那畔。別立生涯。于空劫已前。突出自己。目機銖兩。舉一明三。不涉化儀。如何相見。卓主丈。白鳥望中沒。青山斷處幽。
復舉。當山國一禪師因。馬祖遣僧馳書至。書中作一圓相。國師啟緘見之。遂于圓相中。著一點封回。師云。可惜許當時。只好留在案上。一任日炙風吹。非唯坐斷馬祖舌頭。亦使天下衲僧無摸索處。事既往矣。還有為國師拔本底么。卓主丈。
上堂。山高水深云閑風靜。佛法至妙。妙在中和。中和則且置。賓主歷然。又作么生。卓主丈。拾薪汲澗煎茶外。倚杖閑看云去留。
謝兩班上堂。舉。石頭示眾云。言語動用沒交涉。藥山云。非言語動用。亦沒交涉。頭云。我這裡針劄不入。山云。我者里如石上栽花。師云。智與師齊。減師半德。智過於師。方堪傳受。且於中優劣處。還有人緇素得出么。卓主丈。
開爐上堂。舉。百丈因。溈山侍立深夜。丈云。看爐中有火否。溈撥之云。無。丈躬撥之得小火。云。爾道無這個。是甚麼。溈山當下悟去。師云。洞房花燭夜。金榜掛名時。是則一時快意。當時若用再參馬祖底。溈山門戶。未至寂寥。
上堂。舉。仰山在溈山牧牛。時踢天泰
{ "translations": [ "現代漢語譯本", "峭萬壑云寒：陡峭的山谷間，雲霧瀰漫，寒氣逼人。（萬壑：無數山谷。云寒：雲霧帶來的寒冷。）人人都懷著報答佛祖恩德的心，個個都具備辨別真偽的敏銳眼光。（佛祖：佛教的創始人釋迦牟尼。龍蛇之眼：比喻辨別是非、真偽的敏銳眼光。）完全發揮賓與主的作用，完全做到放與收的自如。（全賓全主：指完全發揮賓與主的作用。全放全收：指完全做到放與收的自如。）", "向威音王佛（過去佛名）那一邊，另立一番生活境界；在空劫（極長的時間）以前，突出自己的本性。（威音那畔：指威音王佛之前，表示遙遠的過去。空劫：佛教術語，指極長的時間。突出自己：指顯現自己的本性。）細緻地衡量事物的輕重，舉一例而能明白三個。（目機銖兩：比喻細緻地衡量事物的輕重。舉一明三：比喻舉一例而能明白三個。）不涉及任何形式上的教化，要如何才能相見呢？（不涉化儀：指不涉及任何形式上的教化。）拄著禪杖說：白鳥在遠望中消失了，青山在斷絕之處顯得幽靜。（卓主丈：拄著禪杖。)", "", "又舉例說，當山國一禪師，因為馬祖（唐代禪師）派僧人送來書信，信中畫了一個圓圈。國一禪師打開信封看到后，就在圓圈中點了一點，然後封好回信。（馬祖：指馬祖道一禪師，唐代著名禪師。圓相：佛教中用圓圈表示空性或佛性。）", "禪師說：可惜當時那樣做，最好是留在桌子上，任憑太陽曬、風吹。（可惜許當時：指可惜當時國一禪師的做法。）這樣不僅能堵住馬祖的嘴，也使天下學禪的人無從摸索。（坐斷馬祖舌頭：比喻堵住馬祖的嘴。衲僧：指僧人。）事情已經過去了，還有人為國一禪師揭示其根本用意嗎？（拔本底：揭示其根本用意。）拄著禪杖說。", "", "上堂說法：山高水深，云閑風靜，佛法至為精妙，精妙之處在於中和。（中和：指不偏不倚，恰到好處。）中和姑且放在一邊，賓主關係歷歷分明，又該如何理解呢？（賓主歷然：指賓主關係歷歷分明。）拄著禪杖說：砍柴打水煮茶飯之外，拄著枴杖悠閒地觀看云的來去。", "", "感謝兩班上堂說法。舉例說，石頭禪師（唐代禪師）向大眾開示說：言語和行動都無關緊要。（沒交涉：無關緊要。）藥山禪師（唐代禪師）說：不是言語和行動，也無關緊要。（非言語動用，亦沒交涉：不是言語和行動，也無關緊要。）石頭禪師說：我這裡針都扎不進去。（針劄不入：比喻無法理解或改變。）藥山禪師說：我這裡像在石頭上栽花一樣。（石上栽花：比喻不可能的事情。）", "禪師說：智慧與老師相等，就減少了老師一半的德行；智慧超過老師，才能夠繼承和傳授。（智與師齊，減師半德。智過於師，方堪傳受：指智慧與老師相等，就減少了老師一半的德行；智慧超過老師，才能夠繼承和傳授。）那麼，在這其中優劣之處，還有人能夠分辨出來嗎？（緇素：指僧人和俗人，這裡泛指所有人。）拄著禪杖說。", "", "開爐上堂說法。舉例說，百丈禪師（唐代禪師）問溈山禪師（唐代禪師），當時溈山禪師侍立在深夜。百丈禪師問：看看爐子里有火嗎？溈山禪師撥弄了一下說：沒有。（撥之云：指撥弄了一下說。）百丈禪師親自撥弄了一下，得到一點小火，說：你說沒有，這個是什麼？（爾道無這個，是甚麼：你說沒有，這個是什麼？）溈山禪師當下就領悟了。（當下悟去：當下就領悟了。）", "禪師說：洞房花燭夜，金榜掛名時，這確實是一時痛快。（洞房花燭夜，金榜掛名時：比喻非常得意的時候。）當時如果用再參馬祖的功夫，溈山禪師的門庭，還不至於寂寞冷落。（再參馬祖底：指再參馬祖道一禪師的功夫。寂寥：寂寞冷落。）", "", "上堂說法。舉例說，仰山禪師（唐代禪師）在溈山禪師那裡放牛的時候，踢了天泰。" ], "english_translations": [ "English version", "Steep ravines are filled with cold clouds. Everyone cherishes the grace of the Buddha. Each possesses eyes to discern dragons from snakes. Fully engaging both guest and host, completely 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發收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收據收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收據收收收據收收收據收收據收據收據收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收據收收收據收據收據收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據", "The steep ravines are filled with cold clouds: Everyone cherishes the grace of the Buddha. Each possesses eyes to discern dragons from snakes. Fully engaging both guest and host, completely 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存收收收收收收收收收收收收收收收收收收收收收網收據收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收據收據收收收收收收收收收收收收收收收收收收收收收收收據收據收據收據收據收據收收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據收據
上座問云。百億毛頭百億獅子現。作么生。仰不答歸。侍立溈山次。忽泰上座來。仰云。適來問百億毛頭百億獅子。豈不是上座。泰云。是。仰云。正當現時。毛前現毛后現。泰云。現時不說有前後。仰山拂袖便出。溈山云。師子腰折了也。師云。仰山祇要溈山證明。自謂暗地裡得便宜。泰上座。當時待他問毛前現毛后現。但仰天大笑一聲。仰山要拂袖出去也。未得在。
上堂。人人知有此一段生死底話頭。至於進退揖讓語言酬酢。歷歷分曉。因甚困去。便不知落處。設有能作夢中佛事者。猶如暗中取物。且道。病在那裡。今日徑山。不惜眉毛。普為諸人。去此障礙。使俱到平實田地。受用無窮。還信得及么。卓主丈。自攜瓶去沽村酒。卻著衫來作主人。
上堂。佛法在正。不在乎盛。在正則鬼神莫測其由。在盛則鬼神能妒其福。五峰固是不屬其間。因甚終日區區地。擊拂子。霜葦岸頭雙屬玉。一聲清響忽驚飛。
謝新薦嚴寶葉長老。上堂。崑山片玉。掛林一枝。不足為貴。水邊林底。三四十年。說東話西。此之為貴也。更有松源三轉語。此行茂苑為流通。
上堂。舉。紫胡和尚示眾云。三十年來住紫胡。二時粥飯氣力粗。無事上山行一轉。借問。時人會也無。師云。紫胡年老心孤。東行西
【現代漢語翻譯】 現代漢語譯本 上座問道：『百億毛頭（無數毛髮尖端）顯現百億獅子，這是怎麼回事？』仰山（Yǎngshān，人名）沒有回答就回去了。後來，泰上座（Tài Shàngzuò，人名）來到溈山（Wéishān，山名）身邊侍立。仰山突然問泰上座：『剛才問的百億毛頭顯現百億獅子，難道不是你嗎？』泰上座回答：『是。』仰山問：『正在顯現的時候，是毛前顯現還是毛后顯現？』泰上座說：『顯現的時候，不能說有前後。』仰山拂袖便走。溈山說：『獅子的腰被折斷了。』師（指作者）說：『仰山只是要溈山為他證明，自以為在暗地裡得了便宜。如果當時泰上座等他問毛前顯現還是毛后顯現，就應該仰天大笑一聲，這樣仰山想拂袖出去也做不到。』
上堂說法：『人人都知道這一段關於生死的話頭，至於進退揖讓、語言酬答，都歷歷分明。為什麼睏倦的時候，就不知道落在哪裡了呢？即使有能在夢中做佛事的人，也像在黑暗中取物一樣。且說，病在哪裡？今天徑山（Jìngshān，山名），不惜眉毛，普遍地為各位去除這個障礙，使大家都能到達平實的田地，享受無窮的利益。還相信得及嗎？』說完，拿起拄杖說：『自己拿著瓶子去村裡沽酒，卻穿著衣服回來做主人。』
上堂說法：『佛法在於正，不在於盛。在於正，鬼神也無法測度它的由來；在於盛，鬼神反而會嫉妒它的福報。五峰（Wǔfēng，山名）本來就不屬於這種情況，為什麼終日忙忙碌碌地擊打拂塵呢？霜葦岸邊兩隻白鷺，一聲清響忽然驚飛。』
感謝新推薦的嚴寶葉長老（Yán Bǎoyè Zhǎnglǎo，人名）。上堂說法：『崑山（Kūnshān，山名）的一片美玉，掛在樹林中的一根樹枝，這都不算珍貴。在水邊林下，三四十年，說東道西，這才是珍貴的。更有松源（Sōngyuán，地名）的三轉語，這次到茂苑（Màoyuàn，地名，蘇州的別稱）是爲了流通這些法語。』
上堂說法：『舉個例子，紫胡和尚（Zǐhú Héshàng，人名）向大眾開示說：「三十年來住在紫胡，每天兩次的粥飯，氣力還算粗壯。沒事就上山走一圈。請問，現在的人明白了嗎？」』師說：『紫胡年老心孤，東行西』
【English Translation】 English version A senior monk asked, 'A hundred billion hair tips manifesting a hundred billion lions, what is this?' Yangshan (Yǎngshān, a person's name) did not answer and returned. Later, Senior Monk Tai (Tài Shàngzuò, a person's name) came to stand beside Weishan (Wéishān, a mountain's name). Yangshan suddenly asked Senior Monk Tai, 'The hundred billion hair tips manifesting a hundred billion lions that I asked about earlier, wasn't that you?' Senior Monk Tai replied, 'It was.' Yangshan asked, 'When it is manifesting, does it manifest before the hair or after the hair?' Senior Monk Tai said, 'When it is manifesting, one cannot say there is a before or after.' Yangshan flicked his sleeve and left. Weishan said, 'The lion's waist has been broken.' The Master (referring to the author) said, 'Yangshan only wanted Weishan to prove it for him, thinking he had gained an advantage in secret. If Senior Monk Tai had waited for him to ask whether it manifested before or after the hair, he should have laughed loudly to the sky, so that Yangshan would not have been able to flick his sleeve and leave.'
Ascending the hall to preach: 'Everyone knows this topic of conversation about birth and death, as for advancing and retreating, bowing and yielding, and responding in language, everything is clearly understood. Why is it that when one becomes drowsy, one does not know where one falls? Even if there are those who can perform Buddhist affairs in a dream, it is like taking something in the dark. Tell me, where is the illness? Today, Jingshan (Jìngshān, a mountain's name), not sparing his eyebrows, universally removes this obstacle for everyone, so that all can reach the plain and real field and enjoy endless benefits. Do you believe it?' Having said that, he picked up his staff and said, 'He takes the bottle himself to buy village wine, but puts on his robe to act as the host.'
Ascending the hall to preach: 'The Buddha-dharma lies in correctness, not in flourishing. In correctness, even ghosts and spirits cannot fathom its origin; in flourishing, ghosts and spirits will instead be jealous of its blessings. Wufeng (Wǔfēng, a mountain's name) originally does not belong to this situation, so why is it busily striking the whisk all day long? Two egrets on the frosty reed shore, a clear sound suddenly startles them into flight.'
Thanking the newly recommended Elder Yan Baoye (Yán Bǎoyè Zhǎnglǎo, a person's name). Ascending the hall to preach: 'A piece of jade from Kunshan (Kūnshān, a mountain's name), a branch hanging in the forest, these are not considered precious. By the water's edge and beneath the trees, for thirty or forty years, speaking of the east and talking of the west, this is what is precious. Moreover, there are the three turning phrases of Songyuan (Sōngyuán, a place name), this trip to Maoyuan (Màoyuàn, a place name, the alias of Suzhou) is to circulate these Dharma words.'
Ascending the hall to preach: 'To give an example, Zen Master Zihu (Zǐhú Héshàng, a person's name) instructed the assembly, saying, "For thirty years I have lived in Zihu, twice a day I eat congee and rice, and my strength is still robust. When there is nothing to do, I go up the mountain for a walk. I ask, do people today understand?"' The Master said, 'Zihu is old and lonely, going east and west'
行。又問人道會不會。徑山崇罔峻領。列在面前。又值雪寒。但未得去。待春融也。須行一兩遭。只是不問人會不會。何故。擊拂子。水月以喻兮。古來已多。我今不然兮。所陳伊何。參。
冬夜小參。僧問。冬至一陽生。東山水上行。時節因緣。愿聞法要。答云。也只是一定之法。僧云。既是東山水上行。因甚麼。卻成一定之法。答云。老僧口是禍門。僧云。洞山冬夜果子次。問首座。有一物黑似漆。常在動用中。動用中收不得。且道。過在什麼處。座云。過在動用中。洞山令掇退果卓。此意如何。答云。官馬廝踢。僧云。今夜和尚。忽然問首座。有一物黑似漆。常在動用中。動用中收不得。且道。過在什麼處。徑山首座亦云。過在動用中。又作么生。答云。與他兩盤果子。僧云。只如洞山掇退果卓。徑山又添一盤。還有優劣也無。答云。蓋他是個檐版漢。僧云。學人今夜。借大眾威光。別置一問得么。答云。偷心鬼子得人憎。僧便喝。答云。果然。僧禮拜。
師云。日短夜長。晷運新添一線。高來低去。洪鈞轉自九淵。陰魔潛伏道芽生。陽氣發時無硬地。使得十二時辰底。元酒大羹。聊旌薄禮。被十二時辰使底漏卮。瓦缶。尚且不甘。任教葭管吹灰。個里本無迂謝。驀然有個漢。出來道。老師情量未
【現代漢語翻譯】 現代漢語譯本： 又問人，（是否）懂得「會不會」的道理？徑山（地名）的崇罔峻嶺就在眼前，又正值寒冷的下雪天，只是還沒能前去，等待春天冰雪消融的時候吧。須得去一兩趟。只是不問人（是否）懂得「會不會」的道理。為什麼呢？（說完）便敲擊拂塵。（如果）用水中月來比喻（佛法），自古以來已經很多了，我今天不這樣比喻，我所陳述的是什麼呢？參！
冬夜小參。有僧人問道：『冬至一陽生，東山水上行，（這是）時節因緣，希望聽聞（其中）的法要。』（師）回答說：『也只是一定的法則。』僧人說：『既然是東山水上行，因為什麼，卻成為一定的法則呢？』（師）回答說：『老僧我口是禍患之門。』僧人說：『洞山（人名）冬夜分發果子，問首座（寺院中的重要職位），『有一物黑似漆，常在動用中，動用中收不住，請問，過失在什麼地方？』首座說：『過失在動用中。』洞山（因此）命令撤走果桌，（這）是什麼意思？』（師）回答說：『官馬互相踢。』僧人說：『今夜和尚（指師父您），忽然問首座，『有一物黑似漆，常在動用中，動用中收不住，請問，過失在什麼地方？』徑山（地名）首座也說：『過失在動用中。』又該怎麼辦呢？』（師）回答說：『給他兩盤果子。』僧人說：『如果洞山（人名）撤走果桌，逕山（地名）又添一盤，還有優劣之分嗎？』（師）回答說：『因為他是個沒擔當的傢伙。』僧人說：『學人今夜，借大眾的威光，另外提一個問題可以嗎？』（師）回答說：『偷心的鬼子令人憎恨。』僧人便大喝一聲。（師）回答說：『果然。』僧人禮拜。
（師）說：『日短夜長，日影的執行新添了一線。從高處來向低處去，洪鈞（指天地）運轉自九淵（極深之處）。陰魔潛伏，道芽生長，陽氣發動時沒有堅硬的地方。（如果）使得十二時辰（一天）都（沉浸）在元酒大羹（美好的事物）中，姑且表彰（這種）微薄的禮節。（如果）被十二時辰所役使，（就像）漏水的酒杯、瓦罐，尚且不甘心，任憑用葭管（蘆葦管）吹灰，這裡本來沒有迂腐的感謝。』忽然有個人，出來說：『老師的情量未到。』
【English Translation】 English version: Again, (someone) asked if people understand the principle of 'will it be or will it not be?'（會不會 - whether something will happen or not, a key question in Zen practice）. The Chongwang mountains of Jingshan（徑山 - a mountain name） are right before my eyes, and it is a cold, snowy day, but I have not yet been able to go. I will wait for the spring thaw. I must go there once or twice. But I do not ask people if they understand the principle of 'will it be or will it not be.' Why? (Having said that,) he struck the whisk. (If) using the moon in the water as a metaphor (for the Dharma), there have been many (examples) since ancient times. I will not use that metaphor today. What is it that I am presenting? Meditate!
Winter night small gathering. A monk asked: 'The winter solstice brings the birth of yang, Dongshan（東山 - a mountain name） walks on the water. (This is) the causal condition of the season. I wish to hear the essential Dharma.' (The master) replied: 'It is just a fixed law.' The monk said: 'Since it is Dongshan walking on the water, why does it become a fixed law?' (The master) replied: 'This old monk's mouth is the gate of disaster.' The monk said: 'Dongshan（洞山 - a Zen master's name） distributed fruit on a winter night and asked the head seat（首座 - the leading monk in a Zen monastery）: 'There is a thing as black as lacquer, constantly in motion, and cannot be contained in motion. Tell me, where is the fault?' The head seat said: 'The fault is in the motion.' Dongshan（洞山 - a Zen master's name） then ordered the fruit table to be removed. What is the meaning of this?' (The master) replied: 'Government horses kicking each other.' The monk said: 'Tonight, the abbot (referring to you, master) suddenly asks the head seat: 'There is a thing as black as lacquer, constantly in motion, and cannot be contained in motion. Tell me, where is the fault?' The head seat of Jingshan（徑山 - a mountain name） also says: 'The fault is in the motion.' What should be done then?' (The master) replied: 'Give him two plates of fruit.' The monk said: 'If Dongshan（洞山 - a Zen master's name） removed the fruit table, and Jingshan（徑山 - a mountain name） added another plate, is there any difference in quality?' (The master) replied: 'Because he is an irresponsible fellow.' The monk said: 'This student tonight, borrowing the majestic light of the assembly, may I ask another question?' (The master) replied: 'A thief of the mind is hateful.' The monk then shouted. (The master) replied: 'Indeed.' The monk bowed.
(The master) said: 'The days are short and the nights are long, the movement of the sun adds a new line. Coming from high and going to low, Hongjun（洪鈞 - the universe） revolves from the nine abysses (the deepest place). Yin demons lie dormant, the sprout of the Dao grows, and when yang energy arises, there is no hard ground. (If) one makes the twelve hours (a day) all (immersed) in yuan wine and great soup (beautiful things), then let us commend (this) meager etiquette. (If) one is used by the twelve hours, (like) a leaky wine cup or a clay pot, one is still unwilling. Let the reed pipe blow ashes, there is originally no roundabout thanks here.' Suddenly, someone came out and said: 'The teacher's emotional capacity has not reached (the mark).'
脫。被二十四氣使得。七顛八倒。山僧只得休去。何故。家肥生孝子。國霸有謀臣。
復舉。馬大師問藥山。子近日見處如何。山云。面板脫落盡。唯有一真實。祖云。子之所得。可謂。協於心體。佈於四肢。既然如是。何不將三條篾。束取肚皮。隨處住山去。山云。某是何人。敢言住山。祖云。未有長行而不住。未有長住而不行。欲益無所益。欲為無所為。宜作舟航。勿久住此。師云。馬大師藉手行拳。咒詛他家兒女。且道。藥山因甚不肯承嗣馬祖。出來下一轉語看。不然。來夜請首座。對眾說破。
謝首座上堂。佛祖慧命。危若懸絲。不求開士垂範後昆。何以挽回叢林元氣。南巖老子鏡空禪師。鏡本無私。因形而顯。空本無跡。因象而彰。要知眾德所歸。慰此群情鶴望。龍驤云起虎嘯風生。
除夜小參。僧問。年窮歲逼。烏龜上壁。豈不是和尚語。師云。年老心孤。暫時狼藉。僧云。還有轉身處也無。師云。有則有無爾著腳處。僧云。大似徑山門下客。師云。多少人錯領話頭。僧云。北禪烹露地白牛。分歲和尚今夜。將什麼與諸人。分歲師云。東山下左邊底。僧云。恁么則大眾飽德去也。便禮拜。師云。貪多嚼不細。
師乃云。年窮歲盡東村王老。夜燒錢臘盡春回。樓上有人頻勸酒。以
【現代漢語翻譯】 現代漢語譯本：
脫落。被二十四節氣所擺佈，七顛八倒。老僧我只好作罷。為什麼呢？家境富裕，自然有孝子；國家強大，自然有謀臣。
又舉例說，馬祖（Mazu，禪宗大師）問藥山（Yaoshan，禪宗大師）說：『你最近的見解如何？』藥山回答說：『面板脫落殆盡，唯有一真實。』馬祖說：『你的所得，可以說是，與心體相合，佈於四肢。既然如此，為何不拿三條竹篾，束住肚皮，隨處住山去？』藥山說：『我是什麼人，敢說住山？』馬祖說：『沒有長久的修行而不住，沒有長久的居住而不修行。想要增益卻無所增益，想要作為卻無所作為。應該作為舟船，不要長久住在這裡。』師父說，馬祖藉手行拳，咒罵他人的兒女。且說，藥山因為什麼不肯繼承馬祖的衣缽？出來下一句轉語看看。不然，來夜請首座，對大眾說破。
謝首座上堂說法。佛祖的慧命，危如懸絲。不求開悟之士垂範後人，如何挽回叢林的元氣？南巖老子鏡空禪師（Jingkong Chanshi，禪師），鏡子本來沒有私心，因為形體而顯現；空性本來沒有痕跡，因為現象而彰顯。要知道眾德所歸，安慰這群情鶴望。龍騰雲起，虎嘯風生。
除夕小參。有僧人問：『年關將盡，烏龜爬上墻壁，這豈不是和尚您說的話嗎？』師父說：『年老心孤，暫時狼狽。』僧人說：『還有轉身的地方嗎？』師父說：『有則有，沒有你著腳的地方。』僧人說：『很像徑山門下的客人。』師父說：『多少人錯誤地領會了話頭。』僧人說：『北禪烹煮露地白牛，分歲和尚今夜，將什麼與諸位分歲？』師父說：『東山下左邊那個。』僧人說：『這麼說，大眾都飽含恩德了。』便禮拜。師父說：『貪多嚼不爛。』
師父於是說：年關將盡，東村的王老，夜裡燒紙錢，臘月將盡，春天就要回來。樓上有人頻頻勸酒，以……
【English Translation】 English version:
Shed. Being manipulated by the twenty-four solar terms, falling head over heels. This old monk has no choice but to give up. Why? A wealthy family produces filial sons; a powerful nation has resourceful ministers.
Again, Master Mazu (Mazu, a Chan master) asked Yaoshan (Yaoshan, a Chan master): 'How is your understanding these days?' Yaoshan replied: 'Skin has completely peeled off, only the one reality remains.' Mazu said: 'What you have attained can be said to be in accordance with the essence of mind and spread throughout the four limbs. Since this is so, why not take three strips of bamboo, bind your belly, and dwell in the mountains wherever you go?' Yaoshan said: 'Who am I to dare to say I will dwell in the mountains?' Mazu said: 'There is no long practice without dwelling, and no long dwelling without practice. Wanting to increase, there is nothing to increase; wanting to act, there is nothing to act. You should be like a boat, do not stay here long.' The master said, Mazu is using his hands to practice boxing, cursing other people's children. Now, why was Yaoshan unwilling to inherit Mazu's mantle? Come forth and offer a turning phrase. If not, I will ask the head monk to explain it to the assembly tonight.
The head monk, Xie, ascends the hall to give a Dharma talk. The wisdom-life of the Buddhas and Patriarchs is as precarious as a hanging thread. If we do not seek enlightened ones to set an example for future generations, how can we restore the original vitality of the Sangha? Old Man Nanyan, Chan Master Jingkong (Jingkong Chanshi, a Chan master), the mirror is inherently selfless, manifesting through form; emptiness is inherently without trace, revealed through phenomena. Know that all virtues return to this, comforting the hopes of the assembly. Dragons soar and clouds rise, tigers roar and wind is born.
Small Dharma assembly on New Year's Eve. A monk asked: 'The year is ending, the turtle climbs the wall, isn't this what the abbot is saying?' The master said: 'Old age and loneliness, temporarily in disarray.' The monk said: 'Is there still a place to turn around?' The master said: 'There is, but there is no place for you to set foot.' The monk said: 'Very much like a guest of the Jingshan lineage.' The master said: 'How many people have misunderstood the topic.' The monk said: 'Beichan cooks the white cow in the open, what will the abbot share with everyone tonight for the New Year?' The master said: 'The one on the left below East Mountain.' The monk said: 'In that case, the assembly is full of virtue.' Then he prostrated. The master said: 'Too greedy to chew finely.'
The master then said: The year is ending, old Wang of the east village burns paper money at night, the last month is ending, and spring is about to return. Someone upstairs is frequently urging to drink wine, using...
此發揮佛祖不傳之妙。以此契證衲僧衣下之功。無論革故鼎新。只要知時識節。且結交頭一機。如何顯露。卓主丈。惟愛清檯新曆日。懶觀韓子送窮文。
虛堂和尚語錄卷之三 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之四
法語
示蓬萊宣長老
本色衲僧。具透關眼。風驚草動。悉辨來機。蓋他做處穩密。不落聲前句后。得處既妙用。出來自然。蓋天蓋地。豈可與依草附木輩。同日而語哉。濟北瞎驢。初到高安灘頭。既不能踢蹈。卻還黃檗山中。探頭露影。看。他老漢。驗人眼目。一見便拋出斷貫索道。來來去去。有甚了期。雖未展毒手。早是去死十分。便通個款狀子道。只為老婆心切。猶恐不實。向險處更與一拶道。大愚饒舌。待見與他一頓。個些子過如滴油箭。稍自眼力不到。喪身失命無疑矣。然步驟既高。徒設陷阱。反與黃檗一掌云。說甚待見。即今便打。已是將驢鞍橋。作阿爺下頷。父子投機。既無縫罅。方且言。引者風顛漢。參堂去。彼此落便宜。豈比。今時濫據師席以實法。籠罩來學以寮舍穩便。養育人才。以推衣讓食。茍圖繼紹。以遞相援引。欲盛本宗。苦哉苦哉。正音絕矣。古來尊宿。動于劍刃上。求人尚不得一半。何況繩墨之
【現代漢語翻譯】 現代漢語譯本： 此乃發揮佛祖不傳之妙諦，以此契合印證衲僧（指雲遊僧人）衣缽下的修行功夫。無論是革新還是守舊，關鍵在於把握時機，瞭解節令。並且要結交最關鍵的機緣。如何顯露呢？拄著禪杖說：『我只喜愛清檯頒佈的新曆日，懶得看韓愈寫的《送窮文》。』
《虛堂和尚語錄》卷三 大正藏第47冊 No. 2000 《虛堂和尚語錄》
《虛堂和尚語錄》卷四
法語
開示蓬萊宣長老
真正的衲僧，具備透徹的眼光。風吹草動，都能辨別來者的意圖。因為他的所作所為穩妥周密，不落入言語之前或之後。所得的境界既然玄妙，運用起來自然天衣無縫，覆蓋天地。怎麼能和那些依附草木的庸輩相提並論呢？濟北的瞎驢，剛到高安灘頭，既不能踢也不能跳，卻還要回到黃檗山中，探頭探腦，顯露身影。看！黃檗老和尚，檢驗人的眼力，一見就拋出斷貫索（比喻斬斷情慾的手段）來。來來去去，沒完沒了。雖然還沒施展毒手，卻已經離死不遠了。即使通個款狀子（認罪書）說：『只因爲老婆心切。』還恐怕不真實，在危險的地方再推一把。大愚禪師多嘴多舌，等見到他要揍他一頓。這些過錯像滴油的箭一樣迅速，稍微眼力不到，喪身失命是無疑的。然而，步驟既然高妙，徒然設定陷阱，反而被黃檗禪師打了一掌，說：『說什麼等見到，現在就打！』這已經是將驢鞍橋當作阿爺的下巴。父子投機，沒有一絲縫隙。這才說：『領路的是個瘋癲漢，去禪堂參禪吧。』彼此都佔了便宜。哪裡像現在那些濫竽充數的師父，佔據師席，用死板的教條籠罩學人，用舒適的住所安頓他們，培養人才，用推衣讓食（比喻虛偽的禮讓）的手段，茍且地想要繼承道統，互相援引，想要興盛本宗。可悲啊可悲！真正的佛法已經斷絕了。古來的尊宿，在刀刃上求人，尚且求不到一半，何況是用繩墨來衡量呢？
【English Translation】 English version: This embodies the wondrous essence that the Buddha did not transmit, using it to verify the merit beneath the robes of a wandering monk (Nass僧). Regardless of reform or preservation, the key lies in seizing the moment and understanding the seasons. Furthermore, one must engage with the most crucial opportunity. How is it revealed? By holding up the staff and saying: 'I only cherish the new calendar days issued by Qingtai, and I am too lazy to read Han Yu's 'Essay on Sending Away Poverty'.'
Xu Tang's Recorded Sayings, Volume 3 Taisho Tripitaka, Volume 47, No. 2000, Xu Tang's Recorded Sayings
Xu Tang's Recorded Sayings, Volume 4
Dharma Talk
Instruction to Elder Xuan of Penglai
A true Nass monk possesses penetrating vision. At the slightest movement of wind and grass, they can discern the intentions of the visitor. Because their actions are secure and thorough, not falling before or after words. Since the attained state is profound, its application is naturally seamless, covering heaven and earth. How can they be compared to those mediocre individuals who cling to grass and trees? The blind donkey of Jibei, upon arriving at the Gaogan shoal, unable to kick or leap, still wants to return to Huangbo Mountain, peeking and revealing its shadow. Look! The old monk Huangbo tests people's eyesight, throwing out the 'severing rope' (斷貫索, a metaphor for cutting off desires) upon seeing them. Coming and going, endlessly. Although he has not yet unleashed his venomous hand, he is already close to death. Even if he submits a confession, saying, 'Only because I am anxious about my wife,' he is still afraid it is not genuine, and pushes him further into danger. Zen Master Dayu is garrulous; he will be beaten when he is seen. These faults are as swift as arrows dripping oil; if one's eyesight is slightly lacking, losing one's life is certain. However, since the steps are so high, setting traps is futile, and instead, Zen Master Huangbo strikes with a palm, saying, 'What do you mean by waiting to see? I will strike now!' This is already mistaking the donkey saddle for the father's chin. Father and son are in perfect accord, without a single gap. Only then can it be said, 'The guide is a madman; go to the Zen hall to participate in meditation.' Both sides benefit. How can it be compared to those who now hold the master's seat without qualification, using rigid doctrines to shroud students, using comfortable residences to settle them, cultivating talent with the means of 'pushing away clothes and offering food' (推衣讓食, a metaphor for hypocritical courtesy), and trying to inherit the lineage by mutually supporting each other, wanting to flourish the sect. Alas, alas! The true Dharma is cut off. The venerable monks of old sought people on the edge of a sword, and still could not find half of what they sought, let alone measuring them with a plumb line?
法耶。若是真正本色。衲僧。具透關眼。未必甘心死在黃檗臨際句下。
示妙源侍者病
佛是大醫王。善觀眾病。眾生信而服之。則病無不療。蓋其從本已來。深中此病。自雪山六年。資質本草。到臘月八夜。其病既革。于無心處。獲此方書。道。奇哉。一切眾生。具有如來智慧德相。但以妄想執著。而不得證。於是起道樹詣鹿林。三月調根。五人得度。則便能善用其藥也。非止燦大師矮師叔深。中其膏肓必死之病。而西天此土。具大眼目宗師。皆有此病。直饒盧扁。具透關眼活人機。亦莫知其病源。而遞相印授。轉以此病。度脫大地眾生。使坐者立者俱獲輕利。今觀源師之病。得非是歟。不然。外寂中搖。形留神往。出此沒彼。勞而無功。則世間無常之病。時時現前。如來之藥。不得而救耶。儻若蹈著如來真病之本。自然病去藥除。如是受病。則病無不瘥矣。
示無隱侍者
初機學道。如深山獼猴。被鐵索縛住。見人眼生。只管跳跳。得形衰氣索。然後教之以藝。或刺槍使棒。檐水打毬。弄得既熟。方可去此索子。風前月下水際雲根。任之自然。驀忽叫一聲。孫大爾來。他便突在面前。及問他所習之藝。便如水裡火發。若如是體究安得不妙。有般漢便道。虛堂年老心孤。殊不知。狗不擇家
【現代漢語翻譯】 現代漢語譯本：法耶，如果真是具備真本色，有透徹見解的禪僧，未必甘心死在黃檗（Huangbo，唐代禪師）和臨濟（Linji，唐代禪師）的言句之下。
示妙源侍者病
佛是大醫王，善於觀察眾生的病癥。眾生如果信服他，那麼病就沒有治不好的。因為眾生從根本上就深深地中了這種病。從雪山六年苦修，辨識草藥的藥性，到臘月初八的夜晚，他的病癥徹底改變。在無心之處，獲得了這個藥方，說道：『奇哉，一切眾生都具有如來（Tathagata，佛的稱號之一）的智慧德相，只是因為妄想執著而不能證得。』於是從菩提樹下前往鹿野苑，用三個月的時間調理根基，五個人得以解脫。這樣就能善於使用他的藥了。不僅僅是燦大師和矮師叔深深地中了這種病入膏肓必死的病，西天（指印度）和此土（指中國）所有具有大眼目的宗師，都有這種病。即使是扁鵲（古代名醫）再世，具備透徹見解和救人的機巧，也無法知道這種病的根源，只能互相印證傳授，反而用這種病來度脫大地眾生，使坐禪的人和站立的人都能獲得輕微的利益。現在看妙源師的病，難道不是這樣嗎？不然的話，外表寂靜內心搖動，形體留下而精神嚮往別處，從這裡出來又陷入那裡，勞累而沒有功效，那麼世間無常的病癥，就會時時顯現，如來的藥，也就無法救治了。如果能夠真正觸及如來真病的根本，自然就會病去藥除。像這樣接受病癥，那麼病就沒有治不好的了。
示無隱侍者
初學佛道的人，就像深山裡的獼猴，被鐵索束縛住，見到人就害怕，只顧著跳來跳去，直到形體衰弱氣息耗盡，然後才能教它技藝，或者刺槍使棒，挑水打球。等到技藝熟練之後，才可以解開這根鐵索，讓它在風前月下、水邊云下，任其自然。忽然叫一聲『孫大，你來！』它便立刻出現在面前。等到問它所學的技藝，便像水裡發火一樣迅速。如果像這樣體悟探究，怎麼會不妙呢？有的人就說，虛堂（Xutang，禪師名號）年老心孤，卻不知道，狗是不挑家的。
【English Translation】 English version: Faya, if it were truly a monk of genuine character, possessing penetrating insight, he would not willingly die under the words of Huangbo (Huangbo, a Chan master of the Tang Dynasty) and Linji (Linji, a Chan master of the Tang Dynasty).
Instruction to Attendant Miaoyuan on Illness
The Buddha is the great physician king, skilled at observing the illnesses of sentient beings. If sentient beings believe and submit to him, then there is no illness that cannot be cured. This is because, from the very beginning, they have been deeply afflicted by this illness. From six years of ascetic practice in the Himalayas, discerning the properties of herbs, to the night of the eighth day of the twelfth lunar month, his illness was completely transformed. In a state of no-mind, he obtained this prescription, saying: 'How wondrous, all sentient beings possess the wisdom and virtuous characteristics of the Tathagata (Tathagata, one of the titles of the Buddha), but they cannot realize it due to delusional thoughts and attachments.' Thus, he went from the Bodhi tree to the Deer Park, spending three months adjusting their roots, and five people were liberated. In this way, he was able to skillfully use his medicine. It is not only Master Can and Uncle Dwarf who are deeply afflicted by this incurable illness, but all the great-eyed masters of the West (referring to India) and this land (referring to China) have this illness. Even if Bian Que (a famous ancient doctor) were reborn, possessing penetrating insight and the skill to save lives, he would not know the source of this illness, but could only confirm and transmit it to each other, and instead use this illness to liberate all sentient beings on earth, enabling those who sit in meditation and those who stand to obtain slight benefits. Now, looking at Attendant Miaoyuan's illness, is it not so? Otherwise, the exterior is still while the interior is shaking, the body remains while the spirit wanders elsewhere, coming out of here and falling into there, toiling without success, then the impermanent illnesses of the world will appear at all times, and the Tathagata's medicine will be unable to save him. If one can truly touch the root of the Tathagata's true illness, then naturally the illness will be gone and the medicine removed. If one accepts illness in this way, then there is no illness that cannot be cured.
Instruction to Attendant Wuyin
A beginner learning the Way is like a macaque in the deep mountains, bound by an iron chain, who becomes frightened at the sight of people, only knowing to jump around, until its body is weakened and its breath exhausted. Only then can it be taught skills, such as thrusting spears and wielding sticks, carrying water and playing ball. Once the skills are mastered, then this iron chain can be untied, allowing it to be natural in the wind and moonlight, by the water's edge and at the foot of the clouds. Suddenly, call out 'Sun Da, come here!' and it will immediately appear before you. When asked about the skills it has learned, it will be as swift as fire erupting from water. If one investigates and explores in this way, how can it not be wonderful? Some people say that Xutang (Xutang, a Chan master's name) is old and lonely, but they do not know that a dog does not choose its home.
貧。
示如足首座
名實相當。行解兼備。以平等大心。待四方衲子。方可據曲錄床。又須八面受敵。臨機縱奪。邪正不可得而前。透到佛祖著眼不及處。使學者心死意消。便能勃然而興。凜然而變。方可稱此題目。才有毫末許。與人領覽。則為佛法罪人矣。豈況隈隈𣯧𣯧。半死半活。被二十四氣輥得。七顛八倒。做主不成。似者般底。欲使叢林茂盛。標準後學。得非難乎。古德道。達磨大師。空手來空手去。已是揚塵簸土。曲為今時。黃梅七百高僧。個個希求佛法。惟盧行者一人。眼不識字。專事供舂。所以西土衣盂。密而授之。蓋此門不易湊泊。若夙有靈骨。不待揚眉瞬目。曲巧方便。直下蹈翻從上老凍膿窠窟。全身擔荷空手來空手去底一著子。豈不快哉。何患名實行解。不昭著於時也。
示梓文禪人
古之英特遠行千里。不求珍寶。而乞一言。師家既把不定。未免直述其入道要徑。儻皮下有血。言外知歸。亦不忝矣。近年此風頗盛。才入眾。先以牛腰之軸。求法語。為參學門庭之設。其緊切處。飏在無事甲里。而大方老禿兵。又縱其波辯。雕割文彩。從而絡之。使新學比丘飲此狐涎。終身難脫。良可悲也。魯祖逢僧。面壁而坐。麻谷見僧。便閉卻門。電光石火。領與不領。俱落第二。
【現代漢語翻譯】 現代漢語譯本：
示如足首座（寺院或禪堂中負責特定事務的僧人）：
名副其實，修行與理解兼備。以平等博大的心胸，對待來自四方的雲遊僧人。這樣才可以坐上講經說法的高座。又必須能夠應對來自四面八方的挑戰，臨機應變，隨機施教。使邪見和正見都無法靠近，徹底領悟到佛祖都無法洞察的地方，使學習的人心灰意冷，意念消散，然後才能勃然奮起，凜然一變。這樣才可以稱得上這個題目。如果只有絲毫的理解，就向人展示，那就是佛法的罪人啊！更何況那些遮遮掩掩，半死不活的人，被二十四節氣折騰得七顛八倒，不能自主。像這樣的人，想要使叢林興盛，成為後學的榜樣，難道不是很難嗎？古德說，達摩大師（Bodhidharma，禪宗始祖）空手而來，空手而去，這已經是揚起塵土，簸揚沙礫了。姑且爲了現在的情況說，黃梅（Huangmei，地名，指弘忍大師道場）七百高僧，個個都希求佛法，只有盧行者（指六祖慧能）一人，目不識丁，專門從事舂米的工作。所以西土（指印度）的衣缽，秘密地傳授給他。因為這個法門不容易輕易獲得，如果宿世有靈性，不用等待揚眉示意，或者巧妙的方便，直接推翻從上以來那些老朽的窠臼，全身心地承擔起空手而來空手而去這一著，豈不是痛快嗎？還擔心名聲、修行和理解，不能夠昭著於世嗎？
示梓文禪人（禪修者）：
古代那些英俊傑出的人，遠行千里，不求珍寶，而只為求得一句開示。師家既然把握不住，免不了直接陳述其入道的關鍵途徑。如果皮下有血性，能從言語之外領悟歸宿，也算是不辱使命了。近年來這種風氣頗為盛行，才進入僧團，就先用牛腰般粗大的軸卷，請求法語，作為參學門庭的裝飾。而最緊要的地方，卻丟在無關緊要的事情里。那些自以為是的老禿驢，又放縱他們的巧辯，雕琢辭藻，從而籠絡他們，使新學的比丘喝下這種狐貍的口水，終身難以擺脫，實在可悲啊！魯祖（指初祖達摩）遇到僧人，就面壁而坐。麻谷（Magu，禪師名）見到僧人，就關上門。電光石火之間，領悟與不領悟，都落在下乘。
【English Translation】 English version:
Instructing Chief Monk Ruzu:
Name and reality correspond, practice and understanding are both complete. Treat monks from all directions with an equal and broad mind. Only then can you sit on the curved lecture platform. You must also be able to receive enemies from all sides, seizing and releasing at the opportune moment. Let neither evil nor righteousness be able to approach, thoroughly penetrating to where even the Buddhas and Patriarchs cannot see. Cause the students' minds to die and their intentions to dissipate, then they can suddenly rise up and transform with awe. Only then can you be worthy of this title. If you only have a slight understanding and show it to others, then you are a sinner of the Dharma! How much more so those who are secretive and half-dead, tossed about by the twenty-four solar terms, unable to be their own masters. How difficult is it for such people to make the monastery flourish and set a standard for later learners? An ancient worthy said, 'Bodhidharma (達摩大師，Zen Buddhism's founder) came empty-handed and left empty-handed,' this is already raising dust and winnowing dirt. For the sake of the present situation, the seven hundred eminent monks of Huangmei (黃梅，place name, refers to Hongren's monastery) all sought the Dharma, but only Layman Lu (盧行者，referring to the Sixth Patriarch Huineng) was illiterate and devoted himself to pounding rice. Therefore, the robe and bowl of the Western Land (西土，referring to India) were secretly transmitted to him. Because this Dharma gate is not easy to approach, if one has innate spiritual bones, without waiting for a raised eyebrow or a wink, or skillful means, directly overturn the old, frozen pus-filled nests of the ancients, and wholeheartedly take on the matter of coming empty-handed and leaving empty-handed, wouldn't that be delightful? Why worry that fame, practice, and understanding will not be evident in the world?
Instructing Zen Practitioner Ziwen:
In ancient times, those outstanding and extraordinary people traveled thousands of miles, not seeking treasures, but seeking a single word of instruction. Since the teacher cannot grasp it firmly, he cannot avoid directly stating the essential path to enlightenment. If there is blood under the skin and one knows where to return beyond words, then one is not unworthy. In recent years, this trend has become quite prevalent. As soon as one enters the sangha, one first uses an ox-waist-thick scroll to request Dharma words, as a decoration for the gate of study. But the most crucial point is thrown into unimportant matters. And those self-proclaimed old bald soldiers indulge their clever arguments, carving and embellishing words, thereby entrapping them, causing the newly learning monks to drink this fox saliva, which is difficult to get rid of for a lifetime, which is truly sad! When Patriarch Lu (魯祖，referring to Bodhidharma) met a monk, he sat facing the wall. When Magu (麻谷，Zen master's name) saw a monk, he closed the door. In a flash of lightning, understanding or not understanding both fall into the secondary.
豈肯類我類我。墮在語言。所以高山流水。只貴知音。鄭衛之門。速須掩耳。
示無波李新恩
達磨祖師。自西天曆十萬里水云。而至此土。首對梁主。奏以黃鐘大呂之聲。雖天聽無私。而音節失旨。遂絕江航葦。面壁少林。直下坐斷。壁立萬仞。歲月既邁。香風四馳。有囿名相而善求其然者。向壁立萬仞處。領得意旨。禮三拜。依位而立。則曰。汝得吾髓。降此已往。宗分派列。傳持壁立萬仞底一著子。棋佈天下。皎若日星。此非大力量大根器大因緣。卒難湊泊。去歲秋暑如焚。合下遠披孤頂。直造茅廬獲揖風標。出語間。已知為佛法中人。今之士大夫。尊爵崇祿。汲汲然何暇。分陰及此。自非靈山親承記莂根于性者。疇克爾耶。茲又沐藻翰。披露衷曲。自愧自悔。于道切切。誠可知矣。蒙喻夙業深重。身墮塵勞。若向一念未興已前。照破輪迴生死。不落聖凡情量。便是出塵。羅漢有何戶牖可以窺測。有何文理可以揣量。有何生死可以怖畏。有何佛道可以咨參。鐵團欒是個清凈慈門。更無毫髮許。欠少。所以古德垂一言半句。為世良藥。欲治眾生日用紛飛。著有著空之病。殊不知。返以執病為藥。良可悲也。如所教。所思所為。如有兩人。此皆浮塵。繫念所起。若能推窮所思。則便有三人。三人則一人
【現代漢語翻譯】 現代漢語譯本： 豈肯類我類我：哪裡會像我一樣！ 墮在語言：（如果）沉溺於語言文字（的表象）。 所以高山流水，只貴知音：所以（俞伯牙）高山流水（的琴聲），只在于（鐘子期這樣的）知音。 鄭衛之門，速須掩耳：鄭國和衛國的音樂（指靡靡之音），要趕快摀住耳朵（不要聽）。
示無波李新恩
達磨祖師，自西天曆十萬里水云，而至此土：達磨祖師（Bodhidharma），從西天（印度）經歷了十萬里的水路云程，來到了這片土地（中國）。 首對梁主，奏以黃鐘大呂之聲：最初面對梁武帝（Emperor Wu of Liang），用黃鐘大呂（比喻正統的佛法）的聲音來演奏。 雖天聽無私，而音節失旨：雖然上天（指佛法）的聽聞沒有偏私，但是（梁武帝）理解的音節失去了宗旨。 遂絕江航葦，面壁少林：於是（達磨祖師）斷絕了過江的船隻，在少林寺（Shaolin Monastery）面壁（meditation）。 直下坐斷，壁立萬仞：直接坐斷（一切妄念），像墻壁一樣聳立萬仞（形容堅定不移）。 歲月既邁，香風四馳：歲月流逝，（達磨祖師的）美名遠揚。 有囿名相而善求其然者，向壁立萬仞處，領得意旨：有侷限於名相（佛教術語，指事物的名稱和表象）但善於探求真理的人，對著（達磨祖師）壁立萬仞的地方，領悟了（達磨祖師的）意旨。 禮三拜，依位而立：恭敬地行了三拜之禮，然後站在自己的位置上。 則曰，汝得吾髓：(達磨祖師)就說，你得到了我的精髓。 降此已往，宗分派列，傳持壁立萬仞底一著子，棋佈天下，皎若日星：從這以後，宗派分列，傳持（達磨祖師）壁立萬仞的這一招，像棋子一樣遍佈天下，像日月星辰一樣明亮。 此非大力量大根器大因緣，卒難湊泊：這如果不是有大力量、大根器、大因緣的人，最終難以接近。 去歲秋暑如焚，合下遠披孤頂，直造茅廬獲揖風標：去年秋天酷暑難耐，（我）不顧路途遙遠，頂著烈日，直接來到您的茅廬，有幸瞻仰您的風采。 出語間，已知為佛法中人：一開口說話，就知道您是佛法中的人。 今之士大夫，尊爵崇祿，汲汲然何暇，分陰及此：現在的士大夫，看重爵位和俸祿，急切地追求，哪裡有空閑，哪怕是一點時間來關注這些。 自非靈山親承記莂根于性者，疇克爾耶：如果不是在靈山（鷲峰山，釋迦牟尼佛說法之地）親自承受佛的授記，根植于自性的人，誰能做到這樣呢？ 茲又沐藻翰，披露衷曲，自愧自悔，于道切切：現在又拜讀了您華麗的文字，披露了內心的想法，感到慚愧和後悔，對佛道的追求非常懇切。 誠可知矣：真是可以理解啊！ 蒙喻夙業深重，身墮塵勞：承蒙您開示我宿世的業障深重，身陷塵世的勞苦。 若向一念未興已前，照破輪迴生死，不落聖凡情量，便是出塵：如果能在一念未生之前，照破輪迴生死，不落入聖人或凡夫的情感思量，那就是出離塵世。 羅漢有何戶牖可以窺測，有何文理可以揣量，有何生死可以怖畏，有何佛道可以咨參：羅漢（Arhat）有什麼門窗可以窺探，有什麼紋理可以揣測，有什麼生死可以畏懼，有什麼佛道可以諮詢參悟？ 鐵團欒是個清凈慈門，更無毫髮許，欠少：鐵團欒（比喻堅固的禪定）是一個清凈慈悲的法門，沒有絲毫的欠缺。 所以古德垂一言半句，為世良藥：所以古代的德行高尚的人說一句半句，都是世間的良藥。 欲治眾生日用紛飛，著有著空之病：想要醫治眾生日常生活中紛亂的思緒，執著于有或空的毛病。 殊不知，返以執病為藥，良可悲也：卻不知道，反而把執著于病當作藥，真是可悲啊！ 如所教，所思所為，如有兩人，此皆浮塵，繫念所起：像您所教導的，所思所為，好像有兩個人，這些都是浮塵，是繫念所產生的。 若能推窮所思，則便有三人，三人則一人：如果能推究所思，那麼就有了三個人，三個人也就是一個人。
【English Translation】 English version: How could it be like me, like me? Falling into language. Therefore, 'high mountains and flowing water' only value a kindred spirit. The gate of Zheng and Wei, quickly cover your ears.
Shown to Li Xin'en, named Wubo (No Waves)
Bodhidharma (達磨祖師), from the Western Heaven (西天) traversing hundreds of thousands of miles of water and clouds, arrived in this land. First, facing Emperor Wu of Liang (梁主), he played the sound of 'huangzhong dalu' (黃鐘大呂) (referring to orthodox Buddhism). Although the hearing of Heaven (天) (referring to the Dharma) is impartial, the rhythm missed the point. Thus, he cut off the reed across the river and faced the wall at Shaolin (少林). Directly sitting and severing (all delusions), like a wall standing ten thousand ren (仞) high (describing unwavering determination). As the years passed, the fragrant breeze spread in all directions. There were those who were confined to names and forms (名相) (Buddhist terminology, referring to the names and appearances of things) but were good at seeking the truth, facing the place where the wall stood ten thousand ren high, understanding the meaning. They bowed three times and stood in their positions. Then (Bodhidharma) said, 'You have obtained my marrow.' From then on, sects were divided and listed, transmitting and upholding the one move of 'wall standing ten thousand ren,' scattered across the world like chess pieces, as bright as the sun and stars. If it were not for great strength, great roots, and great karmic connections, it would be difficult to approach. Last year, the autumn heat was like burning, (I) disregarded the distance, braving the scorching sun, directly came to your thatched hut, and had the honor to admire your demeanor. From your words, I knew you were a person of the Dharma. Today's officials, valuing titles and high salaries, eagerly pursuing them, where do they have the time, even a moment, to pay attention to this? If it were not for those who personally received the prediction at Ling Mountain (靈山) (Vulture Peak, where Shakyamuni Buddha preached), rooted in their nature, who could do this? Now, I have read your beautiful writings, revealing my inner thoughts, feeling ashamed and regretful, earnestly seeking the Way. It is truly understandable! I am grateful for your instruction that my past karma is deep, and my body is trapped in the toil of the world. If one can, before a thought arises, illuminate the cycle of birth and death, not falling into the emotional considerations of saints or mortals, then one is free from the world. What doors and windows do Arhats (羅漢) have to be spied upon, what patterns to be guessed, what birth and death to be feared, what Buddha-dharma to be consulted? 'Iron ball' (鐵團欒) (metaphor for solid samadhi) is a pure and compassionate Dharma gate, without the slightest deficiency. Therefore, the ancient virtuous ones spoke a word or half a sentence, which is good medicine for the world. Wanting to cure the chaotic thoughts of sentient beings in daily life, the disease of attachment to existence or non-existence. But they do not know that they are turning the attachment to the disease into medicine, which is truly sad! Like what you taught, what you think and do, as if there are two people, these are all floating dust, arising from attachment to thoughts. If you can investigate what you think, then there will be three people, and three people are one person.
。一人則三人。乃至百千萬億人。即是一人。一人即是百千萬億人。和者一人。掃向新羅檀特國里。卻款款地。歸來道。㘞。爾。是阿誰。到者里。便如善財入彌勒樓閣。勝妙境界。悉在目前。惟恐深信不及。轉增迷悶。但向無下手處承當。無所得處受用。便是第一等。直截簡徑法門。門下雖知其病。而不能去其病者。乃自作障礙也。請向壁立萬仞處。看自然無思不服。
示日本國心禪人
佛法至要。初無殊方異域之間。只要。當人負不群氣概。猛著精彩。直下坐斷一切得失是非。信得及把得定。孤巍峭峙不立生涯。靜照無私靈然自得。切不得向無明窠子里。妄行卜度。才存聖量。關感不通。更須轉向那邊。如青天怒雷飄風灑雪。自然頭頭出礙。方與至要之妙。冥相吻合。不患行腳大事不辦。不愁生死漏念不脫。逗到無依無慾之地。理事混融。功勛絕待。方可運出自己家珍。賑濟孤陋不孤。遠泛鯨波。參尋知識。今則欲還故都。月朗風高。指日可到。卻將從上所得。啟迪大根。使日本國內悉皆成佛無餘。誠不忝也。茍或尚存知見。墮在區宇。更須再過海來。老拳終不妄發。
示行者智潮
優婆塞者。吾佛會中四眾之一數也。精持苦行。承事佛僧。先道業而後得度。世尊入滅。道法遐被五天竺
【現代漢語翻譯】 現代漢語譯本：一人即是三人，乃至百千萬億人，實際上就是一人。一人也就是百千萬億人。和諧統一的人，掃向新羅檀特國（Silla Danta country，古代朝鮮半島國家）裡面，然後慢慢地歸來說，『㘞（語氣詞）。爾（你）。是誰？到這裡來。』便如同善財童子進入彌勒菩薩的樓閣，殊勝美妙的境界，全部都在眼前。只怕深深相信還不夠，反而更加迷惑困頓。只要向無從下手之處承擔，在無所得之處受用，便是第一等的直截簡易的法門。門下弟子雖然知道自己的毛病，卻不能去除自己的毛病，乃是自己給自己設定障礙啊。請向壁立萬仞之處，看那自然而然，無思無慮，沒有什麼是不能克服的。
示日本國心禪人
佛法的至要之處，本來就沒有什麼地域的差別。只要當事人具有不凡的氣概，猛烈地煥發精神，直接果斷地斷絕一切得失是非的念頭，相信得透徹，把握得堅定，像孤峰一樣巍然聳立，不建立任何生活方式，在靜默的觀照中，無私無慾，靈妙地自然領悟。千萬不能在無明的巢穴里，胡亂地猜測揣度。只要心中存有聖人的想法，就會關卡阻礙，感應不通。更須轉向另一邊，如同青天霹靂，狂風暴雪，自然而然地處處都能突破障礙，才能與至要的妙處，暗暗地相互吻合。不用擔心行腳參訪的大事不能辦成，不愁生死輪迴的念頭不能脫離。到達無所依靠，無所欲求的境地，事和理融為一體，功勛也超越了相對的對待，才能拿出自己家裡的珍寶，救濟那些孤陋寡聞的人，使他們不再孤陋，遠渡鯨波，參訪善知識。現在想要返回故都，月光明朗，清風高揚，指日可待。要把從前所得到的佛法，啟迪那些具有大根器的人，使日本國內所有的人都能夠成佛，沒有剩餘，這才是不辜負期望啊。如果還存有知見，墮落在狹隘的區域里，更須要再次渡海而來，我的老拳終究不會隨便發出。
示行者智潮
優婆塞（Upasaka，男居士）是，我佛法會中四眾弟子之一。精進地堅持苦行，承事佛和僧，先修道業而後才能得度。世尊入滅后，道法廣泛地傳播到五天竺（Panca-Sindhava，古代印度）。
【English Translation】 English version: One person is three people, even hundreds of thousands of millions of people, is actually one person. One person is also hundreds of thousands of millions of people. A harmonious and unified person sweeps towards Silla Danta country (Silla Danta country, an ancient Korean peninsula country), and then slowly returns and says, '㘞 (exclamatory particle). You. Who are you? What are you doing here?' It is like Sudhana entering the pavilion of Maitreya Bodhisattva, and all the wonderful and beautiful realms are in front of you. I am only afraid that deep faith is not enough, but instead increases confusion and distress. Just undertake where there is no way to start, and enjoy where there is nothing to be gained, and that is the first-class direct and simple Dharma gate. Although the disciples know their own problems, they cannot get rid of them, but they are setting up obstacles for themselves. Please look at the place where the walls stand ten thousand feet high, and see that naturally, without thinking, there is nothing that cannot be overcome.
Showing to Zen Master Xin from Japan
The most important thing about the Buddha-dharma is that there is originally no difference between regions. It only requires the person involved to have an extraordinary spirit, vigorously radiate energy, and directly and decisively cut off all thoughts of gain and loss, right and wrong, believe thoroughly, and grasp firmly, stand tall like a solitary peak, without establishing any way of life, and in silent contemplation, be selfless and desireless, and naturally realize the subtlety. You must not recklessly guess and speculate in the nest of ignorance. As long as there are thoughts of a sage in your heart, there will be barriers and obstacles, and there will be no communication. You must turn to the other side, like thunder in the clear sky, violent wind and snow, and naturally break through obstacles everywhere, so that you can secretly coincide with the wonderfulness of the most important thing. There is no need to worry that the great event of visiting and learning cannot be accomplished, and there is no need to worry that the thoughts of birth and death cannot be escaped. When you reach the realm of no reliance and no desire, where things and principles are integrated, and merit transcends relative treatment, you can take out the treasures of your own family to help those who are ignorant and make them no longer ignorant, cross the whale waves far away, and visit good teachers. Now that you want to return to your old capital, the moon is bright and the wind is high, and it is just around the corner. You must use the Buddha-dharma you have obtained in the past to enlighten those with great potential, so that everyone in Japan can become a Buddha without exception, and that will not be in vain. If you still have knowledge and fall into a narrow area, you must cross the sea again, and my old fist will never be issued casually.
Showing to Practitioner Zhichao
Upasaka (Upasaka, male lay disciple) is one of the fourfold assembly in my Buddha's assembly. Diligently uphold ascetic practices, serve the Buddha and the Sangha, cultivate the path first and then attain liberation. After the World Honored One entered Nirvana, the Dharma was widely spread to Panca-Sindhava (ancient India).
國。佛舍僧廬。莫不有之。逮教入中國。譯梵語而正唐言。名之曰行者。蓋有德有行之所稱也。其數既廣。漢唐以來。設官置局。試經得度。至於海內奇髦俊彥。冒歷寒暑窮經討論。以試所業。其間獲中僧科者。官給黃牒。剃度為僧。然後肩雲頂絲。履艱涉險。不憚數千里之遙。尋師訪道。究明人天性命之學。醞釀既久。文彩發露。王臣尊禮。為人天師。一言一句。光明殊勝。為後世法。此古今通論。出家兒之大體也。南渡之後。為見吾教日興。出綾紙易楮幣。庶欲得者寡而入者稀。殊不知。物隨事變。一墮利域。百計紛拏。以謀進納之計。得之者形服雖殊。升沉事海。失之者窮困相煎。老斃山澤。要如前人優遊教海。披尋文義。試所得而披法服者。無復得也。智潮近事且久。凡見衲子往來或勘辨引驗。或怒罵呵咄。隱幾壁聽。激起善本。捧紙下拜。愿求法藥。老僧不覺大笑。雖然無佛。也解放光。信筆姑述梗概萬一。以酬勤勞。要且。無一點佛法道理。污汝耳根。思之。
序跋
金剛經序
入城持缽。洗足宴趺。幸自可憐生。無端被善現出來道個希有。伎倆消盡。直饒分分字字。說盡葛藤。終是註解不出。子休禪人。知其敗闕處。率三十二人。力與之雪恥。儻于毫端未舉已前。救得黃面老子。可
【現代漢語翻譯】 現代漢語譯本：全國的佛寺僧舍，沒有不具備的。自從佛教傳入中國，翻譯梵文爲規範的漢語，稱僧人為『行者』（Xingzhe，one who practices）。這是對有德行之人的尊稱。因為人數眾多，漢唐以來，設立官職和機構，通過考試經典來授予僧人資格。以至於全國各地才華橫溢的俊傑，不畏嚴寒酷暑，深入研究經典，以檢驗所學。其中通過僧科考試的人，由官方頒發度牒（huangdie，official certificate）。剃度為僧后，他們肩負佛法，歷經艱難險阻，不畏數千里之遙，尋訪名師，探究人天性命之學。經過長時間的積累，文采煥發，受到王公大臣的尊敬和禮遇，成為人天導師。他們的一言一句，都光明殊勝，成為後世的法則。這是古今通用的說法，是出家人的大致情況。南宋以後，因為看到佛教日益興盛，用綾紙代替楮幣（chubi，paper money）來佈施，希望得到的人少而加入的人多。卻不知道，事物隨著時代變化，一旦墮入利益的領域，就會千方百計地謀求進身之計。得到僧人資格的人，雖然外表不同，卻在人生的苦海中沉浮；失去資格的人，則在窮困中互相煎熬，最終老死山林。想要像前人那樣，優遊于佛法之海，深入研究經文，通過考試獲得僧人資格的人，再也找不到了。智潮（Zhichao，name of a monk）最近經常這樣做，凡是看到僧人往來，就或者勘察辨別，或者怒罵呵斥，自己則靠著幾案在墻邊傾聽，以此激發他們的善根。有人捧著紙張下拜，希望求得佛法真諦。老僧我不禁大笑。即使沒有佛，也能放出光明。姑且隨意寫下這些粗略的情況，以酬謝你的辛勤。重要的是，沒有一點佛法道理，玷污你的耳朵。好好思考吧。
序跋
《金剛經》序
托缽入城，洗腳后安坐。本來就是可憐的眾生，卻無端被須菩提（Subhuti，one of the principal disciples of the Buddha）出來說『希有』。伎倆用盡，即使把《金剛經》分分字字，說盡所有典故，終究還是無法註解出它的真意。子休禪人（Zixiu Chanshi，name of a monk）知道它的缺陷所在，率領三十二人，盡力為它洗雪恥辱。如果在毫端未舉之前，就能救得黃面老子（Huangmian Laozi，Buddha），或許還能成功。
【English Translation】 English version: Buddhist monasteries and monks' quarters throughout the country all possess them. Since Buddhism entered China, translating Sanskrit into standard Chinese, monks are called 'Xingzhe' (Xingzhe, one who practices). This is a respectful term for those with virtue and practice. Because of the large number of monks, since the Han and Tang dynasties, official positions and institutions have been established to grant monk qualifications through examinations of scriptures. As a result, talented individuals from all over the country, braving the cold and heat, delve into the scriptures to test what they have learned. Among those who pass the monastic examinations, the government issues official certificates (huangdie, official certificate). After being ordained as monks, they shoulder the Dharma, endure hardships and dangers, and travel thousands of miles to seek out famous teachers and explore the study of human and heavenly nature and destiny. After a long period of accumulation, their literary talents flourish, and they are respected and honored by kings and ministers, becoming teachers of humans and gods. Their every word and sentence is bright and extraordinary, becoming the law for future generations. This is a common saying throughout the ages, and it is the general situation of those who leave home. After the Southern Song Dynasty, seeing that Buddhism was flourishing, silk paper was used instead of paper money (chubi, paper money) for offerings, hoping that fewer people would receive and more people would join. However, they did not know that things change with the times, and once they fall into the realm of profit, they will try every means to seek advancement. Those who obtain monk qualifications, although their appearances are different, sink and float in the sea of life; those who lose their qualifications, on the other hand, suffer from poverty and die in the mountains. Those who want to be like their predecessors, leisurely swimming in the sea of Dharma, delving into the scriptures, and obtaining monk qualifications through examinations, can no longer be found. Zhichao (Zhichao, name of a monk) has been doing this frequently recently. Whenever he sees monks coming and going, he either investigates and distinguishes them, or scolds and rebukes them, while he leans against the table and listens by the wall, in order to stimulate their good roots. Some people hold paper and bow down, hoping to seek the true essence of the Dharma. The old monk can't help but laugh. Even without the Buddha, one can still emit light. Let me just write down these rough situations at will, in order to thank you for your hard work. The important thing is that there is not a single bit of Buddhist doctrine that defiles your ears. Think about it carefully.
Prefaces and Postscripts
Preface to the Diamond Sutra
Entering the city to beg for alms, washing feet and sitting in meditation. Originally, they are pitiful beings, but for no reason, Subhuti (Subhuti, one of the principal disciples of the Buddha) came out and said 'rare'. All the tricks are exhausted, even if the Diamond Sutra is explained word by word, and all the allusions are exhausted, it is still impossible to annotate its true meaning. Chan Master Zixiu (Zixiu Chanshi, name of a monk) knows its shortcomings, and led thirty-two people to try their best to wash away its shame. If one can save the Yellow-Faced Old Man (Huangmian Laozi, Buddha) before the tip of the pen is raised, perhaps one can succeed.
不偉哉。其如引紙行墨。劍去久矣。
跋梵書心經
橫鉤三點。似月如星。老胡用盡機關。一生拈弄不出。若更加其彔彔曲曲。自謂海外得來。何異楚人以雞為鳳。要得恁么。直須盡大地。明眼譯師。無啟口處方合斯旨。
跋應庵和尚書
圓悟道。蘄州子得則得。腦後少一錐。逮見虎丘牛過窗欞。穎然頓脫。起東山正續之統。如杲日麗天眾星掩耀。凡片言隻字落江湖。得之者如獲夜光。道之感人如此。嘗與蓮華峰諸衲往來。觀其書飾。筆力清勁。風度翔舞。使人畏之。
真贊
自讚
不開罵人口。難以見其慈。不徴衲子病。難以表其師。 似之則殃門添禍。否之則鳳林吒之。 畫工筆熟不識伊。白髮𣯶𣯶個是誰。咄。
蓬萊宣長老請
啐啄之機。臨崖一拶。虎嘯龍吟。二九十八。宣禪自是惡冤家。 學伊豈止頂門瞎。
妙源首座請
道不可傳。貌不可繪。冷坐深云。虎視百怪。源遠流長滅正宗。 不比瞎驢趁大隊。
無隱侍者請
鬥鬥㖃㖃。雷驅電馳。垂手未游象外。虛空突出毫釐。 目前難遏密。冷落有誰知。父攘羊子證之。 從教萬古黑風吹。
本立藏主請
春山萬疊秋水一痕。凜然風彩何處求真。大方出沒兮全生全殺。 叢林悱悱兮
【現代漢語翻譯】 現代漢語譯本 太了不起了。就像用筆在紙上寫字一樣，劍離開已經很久了。
題跋梵文《心經》
橫鉤三點，像月亮又像星星。老胡（指菩提達摩，Bodhidharma）用盡了所有的方法，一生都無法弄明白。如果再增加那些繁瑣曲折的東西，自稱是從海外得來的，那和楚國人把雞當成鳳凰有什麼區別呢？想要理解《心經》的真諦，必須整個大地，所有的明眼譯師，都無從開口才能符合它的旨意。
題跋應庵和尚的書信
圓悟（Yuanwu）說道，蘄州（Qizhou）人得到了就得到了，腦後少了一錐子。等到看見虎丘（Tiger Hill）的牛從窗欞外經過，穎然頓悟。開啟了東山（Dongshan）正續的統緒，就像太陽照耀天空，眾星都黯然失色。凡是片言隻字流落在江湖上，得到的人就像獲得了夜明珠。道的力量感人如此。我曾經和蓮華峰（Lotus Peak）的各位僧人交往，觀看他的書法，筆力清勁，風度飄逸，使人敬畏。
真贊
自讚
不開罵人的口，難以顯現他的慈悲。不揭示僧人的病癥，難以表明他的師道。 像他就像殃門添禍，不像他就像鳳林（Fenglin）呵斥。畫工筆法嫻熟也不認識他，白髮蓬亂的是誰？咄。
蓬萊宣長老請
啐啄同時的機緣，臨近懸崖的一推。虎嘯龍吟，二九十八。宣禪（Xuan Chan）本來就是個惡冤家。 學他豈止是頭頂瞎了眼。
妙源首座請
道不可言傳，相貌不可描繪。冷冷地坐在深云之中，像老虎一樣注視著各種妖怪。源遠流長卻滅絕了正宗。 不像瞎驢一樣追趕大部隊。
無隱侍者請
鬥鬥㖃㖃，雷霆驅趕閃電。垂手還沒有遊歷到象外，虛空中突然顯現出毫釐。 眼前難以遏制秘密，冷落了有誰知道。父親偷羊兒子作證。 任憑萬古黑風吹。
本立藏主請
春山萬疊秋水一痕。凜然風采何處求真。大方出沒兮全生全殺。 叢林悱悱兮
【English Translation】 English version How magnificent! It's like moving ink with a brush on paper; the sword has been gone for a long time.
Postscript to the Sanskrit Heart Sutra
Three dots in a horizontal hook, resembling the moon and stars. Old Hu (referring to Bodhidharma) exhausted all his devices, yet couldn't figure it out in his entire life. If you add more convoluted and twisted things, claiming they came from overseas, how is that different from the people of Chu mistaking a chicken for a phoenix? If you want to grasp the truth, the entire earth, all enlightened translators, must have no way to open their mouths to accord with its meaning.
Postscript to the Letter of Monk Ying'an
Yuanwu said, 'The person from Qizhou gets it, gets it; just missing a tap on the back of the head.' When he saw the ox from Tiger Hill passing by the window, he suddenly awakened. He initiated the proper continuation of Dongshan's lineage, like the sun shining in the sky, eclipsing all the stars. Any fragment of words that falls into the world, those who obtain it are like acquiring a night-shining pearl. The power of the Dao moves people so much. I once associated with the monks of Lotus Peak, observing his calligraphy; the brushstrokes were clear and vigorous, the style soaring and dancing, making people revere him.
True Praise
Self-Praise
Without opening a mouth to scold people, it's difficult to see his compassion. Without pointing out the monks' illnesses, it's difficult to show his role as a teacher. Resembling him is like adding misfortune to a house of calamity; not resembling him is like Fenglin scolding. The skilled painter doesn't recognize him; who is this with disheveled white hair? 'Doh!'
Requested by Elder Xuan of Penglai
The opportunity of simultaneous pecking, a push near the cliff. Tiger roars and dragon sings, two nines are eighteen. Chan Master Xuan is inherently a wicked enemy. Learning from him is more than just being blind on the top of the head.
Requested by Head Seat Miaoyuan
The Dao cannot be transmitted, the appearance cannot be depicted. Sitting coldly in deep clouds, watching all kinds of monsters like a tiger. The source is long and the flow is far, but the proper lineage is extinguished. Not like a blind donkey chasing after the big group.
Requested by Attendant Wuyin
Fighting and bickering, thunder drives lightning. Hands hanging down, not yet traveling beyond phenomena, emptiness suddenly reveals a hair's breadth. It's difficult to suppress the secret before one's eyes; who knows the desolation? The father stole the sheep, and the son testified against him. Let the black wind blow for ten thousand ages.
Requested by Treasurer Benli
Ten thousand layers of spring mountains, a trace of autumn water. Where to seek the true, awe-inspiring demeanor? The great method appears and disappears, fully alive and fully killing. The monastery murmurs...
。獨角一麟。
無補侍者請
計較拙於鳩。軒昂老而虎聞。必意消。見者難睹。 到頭不識賓中主。黑漆竹篦劈面揮。師資誰謂無裨補。
法雲首座請
咿嗚咿。那得知。寒酸看不上眼。手面移東換西。 拱良工手破衲僧疑。行到水窮處。坐看云起時。
雙林夏前告香普說
侍者法雲編
古之宗師。為人直截。凡有所問。只就問處。與之破執。初無實義。後來垛生招箭。形於語言乃有普說。普說首出於真凈和尚。三佛以來皆有普說。無非怒罵呵咄鞭策誨勵。使其大心衲子。勇於進工。近世宗師間有普說。尚多文體。不見古人直截為人處。大似場屋中論策一般。及攻其所從。乃藥貼上語。不能療人之病。徒使其末流紛紛傳集秘蓄。以當本參。殊不知。我王庫內。無如是刀。德山道。亦無佛亦無祖。達磨元是老臊胡。釋迦老子乾屎橛。十二分教是神鬼簿。四果三賢是守古冢。鬼盡皆自救不了。是則一期方便。早是畫蛇添足。臨際道山。僧往日。曾向毗尼中。留心數十年之間。披尋經論。後來方知是濟世表顯。遂乃一時拋卻。發意參禪。遇善知識。方得道眼明白。辨得邪正。不是娘生下便會。此亦古人不欺之語。今之學者不得其妙。病在自信不及處。病在得失是非處。病在我見偏執處。
病在限量窠臼處。病在機境不脫處。病在得少為足處。病在一師一友處。病在旁宗別派處。病在位貌拘束處。病在自大了一生小不得處。此幾種病。障道之媒。人皆有之。要在當人退步揩磨淨盡。使其入作無門。向一條古路上。蕩蕩地無拘無檢。無障無礙。拈來便用擦。著便殺。臨機縱奪。無秋毫許凝滯。如轉圓石于千仞之上。他日祥光發現。垂範後昆。誠不為忝。茍有一念希求佛法。卻被佛法二字籠罩。如油入面。求脫不得。山僧自少有意參學。坐一二年。略無所入。但覺心眼俱清。後來江湖間。雖親近人。他見爾不是個中。蟲豸。誰肯淘汰爾。但臨風弔影。任之去留。后在金山。邂逅運庵先師招過霅上。得與入室。只是不得下語。才開口便道。爾且款款地。不要茅廣。室中常示古帆未掛因緣。才開口便罵。一日在侍者寮。思之。古帆未掛。有甚難會。其實只是一漚未發已前事。一念未興已前事。者僧也是個乖底。卻教宗師倒來入他窠子。嵓頭見他來處分曉。便與他闌口一筑。謂之得人一牛還人一馬。何得不教人下語。遂擔者一擔見解。去方丈呈問。聲未絕。先師道。爾何不合取狗口。靜地裡密密體取去。每日只管來者里。論量古人是非。有甚了期。及歸到寮中。不覺躁悶。忽然會得古帆未掛話。清凈行者不入涅槃
【現代漢語翻譯】 現代漢語譯本 病在於窠臼（kē jiù，老套、舊框框）之處。病在於機境（jī jìng，機鋒、境界）不脫之處。病在於得少便滿足之處。病在於只有一個老師一個朋友之處。病在於旁宗別派（páng zōng bié pài，其他宗派）之處。病在於地位和外貌的拘束之處。病在於自以為是，一生都不能謙虛之處。這幾種毛病，是障礙修道的媒介，人人都有。關鍵在於當事人要退一步，徹底擦拭乾凈。使自己進入無門可入的境地，在一條古老的道路上，坦蕩地無拘無束，無遮無礙。拈來便用，觸及便舍。臨機應變，沒有絲毫的凝滯。如同將圓石從千仞高山上滾下。他日祥光（xiáng guāng，吉祥之光）發現，垂範後世，實在不算過分。如果有一念希求佛法，卻被『佛法』二字籠罩，如同油入面，想脫身也脫不了。我從小就有意參學，坐禪一兩年，略無所得。只覺得心眼都清明。後來在江湖間，即使親近人，如果他們認為你不是個中之人，誰肯提拔你？只能臨風自嘆，任其去留。後來在金山，偶然遇到運庵（Yùn ān）先師，被招到霅（zhà）上，得以進入他的房間。只是不得要領，才開口便說：『你且慢慢地，不要急於求成。』室內常展示『古帆未掛』的因緣。才開口便罵。一日在侍者寮（shì zhě liáo，侍者居住的房間），思索著，『古帆未掛』，有什麼難理解的？其實只是一漚（ōu，水泡）未發之前的事，一念未興之前的事。這個僧人也是個聰明的傢伙，卻教宗師倒過來進入他的窠臼。巖頭（Yán tóu）見他來處分曉，便給他攔腰一筑，謂之『得人一牛還人一馬』。怎麼能不教人下語？於是擔著這一擔見解，去方丈（fāng zhàng，寺院住持的居所）呈問。聲音未落，先師道：『你為什麼不閉上狗嘴，在安靜的地方默默體會？每天只管在這裡，議論古人的是非，有什麼了結的時候？』等到回到寮中，不覺煩躁。忽然領會了『古帆未掛』的話，清凈行者不入涅槃（niè pán，佛教用語，指熄滅一切煩惱，達到不生不滅的境界）。
【English Translation】 English version The sickness lies in being stuck in clichés (窠臼). The sickness lies in not breaking free from the realm of machinations (機境). The sickness lies in being content with little. The sickness lies in having only one teacher and one friend. The sickness lies in adhering to different sects and factions (旁宗別派). The sickness lies in being constrained by status and appearance. The sickness lies in being self-important and unable to be humble throughout one's life. These kinds of sicknesses are the means of obstructing the path to enlightenment, and everyone has them. The key is for the person involved to take a step back and wipe them away completely. Make it so that there is no door to enter, and on an ancient road, be open and unrestrained, without obstruction or hindrance. Pick it up and use it, touch it and discard it. Respond flexibly to situations, without the slightest stagnation. Like rolling a round stone from the top of a thousand-仞 high mountain. One day, auspicious light (祥光) will appear, setting an example for future generations, which would not be excessive. If there is a single thought of seeking the Buddha-dharma, but one is trapped by the words 'Buddha-dharma,' it is like oil entering flour, impossible to escape. Since I was young, I had the intention to study Zen, and after sitting for a year or two, I gained nothing. I only felt that my mind and eyes were clear. Later, in the Jianghu (江湖, the world), even if one is close to people, if they don't think you are one of them, who would be willing to promote you? One can only lament in the wind and let things go as they may. Later, at Jinshan, I happened to meet the late Master Yun'an (運庵), who invited me to Zha (霅) and allowed me to enter his room. But I couldn't grasp the key point. As soon as I opened my mouth, he would say, 'Take your time, don't be impatient.' In the room, he often showed the cause and condition of 'the ancient sail not yet hoisted.' As soon as I opened my mouth, he would scold me. One day, in the attendants' quarters (侍者寮), I thought, 'The ancient sail not yet hoisted,' what's so difficult to understand? In fact, it's just the matter before a bubble (漚) arises, the matter before a thought arises. This monk is also a clever fellow, but he teaches the master to enter his cliché. Yan Tou (巖頭) saw that he understood where he came from, so he gave him a blow in the middle, saying, 'Giving a cow to someone is like returning a horse.' How can you not teach people to speak? So, carrying this burden of understanding, I went to the abbot's room (方丈) to present my question. Before the sound had died down, the late Master said, 'Why don't you shut your dog mouth and silently experience it in a quiet place? Every day you just come here to discuss the rights and wrongs of the ancients, when will there be an end?' When I returned to the quarters, I felt restless. Suddenly, I understood the words 'the ancient sail not yet hoisted,' and the pure practitioner does not enter Nirvana (涅槃).
話。其他近淺話頭。漸覺通曉。來日聞打鼓入室。先師見我氣貌稍自不同。卻拋下古帆未掛話。問我南泉斬卻貓兒。山僧便下一轉語道。大地載不起。先師低頭微笑。雖然如是。過得半年。心頭依舊鬧。被人拶著。依然去不得。後來看疏山壽塔話。三四年間。一日無心中。忽會得大嶺古佛放光底時節。方得自在。不被人謾卻。將從前所看了底話頭。再把來。打一看。大與日前所見不同。信知。此事斷斷不在言語上。及遊山到漢上。夏在荊門玉泉。因閱覺范僧寶傳。見舉上座訪瑯瑘因緣。瑯瑘問。近離甚處。舉云。浙江。瑘云。舡來陸來。舉云。舡來。瑘云舡在甚處。舉云。步下。瑘云。不涉程途。一句作么生。舉以坐具一摵云。杜撰長老如麻似粟。便走將出去。瑯瑘親到旦過問。莫是舉上座么。適來不合相觸忤。舉便喝云。長老何年到汾陽。我在浙江。早聞爾名。見解止如此。何得名播宇宙。瑯瑘云。某甲罪過。便禮拜。相見處如此。分曉覺范傳中。卻來下面。添幾句道。瑯瑘曾以此舉似慈明。明笑云。舉見處才能自了。而汝負墮。何以為人。山僧到此。不覺掩卷長嘆。若果然有甚緇素。二大士相見。如蒼龍玩珠饑鷹摶食。有甚麼狼藉底。若如是討甚好慈明。覺范知見廣大。嘗箋釋楞嚴。其扶宗樹教之文。遍叢林。豈
【現代漢語翻譯】 現代漢語譯本： 話。其他都是些膚淺的話頭。漸漸覺得有些通曉。第二天，我聽到打鼓聲就進入禪堂。先師見我的氣色和精神面貌稍微有些不同，就拋出『古帆未掛』這個話頭，問我『南泉斬卻貓兒』（南泉禪師砍貓公案），我立刻回答了一句轉語：『大地載不起』（整個大地都承受不了）。先師聽了，低頭微笑。雖然如此，過了半年，我心中依舊煩惱，被人逼問，依然無法應對。後來，我看了疏山壽塔的話，三四年間，有一天在無意之中，忽然領會到大嶺古佛放光的情景，才真正自在，不再被人矇騙。我將從前所看的話頭，再拿來仔細審視，發現與之前所見大不相同。這才相信，這件事絕對不在言語上。及至我遊山到漢上，夏天住在荊門玉泉寺，因為閱讀覺范僧寶傳，看到舉上座拜訪瑯瑘的因緣。瑯瑘問：『最近從哪裡來？』舉回答說：『浙江。』瑯瑘問：『是坐船來的還是走路來的？』舉回答說：『坐船來的。』瑯瑘問：『船在哪裡？』舉回答說：『走下船了。』瑯瑘問：『不涉程途，一句作么生？』（不經過路途，該怎麼說？）舉用坐具一摔，說：『胡說八道的老和尚多如麻、密如粟！』便走開了。瑯瑘親自到禪堂來過問：『莫非是舉上座嗎？剛才不該冒犯。』舉便喝道：『長老什麼時候到汾陽的？我在浙江，早就聽說過你的名字，見解卻只有如此，怎麼能名揚天下？』瑯瑘說：『是我罪過。』便禮拜。他們相見的情形就是這樣。覺范在傳中，卻在下面添了幾句說：『瑯瑘曾將此事告訴慈明，慈明笑著說：『舉的見解才能自了，而你卻落入下乘，怎麼能教化他人？』山僧看到這裡，不禁掩卷長嘆。如果真的有什麼緇素，二位大士相見，應該像蒼龍玩珠，饑鷹抓食，有什麼狼狽不堪的？如果像這樣，又何必去尋找慈明？覺范的見識廣大，曾經箋釋《楞嚴經》，他扶持宗門、樹立教義的文章，遍佈叢林，難道
【English Translation】 English version: These are shallow topics. Gradually, I began to understand them. The next day, upon hearing the drum, I entered the room. The late master, seeing that my demeanor and spirit were slightly different, threw out the 'ancient sail not yet hung' topic and asked me about Nanquan (Nanquan, a Zen master) cutting the cat. I immediately responded with a turning phrase: 'The earth cannot bear it' (大地載不起 - The whole earth cannot bear it). The late master lowered his head and smiled. Even so, after half a year, my mind was still troubled, and when pressed, I still couldn't cope. Later, I read the words of Shushan Shouta (疏山壽塔, a Zen master), and over three or four years, one day, unintentionally, I suddenly realized the scene of the ancient Buddha of Daling (大嶺古佛, ancient Buddha of Daling) emitting light, and only then was I truly free and no longer deceived. I took the topics I had seen before and examined them carefully again, and found that they were very different from what I had seen before. Only then did I believe that this matter was definitely not in words. When I traveled to Hanshang (漢上, area around the Han River), I stayed at Yuquan Temple (玉泉, a temple) in Jingmen (荊門, a city) in the summer. Because I read the biography of Juefan Sengbao (覺范僧寶, a monk), I saw the cause and condition of Abbot Ju (舉上座, a monk) visiting Langye (瑯瑘, a mountain). Langye asked, 'Where have you come from recently?' Ju replied, 'Zhejiang (浙江, a province).' Langye asked, 'Did you come by boat or by land?' Ju replied, 'By boat.' Langye asked, 'Where is the boat?' Ju replied, 'I stepped off it.' Langye asked, 'Without traversing the road, what is a sentence?' (不涉程途，一句作么生？) Ju threw his seat cushion and said, 'Rambling old elders are as numerous as hemp and millet!' Then he walked away. Langye personally came to the meditation hall to inquire, 'Is it Abbot Ju? I shouldn't have offended you just now.' Ju then shouted, 'When did Elder arrive at Fenyang (汾陽, a place)? I heard of your name in Zhejiang long ago, but your understanding is only like this. How can you be famous throughout the universe?' Langye said, 'It is my fault.' Then he bowed. That's how they met. Juefan, in the biography, added a few sentences below, saying, 'Langye once told Ciming (慈明, a Zen master) about this matter. Ciming smiled and said, 'Ju's understanding can only resolve himself, but you have fallen into a lower state. How can you teach others?' When the mountain monk saw this, he couldn't help but close the book and sigh. If there really is something pure, the two great scholars should meet like a blue dragon playing with a pearl, or a hungry eagle catching food. What is there to be embarrassed about? If it's like this, why bother looking for Ciming? Juefan's knowledge is vast, and he once annotated the 'Surangama Sutra' (楞嚴經, a sutra). His articles supporting the sect and establishing doctrines are all over the monasteries, could it be that
肯以無益之詞。瞎後世學者眼。在南嶽二年。欲討一個同人。決此狐疑。而不可得。及到云居。寮中有大慧廣錄一部。弊甚人言有禪者。梅陽謫居之時。寫得舍在寮中。借來看。才三兩卷。恰好撞著者個話頭。大慧道。我每笑洪覺范偏要胡亂穿鑿。當時舉上座道。個杜撰長老如麻似粟。已是將瑯瑘。托上梵天。山僧見此。如暑中沃冰雪。又證得鄙者之所執。大慧真絕世宗眼後面幾句。又道。此是文殊普賢大人境界。非凡情可測。又道。覺范在真凈處。發明不多時。因事出院。離師太早。所以有到處。有不到處。且如編龍牙參翠微因緣。牙問。如何是祖師西來意。微云。與我過禪板來。牙過禪板與翠微。微接得便打。牙云。打即任打。要且無祖師西來意。又問臨際。如何是祖師西來意。際云。與我過蒲團來。牙過蒲團與臨際。際接得便打。牙云。打即任打。要且無祖師西來意。又問洞山。如何是祖師西來意。山云。待洞水逆流。卻向汝道。他到者里。心路絕伎倆盡。只得禮拜。后之學者。已眼不明。見他承嗣洞山便道。當時見翠微臨際之時。未透一犬吠虛千猱啀實。雲門見睦州。發明卻嗣雪峰。惟有雪竇。見徹他骨髓。頌古裡面劈頭便道。龍牙山裡龍無眼。此語辛辣難近傍。蓋他用處多類此。只如頌楞嚴辨見處。吾不見
【現代漢語翻譯】 現代漢語譯本： 總是說些無益的話，矇蔽後世學者的眼睛。我在南嶽住了兩年，想找一個志同道合的人，來解決這些疑惑，卻找不到。等到去了云居山，僧舍里有一部《大慧普覺禪師語錄》，非常破舊。有人說這是梅陽被貶謫時抄寫的，放在僧舍里。我借來看，才看了三兩卷，恰好碰到了這個話頭。大慧說：『我常常嘲笑洪覺范偏要胡亂穿鑿。』當時舉上座說：『這些胡編亂造的長老多如麻、密如粟。』這已經把瑯玡抬到了梵天。我看到這些，就像在酷暑中喝到冰雪一樣，又驗證了我所堅持的。大慧真是絕世的宗師眼光！後面幾句又說：『這是文殊菩薩、普賢菩薩的境界，不是凡夫俗情可以測度的。』又說：『覺范在真凈處，開悟不多時，因為有事離開了寺院，離開師父太早，所以有些地方明白，有些地方不明白。』比如他編的龍牙參翠微的因緣：龍牙問：『如何是祖師西來意？』翠微說：『把你的禪板拿過來。』龍牙把禪板遞給翠微，翠微接過就打。龍牙說：『打就打吧，但還是沒有祖師西來意。』又問臨濟：『如何是祖師西來意？』臨濟說：『把你的蒲團拿過來。』龍牙把蒲團遞給臨濟，臨濟接過就打。龍牙說：『打就打吧，但還是沒有祖師西來意。』又問洞山：『如何是祖師西來意？』洞山說：『等到洞水逆流，再告訴你。』他到這裡，心思用盡，伎倆全無，只好禮拜。後來的學者，已經眼光不明，見他繼承了洞山，就說他當時見翠微、臨濟的時候，還沒有透徹『一犬吠虛，千猱啀實』的道理。雲門見睦州，開悟后卻繼承了雪峰。只有雪竇，徹底看穿了他的骨髓，在頌古裡面劈頭就說：『龍牙山裡龍無眼。』這句話辛辣，難以接近。大概他用處多是這樣。比如頌《楞嚴經》辨別見性的地方，他說：『我看不見。』 總是說些無益的話，矇蔽後世學者的眼睛。我在南嶽住了兩年，想找一個志同道合的人，來解決這些疑惑，卻找不到。等到去了云居山，僧舍里有一部《大慧普覺禪師語錄》，非常破舊。有人說這是梅陽被貶謫時抄寫的，放在僧舍里。我借來看，才看了三兩卷，恰好碰到了這個話頭。大慧說：『我常常嘲笑洪覺范偏要胡亂穿鑿。』當時舉上座說：『這些胡編亂造的長老多如麻、密如粟。』這已經把瑯玡抬到了梵天。我看到這些，就像在酷暑中喝到冰雪一樣，又驗證了我所堅持的。大慧真是絕世的宗師眼光！後面幾句又說：『這是文殊菩薩、普賢菩薩的境界，不是凡夫俗情可以測度的。』又說：『覺范在真凈處，開悟不多時，因為有事離開了寺院，離開師父太早，所以有些地方明白，有些地方不明白。』比如他編的龍牙參翠微的因緣：龍牙問：『如何是祖師西來意？』翠微說：『把你的禪板拿過來。』龍牙把禪板遞給翠微，翠微接過就打。龍牙說：『打就打吧，但還是沒有祖師西來意。』又問臨濟：『如何是祖師西來意？』臨濟說：『把你的蒲團拿過來。』龍牙把蒲團遞給臨濟，臨濟接過就打。龍牙說：『打就打吧，但還是沒有祖師西來意。』又問洞山：『如何是祖師西來意？』洞山說：『等到洞水逆流，再告訴你。』他到這裡，心思用盡，伎倆全無，只好禮拜。後來的學者，已經眼光不明，見他繼承了洞山，就說他當時見翠微、臨濟的時候，還沒有透徹『一犬吠虛，千猱啀實』的道理。雲門見睦州，開悟后卻繼承了雪峰。只有雪竇，徹底看穿了他的骨髓，在頌古裡面劈頭就說：『龍牙山裡龍無眼。』這句話辛辣，難以接近。大概他用處多是這樣。比如頌《楞嚴經》辨別見性的地方，他說：『我看不見。』
【English Translation】 English version: He is willing to use useless words to blind the eyes of later scholars. I stayed in Nanyue (a mountain in Hunan) for two years, wanting to find a like-minded person to resolve these doubts, but I couldn't find one. When I arrived at Yunju (a mountain in Jiangxi), there was a copy of the 'Dahui Guanglu' (Record of Dahui) in the monks' quarters, which was very dilapidated. People said that it was copied by Meiyang (a person's name) when he was exiled, and it was placed in the monks' quarters. I borrowed it to read, and after reading only two or three volumes, I happened to come across this topic. Dahui (a Zen master) said, 'I often laugh at Hong Juefan (a person's name) for insisting on random interpretations.' At that time, the head monk said, 'These fabricated elders are as numerous as hemp and as dense as millet.' This has already raised Langya (a mountain) to Brahma's heaven. When I saw this, it was like drinking ice and snow in the hot summer, and it also verified what I insisted on. Dahui is truly a master with unparalleled insight! The following sentences also say, 'This is the realm of Manjusri Bodhisattva (Bodhisattva of wisdom) and Samantabhadra Bodhisattva (Bodhisattva of practice), which cannot be measured by ordinary emotions.' It also says, 'Juefan (a person's name) was at Zhenjing's (a place) place, and he didn't have much enlightenment. Because he left the monastery due to some matter, he left his master too early, so there are some places he understands and some places he doesn't understand.' For example, he compiled the story of Longya (a monk's name) visiting Cuiwei (a monk's name): Longya asked, 'What is the meaning of the Patriarch's coming from the West?' Cuiwei said, 'Bring me your meditation board.' Longya handed the meditation board to Cuiwei, and Cuiwei took it and hit him. Longya said, 'Hit me if you want, but there is still no meaning of the Patriarch's coming from the West.' He also asked Linji (a monk's name), 'What is the meaning of the Patriarch's coming from the West?' Linji said, 'Bring me your futon.' Longya handed the futon to Linji, and Linji took it and hit him. Longya said, 'Hit me if you want, but there is still no meaning of the Patriarch's coming from the West.' He also asked Dongshan (a monk's name), 'What is the meaning of the Patriarch's coming from the West?' Dongshan said, 'When the Dong River flows backward, I will tell you.' When he got here, his mind was exhausted, and he had no more tricks, so he had to bow. Later scholars, already with unclear vision, seeing that he inherited Dongshan, said that when he saw Cuiwei and Linji at that time, he had not yet thoroughly understood the principle of 'one dog barking falsely, a thousand jackals responding truthfully.' Yunmen (a monk's name) saw Muzhou (a monk's name), and after enlightenment, he inherited Xuefeng (a monk's name). Only Xuedou (a monk's name) completely saw through his marrow, and at the beginning of his verse, he said, 'In Longya Mountain, the dragon has no eyes.' This sentence is spicy and difficult to approach. Probably his uses are mostly like this. For example, when praising the place of distinguishing seeing in the 'Surangama Sutra', he said, 'I don't see it.' He is willing to use useless words to blind the eyes of later scholars. I stayed in Nanyue (a mountain in Hunan) for two years, wanting to find a like-minded person to resolve these doubts, but I couldn't find one. When I arrived at Yunju (a mountain in Jiangxi), there was a copy of the 'Dahui Guanglu' (Record of Dahui) in the monks' quarters, which was very dilapidated. People said that it was copied by Meiyang (a person's name) when he was exiled, and it was placed in the monks' quarters. I borrowed it to read, and after reading only two or three volumes, I happened to come across this topic. Dahui (a Zen master) said, 'I often laugh at Hong Juefan (a person's name) for insisting on random interpretations.' At that time, the head monk said, 'These fabricated elders are as numerous as hemp and as dense as millet.' This has already raised Langya (a mountain) to Brahma's heaven. When I saw this, it was like drinking ice and snow in the hot summer, and it also verified what I insisted on. Dahui is truly a master with unparalleled insight! The following sentences also say, 'This is the realm of Manjusri Bodhisattva (Bodhisattva of wisdom) and Samantabhadra Bodhisattva (Bodhisattva of practice), which cannot be measured by ordinary emotions.' It also says, 'Juefan (a person's name) was at Zhenjing's (a place) place, and he didn't have much enlightenment. Because he left the monastery due to some matter, he left his master too early, so there are some places he understands and some places he doesn't understand.' For example, he compiled the story of Longya (a monk's name) visiting Cuiwei (a monk's name): Longya asked, 'What is the meaning of the Patriarch's coming from the West?' Cuiwei said, 'Bring me your meditation board.' Longya handed the meditation board to Cuiwei, and Cuiwei took it and hit him. Longya said, 'Hit me if you want, but there is still no meaning of the Patriarch's coming from the West.' He also asked Linji (a monk's name), 'What is the meaning of the Patriarch's coming from the West?' Linji said, 'Bring me your futon.' Longya handed the futon to Linji, and Linji took it and hit him. Longya said, 'Hit me if you want, but there is still no meaning of the Patriarch's coming from the West.' He also asked Dongshan (a monk's name), 'What is the meaning of the Patriarch's coming from the West?' Dongshan said, 'When the Dong River flows backward, I will tell you.' When he got here, his mind was exhausted, and he had no more tricks, so he had to bow. Later scholars, already with unclear vision, seeing that he inherited Dongshan, said that when he saw Cuiwei and Linji at that time, he had not yet thoroughly understood the principle of 'one dog barking falsely, a thousand jackals responding truthfully.' Yunmen (a monk's name) saw Muzhou (a monk's name), and after enlightenment, he inherited Xuefeng (a monk's name). Only Xuedou (a monk's name) completely saw through his marrow, and at the beginning of his verse, he said, 'In Longya Mountain, the dragon has no eyes.' This sentence is spicy and difficult to approach. Probably his uses are mostly like this. For example, when praising the place of distinguishing seeing in the 'Surangama Sutra', he said, 'I don't see it.'
時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。釋迦老子脫白露凈。說得多少分曉。他卻頌道。全像全牛翳不殊。從來作者共名摸。如今要見黃頭老。剎剎塵塵在半途。譬如眾盲摸象。雖知其象。而不見其全像。如庖丁解牛。雖解其牛。而未得其全牛。若到全像全牛之地。謂之理極情忘。雪竇卻道。爾直饒得到全像全牛。與他幻翳何殊。卻把釋迦老子指出似人底。一時潑撒了也。此老用處。動著便是砒霜狼毒。覺范卻道。雪竇以死水瞎龍罪之分。明是活祖師意。卻作死法會了。他分明道。龍牙山裡龍無眼。死水何曾振古風。禪板蒲團不能用。只應分付與盧公。者個便與杜撰長老如麻似粟。伯仲間也。雪竇恐人不曉。覆成一頌。盧公付了亦何憑。坐倚休將繼祖燈。堪對暮云歸未合。遠山無限碧層層。者里千門萬戶。一時打透。不是覺范不知雪竇頓放處。蓋用在一時。失在千古。學道人若不得一番胡孫子死。如何辨得邪正。若不得一番胡孫子活。如何脫得生死。適來如許。多傢俱子。衲僧九十日內暫掛瓶盂。若挨拶不透。則孤負行腳大事。若挨拶得透。如白衣拜相慶快平生。其如未然。更待彌勒生下化緣劫空復入涅槃。再出頭來垂接未盡也。未得了當在。何故。擊拂子勸
【現代漢語翻譯】 現代漢語譯本 時。你為何看不見我所看不見的地方？如果能看見那看不見之處，自然就不是那不見之相。如果看不見我所看不見的地方，那自然就不是外物，又怎麼會不是你呢？釋迦老子（指釋迦牟尼佛）脫去了白露般的清凈，說得多麼明白透徹。但他卻用偈頌說道：『全像全牛，與眼翳沒有區別，歷來的作者都共同描摹。如今想要見到黃頭老（指佛），剎土塵埃都在半途。』譬如眾盲人摸象，雖然知道那是象，卻看不見象的整體。如同庖丁解牛，雖然解開了牛，卻沒有得到牛的整體。如果到達全像全牛的境界，就叫做理達到極致，情感也忘卻了。雪竇禪師卻說：『你即使到達全像全牛的境界，與那幻翳又有什麼區別？』卻把釋迦老子指出像人一樣的東西，一下子全都潑灑掉了。雪竇禪師的用法，一動就如同砒霜狼毒一般。覺范禪師卻說：『雪竇禪師用死水瞎龍的罪名來評判，分明是活祖師的意旨，卻當成死法會來理解了。』他分明說：『龍牙山裡的龍沒有眼睛，死水哪裡會有遠古的風采？禪板蒲團都不能用，只應該交付給盧公。』這個人就和杜撰的長老一樣多如麻粟，水平在伯仲之間。雪竇禪師恐怕人們不明白，又作了一首偈頌：『盧公交付了又有什麼憑據？坐著靠著都不要繼承祖燈。堪比傍晚的雲彩歸來卻未完全合攏，遙遠的山巒無限碧綠層層疊疊。』這裡千門萬戶，一下子全都打通。不是覺范禪師不知道雪竇禪師的頓悟之處，而是雪竇禪師的用法用在一時，卻失去了千古的意義。學道的人如果不得一番胡孫子（指猢猻，比喻心猿意馬）的死，如何辨別得了邪正？如果不得一番胡孫子的活，如何脫得了生死？剛才說了這麼多，都是些傢俱子（比喻工具、方法）。衲僧（指僧人）九十日內暫時掛在瓶盂上。如果領會不透，就辜負了行腳（指雲遊參學）的大事。如果領會得透，就如同白衣拜相一樣慶幸平生。如果還沒有領會了當，還要等待彌勒佛降生，化緣劫空后再次進入涅槃，再出頭來垂接未盡的眾生。還沒有了當，原因在哪裡？擊拂子勸誡。
【English Translation】 English version At that time, why can't you see where I can't see? If you can see the unseen, it is naturally not the appearance of not seeing. If you cannot see the place where I cannot see, then it is naturally not an external object, so how can it not be you? Shakya Laozi (referring to Shakyamuni Buddha), having shed the purity like white dew, spoke so clearly and thoroughly. But he said in a verse: 'The whole elephant and the whole ox are no different from eye disease; past authors have jointly depicted them. Now, if you want to see the Yellow-Headed Old Man (referring to the Buddha), the lands and dust are all halfway there.' For example, blind people touching an elephant, although they know it is an elephant, do not see the whole elephant. Like a butcher dissecting an ox, although he has dissected the ox, he has not obtained the whole ox. If you reach the realm of the whole elephant and the whole ox, it is called the ultimate in reason and the forgetting of emotions. Zen Master Xuedou, however, said: 'Even if you reach the realm of the whole elephant and the whole ox, what difference is there between it and illusory eye disease?' He then splashed away everything that Shakya Laozi pointed out as being like a person. Zen Master Xuedou's usage is like arsenic and wolfsbane with every move. Zen Master Juefan, however, said: 'Zen Master Xuedou judges with the crime of a blind dragon in dead water, clearly the intention of a living patriarch, but he understands it as a dead Dharma assembly.' He clearly said: 'The dragon in Longya Mountain has no eyes; where would ancient winds come from in dead water? Zen boards and futons cannot be used; they should only be entrusted to Lu Gong.' This person is as numerous as hemp and millet, like fabricated elders, with levels between equals. Zen Master Xuedou, fearing that people would not understand, composed another verse: 'What evidence is there that Lu Gong has entrusted? Do not sit or lean to inherit the ancestral lamp. It is comparable to the evening clouds returning but not completely merging; the distant mountains are infinitely green, layer upon layer.' Here, thousands of doors and households are all broken through at once. It is not that Zen Master Juefan does not know Zen Master Xuedou's place of sudden enlightenment, but Zen Master Xuedou's usage is used for a moment, but loses the meaning of eternity. If a student of the Way does not experience the death of a monkey mind (referring to the restless mind), how can he distinguish between right and wrong? If he does not experience the life of a monkey mind, how can he escape birth and death? So much has been said just now, all of which are furniture (referring to tools and methods). Monks temporarily hang them on vases for ninety days. If you do not understand thoroughly, you will fail the great matter of walking (referring to traveling and studying). If you understand thoroughly, you will be as happy as a commoner becoming a prime minister. If you have not yet understood, you must wait for Maitreya Buddha to be born, transform beings after the kalpa is empty, and then enter Nirvana again, and then come out to receive the unfinished beings. There is still no understanding, what is the reason? Strike the whisk to admonish.
君。得處披衣坐。莫折松枝拂蘚痕。久立。
靈隱立僧普說
侍者凈覃編
威音那畔一著子。往古宿衲忘軀命力行之。務要拈花面壁之風不墜。以圖報佛祖深恩。近年叢林凋弊。學者不本宗猷。浸淫外學。滋長無明。雖千百群居。未聞有如爆龜紋。可以為末世滅胡種族。良可悲也。若如是行腳。如是見人。則其利甚輕。其害甚重。捱到頭白齒黃。孤燈獨照之時。遠不如精修白業底。田舍翁去住自由。蓋他無許多惡知惡覺。疏山矮師叔。探道之心甚切。一日在溈山會裡。聞示眾道。行腳高士。直須向聲色里睡眠。聲色里坐臥始得。疏山便出問。如何是不落聲色句。溈山豎起拂子。疏山云。此是落聲色句。溈山便歸方丈。老子知他病在此。向千聖著眼不及處。通個訊息。卻乃坐。鎮家堂。不露圭角。既不契遂辭香嚴。嚴云。何不且住。疏山云。某甲與和尚無緣。嚴云。有何因緣不契。試舉看。疏山舉前話。嚴云。某甲有個道處。乃云。言發非聲。色前不物。此語是對機溈山。點發疏山。者矮子聞得。眼睛便活。乃云。元來此中有人。遂囑香嚴云。某甲且去。師兄有住處。卻來相見。溈山至晚問香嚴。問聲色話底矮阇梨在否。嚴云。已去了。溈云。向子道甚麼。嚴云。某甲對他道。言發非聲色前不物。溈
云。他道甚麼。嚴云。他深肯之。溈山失笑云。我將謂者矮子有長處。元來只在者里。此子向去。設有住處。近山無柴燒。近水無水吃。應庵和尚道。如今討個言發非聲色前不物底。早是難得。更要會他溈山說話。行腳人還緇素得出么。莫背地裡強頃自高。若經緯不分。不名本色衲子。疏山又在湖北金鑾寺里度夏。夜間聞僧舉。福州長慶懶安和尚示眾云。有句無句如藤倚樹因緣。疏山聞得道。我有一轉語。要去問者老子。夏罷遂入閩。見懶安和尚。又謂之溈山和尚。裴相國帥閩。自溈山請住長慶。疏山到彼。值師泥壁。次疏山便問。有句無句如藤倚樹。是和尚語否。溈山云是。疏山云。忽然樹倒藤枯。句歸何處。溈山放下泥盤。呵呵笑歸方丈。疏山云。某甲三千里外。賣卻布單。特為此事而來。和尚為甚不與某甲說。溈山云。侍者將錢。與者矮阇梨去。他日有獨眼龍。為汝點破。後到明招。舉前話。招云。溈山頭正尾正。只是不遇知音。疏山云。忽然樹倒藤枯。句歸何處。招云。更使溈山笑轉新。疏山當下有省乃云。元來溈山笑中有刀。如今兄弟家只解瞻前。不能顧后。爾才向溈山笑里覓。便是錯了也。須是向有句無句如藤倚樹處。下得一轉語。親切略去下面許多閑絡索。方免得溈山明招。千古之下遭人檢點。爾若一
【現代漢語翻譯】 現代漢語譯本 云。他說了什麼。嚴說。他深深地認可了。溈山（Weishan，山名）失笑說：『我以為這個矮子有什麼長處，原來只是在這裡。』這人將來，即使有住處，也會面臨近山無柴燒，近水無水吃的困境。應庵和尚說：『如今要找一個言語發自非聲色之前、不涉及具體事物的人，已經是很難得了。』更要理解溈山說話的含義。行腳僧還能分辨出緇素嗎？不要背地裡勉強自詡高明。如果經緯不分，就不能算是本色的衲子。疏山又在湖北金鑾寺里度夏。夜間聽到僧人說，福州長慶懶安和尚開示大眾說：『有句無句如藤倚樹的因緣。』疏山聽了說：『我有一句轉語，要去問問這個老和尚。』夏天結束后就去了福建。見到了懶安和尚，也就是溈山和尚。裴相國鎮守福建，從溈山請他住持長慶。疏山到那裡時，正趕上溈山在泥墻。於是疏山就問：『有句無句如藤倚樹，是和尚說的話嗎？』溈山說是。疏山問：『忽然樹倒藤枯，句歸何處？』溈山放下泥盤，呵呵笑著回方丈了。疏山說：『我從三千里外，賣掉布單，特地為此事而來。和尚為什麼不跟我說呢？』溈山說：『侍者拿錢，給這個矮個子的阇梨（Shramana，沙彌）走吧。他日有獨眼龍，會為你點破的。』後來到了明招，舉了前面的話。明招說：『溈山頭正尾正，只是不遇知音。』疏山說：『忽然樹倒藤枯，句歸何處？』明招說：『更使溈山笑轉新。』疏山當下有所領悟，於是說：『原來溈山的笑裡藏刀。如今兄弟們只懂得瞻前，不能顧后。你們如果只在溈山的笑里尋找答案，就錯了。』必須在『有句無句如藤倚樹』處，下得一句轉語，親切地略去下面許多閒言碎語，才能免得溈山和明招，在千古之後被人檢點。你們如果一
【English Translation】 English version Yun. What did he say? Yan said, 'He deeply affirmed it.' Weishan (Weishan, mountain name) laughed and said, 'I thought this short fellow had some merit, but it turns out it's only here.' This person, even if he has a place to live in the future, will face the predicament of having no firewood to burn near the mountain and no water to drink near the water. Ying'an (Ying'an, a monk's name) said, 'Nowadays, it is already difficult to find someone whose words originate before sound and color and do not involve specific things.' It is even more important to understand the meaning of Weishan's words. Can traveling monks still distinguish between the black-robed and the white-robed? Do not secretly boast of your own superiority. If the warp and weft are not distinguished, you cannot be considered a true monk. Shushan (Shushan, a monk's name) also spent the summer at Jinluan Temple in Hubei. At night, he heard a monk say that the Venerable Lan'an of Changqing Temple in Fuzhou instructed the assembly, 'The cause and condition of 'having a phrase or not having a phrase is like a vine relying on a tree'.' Shushan heard this and said, 'I have a turning phrase, and I want to ask this old monk.' After the summer, he went to Fujian. He met the Venerable Lan'an, who was also the Venerable Weishan. Prime Minister Pei was stationed in Fujian and invited Weishan to preside over Changqing Temple. When Shushan arrived there, he happened to see Weishan plastering a wall. So Shushan asked, 'Is it the Venerable's words, 'Having a phrase or not having a phrase is like a vine relying on a tree'?' Weishan said it was. Shushan asked, 'If the tree suddenly falls and the vine withers, where does the phrase return to?' Weishan put down the mud tray, laughed heartily, and returned to his abbot's room. Shushan said, 'I came from three thousand miles away, selling my cloth robe, specifically for this matter. Why doesn't the Venerable tell me?' Weishan said, 'Attendant, take the money and give it to this short Shramana (Shramana, novice monk). One day, a one-eyed dragon will reveal it to you.' Later, he arrived at Mingzhao and mentioned the previous words. Mingzhao said, 'Weishan's head is straight and his tail is straight, but he just didn't meet a kindred spirit.' Shushan said, 'If the tree suddenly falls and the vine withers, where does the phrase return to?' Mingzhao said, 'It makes Weishan's laughter even newer.' Shushan immediately had an understanding and said, 'So Weishan's laughter hides a knife. Nowadays, brothers only know how to look forward and cannot look backward.' If you only look for the answer in Weishan's laughter, you are wrong.' You must, at the point of 'having a phrase or not having a phrase is like a vine relying on a tree,' utter a turning phrase, intimately omitting many idle words below, in order to avoid Weishan and Mingzhao being scrutinized by people after thousands of years. If you one
向認著放下泥盤。笑歸方丈。更使溈山笑轉新處。盲禪瞎證。遞相恁么流將去。只認得他人口頭聲色。爾自己分上。並無悟入之期。弄到極處。終成話墮也。疏山復歸洞山。一日聞深夜欲以云嵓所傳寶鏡三昧密付曹山。疏山潛身幾下竊聽。伺其付畢。出來拊掌大笑道。洞山禪有分付了也。亦遭悟本之記。后不爽香嚴之約。直造鄧州。一日香嚴上堂。有僧出問。不慕諸聖。不重己靈。時如何。此語是石頭。使南嶽之時。曾興此問。讓和尚道。子問太高生。何不向下問。石頭云。寧可永劫沉淪。不求諸聖解脫。乃回清源。當時香嚴答者僧話道。萬機休罷。千聖不攜。疏山在座下。作嘔吐聲云。是何言歟。嚴問。阿誰。眾雲師叔。嚴云。不諾山僧。那疏山出衆云。是。嚴云。師叔莫道得么。疏山云。道得。嚴云。試道看。疏山云。若教某甲道。須還師資之禮始得。嚴乃下座。大展坐具。禮三拜。準前問。疏山云。萬機休罷。猶有物在。千聖不攜。亦從人得。何不道肯諾不得全。嚴云。肯又肯個甚麼。諾又諾阿誰。疏山云。肯即肯他千聖。諾即諾自己靈。嚴云。饒爾與么。也。須三十年倒屙。設使住山。近山無柴燒。近水無水吃。分明記取。后住疏山。果如所記。至二十七年。病癒云。香嚴師兄。記我三十年倒屙。今少三年。
【現代漢語翻譯】 現代漢語譯本： 那些人執著于放下泥盤（比喻執著于形式上的放下），笑著回到方丈室。這使得溈山（溈山靈祐，禪宗大師）的禪風變得陳舊。盲目的禪修，錯誤的證悟，彼此之間就這樣流傳下去。他們只知道模仿別人的言語和表情，自己卻沒有任何真正的領悟。弄到最後，終究會淪為笑柄。疏山（疏山元鑒，禪宗大師）後來回到洞山（洞山良價，禪宗大師）。有一天，他聽說深夜云巖（云巖曇晟，禪宗大師）要將洞山所傳的寶鏡三昧（一種禪修方法）秘密傳授給曹山（曹山本寂，禪宗大師）。疏山偷偷地躲在附近偷聽，等到傳授完畢，出來拍手大笑道：『洞山禪已經有傳人了！』他也因此被悟本（禪宗術語，指開悟的根本）所記錄。後來他沒有違背與香嚴（香嚴智閑，禪宗大師）的約定，直接去了鄧州。有一天，香嚴上堂說法，有一個僧人出來問道：『不羨慕諸佛菩薩，不看重自己的靈性，這時如何？』這句話是石頭（石頭希遷，禪宗大師）所說，當年在南嶽（南嶽懷讓，禪宗大師）的時候，曾經提出這個問題。懷讓和尚說：『你問得太高深了，為什麼不問得淺顯一些？』石頭說：『寧可永遠沉淪，也不求諸佛菩薩的解脫。』於是回到了清源。當時香嚴回答那個僧人的話是：『萬機休罷，千聖不攜。』疏山在座下，作嘔吐的聲音說：『這是什麼話？』香嚴問：『是誰？』眾人說是師叔。香嚴說：『不認可我的說法嗎？』疏山從人群中走出來說：『是。』香嚴說：『師叔能說出個道理嗎？』疏山說：『如果讓我說，必須先還我師資之禮才行。』香嚴於是走下座位，展開坐具，行了三拜之禮，然後按照之前的問題再次提問。疏山說：『萬機休罷，還有東西存在；千聖不攜，也是從人那裡得到的。為什麼不說肯定也不是完全肯定，否定也不是完全否定呢？』香嚴說：『肯定又肯定什麼？否定又否定誰？』疏山說：『肯定就肯定諸佛菩薩，否定就否定自己的靈性。』香嚴說：『即使你這樣說，也還要倒霉三十年。』如果住山，也會面臨近山無柴燒，近水無水喝的困境。』要清楚地記住。後來疏山住在疏山，果然如香嚴所說。到了第二十七年，病好了，他說：『香嚴師兄，你預言我倒霉三十年，現在還差三年。』
【English Translation】 English version: Those who cling to letting go of the mud ball (a metaphor for clinging to formalistic letting go), laugh and return to their abbot's quarters. This makes the Zen of Weishan (Weishan Lingyou, a Zen master) become stale. Blind Zen practice, erroneous enlightenment, are passed down to each other in this way. They only know how to imitate the words and expressions of others, but they themselves have no real understanding. In the end, they will become a laughingstock. Shushan (Shushan Yuanjian, a Zen master) later returned to Dongshan (Dongshan Liangjie, a Zen master). One day, he heard that late at night, Yunyan (Yunyan Tancheng, a Zen master) was going to secretly transmit the Precious Mirror Samadhi (a method of Zen practice) passed down by Dongshan to Caoshan (Caoshan Benji, a Zen master). Shushan secretly hid nearby to eavesdrop, and when the transmission was completed, he came out clapping his hands and laughing loudly: 'Dongshan Zen already has a successor!' He was also recorded by Wuben (a Zen term, referring to the root of enlightenment) because of this. Later, he did not break his agreement with Xiangyan (Xiangyan Zhixian, a Zen master), and went directly to Dengzhou. One day, Xiangyan gave a Dharma talk, and a monk came out and asked: 'Not admiring the Buddhas and Bodhisattvas, not valuing one's own spirituality, what is it like at this time?' This sentence was said by Shitou (Shitou Xiqian, a Zen master), who once raised this question when he was at Nanyue (Nanyue Huairang, a Zen master). The monk Huairang said: 'You ask too profoundly, why don't you ask more simply?' Shitou said: 'I would rather sink forever than seek liberation from the Buddhas and Bodhisattvas.' Then he returned to Qingyuan. At that time, Xiangyan's answer to that monk was: 'When all activities cease, the thousand sages are not carried along.' Shushan, who was in the audience, made a vomiting sound and said: 'What is this talk?' Xiangyan asked: 'Who is it?' The crowd said it was his uncle. Xiangyan said: 'Do you not approve of my statement?' Shushan came out from the crowd and said: 'Yes.' Xiangyan said: 'Can the uncle explain the reason?' Shushan said: 'If you want me to speak, you must first return the courtesy of a teacher.' Xiangyan then stepped down from his seat, spread out his sitting cloth, bowed three times, and then asked again according to the previous question. Shushan said: 'When all activities cease, there is still something that exists; when the thousand sages are not carried along, it is also obtained from people. Why not say that affirmation is not complete affirmation, and negation is not complete negation?' Xiangyan said: 'What do you affirm when you affirm? Who do you negate when you negate?' Shushan said: 'Affirming affirms the Buddhas and Bodhisattvas, negating negates one's own spirituality.' Xiangyan said: 'Even if you say so, you will still have thirty years of bad luck.' If you live in the mountains, you will face the dilemma of having no firewood to burn near the mountains and no water to drink near the water. Remember this clearly.' Later, Shushan lived in Shushan, and it was indeed as Xiangyan had said. In the twenty-seventh year, when he recovered from his illness, he said: 'Brother Xiangyan, you predicted that I would have thirty years of bad luck, and now there are still three years left.'
每至食畢。以手抉而吐之。以應前記。后問鏡清。肯重不得全。爾作么生。清云。全歸肯重。疏山云。不得全聻。清云。箇中無肯路。疏山云。方愜病僧意。衲僧家到此。推窮得出么。見得二大老肝膽么。當時香嚴若答得者僧。諦當何必下座。禮拜疏山。疏山若點破得香嚴明白。安得受倒屙之患。到者里也。須具些衲僧眼始得。山僧今日路見不平。卻要斷者公案供養我五湖四海衲子。香嚴答者僧。話如神龜負圖。矮師叔招倒屙之患。順水流舟。若教盡大地人倒屙。亦未必有橫點頭者。何故。一句合頭語。萬劫系驢橛。所以金以石試。人以言試。爾若道眼明白在。今天下豈曰無人。到者里使聰明強記不得。使波辯臆說不得。須是爾自識羞一番子方為究竟。白雲端和尚。見楊次公外集。中間有一偈發明曹洞宗旨。丹山鸞鳳來阿閣。秘殿簫韶奏九成。野老不知黃屋貴。六街猶聽靜鞭聲。乃云。他是過量人見徹古人心髓。洞山當季運之時。恐法門䆮衰。故用金剛般若三句。設五位君臣。立三種滲漏。如大爐鞴烹煅末學。使一個個各執本來契券。繼紹祖父田園。後來大慧因普說。聲東擊西。薄有所議。學者既無正知見。往往如矮子看戲。借使洞上五位。可以輕議。則臨際三玄要。四料揀。四賓主。四照用。亦可議也。如汾陽十智
【現代漢語翻譯】 現代漢語譯本 每次吃完飯，（他）都用手摳出來吐掉，以應驗之前的記載。後來（疏山）問鏡清：『肯重（肯定）不能完全（表達），你作何理解？』鏡清回答：『完全歸於肯定。』疏山說：『不能完全表達嗎？』鏡清說：『其中沒有肯定的路。』疏山說：『這才符合我這個病僧的心意。』 各位衲僧家到了這裡，能夠推究明白嗎？能夠看清這兩位老人的肝膽嗎？當時如果香嚴能夠回答那個僧人，真實妥當，何必下座禮拜疏山？疏山如果能夠點破香嚴使他明白，怎麼會遭受倒地嘔吐的病患？到了這裡啊，必須具備一些衲僧的眼力才行。 老衲我今天路見不平，卻要斷這樁公案來供養我五湖四海的衲子。香嚴回答那個僧人，話語如同神龜揹負圖紋，矮師叔招致倒地嘔吐的病患，如同順水行舟。如果教導盡天下的人都倒地嘔吐，也未必有人會點頭認可。為什麼呢？因為一句契合的話語，萬劫都像繫在驢樁上一樣。 所以用金子用石頭來試驗，用言語來試驗人。你們如果說眼力明白，那麼今天下怎麼能說沒有人呢？到了這裡，使聰明強記沒有用，使花言巧語臆測也沒有用，必須是你們自己認識到羞愧一番才能算究竟。 白雲端和尚，看到楊次公外集中間有一首偈頌闡明曹洞宗的宗旨：『丹山的鸞鳳來到阿閣，秘殿里演奏著韶樂九成。鄉野老翁不知皇宮的尊貴，六街小巷依然聽到靜鞭的聲音。』於是說：『他是超越常人的人，徹底看透了古人的心髓。』 洞山在當季運之時，恐怕法門衰落，所以用《金剛般若經》的三句話，設立五位君臣，建立三種滲漏，如同大爐子一樣烹煉初學者，使每個人都各自執持本來的契約，繼承祖父的田園。後來大慧因為普說，聲東擊西，略有議論。學者既然沒有正確的知見，往往像矮子看戲一樣。 假使洞上的五位可以輕易議論，那麼臨濟的三玄要、四料揀、四賓主、四照用，也可以議論了。比如汾陽的十智（指汾陽善昭禪師提出的十種智慧）……
【English Translation】 English version Every time after finishing a meal, (he) would use his hand to dig it out and spit it out, in order to fulfill the previous record. Later, (Shushan) asked Jingqing: 'To fully affirm (kenzhong) cannot be completely (expressed), how do you understand it?' Jingqing replied: 'Completely return to affirmation.' Shushan said: 'Cannot be completely expressed?' Jingqing said: 'There is no path of affirmation within it.' Shushan said: 'This is in accordance with the intention of this sick monk.' All you monks, having arrived here, can you investigate and understand? Can you see the liver and gallbladder of these two old men? At that time, if Xiangyan could have answered that monk truthfully and appropriately, why would he have had to step down and bow to Shushan? If Shushan could have enlightened Xiangyan and made him understand, how could he have suffered from the illness of falling and vomiting? Having arrived here, you must possess some monastic insight. I, the old monk, seeing injustice on the road today, want to judge this case to offer to the monks from all over the world. Xiangyan's answer to that monk was like a divine turtle carrying a patterned map, and the short Shishu (uncle-master) invited the illness of falling and vomiting, like a boat sailing with the current. If you teach everyone in the world to fall and vomit, there may not be anyone who nods in agreement. Why? Because a sentence that fits, is like being tied to a donkey stake for countless eons. Therefore, gold is tested with stone, and people are tested with words. If you say your eyesight is clear, then how can it be said that there is no one in the world today? Having arrived here, using cleverness and strong memory is useless, and using eloquent speculation is useless. You must recognize your own shame before it can be considered complete. The monk Baiyun Duan saw a verse in Yang Cigong's collection that elucidated the purpose of the Caodong school: 'The phoenixes of Danshan come to the Age Pavilion, and the Shao music of nine perfections is played in the secret palace. The old man in the countryside does not know the nobility of the imperial palace, and the streets and alleys still hear the sound of the quiet whip.' So he said: 'He is a person who surpasses ordinary people and thoroughly sees through the marrow of the ancients.' Dongshan, at the time of the seasonal fortune, feared that the Dharma gate would decline, so he used three sentences from the Diamond Sutra to establish the five positions of ruler and minister, and established three kinds of leakage, like a large furnace refining beginners, so that everyone could hold their original contract and inherit the fields of their ancestors. Later, Dahui, because of his general preaching, spoke east and west, and made some comments. Since scholars do not have correct knowledge and understanding, they often look like dwarfs watching a play. If the five positions of Dongshan can be easily discussed, then the three mysteries, four selections, four guests and hosts, and four illuminations and uses of Linji can also be discussed. For example, the ten wisdoms of Fenyang (referring to the ten kinds of wisdom proposed by Zen Master Fenyang Shanzhao)...
同真。浮山九帶。黃龍三關。如國家兵器。不得已也。初無實義。佛眼在五祖會裡。分化方歸佛果。才見便道。臨際三句作么生。分明是鑿竇引賊。他一夜思量。明日謂佛果云。三句因緣我會得了也。先倒拇指云。者個是第一句。又倒一指云者。個是第二句。遂與佛果一摑云。者個是第三句。大笑趨去。佛果舉似五祖。祖云。也好聻。動弦別曲落葉知秋。無為子既為白雲所知。作一偈寄之。十載聞名楊次公。有文堪振我宗風。分三成六添些子。直得金烏半夜紅。次公因此至舒郡。訪端和尚夜話間。悉知此老所詣。來日上堂。乃云。自古自今說理說事者。如麻竹稻葦。會禪者。更比比然。討一個家裡人。如天上揀月。黃梅賢宰楊次公。聞名十載有餘。夜來忽蒙訪及。元來卻是個本分家裡人。杓柄短長。鍋子大小。雖未曾一一點過。看他數目。也甚分明。可謂如在東溪日。花開葉落時。幾擬將黃金鑄作鐘子期。忉忉地說一上。不能得了信之。通人分上。水乳相投。在今天下。那個是本分家裡人。不道全無。只是正人難得。本庵永和尚住鼓山。道行江浙。衲子奔趨。以致松源秀嵓息庵無用諸大老。皆入閩觀其作略。自謂石門之門可入。一日鳴鼓開室。峻機妙用。獨脫無依。皆斂衽側目。毋敢湊泊。得一兩夏。各自散去。看來
【現代漢語翻譯】 現代漢語譯本： 同真（人名）。浮山九帶（禪宗術語）。黃龍三關（禪宗術語）。如同國家的兵器，是不得已而用的，最初並沒有實際的意義。佛眼禪師在五祖法演禪師的門下，經過分化才回歸佛果。剛一見到（臨濟三句），便問道：『臨濟三句作何解釋？』分明是鑿開洞穴引來盜賊。他一夜思量，第二天對佛果禪師說：『三句的因緣我明白了。』先倒下大拇指說：『這個是第一句。』又倒下一指說：『這個是第二句。』於是打了佛果一巴掌說：『這個是第三句。』然後大笑著離開了。佛果將此事告訴了五祖，五祖說：『也很好啊。』如同撥動琴絃就能改變曲調，落葉便知秋天來臨。無為子既然被白雲禪師所賞識，便作了一首偈寄給他：『聞名楊次公（人名）已十年，他的文章足以振興我的宗風。將三句分為六句再添上一些，直接使得金烏（太陽）在半夜也變紅。』楊次公因此到了舒州，拜訪端和尚，夜談之間，完全瞭解了這位老禪師的境界。第二天上堂說法，便說：『自古至今，說理說事的人，多如麻竹稻葦。會禪的人，更是比比皆是。要找一個真正明白禪理的人，就像在天上摘月亮一樣困難。黃梅縣令楊次公，聞名已經有十多年了，昨晚忽然來訪，原來卻是個真正明白禪理的人。』即使沒有一一過問，也能清楚地知道。真可謂像當年在東溪的時候，花開葉落之時，幾乎想用黃金鑄造一個鐘子期（比喻知音）。喋喋不休地說了一大堆，也不能讓人信服。對於通達的人來說，就像水乳交融一樣。在今天下，誰是真正明白禪理的人呢？不能說完全沒有，只是真正的人難以得到。本庵永和尚住在鼓山，他的道行傳遍江浙一帶，僧人都爭相前往，以致松源崇岳、息庵慧沼、無用全真等大老，都到福建去觀察他的作為。他們自認為石門（禪宗術語）之門可以進入。有一天，他鳴鼓開堂，以峻峭的機鋒和巧妙的運用，達到獨脫無依的境界，大家都斂衽注目，不敢靠近。過了一兩個夏天，各自都離開了。看來……
【English Translation】 English version: Tongzhen (person's name). Fushan Jiudai (Zen term). Huanglong Sanguan (Zen term). Like the country's weapons, they are used only as a last resort and have no real meaning in the beginning. Buddhist Eye (Foyan Qingyuan) was under the tutelage of Fifth Patriarch Fayan (Wuzu Fayan), and only after differentiation did he return to Buddhahood. As soon as he saw (the Three Statements of Linji), he asked: 'How are the Three Statements of Linji to be explained?' It is clearly digging a hole to attract thieves. He thought about it all night, and the next day he said to Buddhist Fruit (Foguo Yuanwu): 'I understand the cause and condition of the three statements.' First, he bent down his thumb and said: 'This is the first statement.' Then he bent down another finger and said: 'This is the second statement.' Then he slapped Buddhist Fruit and said: 'This is the third statement.' Then he laughed and left. Buddhist Fruit told the Fifth Patriarch about this, and the Fifth Patriarch said: 'Very good.' It is like plucking a string to change the tune, and falling leaves indicate the arrival of autumn. Since Wuweizi (person's name) was appreciated by Baiyun (person's name), he wrote a verse to send to him: 'I have heard of Yang Cigong (person's name) for ten years, and his writing is enough to revitalize my sect. Divide the three statements into six and add a little more, directly making the golden crow (sun) red even in the middle of the night.' Yang Cigong therefore went to Shuzhou and visited Abbot Duan. During their night talk, he fully understood the realm of this old Zen master. The next day, he ascended the hall to preach and said: 'From ancient times to the present, those who speak of principles and affairs are as numerous as hemp, bamboo, rice, and reeds. Those who understand Zen are even more numerous. To find someone who truly understands Zen is as difficult as picking the moon in the sky. Magistrate Yang Cigong of Huangmei has been famous for more than ten years, and he suddenly visited last night. It turns out that he is a truly enlightened person.' Even without asking one by one, he can clearly know. It can be said that like in Dongxi (place name) in the old days, when the flowers bloomed and the leaves fell, I almost wanted to cast Zhong Ziqi (person's name, metaphor for a soulmate) in gold. Speaking endlessly, it is impossible to convince people. For those who are enlightened, it is like water and milk blending together. In the world today, who is a truly enlightened person? It cannot be said that there are none at all, but true people are hard to come by. Abbot Yong of Ben'an lived in Gushan, and his practice spread throughout Jiangsu and Zhejiang. Monks flocked to him, so that elders such as Songyuan Chongyue, Xi'an Huizhao, and Wuyong Quanzhen all went to Fujian to observe his actions. They thought that the gate of Shimen (Zen term) could be entered. One day, he beat the drum to open the hall, using sharp wit and skillful application to reach the realm of independence and detachment. Everyone straightened their robes and watched, not daring to approach. After one or two summers, they all left. It seems...'
此老。只能死得人。不能活得人。唯秀巖尚少留之。嘉定間。山僧在育王西塔。見之老子說鼓山時事。以手點木庵真云。我孤負者老和尚。又點佛照真云。我被者老漢轉了話頭。感而又泣又笑。悲喜交攻。胸中必有事。平日提唱。多是謳歌。五祖和尚會中。亦有一僧。謂之覺上座。祖一日室中。舉釋迦彌勒是他奴。他是阿誰。他下轉語道。烏張三黑李四。五祖然之。圓悟在侍司道。和尚更勘他看。恐未實。明日再鳴鼓入室。祖復舉前話問。僧云。昨日道與和尚了也。祖云。道甚麼。僧擬開口。被祖闌胸一拳云不是。其僧當下有省。後來見五祖門庭冷落。卻歸長蘆夫鐵腳會裡。后出世住和州城外開聖。為夫老拈出拈香之日。忽胸中一點痛。徑就痛處發疽而殂。嗣香不原所自。顯驗如此。在今天下。望風承嗣者如麻粟。若一一患疽而殂。何時是了。且其間識因果。知來自。又作么生。茲蒙堂頭。舉眾俾山野受牌。與兄弟舉話。此亦叢林任重之責。既不敢寧居。恐旦夕必為諸公開室相見。古來以籌室鍛鍊為重。近世師法不嚴。衲子殊不經意。法門澹泊一致於此。慈明見汾陽。二年不容入室。一日情切懷香。詣方丈咨懇。某甲為生死大事未明。冒軍旅而至席下。今再夏矣。未蒙令某與眾入室。恐失出家本志。望和尚慈悲。汾陽
【現代漢語翻譯】 現代漢語譯本 這個老傢伙，只會讓人死去，不能讓人活過來。只有秀巖還稍微保留了他的風格。嘉定年間，有個山僧在育王寺西塔，見到這個老頭說鼓山的事情，用手指著木庵真（指木庵禪師）說：『我辜負的就是這位老和尚。』又指著佛照真（指佛照禪師）說：『我被這個老漢轉移了話題。』他又是感動又是哭又是笑，悲喜交加，心中必定有事。他平日的提倡，大多是謳歌讚美。五祖和尚的門下，也有一位僧人，叫做覺上座。五祖有一天在室內，舉出『釋迦彌勒是他奴，他是阿誰？』（釋迦牟尼佛和彌勒菩薩都是他的奴僕，那麼「他」又是誰呢？）讓他回答。他下轉語說：『烏張三，黑李四。』（指普通人，泛指大眾）五祖認可了他。圓悟在旁邊擔任侍司，對五祖說：『和尚您再勘驗他看看，恐怕他還沒有真正領悟。』第二天再次鳴鼓入室，五祖又舉出之前的話問他。僧人說：『昨天已經和和尚您說過了。』五祖說：『說什麼？』僧人剛要開口，被五祖攔胸一拳，說：『不是！』那個僧人當下有所領悟。後來他看到五祖的門庭冷落，就回到長蘆夫鐵腳的門下。後來出世住在和州城外開聖寺，在夫老拈香的那天，忽然胸口一點疼痛，直接就在痛處發疽而死。繼承香火的人不追溯本源，顯現的徵兆就是這樣。現在天下，望風承嗣的人多如麻粟，如果每一個都患疽而死，什麼時候才能了結？而且他們中間，認識因果，知道來處的人，又該怎麼辦呢？現在蒙堂頭的允許，讓山野我接受牌位，和兄弟們舉話，這也是叢林中任重道遠的責任。既然不敢安寧地居住，恐怕早晚必定要和各位公開見面。古來以籌室鍛鍊為重，近世師法不嚴，衲子們特別不經意，法門因此而衰落。慈明去拜見汾陽，兩年不被允許入室。有一天他情真意切，懷著香，到方丈室懇求說：『我爲了生死大事沒有明白，冒著戰亂而來拜見您。現在已經過了兩個夏天了，沒有得到允許我和大家一起入室，恐怕會失去出家的本志，希望和尚您慈悲。』汾陽
【English Translation】 English version This old fellow can only make people die, not make them live. Only Xiuyan still retains his style a little. During the Jiading period, a mountain monk at the West Pagoda of Yuwang Temple saw this old man talking about the affairs of Gushan, pointing at Mu'an Zhen (referring to Zen Master Mu'an) and saying, 'The one I have failed is this old monk.' Then he pointed at Fozhao Zhen (referring to Zen Master Fozhao) and said, 'I was diverted by this old man.' He was both moved and crying and laughing, with mixed feelings of sorrow and joy, and there must have been something on his mind. His usual advocacy was mostly praise and eulogy. Among the disciples of the Fifth Patriarch, there was also a monk called Jue Zuoshang. One day, the Fifth Patriarch, in his room, raised the question, 'Sakyamuni and Maitreya are his servants, who is he?' (Sakyamuni Buddha and Maitreya Bodhisattva are both his servants, then who is 'he'?) He asked him to answer. He gave a turning word, saying, 'Wu Zhangsan, Hei Lisi.' (referring to ordinary people, referring to the masses) The Fifth Patriarch approved of him. Yuanwu, who was serving as an attendant, said to the Fifth Patriarch, 'Master, you should examine him again, I'm afraid he hasn't really understood.' The next day, he beat the drum again to enter the room, and the Fifth Patriarch raised the previous question again. The monk said, 'I have already told you yesterday, Master.' The Fifth Patriarch said, 'What did you say?' The monk was about to open his mouth when the Fifth Patriarch punched him in the chest and said, 'No!' That monk had some understanding at that moment. Later, he saw that the Fifth Patriarch's gate was deserted, so he returned to the gate of Changlu Fu Tiejiao. Later, he came out to live in Kaisheng Temple outside the city of Hezhou. On the day that Fu Lao lit incense, he suddenly felt a pain in his chest, and he died of carbuncle directly at the painful spot. Those who inherit the incense do not trace the origin, and the manifestation is like this. Now in the world, those who inherit the lineage at the first sign are as numerous as millet. If each one dies of carbuncle, when will it end? Moreover, among them, those who recognize cause and effect and know where they come from, what should be done? Now, with the permission of the head of the hall, let me, a mountain monk, accept the tablet and talk with the brothers. This is also a heavy responsibility in the jungle. Since I dare not live in peace, I am afraid that I will have to meet you publicly sooner or later. In ancient times, training in the counting room was regarded as important, but in recent times, the methods of teachers are not strict, and the monks are particularly careless, so the Dharma gate has declined. Ciming went to see Fenyang and was not allowed to enter the room for two years. One day, he was sincere and heartfelt, holding incense, and went to the abbot's room to plead, 'I have come to see you in spite of the war because the great matter of life and death is not clear. Now it has been two summers, and I have not been allowed to enter the room with everyone. I am afraid that I will lose my original aspiration to become a monk. I hope that the Master will be compassionate.' Fenyang
拈。主丈便打云。爾是何惡知識。來裨販我。慈明方聲悔謝。汾陽以手掩慈明口。明忽然大悟。者個正如大將軍臨陳當鋒。一刀兩段。便見勝負。才擬議則失利也。如適來所舉。疏山見溈山。又勘辨香嚴。可以一知一見。一機一境。所能窺測妙理耶。爾若宿有靈骨。曾下般若種子。蒲團上捱得一絲一線透。向言外一逴逴得入手。作惟見得疏山。勘辨香嚴。亦便知汾陽慈明師資道合。其如不然。更多買幾雙草鞋。繞四天下走蹈。教腳板闊道。我是行腳僧。逢人說禪說道。口如紡車。莫教一朝。如老鼠入牛角。路頭既極無所憑藉。則四大五蘊分離。千辛萬苦之狀。不言可知矣。古德道。前路茫茫。未知何往。驀然有個不顧生死底漢。出來為眾竭力。山僧道。爾且住。待我掛牌時卻來商量。久立珍重。
立僧納牌普說
一句子。古佛說不到。玉轉珠回。一句子。老胡不將來。填溝塞壑。說不到不將來。笑指文殊在五臺。便與么去。已落諸人窠臼里。所以古德教人蔘禪。先要參取涅槃堂里禪。其間傳佛心宗。續佛慧命。且置之一邊。何故。蓋涅槃乃死生切要之地。眼光欲落未落。火風欲散未散。如刀割肉。似箭攢心。那時要得用萬一。不覺不知。被他移入驢胎馬腹裡。卒難得出。出家兒尤宜著鞭。袈裟下失人身。
【現代漢語翻譯】 現代漢語譯本： 拈（拿起）。主丈（主持禪杖）便打云：『你是什麼惡知識，來裨販我？』慈明（人名）方聲悔謝。汾陽（人名）以手掩慈明口。慈明忽然大悟。這個正如大將軍臨陣當鋒，一刀兩段，便見勝負。才擬議則失利也。如適來所舉，疏山（地名）見溈山（地名），又勘辨香嚴（地名），可以一知一見，一機一境，所能窺測妙理耶？你若宿有靈骨，曾下般若（智慧）種子，蒲團上捱得一絲一線透，向言外一逴（超越）逴得入手。作惟見得疏山，勘辨香嚴，亦便知汾陽慈明師資道合。其如不然，更多買幾雙草鞋，繞四天下走蹈，教腳板闊道：『我是行腳僧。』逢人說禪說道，口如紡車。莫教一朝，如老鼠入牛角，路頭既極無所憑藉，則四大五蘊分離，千辛萬苦之狀，不言可知矣。古德道：『前路茫茫，未知何往。』驀然有個不顧生死底漢，出來為眾竭力。山僧道：『你且住，待我掛牌時卻來商量。』久立珍重。
立僧納牌普說：
一句子，古佛說不到。玉轉珠回。一句子，老胡不將來。填溝塞壑。說不到不將來，笑指文殊（菩薩名）在五臺（山名）。便與么去，已落諸人窠臼里。所以古德教人蔘禪，先要參取涅槃（寂滅）堂里禪。其間傳佛心宗，續佛慧命，且置之一邊。何故？蓋涅槃乃死生切要之地，眼光欲落未落，火風欲散未散，如刀割肉，似箭攢心。那時要得用萬一，不覺不知，被他移入驢胎馬腹裡，卒難得出。出家兒尤宜著鞭，袈裟下失人身。
【English Translation】 English version: Picking up. The chief monk then struck with his staff, saying, 'What evil teacher are you, coming to peddle to me?' Ciming (name of a person) then voiced his repentance and apology. Fenyang (name of a person) covered Ciming's mouth with his hand. Ciming suddenly had a great enlightenment. This is just like a great general facing the enemy in battle, cutting them in two with one stroke, and victory or defeat is immediately apparent. If there is any hesitation, then defeat will follow. As in the examples just mentioned, Shushan (name of a place) meeting Guishan (name of a place), and also examining and discerning Xiangyan (name of a place), can one know through a single understanding and a single view, a single opportunity and a single state, and thereby be able to glimpse the wonderful principle? If you have spiritual bones from a past life, and have planted seeds of Prajna (wisdom), and can penetrate a thread or a line on the meditation cushion, and can grasp the meaning beyond words with a single leap, then seeing Shushan and examining and discerning Xiangyan, you will also know that Fenyang and Ciming are teachers and disciples who are aligned in the Way. If not, then buy a few more pairs of straw sandals and walk around the four corners of the world, making your soles wide and saying, 'I am a wandering monk.' Speaking of Zen and the Way to everyone you meet, your mouth like a spinning wheel. Do not let it happen that one day, like a rat entering a bull's horn, when the path reaches its end and there is nothing to rely on, then the four elements and five aggregates will separate, and the state of a thousand hardships and ten thousand sufferings will be beyond description. An ancient worthy said, 'The road ahead is vast and unknown where it leads.' Suddenly, there is a person who does not care about life and death, coming out to exert effort for the sake of all. This mountain monk says, 'Wait a moment, come back and discuss it when I hang up the sign.' Standing for a long time, take care.
A standing monk presents a plaque and speaks universally:
A single phrase, even the ancient Buddhas cannot express it. Like jade turning and pearls rolling. A single phrase, the old barbarian (Bodhidharma) did not bring it. Filling ditches and blocking ravines. Not able to be spoken, not able to be brought, laughing and pointing to Manjusri (name of a Bodhisattva) on Mount Wutai (name of a mountain). If you go in that way, you have already fallen into the trap of others. Therefore, ancient worthies taught people to practice Zen, first you must practice Zen in the Nirvana (extinction) hall. Setting aside for the moment the transmission of the Buddha's mind-seal and the continuation of the Buddha's wisdom-life. Why? Because Nirvana is the crucial place of life and death, when the light of the eyes is about to fall but has not yet fallen, when the fire and wind are about to scatter but have not yet scattered, like a knife cutting flesh, like an arrow piercing the heart. At that time, if you want to be of use even in a small way, without being aware or knowing, you will be moved into the womb of a donkey or a horse, and it will be difficult to get out. Monks should especially be whipped on, losing their human form under the kasaya (monk's robe).
萬劫不復。每日不要只管理會他人閑事。爾自己分上。無量劫來。如洪波大浪。未嘗休息。一日十二個時辰。阿那個一時。無走作來。一粥一飯。無走作么。開單展缽。無走作么。進退揖讓。無走作么。語言談論。無走作么。驀然打個困來。便乃落在陰界中。頭出頭沒。爾醒時。一段孤明歷歷底。阿誰作主。既無人作主。火風未散。陽魄未飛。早成隔生人也。大難大難。棒打石人頭。剝剝論實事。節物速化。法道䆮微。有志於此段切者。尋師擇友。如救頭然。終不為身衣口食。觀山玩水。悠悠送日。爾若真個信得及。莫教一日被爾捱得透百千法門無量妙義畢矣。便能成就一切法。破壞一切法。出三界二十五有。通一切有無障礙。春花秋葉。云騰鳥飛。皆吾藏中。無一事不契真如。無一法不順正理。自是明暗相凌。不能得到無依獨脫之地。乃有新學久參。致使叢林正氣日消。佛祖慧命懸絕。且如新學比丘。才入門來。先以生死大事未明為辭。放下笠子。坐得一年半載。既不善用工。則無所入。便起錯用心。輥入無明窠子里。以文言義句。為日益之學。歲月既往。豪邁之氣日高。味道之心日遠。殊不知。得失在心。煎熬萬狀。要如臨際三年不出僧堂。無復得也。看他一旦奮發。驚群動眾。臨機通變。如俊鷹快鷂。搏風搏日
【現代漢語翻譯】 現代漢語譯本： 萬劫不復（永遠無法解脫）。每天不要只顧著管理他人的閑事。你自己修行的事情，從無量劫以來，就像洪大的波浪一樣，從未停止過。一天十二個時辰，哪一個時辰沒有在造作？吃一粥一飯，沒有造作嗎？展開僧衣，拿著缽，沒有造作嗎？進退揖讓，沒有造作嗎？言語談論，沒有造作嗎？忽然打個瞌睡，就落入了陰界之中，頭出頭沒。你醒來時，那一段孤明歷歷的，是誰在做主？既然沒有人做主，火風未散，陽魄未飛，早就成了隔世之人了。太難了，太難了。好比用棒打石人的頭，實實在在地談論實事。時間流逝迅速，佛法衰微。有志於此的人，要像救頭一樣，尋找老師，選擇朋友。最終不要爲了衣食，觀山玩水，悠閒地度日。你如果真的相信，不要讓一天白白過去，百千法門，無量妙義，都在其中了。便能成就一切法，破壞一切法，出離三界二十五有，通達一切有無，沒有障礙。春花秋葉，云騰鳥飛，都是我自性中的，沒有一件事不契合真如，沒有一法不順應正理。只是因為明暗相互干擾，不能到達無依獨脫的境地。於是有了新學和久參，導致叢林的正氣日益消退，佛祖的慧命岌岌可危。比如新學的比丘，剛入門來，先以生死大事未明為借口，放下行囊，坐了一年半載，既不善於用功，就無所得入，便開始錯誤地用心，陷入無明的窠臼里，把文字語言的意義，當作日益增長的學問。歲月流逝，豪邁之氣日益高漲，體悟佛法的心卻越來越遠。殊不知，得失都在於心，煎熬萬狀。要像臨濟禪師那樣三年不出僧堂，才能有所得。看他一旦奮發，震驚眾人，臨機應變，就像俊鷹快鷂，搏擊風日。
【English Translation】 English version: Myriad kalpas without recovery (never to be liberated). Do not spend your days managing the trivial affairs of others. Your own cultivation, from countless kalpas, is like a vast, surging wave, never ceasing. In the twelve hours of a day, which hour is without activity? Eating a bowl of congee or a meal, is there no activity? Spreading the robe and holding the bowl, is there no activity? Advancing and retreating, bowing and yielding, is there no activity? Speaking and conversing, is there no activity? Suddenly falling into a nap, you fall into the realm of shadows, head emerging and submerging. When you awaken, that solitary, clear awareness, who is in charge? Since no one is in charge, the elements of fire and wind have not dispersed, the yang spirit has not flown away, you have already become a person of another life. How difficult, how difficult. It's like hitting a stone man's head with a stick, realistically discussing real matters. Time passes swiftly, the Dharma declines. Those who aspire to this path must seek teachers and choose friends as if saving their own heads. Ultimately, do not spend your days leisurely for the sake of clothing and food, viewing mountains and playing in the water. If you truly believe, do not let a single day pass in vain, for within it lie hundreds of thousands of Dharma gates and immeasurable wonderful meanings. Then you can accomplish all Dharmas, destroy all Dharmas, escape the Three Realms and the Twenty-Five Existences, and penetrate all existence and non-existence without obstruction. Spring flowers and autumn leaves, soaring clouds and flying birds, are all within my own nature. There is nothing that does not accord with Suchness (Tathata), and no Dharma that does not accord with Right Reason. It is only because light and darkness interfere with each other that you cannot reach the state of independence and liberation. Thus, there are new learners and long-time practitioners, causing the righteous energy of the monasteries to diminish day by day, and the wisdom-life of the Buddhas and Patriarchs to hang by a thread. For example, a newly ordained Bhikshu (monk), upon entering the monastery, first uses the excuse that the great matter of birth and death is not yet clear, puts down his baggage, and sits for a year and a half. Since he is not skilled in applying effort, he gains nothing. Then he begins to use his mind incorrectly, falling into the pit of ignorance, taking the meaning of words and phrases as learning that increases day by day. As the years pass, his air of grandeur increases, but his heart for tasting the Dharma grows more distant. Little does he know that gain and loss are in the mind, causing all kinds of torment. He must be like Linji (Rinzai), who did not leave the monks' hall for three years, to gain something. See how, once he exerts himself, he startles the crowd and moves the masses, responding to situations with agility, like a swift hawk or falcon, battling the wind and sun.
。擬尋其影跡。了不可得。要到者個田地。急須飏卻從前學解明昧兩岐。捱教通身如熱鐵糰子。與死為鄰。拈一個古人話頭。拋在面前。如生冤家。晝夜如坐。芒刺。自有穿透底時節。切不得泥著坐相。坐時須要方便。裡面既無主宰。徒爾勞神。古德道。心空境寂。只為久滯不通。參禪須參活句。不參死句。死句下薦得。自救不了。此是新學比丘之程限也。中間久參宿將發足超方。亦有打頭不遇惡辣手段底宗匠。坐在見地。雖甘心枯志忘形。鉆之仰之。淘之汰之。但裝重己見而已。不能脫去鶻臭布衫。一旦時緣成稔。出來為人取與之間。應機不妙。蓋從殊勝境界中得。被人蓋覆將來。便乃辨他不出。所以性敏者。多不得道。自高者多恥下問。此酌然之理。法眼會中有一僧。名之曰則監院。久依法眼。凡升堂小參入室普說。並不趨赴。法眼一日。撞見他道。則兄爾後生家。白日茫茫。何不問事。者僧道。某甲實謾和尚不得。曾見青峰和尚。得個安樂法門。所以罷參。法眼云。爾從甚麼因緣中得入。者僧道。曾問如何是學人自己。青峰向我道。丙丁童子來求火。我便從者里住。法眼云。好語。只恐爾錯會。者僧不消一寸鉤三尺線。一釣便上道。丙丁屬火。將火覓火。將自己覓自己。法眼大笑道。我向爾道。爾不會青峰意。
者僧鼓起無明。起單前去。是他般若因緣成熟時節至矣。行得三兩日。忽然思量道。法眼和尚是五百眾肉身大士。道我不是。必有長處。回來投誠請誨。法眼道。爾問我。者僧便問。如何是學人自己。法眼厲聲道。丙丁童子來求火。者僧豁然大悟。山僧尋常。多要問兄弟。問處一般。答亦不別。那裡是者僧悟處。其間手腳未穩者。未免躊躇。要得自在。當如則監院再見法眼一番子。以表久參之驗也。然而虛玄大道。無著真宗。不可得而茍求。有生而知之者。學而知之者。各任其器。阿那個是生而知之者。趙州和尚是也。才數歲隨本師詣南泉請戒。本師先與南泉和尚人事。次引沙彌禮拜。適之南泉偃息。就臥處受他作禮。南泉道。爾是那裡受業。趙州道。瑞像。南泉云。爾還見瑞像么。趙州云。某甲不見瑞像。即今見個臥如來。南泉物見主眼卓豎。矍然起坐乃問。爾是有主沙彌那。趙州云。某甲不敢。南泉云。作么生是爾主。趙州近前叉手道。孟春猶寒。伏惟和尚萬福者。個自非無量劫來熏。煉成熟。安能及此。雖未極其淵奧。看他題目已自分曉。豈非生而知之者歟。棱道者此間鹽官縣裡人。行腳到福州靈云。遇上堂。他便出問。如何是佛法。的的大意。靈云道。驢事未去。馬事到來。如是參雪峰玄沙靈云三大老。二十
【現代漢語翻譯】 現代漢語譯本 這個僧人鼓起無明（avidyā，對事物真相的迷惑和無知），動身離開。這是他般若（prajñā，智慧）因緣成熟的時機到了。走了兩三天，忽然心想：『法眼（Fayan，禪宗大師）和尚是五百位肉身大士，說我不是，必定有他的道理。』於是回來投誠，請求教誨。法眼說：『你問我吧。』 這個僧人便問：『如何是學人自己？』 法眼厲聲喝道：『丙丁童子來求火！』 這個僧人豁然大悟。 山僧我平時，多喜歡問各位兄弟，問的問題一樣，回答也沒有什麼差別。哪裡是這個僧人開悟的地方呢？其中手腳還不穩當的人，免不了會躊躇。想要得到自在，應當像則監院（禪院的監院）再次拜見法眼一樣，以此表明長久參學的驗證。然而虛玄大道，無著真宗（不執著于任何事物的真理），不是可以輕易求得的。有生來就知道的，有學了才知道的，各自取決於他們的根器。哪一個是生來就知道的呢？趙州（Zhaozhou，禪宗大師）和尚就是。他才幾歲，就跟隨他的老師到南泉（Nanquan，禪宗大師）請求受戒。他的老師先與南泉和尚寒暄，然後引沙彌（śrāmaṇera，出家求道者）禮拜。恰巧南泉正在休息，就在臥榻上接受他的禮拜。南泉問：『你是在哪裡受業的？』 趙州回答：『瑞像（Ruixiang）。』 南泉說：『你還見過瑞像嗎？』 趙州說：『我沒有見過瑞像，現在見到一個臥如來（tathāgata，佛陀）』。 南泉物見主眼，目光炯炯，矍然起身坐起，問道：『你是有主的沙彌嗎？』 趙州說：『我不敢。』 南泉說：『怎麼是你的主人？』 趙州走上前叉手說道：『孟春猶寒，伏惟和尚萬福。』 這個人如果不是無量劫（kalpa，極長的時間單位）以來薰陶、修煉成熟，怎麼能達到這種程度？雖然還沒有窮盡其深奧之處，看他的題目已經十分明白。難道不是生來就知道的嗎？ 棱道者是此間鹽官縣裡人，行腳到福州靈云（Lingyun），遇到靈云上堂說法，他便出來問道：『如何是佛法的大意？』 靈云回答：『驢事未去，馬事到來。』 像這樣參訪雪峰（Xuefeng）、玄沙（Xuansha）、靈云三大老，二十
【English Translation】 English version This monk aroused avidyā (ignorance), and set off. It was the time when his prajñā (wisdom) karmic conditions were ripe. After walking for two or three days, he suddenly thought: 'Venerable Fayan (Zen master) is one of the five hundred embodied great beings. He says I am not, there must be a reason.' So he returned to surrender and ask for instruction. Fayan said, 'You ask me.' The monk then asked, 'What is the student's own self?' Fayan sternly shouted, 'A Bing-Ding child comes seeking fire!' The monk suddenly attained enlightenment. I, this mountain monk, usually like to ask you brothers, the questions are the same, and the answers are no different. Where is the place where this monk attained enlightenment? Those whose hands and feet are not yet steady will inevitably hesitate. If you want to be free, you should be like Supervisor Ze seeing Fayan again, to show the verification of long-term study. However, the empty and profound great path, the true principle of non-attachment, cannot be easily obtained. There are those who know from birth, and those who know from learning, each depends on their capacity. Which one is born knowing? Venerable Zhaozhou (Zen master) is. When he was only a few years old, he followed his teacher to Nanquan (Zen master) to request precepts. His teacher first exchanged greetings with Venerable Nanquan, and then led the śrāmaṇera (novice monk) to bow. It happened that Nanquan was resting, and he accepted his bow on the bed. Nanquan asked, 'Where did you receive your training?' Zhaozhou replied, 'Ruixiang.' Nanquan said, 'Have you seen Ruixiang?' Zhaozhou said, 'I have not seen Ruixiang, but now I see a reclining tathāgata (Buddha).' Nanquan's eyes flashed, and he sat up abruptly and asked, 'Are you a śrāmaṇera with a master?' Zhaozhou said, 'I dare not.' Nanquan said, 'What is your master like?' Zhaozhou stepped forward, clasped his hands, and said, 'Early spring is still cold, I respectfully wish the Venerable great blessings.' If this person had not been cultivated and matured through countless kalpas (eons), how could he have reached this level? Although he has not exhausted its profoundness, he already understands the topic very well. Isn't he born knowing? Dao of Leng was a person from Yanguan County here. He traveled to Lingyun in Fuzhou. When he encountered Lingyun giving a Dharma talk, he came out and asked, 'What is the great meaning of the Buddha Dharma?' Lingyun replied, 'The donkey's business has not gone, the horse's business has arrived.' Like this, he visited the three great elders Xuefeng, Xuansha, and Lingyun, twenty
年不能省發。一日在雪峰會裡。因捲簾豁然契悟。乃有投機頌。玄沙謂雪峰云。恐是意識注述。又須勘過始得。棱道者忽在面前。雪峰云。道者子。備頭陀未肯爾。爾若真正契悟。更須道看。棱道者介面。再述一頌道。萬象之中獨露身。為人自肯乃方親。昔年謬向途中覓。今日看來火里冰。雪峯迴顧玄沙云。者個又喚作注述得么。豈非學而知之者歟。今之人用盡心機。要到他田地。終是難得。後來閩王請住長慶。為見衲子泥於萬象之中獨露身。遂用些鎖口訣道。萬象之中獨露身。是撥萬象不撥萬象。會中龍象悉皆下語不得。以致法眼修山主悟空輩皆不契。遂游泉南。一日欲出湖外回到漳州。城下雨淋淋地不止。遂入城邊小院避雨。拾枯薪入僧堂。地爐向火。只管論三界唯心萬法唯識。以至肇論天地與我同根。萬物與我一體等語。忽有老僧入來附火。乃問。山河大地。與上座自己。是同是別。修山主道。不別。老僧豎起兩指而去。那時方知。是地藏琛禪師。未免胸中各少置疑。雨稍晴。業已成行。老僧復來相送。行到佛殿前。指花壇石云。諸公適來道。三界唯心。且道。者一塊石。在心內在心外。法眼云。在心內。地藏云。行腳人置者一塊石。在心頭多少不自在。如是三人拗折主丈。參者老和尚。各有契悟。名滿天下。
【現代漢語翻譯】 現代漢語譯本 年不能省略。一日，棱道者在雪峰禪師的法會上，因為捲簾（捲起門簾）的動作而豁然開悟。於是作了一首投機頌（表達頓悟的偈頌）。 玄沙禪師對雪峰禪師說：『恐怕這只是意識的註釋和描述，還需要仔細勘驗才行。』 棱道者忽然走到面前，雪峰禪師說：『道者，備頭陀（雪峰禪師自己）還不認可你。你如果真正開悟了，再說說看。』 棱道者介面，又說了一首偈頌：『萬象之中獨露身（在一切現象中，獨特的真我顯露出來），為人自肯乃方親（自己肯定了這一點，才能真正親證）。昔年謬向途中覓（過去錯誤地在路途中尋找），今日看來火里冰（今天看來，就像火中存在冰一樣，不可思議）。』 雪峰禪師回頭對玄沙禪師說：『這個還能叫做註釋和描述嗎？』這難道不是通過學習而獲得的智慧嗎？現在的人用盡心機，想要達到他的境界，終究是難以得到的。 後來，閩王（王審知）請法眼禪師住持長慶寺。因為看到僧人們執著于『萬象之中獨露身』這句話，於是用法眼宗的『鎖口訣』（一種教學方法）說道：『萬象之中獨露身，是撥萬象不撥萬象（是破除萬象，還是不破除萬象）？』 會中的龍象（指傑出的僧人）都無法回答，以至於法眼宗的修山主（法號修山）和悟空等人都未能契悟。 於是法眼禪師遊歷到泉南。一天，他想出湖外回到漳州，城下雨下個不停。於是進入城邊的小院避雨，撿起枯柴放入僧堂的地爐中取暖，只是談論『三界唯心，萬法唯識』，以及《肇論》中『天地與我同根，萬物與我一體』等語。 忽然有一位老僧走進來靠近火爐，問道：『山河大地，與上座（對禪師的尊稱）自己，是同還是別？』 修山主回答：『不別（沒有區別）。』 老僧豎起兩根手指離開了。那時法眼禪師才知道，這位老僧是地藏琛禪師。法眼禪師心中未免各自有些疑惑。 雨稍微停了，法眼禪師一行人已經準備出發。老僧又來相送，走到佛殿前，指著花壇的石頭說：『諸位剛才說，三界唯心。那麼請問，這一塊石頭，是在心內，還是在心外？』 法眼禪師說：『在心內。』 地藏禪師說：『行腳人（雲遊僧）把這一塊石頭放在心頭，多少不自在啊！』 像這樣，三個人各自折斷拄杖（表示辯論），參訪老和尚，各自都有了契悟，名滿天下。
【English Translation】 English version Leng Daozhe attained enlightenment one day at the Xuefeng assembly because of the action of rolling up the curtain. Thereupon, he composed a 'Touji Song' (a verse expressing sudden enlightenment). Zen Master Xuansha said to Zen Master Xuefeng, 'I'm afraid this is just a commentary and description of consciousness; it still needs to be carefully examined.' Leng Daozhe suddenly stepped forward, and Zen Master Xuefeng said, 'Daozhe, Ba Tou Tuo (Zen Master Xuefeng himself) still doesn't approve of you. If you are truly enlightened, say something more.' Leng Daozhe responded and recited another verse: 'Within the myriad phenomena, the unique self is revealed; only when one acknowledges it for oneself can one truly be intimate with it. In the past, I mistakenly sought it on the road; today, it seems like ice in the fire.' Zen Master Xuefeng turned to Zen Master Xuansha and said, 'Can this still be called commentary and description?' Isn't this wisdom gained through learning? People today exhaust their minds trying to reach his state, but it is ultimately difficult to achieve. Later, King Min (Wang Shenzhi) invited Zen Master Fayan to reside at Changqing Temple. Seeing that the monks were attached to the phrase 'Within the myriad phenomena, the unique self is revealed,' he used the 'locking-mouth formula' (a teaching method) of the Fayan school, saying, 'Within the myriad phenomena, the unique self is revealed—is it dispelling the myriad phenomena or not dispelling them?' The dragons and elephants (outstanding monks) in the assembly were unable to answer, and even Shanzhu (Dharma name Shanzhu) and Wukong of the Fayan school failed to attain enlightenment. Therefore, Zen Master Fayan traveled to Quanzhou. One day, he wanted to go out of the lake and return to Zhangzhou, but the rain was incessant outside the city. So he entered a small courtyard by the city to take shelter from the rain, gathered dry firewood and put it in the hearth of the monks' hall to warm himself, only discussing 'The Three Realms are Mind-Only, the Myriad Dharmas are Consciousness-Only,' as well as the words in the Zhao Lun (Treatise of Zhao) such as 'Heaven and earth share the same root with me, and the myriad things are one body with me.' Suddenly, an old monk came in and approached the stove, asking, 'The mountains, rivers, and the great earth, and the Upadhyaya (a respectful term for a Zen master) himself, are they the same or different?' Shanzhu replied, 'Not different.' The old monk raised two fingers and left. At that time, Zen Master Fayan realized that this old monk was Zen Master Dizang Chen. Zen Master Fayan couldn't help but have some doubts in his heart. When the rain stopped slightly, Zen Master Fayan and his party were ready to depart. The old monk came again to see them off, and when they arrived in front of the Buddha hall, he pointed to the stone in the flower bed and said, 'You all just said that the Three Realms are Mind-Only. Then, please tell me, is this stone inside the mind or outside the mind?' Zen Master Fayan said, 'Inside the mind.' Zen Master Dizang said, 'The traveling monk puts this stone in his heart, how uncomfortable it is!' In this way, the three people each broke their staffs (indicating debate), visited the old monk, and each had their own enlightenment, becoming famous throughout the world.
後來法眼一宗。大行於世。蓋從雪峰玄沙氣脈中來。所謂祖父有田舍翁陰德。爾看雪峰一出嶺來。先買一把杓頭。綰一條手巾。到處行益結緣。誓不吃頭堂飯。及到德山會裡。先佔作飯頭。以至三到投子。九上洞山。千辛萬苦。成就道業。後來建大伽藍。開大法施。聚一千五百眾。每云。一千五百個布衲子。老僧扚頭舀得來。又如玄沙和尚。精持頭陀苦行。日間開畬種粟。引水灌蔬。夜間勤于香燈。持凈掃地。閩王不時宣。入禁中說法。歸來其苦行寒暑不易。爾看他示眾道。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。豈是尋常導師說底話。又如藥山和尚。遊山到澧陽。見人家有一座山好。便要化他建道場。百姓不從。便入他牛闌里坐禪。人家被惱之不已。乃牽牛歸屋裡。縱火燒卻牛闌。他只在牛闌基坐禪。太守聞得。與之買山。建一所庵。扁之曰牛闌。後來成叢林。安廣眾。以致云嵓道吾舡子高沙彌李翱相公輩。得以為授道之地。每云。老僧無福。不敢與眾同食。每日只吃兩粥。首座見他眼腦精明。必謂別置飲食。一日不赴堂。藏在方丈僻處。待藥山赴堂上。入門見銚子里氣出。揭開乃是黃菜葉。煮麥麩少許。藥山云。老僧年來無力陪眾。如是者十年矣。今被首座覷破。勿與外知。乃
【現代漢語翻譯】 現代漢語譯本： 後來法眼宗（Fayan school of Chan Buddhism）大行於世，這實際上是從雪峰義存（Xuefeng Yicun）和玄沙師備（Xuansha Shibei）的氣脈中流傳下來的。正如人們所說，『祖父輩有田舍翁的陰德』。你們看雪峰禪師一出山，就先買一把飯勺，帶一條手巾，到處行腳結緣，發誓不吃寺院的第一堂飯。等到德山宣鑒（Deshan Xuanjian）的道場，先去做了飯頭。以至於三次拜訪投子大同（Touzi Datong），九次參訪洞山良價（Dongshan Liangjie），歷經千辛萬苦，才成就了道業。後來他建造了宏偉的伽藍，廣開佛法施捨，聚集了一千五百名僧眾。他常說：『這一千五百個穿布衣的僧人，都是老僧我一點一點舀來的。』 又如玄沙和尚，精進地奉行頭陀苦行，白天開墾荒地種植穀物，引水灌溉蔬菜，夜晚勤于香燈，保持環境清潔。閩王（Min King）不時地宣召他入宮說法，但他回來后，他的苦行在寒暑之間都沒有改變。你們看他是如何向大眾開示的：『就像秋潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。』這些仍然是生死輪迴的事情，豈是尋常的導師所能說出的話？ 又如藥山惟儼（Yaoshan Weiyan）和尚，遊歷到澧陽（Liyang），看到一戶人家有一座好山，就想化緣在那裡建造道場。百姓不同意，他就進入人家的牛欄里坐禪。人家被他煩擾得不得了，就把牛牽回屋裡，縱火燒掉了牛欄。他仍然在牛欄的廢墟上坐禪。太守聽說了這件事，就買下那座山送給他，建造了一座庵，題名為『牛欄』。後來這裡發展成了叢林，安頓了眾多僧眾。以至於云巖曇晟（Yunyan Tansheng）、道吾圓智（Daowu Yuanzhi）、船子德誠（Chuanzi Decheng）、高沙彌（Gao Shami）、李翱（Li Ao）相公等人，都得以在這裡接受佛法的教導。他常說：『老僧沒有福報，不敢和大家一起吃飯，每天只吃兩頓粥。』首座（寺院中的高級僧職）見他眼腦精明，必定認為他另外有飲食。一天，藥山沒有去齋堂，藏在方丈室的僻靜處。等到藥山去齋堂時，首座入門看見銚子里冒著熱氣，揭開一看，原來是黃菜葉，煮著少許麥麩。藥山說：『老僧近年來無力陪同大家，像這樣已經十年了。』現在被首座你發現了，不要告訴別人。 乃（Nai）
【English Translation】 English version: Later, the Fayan school (Fayan school of Chan Buddhism) flourished in the world, actually flowing from the lineage of Xuefeng Yicun and Xuansha Shibei. As people say, 'The ancestors had the hidden virtues of a farmer.' Look at how Chan Master Xuefeng, as soon as he left the mountain, first bought a rice ladle and carried a hand towel, traveling everywhere to form connections, vowing not to eat the first meal in the monastery. When he arrived at Deshan Xuanjian's place, he first took on the role of cook. He visited Touzi Datong three times and Dongshan Liangjie nine times, enduring countless hardships to achieve the path. Later, he built magnificent monasteries, widely offered the Dharma, and gathered fifteen hundred monks. He often said, 'These fifteen hundred monks in cloth robes, I scooped them up one by one.' Also, consider the Venerable Xuansha, who diligently practiced the ascetic practices of a dhuta (ascetic practice), cultivating barren land and planting grains during the day, irrigating vegetables, and diligently tending to the lamps and keeping the environment clean at night. The Min King summoned him to the palace to preach the Dharma from time to time, but upon his return, his ascetic practices remained unchanged through the heat and cold. Look at how he instructed the assembly: 'Like the moon's reflection in an autumn pool, the sound of a bell in the still night, it does not diminish with striking, nor does it scatter when touched by waves.' These are still matters of samsara (cycle of death and rebirth), how could they be words spoken by an ordinary teacher? Also, consider the Venerable Yaoshan Weiyan, who traveled to Liyang and saw a good mountain belonging to a family, wanting to solicit donations to build a monastery there. The people did not agree, so he entered their cattle pen and sat in meditation. The people were so annoyed by him that they led the cattle back into the house and set fire to the cattle pen. He continued to sit in meditation on the ruins of the cattle pen. The prefect heard about this and bought the mountain for him, building a hermitage and naming it 'Cattle Pen.' Later, it developed into a monastery, accommodating many monks. As a result, Yunyan Tansheng, Daowu Yuanzhi, Chuanzi Decheng, Gao Shami, and Li Ao, among others, were able to receive Dharma teachings there. He often said, 'This old monk has no merit and dares not eat with everyone, only eating two bowls of porridge each day.' The head seat (senior monk in the monastery), seeing his eyes and mind were clear, must have thought he had other food. One day, Yaoshan did not go to the dining hall and hid in a secluded place in the abbot's room. When the head seat entered, he saw steam coming from a pot, and upon opening it, he found it was yellow vegetable leaves, cooked with a little wheat bran. Yaoshan said, 'This old monk has been unable to accompany everyone in recent years, and it has been like this for ten years.' Now that you, the head seat, have discovered it, do not tell others. Nai
有麥麩而飯。牛闌而禪。古人刻苦至此極矣。所以光明後世。子孫至今不絕。又如百丈大智禪師。一日不作一日不食。年高九十五歲。鋤頭刀𨥂。蓑衣箬笠。不曾離身。黃檗五峰平田古靈溈山懶安。龍象滿門。不忍其作務。密而去之。百丈云。老僧無福。坐消信施。遂絕食而殂。又如老南住黃檗時。入室退必淚下。有問其故。乃云。老僧是佛法中罪人。一堂兄弟。無人下得一轉語切當。法門興衰。亦可知矣。室中每舉鐘樓上念贊。床腳下種菜。勝首座下一轉語道。猛虎當路坐。他便退黃檗。與他住。自居積翠庵。古人為法門之切如此。為道之切如此。今之兄弟。儻能仰體上古之風。不待按牛頭吃草。孜孜焉。自成叢席。四方傳頌。可不偉哉。誠不孤老拙在此炙手助熱也。己事未明者。慎勿多出新語。新語乃是自得之妙。而不能會通先聖所得所傳之妙。深恐古道淪沒。山僧凡與江湖抱道之士。往來議論。多引前輩遺言往行。遞相激勵。庶昭昭然。得見古人情狀。夫子為一代儒宗。祖述而不作。若作恐夫子無文章耶。為見周室下衰。禮樂崩壞。刪詩書定禮樂。區區立教。以明堯舜禹湯文武周公之道。以貽後世。楊子著太玄真經。天下人非之。謂夫子不曾作經。以其詞近乎簡澀。門人告之。楊子曰。世不我知。當有子云復生
矣。自漢及今。楊子之道盛行。大抵立言。只要是當。千古之下。豈無識者。茲來至節在邇。久在首座寮入室。殊覺不便。恐妨山門請人次第。方丈納牌。既緣會許時。以道義故。遂舉些古人履踐處。以當末後慇勤。第衰老出語太過。望兄弟赦之幸甚。記得。溈山向火次。問仰山。終日向火。因甚全無暖氣。仰山作向火勢。溈山云。子只得物體。能所未在。仰山云。某甲只如此。和尚作么生。溈山亦作向火勢。仰山云。和尚只得物體。能所未在。溈山云。如是如是。盡謂。溈仰傳器而受。殊不知。父子之義。各自背馳。今夜忽有個衲僧出來道。老和尚。爾也莫要儘儘檢點古人。客檐之下。隆冬苦寒。又在孤峰絕頂。爾底暖氣。阿誰不知。山僧只得以手掩面。收卷波瀾。何故。知我罪我。夜深久立。
虛堂和尚語錄卷之四 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之五
頌古
侍者 無隱 編
世尊忉利天為母說法。優填王思佛。
紫金光聚照山河。天上人間意氣多。曾敕文殊領徒眾。 毗耶城裡問維摩。
世尊因。乾闥婆王奏樂。其時山河大地。盡作琴聲。迦葉起舞。王問迦葉。豈不是阿羅漢。諸滿已盡。何更有餘習。世尊云。實無餘習。
莫謗法也。
有三尺劍。可以謁趙國。無千里眼。難以見懸絲。 巍巍堂堂。三界大師。
世尊因。外道問。不問有言。不問無言。佛良久。
有力量人終是別。等閑垂手便相應。何如夜半榑桑日。 推上須彌最上層。
罽賓國王。仗劍問師子尊者。
夜闌天際墮金盆。膝上焦桐調轉新。易水悲風輕按指。 鸞膠難續斷腸人。
婆子燒庵。
鐵壁迸開云片片。黑山輥出月團團。就中明暗相凌處。 天外出頭誰解看。
善財童子參五十三知識。末後到彌勒樓閣。
大人境界終難到。到后如何說向人。不是當人知見力。 莫將知見別疏親。
達磨見梁武帝。
玉簫吹徹鳳凰臺。古殿深沉曉未開。滿地落花春已過。 綠陰空鎖舊莓苔。
楞嚴經云。吾不見時。何不見吾不見之處。
石潤非玉。水麗非金。大禹決而西㴑。卞和泣而陸沈。 美兮渺兮。錯古礱今。
昔有老宿。一夏不為師僧說話。
冷冷寒溜泣秋壑。才會滄溟便泛舟。見說許由曾洗耳。 可憐巢父更鞭牛。
維摩經云。其施汝者不名福田。
青山白雲。碧溪蘿月。畫虎成貍。只得一橛。
智者大師在南嶽。悟法華三昧。
好將真法供如來。花在幽巖險處開。一夜狂風吹欲盡。 落
【現代漢語翻譯】 現代漢語譯本 不要誹謗佛法。
有三尺長的劍，可以去拜見趙國的國君；沒有千里眼，難以看見懸掛的細絲。 多麼高大莊嚴，您是三界的大師。
世尊遇到一位外道提問：『不問有，不問無。』世尊沉默良久。
有力量的人終究與衆不同，隨意垂手就能相應。這好比夜半扶桑升起的太陽， 被推到須彌山（Sumeru，佛教宇宙觀中的中心山）的最頂層。
罽賓國（Kashmir）國王，持劍問師子尊者（Simha Bhikshu，一位佛教尊者）。
夜深了，天邊的金盆（太陽）墜落。膝上的焦尾琴（一種古琴）調整一新。在易水悲風中輕輕按動琴絃， 用鸞膠也難以接續斷腸人的心緒。
婆子燒庵（一個老婦人燒燬茅庵的故事，常用來比喻打破常規）。
鐵壁崩裂，云片四散；黑山滾動，月亮圓滿。就在這明暗交錯的地方， 天外露頭的景像有誰能理解呢？
善財童子參訪五十三位善知識（Sudhana visits 53 teachers），最後到達彌勒菩薩（Maitreya）的樓閣。
大人的境界終究難以達到，達到之後又該如何向人訴說？如果不是當人的知見力量， 就不要用知見來區分疏遠和親近。
達磨（Bodhidharma）會見梁武帝（Emperor Wu of Liang）。
玉簫吹遍鳳凰臺，古老的殿宇深沉，黎明尚未到來。滿地落花，春天已經過去， 綠色的樹蔭空自鎖住舊日的莓苔。
《楞嚴經》（Surangama Sutra）說：『我看不見的時候，又怎麼能看見我看不見的地方呢？』
石頭濕潤卻不是玉，水流光麗卻不是金。大禹疏導洪水向西奔流，卞和哭泣，寶玉沉沒。 多麼美好而又渺茫啊，古今都為之迷惑。
過去有一位老修行，整個夏天都不為師僧說法。
冷冷的寒流嗚咽在秋天的山谷，剛剛匯入滄溟大海便要泛舟遠行。聽說許由曾經洗耳， 可憐的巢父更要鞭打他的牛。
《維摩經》（Vimalakirti Sutra）說：『施捨給你的人，不能稱為福田。』
青山白雲，碧溪蘿月。畫虎不成，只得虎的一段。
智者大師（Zhiyi）在南嶽山（Mount Nanyue），領悟《法華經》（Lotus Sutra）的三昧。
最好將真正的佛法供養如來，花朵在幽深險峻的巖石中開放。一夜狂風吹襲，花朵將要凋零。
【English Translation】 English version Do not slander the Dharma.
Having a three-foot sword, one can visit the ruler of Zhao; without a thousand-mile eye, it's hard to see a hanging thread. How lofty and dignified, you are the great master of the Three Realms (the realm of desire, the realm of form, and the realm of formlessness).
The World-Honored One (Shakyamuni Buddha) encountered a heretic who asked: 'Do not ask about existence, do not ask about non-existence.' The Buddha remained silent for a long time.
A person with strength is ultimately different; casually lowering a hand brings response. How is it like the sun rising from Fusang (mythical tree in the east) at midnight, being pushed to the highest layer of Mount Sumeru (the central mountain in Buddhist cosmology)?
The King of Kashmir (Kashmir), holding a sword, asked Simha Bhikshu (a Buddhist arhat).
Late at night, the golden basin (the sun) falls on the horizon. The scorched tail zither (a type of ancient Chinese zither) on the lap is newly tuned. Gently pressing the strings in the sorrowful wind of the Yi River, it's hard to mend the heart of a heartbroken person even with luan glue (mythical adhesive).
An old woman burns down her hermitage (a story often used to illustrate breaking conventions).
Iron walls burst open, clouds scatter; black mountains roll, the moon is full. Right in this place where light and darkness intertwine, who can understand the scene of something emerging from beyond the heavens?
Sudhana visits 53 teachers, finally arriving at Maitreya's (the future Buddha) pavilion.
The realm of great beings is ultimately hard to reach; after reaching it, how can one explain it to others? If it's not the power of one's own knowledge and insight, do not use knowledge and insight to distinguish between the distant and the close.
Bodhidharma (Bodhidharma) meets Emperor Wu of Liang (Emperor Wu of Liang).
The jade flute plays throughout Phoenix Terrace, the ancient palace is deep and silent, dawn has not yet arrived. The ground is covered with fallen flowers, spring has passed, green shade vainly locks in the old moss.
The Surangama Sutra (Surangama Sutra) says: 'When I do not see, how can I see the place where I do not see?'
A stone is moist but not jade, flowing water is beautiful but not gold. Yu the Great (Yu the Great) dredged the flood and directed it westward, Bian He (Bian He) wept and the jade sank. How beautiful and vast, ancient and modern times are confused by it.
In the past, there was an old practitioner who did not speak to the monks for an entire summer.
The cold stream weeps in the autumn valley, having just entered the vast ocean, one wants to set sail. It is said that Xu You (Xu You) once washed his ears, pitiable Chao Fu (Chao Fu) even whips his ox.
The Vimalakirti Sutra (Vimalakirti Sutra) says: 'Those who give to you cannot be called fields of merit.'
Green mountains and white clouds, emerald streams and the moon among the vines. Drawing a tiger but only getting a wildcat, only obtaining a fragment.
Master Zhiyi (Zhiyi) at Mount Nanyue (Mount Nanyue), realized the Samadhi of the Lotus Sutra (Lotus Sutra).
It is best to offer the true Dharma to the Tathagata (Tathagata), flowers bloom in secluded and dangerous rocks. A night of wild wind blows, the flowers are about to wither.
英無數點蒼苔。
老子曰。視之不見。名曰夷。聽之不聞。名曰希。摶之不得。名曰微。此三者不可致詰。
青牛仙。去不虛傳。常用虛中落斷邊。自是一生多蹇薄。 夜深猶立古皇前。
南嶽思大禪師。因志公令人傳語。
一口吞盡三世佛。牙如劍樹眼如鈴。斷絃不必鸞膠續。 只要知音側耳聽。
夫子曰。朝聞道夕死可矣。
籩䇺才陳見聖人。莫將生死較疏親。清檯歷日煩君看。 一歲終須有一春。
倩女離魂。
行吊先桃茢。喪車后紙錢。老胡門下客。寧可入黃泉。
調達謗佛。
萬仞崖頭𢬵得去。不知何處覓全屍。業風吹起再甦醒。 卻問如今是甚時。
女子出定。
野水浮輕楫。暖煙生紫蒪。晚來湖上望。多是罟魚人。
王常侍訪臨際。問。者一堂僧。還看經否。
事到無心不茍欺。烏玄鵠白尚懷疑。自非親見黃頭老。 爭敢逢人泄漏伊。
楊大年。參廣慧璉和尚。發明有頌。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。直須合掌南辰后。
白石鑿鑿。韞爾美璞。君子道晦。君子斯樂。
陳操尚書。一日與眾官登樓。望見數僧。有一官人云。來者總是行腳僧。尚書云。不是。官人云。焉知不是。尚書云。待近與諸公勘過
【現代漢語翻譯】 現代漢語譯本： 英無數點蒼苔。
老子說：『看它看不見，叫做『夷』（yí，指不可見）；聽它聽不見，叫做『希』（xī，指不可聞）；摸它摸不著，叫做『微』（wēi，指不可觸）。』這三者無法追究。
青牛仙（qīng niú xiān，指老子）離去不是虛傳，常常在虛空中落斷邊。只是一生多蹇薄，夜深還在古皇（gǔ huáng，指古代的聖皇）前。
南嶽思大禪師（Nányuè Sī dà chánshī），因為志公（Zhì gōng）讓人傳話：
一口吞盡三世佛（sān shì fó，指過去、現在、未來三世諸佛），牙齒像劍樹，眼睛像鈴鐺。斷了的琴絃不必用鸞膠續，只要知音的人側耳傾聽。
夫子（fū zǐ，指孔子）說：『早上明白了道，晚上死了也行。』
祭祀的竹器才擺上就見到了聖人，不要將生死看得太疏遠。清檯（qīng tái，指官署名）的歷日煩請您看看，一年終究會有一個春天。
倩女離魂（qiàn nǚ lí hún，指故事名）。
出殯時走在前面的是桃茢（táo liè，一種掃除不祥的工具），喪車後面是紙錢。老胡（lǎo hú，指佛教）門下的客人，寧可入黃泉。
調達（Tiáodá，指提婆達多）誹謗佛（fó，指釋迦牟尼佛）。
萬仞懸崖上放得下，不知道哪裡去找全屍。業風（yè fēng，指業力之風）吹起再次甦醒，卻問現在是什麼時候。
女子出定（nǚ zǐ chū dìng，指女子從禪定中出來）。
野水上漂浮著輕快的小船，溫暖的煙霧升起紫色的水草。傍晚在湖上眺望，大多是捕魚的人。
王常侍（Wáng chángshì）拜訪臨濟（Línjì）禪師，問：『這一堂僧人，還看經嗎？』
做事到了無心不茍且欺騙的地步，即使是烏鴉是黑色、天鵝是白色都還懷疑。如果不是親眼見到黃頭老（huáng tóu lǎo，指僧人），怎麼敢逢人就泄露這件事呢？
楊大年（Yáng Dànián）參拜廣慧璉（Guǎng Huì Lián）和尚，開悟後有頌：八角磨盤在空中行走，金毛獅子變成了狗。想要將身體藏到北斗星後面，必須合掌在南辰星之後。
白色的石頭堅硬，蘊藏著美好的璞玉。君子的道不彰顯，君子因此快樂。
陳操（Chén Cāo）尚書，一天與眾官員登上樓，望見幾個僧人。有一官員說：『來的總是行腳僧。』尚書說：『不是。』官員說：『怎麼知道不是？』尚書說：『等走近了和各位一起勘驗。』
【English Translation】 English version: Green moss in countless specks.
Lao Tzu said: 'Looking at it, it cannot be seen; it is called 'Yi' (夷, invisible). Listening to it, it cannot be heard; it is called 'Xi' (希, inaudible). Grasping it, it cannot be obtained; it is called 'Wei' (微, intangible).' These three cannot be investigated.
The Green Ox Immortal (qīng niú xiān, referring to Lao Tzu) leaving is not a false tale; he often drops off the edge in emptiness. It's just that his life is full of hardships; late at night, he still stands before the ancient emperors (gǔ huáng, referring to the ancient sage emperors).
Great Master Si of Nanyue (Nányuè Sī dà chánshī), because Zhi Gong (Zhì gōng) had someone send a message:
Swallowing all the Buddhas of the three times (sān shì fó, referring to the Buddhas of the past, present, and future) in one gulp, teeth like sword trees, eyes like bells. The broken string need not be mended with luan glue; just let the connoisseur listen attentively.
Confucius (fū zǐ) said: 'If I hear the Dao in the morning, I can die in the evening.'
The sacrificial bamboo vessels are barely arranged when the sage is seen; do not consider life and death too distantly related. Please look at the calendar of Qingtai (qīng tái, name of an official bureau); a year will always have a spring.
'The Detached Soul of Qian Nü' (qiàn nǚ lí hún, name of a story).
Leading the funeral procession is the peach broom (táo liè, a tool for sweeping away misfortune), followed by paper money behind the hearse. A guest under the gate of the old Hu (lǎo hú, referring to Buddhism) would rather enter the Yellow Springs.
Devadatta (Tiáodá) slanders the Buddha (fó, referring to Shakyamuni Buddha).
One can let go from the top of a ten-thousand-foot cliff, but where can one find a complete corpse? The karma wind (yè fēng, referring to the wind of karma) blows and one awakens again, only to ask what time it is now.
A woman emerges from Samadhi (nǚ zǐ chū dìng, referring to a woman emerging from meditation).
A light skiff floats on the wild waters, warm smoke rises from the purple water plants. Looking out over the lake in the evening, mostly fishermen are seen.
Attendant Wang (Wáng chángshì) visits Zen Master Linji (Línjì) and asks: 'Do the monks in this hall still read the sutras?'
When things are done without intention, there is no dishonesty or deception; even if the crow is black and the swan is white, there is still doubt. If one has not personally seen the yellow-headed old man (huáng tóu lǎo, referring to a monk), how dare one reveal this to everyone?
Yang Danian (Yáng Dànián) visited the monk Guang Hui Lian (Guǎng Huì Lián), and after enlightenment, he had a verse: The octagonal millstone walks in the empty sky, the golden-haired lion transforms into a dog. If you want to hide your body behind the Big Dipper, you must join your palms after the Southern Star.
White stones are solid, containing beautiful jade. The gentleman's way is hidden, and the gentleman is therefore happy.
Minister Chen Cao (Chén Cāo), one day climbed a tower with several officials and saw several monks. One official said: 'Those who come are always wandering monks.' The minister said: 'No.' The official said: 'How do you know they are not?' The minister said: 'Wait until they get closer, and I will examine them with you all.'
。須臾僧至。尚書召云。上座。僧舉首。尚書云。不通道。
李咸曾相壺丘子。隨變難分丞自逃。輸與高樓凝望者。 炯然明可察秋毫。
龐居士臨示寂。以首藉于頔相公膝。囑云。但願空諸所有。慎勿實諸所無。
欲識窮原處。何人為指迷。夕陽雞犬外。桃李自成蹊。
裴相國問僧。看甚麼經。僧云。無言童子經。裴云。有幾卷。僧云。兩卷。裴云。既是無言。為甚卻有兩卷。僧無語。
曾落石霜機外笏。又扶粗行到唐天。只將四海垂綸手。 鰕蟹魚龍一串穿。
黃檗在南泉。作首座。甘贄請施財。
拋來撒去互施呈。地獄門前鬼眼睛。覷破髑髏肝膽外。 摩醯頂上覆重明。
陸亙大夫問南泉。肇法師也奇怪。
裁書擬欲扣天閽。往往無人可共論。因得老生輕指撥。 臨風不覺暗消魂。
錢唐鎮使。在界上。凡見僧便問。若相契即留止宿。有二僧。從馬大師處來。便問。大師有何方便。僧云。即心是佛。便被揖出。又有二僧。到亦如前問。僧云。非心非佛。亦被揖出。
碧油幢下立功勛。韜略雙全獨見君。一自赤心來報國。 邊頭刁斗不曾聞。
寒山拾得。預知溈山來國清受戒。
靈山一別無碑記。三度親曾作國王。主丈再探知遠近。 眇然天地略玄黃。
【現代漢語翻譯】 現代漢語譯本： 一會兒，僧人來了。尚書召見說：『上座。』僧人抬起頭。尚書說：『不通道。』
李咸曾經給壺丘子看相，隨著變化難以分辨，丞相自己逃走了。輸給了在高樓上凝望的人，炯然明亮可以察覺秋毫。
龐居士臨終示寂時，把頭靠在於頔相公的膝蓋上，囑咐說：『但願空掉所有，千萬不要把沒有的東西當真。』
想要認識窮盡根源的地方，有誰能指點迷津？夕陽西下，雞鳴犬吠之外，桃李自然形成小路。
裴相國問僧人：『看什麼經？』僧人說：『無言童子經。』裴相國問：『有幾卷？』僧人說：『兩卷。』裴相國問：『既然是無言，為什麼卻有兩卷？』僧人無語。
曾經掉落石霜禪師機鋒之外的笏板，又扶持粗糙的修行到了唐朝。只用四海垂釣的手，將蝦蟹魚龍一串穿起。
黃檗禪師在南泉禪師處，擔任首座。甘贄請求施捨錢財。
拋來撒去互相施展呈現，地獄門前的鬼眼睛。看破髑髏肝膽之外，摩醯首羅天頂上重新光明。
陸亙大夫問南泉禪師：『肇法師（Sengzhao）也真奇怪。』
寫信想要叩問天門，往往沒有人可以共同討論。因為得到老先生輕輕指點，臨風不覺暗自消魂。
錢唐鎮守使，在邊界上，凡是見到僧人便問。如果相合就留下住宿。有兩位僧人，從馬大師（Mazu Daoyi）處來，便問：『大師有什麼方便法門？』僧人說：『即心是佛。』便被鎮守使揖出。又有兩位僧人，來到也像之前一樣問。僧人說：『非心非佛。』也被鎮守使揖出。
在碧油幢下建立功勛，韜略雙全獨自面見君王。自從赤膽忠心來報效國家，邊境的刁斗聲不曾聽聞。
寒山（Hanshan）、拾得（Shide），預先知道溈山（Guishan Lingyou）要來國清寺受戒。
靈山一別沒有碑記，三次親身曾經做國王。拄杖再次探尋知道遠近，天地之間略顯玄黃。
【English Translation】 English version: In a short while, a monk arrived. The Chancellor summoned him and said, 'Venerable Sir.' The monk raised his head. The Chancellor said, 'You don't believe in the Way.'
Li Xian once read the fortune of Qiu Zi. With the changes, it was difficult to distinguish, and the Chancellor himself fled. He lost to the one gazing from the high building, whose bright eyes could discern the finest hair.
When Layman Pang was about to pass away, he rested his head on the lap of Chancellor Yu Di, and instructed, 'Only wish to empty all that is, and be careful not to make real what is not.'
If you want to know the place where the source is exhausted, who can point out the way? Beyond the setting sun, the crowing of chickens and barking of dogs, peach and plum trees naturally form a path.
Chancellor Pei asked a monk, 'What sutra are you reading?' The monk said, 'The Sutra of the Silent Boy.' Chancellor Pei asked, 'How many volumes are there?' The monk said, 'Two volumes.' Chancellor Pei asked, 'Since it is silent, why are there two volumes?' The monk was speechless.
He once dropped his tablet outside the mechanism of Zen Master Shishuang, and then supported rough practice to the Tang Dynasty. He only used the hand that casts the fishing line in the four seas to string together shrimp, crabs, fish, and dragons.
Huangbo was at Nanquan's place, serving as the head seat. Gan Zhi requested to give alms.
Throwing and scattering, mutually displaying and presenting, the eyes of the ghosts in front of the gates of hell. Seeing through beyond the skull, liver, and gallbladder, on top of the head of Maheśvara, it shines brightly again.
The Great Officer Lu Geng asked Nanquan, 'Dharma Master Zhao (Sengzhao) is also strange.'
Drafting a letter intending to knock on the gates of heaven, often there is no one to discuss it with. Because of the old man's light guidance, facing the wind, I unconsciously feel my soul fading away.
The Garrison Commander of Qiantang, on the border, would ask any monk he saw. If they were compatible, he would keep them for lodging. There were two monks who came from Master Ma (Mazu Daoyi)'s place, and he asked, 'What expedient means does the Master have?' The monk said, 'Mind is Buddha.' They were then ushered out by the Garrison Commander. There were also two monks who came and asked the same question as before. The monk said, 'Neither mind nor Buddha.' They were also ushered out by the Garrison Commander.
Establishing meritorious service under the green oil banner, with complete strategy and tactics, seeing the ruler alone. Since coming to repay the country with a loyal heart, the sound of the beacon on the border has not been heard.
Hanshan and Shide knew in advance that Guishan Lingyou was coming to Guoqing Temple to receive the precepts.
Since parting at Ling Mountain, there is no inscription. Three times in person, I once acted as king. The staff probes again to know the distance, the universe is slightly mysterious and yellow.
六祖謂門人云。吾欲歸新州。
興在天南天盡頭。未行先已到新州。來時無口去無伴。 那更蕭蕭黃葉秋。
讓和尚云。道一江西說法。不見寄個訊息來。
老婆心切日忡忡。恐墮他家齏甕中。訊息得來胡亂后。 江西宗派好流通。
忠國師問紫璘供奉。甚處來。奉云。城南來。師云。城南草作何色。奉云。作黃色。師乃問童子。城南草作何色。童子云。作黃色。師云。只者童子亦可簾前賜紫對御談玄。
欲把枯腸盡底傾。出門不覺又叮嚀。勸君及早回頭去。 莫待春風柳眼青。
馬祖因。百丈再參。
啐喙之機類不同。飛星撒火髑髏空。偷心死盡難為活。 忽見金烏出海東。
百丈野狐。
不落因果。突出野狐。人心似鐵。官法如爐。不昧因果。 得脫野狐。頂上無骨。頷下有須。
黃檗因。臨際自大愚歸。
拔樹鳴條浩浩風。雨雲翻覆在其中。千波萬浪驚天地。 到海方知信不通。
禾山四打鼓。
草履為冠松作釵。一般瀟灑眼頭乖。語音只在風檐下。 終日無人不下階。
夾山云。路逢死蛇莫打殺。無底藍子盛將歸。
擔板漢。沒拘束。餓死首陽山。誓不食周粟。
來山云。我二十年住此山。未曾舉著宗門中事。有僧問。承和尚有言。
【現代漢語翻譯】 現代漢語譯本：
六祖（Liuzu，禪宗六祖慧能大師）對他的弟子們說：『我想要回到新州（Xinzhou）。』
興致在天南，直到天邊盡頭，還沒動身就已經到了新州。來的時候沒有說話，去的時候也沒有伴侶，更何況是蕭瑟的黃葉飄落的秋天。
讓和尚（Rang Heshang）說：『道一（Daoyi）在江西（Jiangxi）說法，也不見寄個訊息來。』
老太婆的心情急切，每天都憂心忡忡，恐怕他掉進別人家的鹹菜罈子里。訊息傳來之後，胡亂應付了事，江西的宗派才能好好地流通。
忠國師（Zhong Guoshi）問紫璘供奉（Zilin Gongfeng）：『從哪裡來？』紫璘供奉說：『從城南（Chengnan）來。』國師說：『城南的草是什麼顏色？』紫璘供奉說：『是黃色。』國師於是問童子：『城南的草是什麼顏色？』童子說：『是黃色。』國師說：『就這個童子也可以在簾子前面被賜予紫袍，在御前談論玄妙的道理。』
想要把枯竭的內心全部傾訴出來，出門后不知不覺又叮囑起來。勸你及早回頭，不要等到春風吹綠了柳樹的嫩芽。
馬祖（Mazu）因為百丈（Baizhang）再次參禪。
啐啄同時的機緣各不相同，如同飛星撒火，骷髏空洞。偷心如果死盡就難以復活，忽然看見金烏從海中升起。
百丈（Baizhang）野狐（Yefu）公案。
不落入因果，突出野狐身。人心像鐵一樣堅硬，官法像爐子一樣嚴酷。不昧因果，才能脫離野狐身。頭頂上沒有骨頭，下巴上有鬍鬚。
黃檗（Huangbo）因為臨濟（Linji）從大愚（Dayu）歸來。
拔樹鳴條，風聲浩大，雨雲翻覆其中。千波萬浪，驚天動地，到了大海才知道資訊不通。
禾山（Heshan）四打鼓。
用草鞋當帽子，用松枝當髮釵，一般地瀟灑，眼光卻很特別。說話的聲音只在屋檐下，整天沒有人走下臺階。
夾山（Jiashan）說：『路上遇到死蛇不要打死，用沒有底的籃子盛著拿回去。』
像個挑擔子的漢子，沒有拘束，寧願餓死在首陽山（Shouyangshan），發誓不吃周朝的糧食。
來山（Laishan）說：『我在這裡住了二十年，未曾提起過宗門中的事情。』有僧人問：『聽和尚說。』 English version:
Liuzu (the Sixth Patriarch of Zen Buddhism, Huineng) said to his disciples, 'I want to return to Xinzhou (New Prefecture).'
The interest lies in the south of the sky, until the end of the sky. Before even setting off, I have already arrived at Xinzhou. When coming, there is no speaking; when leaving, there is no companion. Moreover, it is the desolate autumn with falling yellow leaves.
Rang Heshang (Monk Rang) said, 'Daoyi (the monk Daoyi) is teaching in Jiangxi (Kiangsi), but he hasn't sent any news.'
The old woman's heart is anxious, worried every day, fearing that he will fall into someone else's pickle jar. After the news arrives, it is dealt with carelessly, so that the Jiangxi sect can circulate well.
Zhong Guoshi (National Teacher Zhong) asked Zilin Gongfeng (Zilin the Courtier), 'Where do you come from?' Zilin Gongfeng said, 'From the south of the city (Chengnan).' The National Teacher said, 'What color is the grass south of the city?' Zilin Gongfeng said, 'It is yellow.' The National Teacher then asked a young boy, 'What color is the grass south of the city?' The young boy said, 'It is yellow.' The National Teacher said, 'Even this young boy can be granted a purple robe in front of the curtain and discuss profound principles before the Emperor.'
Wanting to pour out the exhausted heart completely, I unconsciously gave instructions again after going out. I advise you to turn back early, do not wait until the spring breeze turns the willow buds green.
Mazu (Patriarch Ma) because Baizhang (Baizhang) practiced Zen again.
The opportunity of simultaneous pecking is different, like shooting stars scattering fire, the skull is empty. If the stealing mind dies completely, it is difficult to revive. Suddenly, I saw the golden crow rising from the sea.
Baizhang's (Baizhang) Wild Fox (Yefu) koan.
Not falling into cause and effect, protruding the wild fox body. People's hearts are as hard as iron, and official laws are as harsh as a furnace. Not being ignorant of cause and effect, one can escape the wild fox body. There are no bones on the top of the head, and there is a beard under the chin.
Huangbo (Huangbo) because Linji (Linji) returned from Dayu (Dayu).
Uprooting trees and making branches sound, the wind is mighty, and rain clouds overturn within it. Thousands of waves shake the earth, and only when you reach the sea do you realize that the information is not communicated.
Heshan (Heshan) beats the drum four times.
Using straw sandals as a hat and pine branches as hairpins, generally unrestrained, but with a peculiar vision. The sound of speech is only under the eaves, and no one goes down the steps all day long.
Jiashan (Jiashan) said, 'Do not kill a dead snake you meet on the road, but carry it back in a bottomless basket.'
Like a porter carrying a load, without restraint, willing to starve to death on Shouyang Mountain (Shouyangshan), vowing not to eat the grain of the Zhou Dynasty.
Laishan (Laishan) said, 'I have lived in this mountain for twenty years and have never mentioned anything about the affairs of the sect.' A monk asked, 'Hearing what the abbot said.'
【English Translation】 Liuzu (the Sixth Patriarch of Zen Buddhism, Huineng) said to his disciples, 'I want to return to Xinzhou (New Prefecture).' The interest lies in the south of the sky, until the end of the sky. Before even setting off, I have already arrived at Xinzhou. When coming, there is no speaking; when leaving, there is no companion. Moreover, it is the desolate autumn with falling yellow leaves. Rang Heshang (Monk Rang) said, 'Daoyi (the monk Daoyi) is teaching in Jiangxi (Kiangsi), but he hasn't sent any news.' The old woman's heart is anxious, worried every day, fearing that he will fall into someone else's pickle jar. After the news arrives, it is dealt with carelessly, so that the Jiangxi sect can circulate well. Zhong Guoshi (National Teacher Zhong) asked Zilin Gongfeng (Zilin the Courtier), 'Where do you come from?' Zilin Gongfeng said, 'From the south of the city (Chengnan).' The National Teacher said, 'What color is the grass south of the city?' Zilin Gongfeng said, 'It is yellow.' The National Teacher then asked a young boy, 'What color is the grass south of the city?' The young boy said, 'It is yellow.' The National Teacher said, 'Even this young boy can be granted a purple robe in front of the curtain and discuss profound principles before the Emperor.' Wanting to pour out the exhausted heart completely, I unconsciously gave instructions again after going out. I advise you to turn back early, do not wait until the spring breeze turns the willow buds green. Mazu (Patriarch Ma) because Baizhang (Baizhang) practiced Zen again. The opportunity of simultaneous pecking is different, like shooting stars scattering fire, the skull is empty. If the stealing mind dies completely, it is difficult to revive. Suddenly, I saw the golden crow rising from the sea. Baizhang's (Baizhang) Wild Fox (Yefu) koan. Not falling into cause and effect, protruding the wild fox body. People's hearts are as hard as iron, and official laws are as harsh as a furnace. Not being ignorant of cause and effect, one can escape the wild fox body. There are no bones on the top of the head, and there is a beard under the chin. Huangbo (Huangbo) because Linji (Linji) returned from Dayu (Dayu). Uprooting trees and making branches sound, the wind is mighty, and rain clouds overturn within it. Thousands of waves shake the earth, and only when you reach the sea do you realize that the information is not communicated. Heshan (Heshan) beats the drum four times. Using straw sandals as a hat and pine branches as hairpins, generally unrestrained, but with a peculiar vision. The sound of speech is only under the eaves, and no one goes down the steps all day long. Jiashan (Jiashan) said, 'Do not kill a dead snake you meet on the road, but carry it back in a bottomless basket.' Like a porter carrying a load, without restraint, willing to starve to death on Shouyang Mountain (Shouyangshan), vowing not to eat the grain of the Zhou Dynasty. Laishan (Laishan) said, 'I have lived in this mountain for twenty years and have never mentioned anything about the affairs of the sect.' A monk asked, 'Hearing what the abbot said.'
二十年住此山。未曾舉著宗門中事。是否。山云。是。僧便掀倒禪床。山休去。至明日普請掘一坑。令侍者請昨日問話僧來。山云。老僧二十年。只說無義語。今請上座。打殺老僧。埋向坑中。若不打殺老僧。上座自著打殺。埋此坑中。其僧束裝潛去。
海運鵬摶日月忙。夜光潛透鬥牛傍。非惟按劍屢生子。 瞎眼波斯滿大唐。
麻谷一日紙帳內坐。以手巾蓋頭。披雲入見便作哭聲。良久出去法堂。繞禪床一匝再來。谷去卻手巾而坐。云云。死中得活。萬中無一。谷下床。作抽坐具勢。云近前把。住云。前死後活。爾還甘否。谷云。甘即甘。阿師堪作甚麼。云推開云。知道。爾前言不副后語。
五十笑他先百步。何如騎馬勝騎牛。不須重較多和少。 歸到家山即便休。
風穴因。僧問。語默涉離微。
以玉抵鵲。以鼠為璞。眇然視之。太虛寥廓。
首山示眾。諸上座不得盲喝亂喝。尋常向爾道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。兩個即成瞎漢。所以我若立爾須坐。我若坐爾須立。坐則共爾坐。立則共爾立。雖然如是。急著眼始得。
賓主有無俱遣外。行藏須要出常情。無棲泊處開門戶。 月到中宵不敢明。
南院因。僧問。赤肉團上。壁立萬仞。豈不
【現代漢語翻譯】 現代漢語譯本 我在此山住了二十年，從未提及宗門中的事情，這樣可以嗎？山云（指代山上的僧人或道場）。僧人回答：『可以。』 隨即掀翻禪床。山云說：『休息去吧。』 到了第二天，主持普請（指集體勞作），挖了一個坑，讓侍者請昨天問話的僧人過來。山云說：『老僧我二十年來，只說些沒有意義的話。現在請上座（對僧人的尊稱），打死老僧，埋到坑裡。如果不打死老僧，上座你自己就要被打死，埋到這個坑裡。』 那僧人收拾行裝悄悄地離開了。
海運鵬程萬里，日月不停奔忙，夜光寶珠的光芒，隱隱穿透斗宿和牛宿的星空。不僅僅是按劍之人屢屢生子，連瞎眼的波斯人也遍佈大唐。
麻谷禪師有一天在紙帳內打坐，用手巾蓋住頭。披雲禪師進來拜見，就作哭聲。過了很久，披雲禪師出去到法堂，繞著禪床轉了一圈又回來。麻谷禪師拿掉手巾坐著。披雲禪師說：『死中得活，萬中無一。』 麻谷禪師下床，作出要抽坐具的姿勢。披雲禪師上前抓住麻谷禪師說：『前死後活，你還甘心嗎？』 麻谷禪師說：『甘心是甘心，阿師（對僧人的尊稱）你又能做什麼呢？』 披雲禪師推開麻谷禪師說：『我知道了，你前言不搭后語。』
五十歲時嘲笑別人先走了百步，不如騎馬勝過騎牛。不必過分計較多少得失，回到家鄉山林就休息吧。
風穴禪師因為有僧人問：『語和默都涉及了離和微。』
用玉來抵擋喜鵲，把老鼠當成美玉。渺小地去看待它，太虛空曠無邊。
首山禪師向大眾開示：各位上座，不要盲目地亂喝（指不理解禪意）。我經常對你們說，賓客始終是賓客，主人始終是主人。賓客沒有第二個賓客，主人沒有第二個主人。如果有了兩個賓客兩個主人，兩個人就都成了瞎子。所以，我若站立，你們就須坐下；我若坐下，你們就須站立。坐則與你們同坐，立則與你們同立。雖然如此，也要趕緊睜開眼睛才行。
賓與主、有與無都要拋到外面，行為舉止一定要超出常情。沒有可以停靠的地方，就打開門戶，月亮到了半夜也不敢明亮。
南院禪師因為有僧人問：『在赤肉團（指人的身體）上，壁立萬仞（形容非常險峻），難道不是嗎？』
【English Translation】 English version For twenty years I have lived in this mountain, never once mentioning matters within the Zen school. Is that acceptable? Shan Yun (referring to the monks or the monastery on the mountain). The monk replied, 'It is.' Then he overturned the Zen meditation platform. Shan Yun said, 'Go and rest.' The next day, the abbot called for a general labor (collective work), dug a pit, and had the attendant invite the monk who had asked the question yesterday. Shan Yun said, 'This old monk has spoken only meaningless words for twenty years. Now I invite you, venerable monk (a respectful term for monks), to beat me to death and bury me in this pit. If you do not beat me to death, you yourself will be beaten to death and buried in this pit.' The monk packed his bags and quietly left.
The sea voyage is like a Peng bird soaring ten thousand miles, the sun and moon busily rushing by. The light of the night-shining pearl faintly penetrates the constellations of Dou and Niu. It is not only those who hold swords who frequently have children, but even blind Persians are all over the Tang Dynasty.
One day, Zen Master Magu was sitting inside a paper tent, covering his head with a hand towel. Zen Master Piyun entered to pay respects and began to cry. After a long time, Zen Master Piyun went out to the Dharma hall, circled the Zen meditation platform once, and then returned. Zen Master Magu removed the hand towel and sat up. Zen Master Piyun said, 'To gain life from death is one in ten thousand.' Zen Master Magu got off the platform, making a gesture as if to pull away the sitting mat. Zen Master Piyun stepped forward and grabbed Zen Master Magu, saying, 'Having died before and lived after, are you still willing?' Zen Master Magu said, 'Willing is willing, but what can you, venerable teacher (a respectful term for monks), do?' Zen Master Piyun pushed Zen Master Magu away and said, 'I understand, your words before do not match your words after.'
At fifty, laughing at others who have taken a hundred steps ahead, is not as good as riding a horse, which is better than riding an ox. There is no need to overly calculate gains and losses; returning to your home mountains is the best rest.
Zen Master Fengxue, because a monk asked, 'Speech and silence both involve separation and subtlety.'
Using jade to ward off magpies, regarding a rat as a precious gem. Viewing it with a distant gaze, the great void is vast and boundless.
Zen Master Shoushan addressed the assembly: 'All of you, venerable monks, do not blindly and亂喝 (luan he, meaning to drink meaninglessly, referring to not understanding Zen). I often tell you, a guest is always a guest, and a host is always a host. A guest does not have a second guest, and a host does not have a second host. If there are two guests and two hosts, then both people will become blind. Therefore, if I stand, you must sit; if I sit, you must stand. Sitting together when sitting, standing together when standing. Even so, you must quickly open your eyes.'
Both guest and host, being and non-being, must be cast aside; behavior and actions must transcend the ordinary. With no place to dwell, open the gate; the moon dares not shine brightly at midnight.
Zen Master Nanyuan, because a monk asked, 'On the red flesh ball (referring to the human body), a wall stands ten thousand ren (a unit of length, describing extreme steepness), is it not?'
是和尚語。院云。是。僧便掀倒禪床。院云。爾看。者瞎漢亂做。僧擬議。院便打。趁出。
日月無光殺氣浮。揭天鼉鼓戰貔貅。捷呼獲下真番將。 那個兒郎不舉頭。
鄧隱峰辭馬祖。祖云。甚處去。峰云。石頭去。祖云。石頭路滑。峰云。千木隨身。逢場作戲。便去。到石頭。繞禪床一匝。振錫一下。問云。是何宗旨。頭云。蒼天蒼天。峰無語。回舉似馬祖。祖云。汝更去。待他道蒼天蒼天。汝便噓兩聲。峰又去。依前問。頭乃噓兩聲。峰又無語。回舉似馬祖。祖云。向汝道。石頭路滑。
石頭路險人難到。到者方知滑似苔。兩度三回雖跶倒。 滿身泥水又歸來。
南泉住庵。時一僧到。泉云。我上山作務。齋時做飯吃了。送一分來。其僧飯了。將家事一時打碎。就床上臥。泉伺久不來。遂歸見僧臥。泉亦就臥。僧便起去。
短褲長衫白苧巾。吚吚月下急推輪。洛陽路上相逢著。 儘是經商買賣人。
南泉云。心不是佛。智不是道。
昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。 無數歸鴉卜樹棲。
乾峰示眾。法身有三種病二種光。
貝葉持來曉者疏。自稱靈驗世無如。依然還我唐人譯。 始有人知是梵書。
瑯瑘因。僧問。清凈本然。
不設陷阱。不揮
雪刃。一箭穿楊。神目不瞬。翻思昔日李將軍。 射虎之機猶是鈍。
大慈示眾。山僧不解答話。只是識病。時有僧出。慈便歸方丈。
輕如毫末重如山。地角天涯去復還。黃葉殞時風骨露。 水邊依舊石斕斑。
德山托缽。
德山疑處問巖頭。惹得渾家一地愁。父又咒兒兒咒父。 冤冤相報幾時休。
雪峰問僧。甚處來。僧云。浙中。峰云。船來陸來。僧云。二途俱不涉。峰云。爭得到者里。僧云。有甚隔礙。峰打趁出。僧過十年後再來。峰又問。甚處來。僧云。湖南。峰云。湖南與者里。相去多少。僧云。不隔。峰豎拂子云。還隔者個么。僧云。若隔則不到也。峰又打趁出。僧住后。凡見人便罵雪峰。有同行聞得去問。兄到雪峰。有何言句。便如此罵。僧舉前話。被同行詬叱。與之說破。當時悲泣。常向中夜焚香。遙禮雪峰。
見說閩山多蠱毒。千方百計避無由。殤中既有催魂鬼。 一命還他方始休。
雪峰住庵。有僧敲門。峰放身出雲。是甚麼。僧亦云。是甚麼。峰低頭歸庵。僧舉似巖頭。頭云。我當時若向伊道末後句。天下不柰雪老何。
扶過斷橋水。伴歸明月村。只知途路遠。不覺又黃昏。
雪峰因。三聖問。透網金鱗。以何為食。
新羅主丈遂寧缽。衲子家風
【現代漢語翻譯】 現代漢語譯本 雪亮的刀刃，一箭就能射穿楊柳。眼神專注，毫不動搖。回想當年李廣將軍，射虎的機會卻總是遲鈍。
大慈禪師向大眾開示，山僧我不解答問題，只是找出病癥所在。當時有僧人出來發問，大慈禪師便回到方丈室。
輕如毫毛，重如山嶽。從天涯海角離開又返回。黃葉凋落時，風骨顯露。水邊依舊是色彩斑斕的石頭。
德山禪師托著缽。
德山禪師在巖頭禪師處有疑問，惹得全家一片愁雲慘霧。父親咒罵兒子，兒子咒罵父親，冤冤相報何時才能停止。
雪峰禪師問僧人：『從哪裡來？』僧人說：『浙中。』雪峰禪師問：『是乘船來的還是走陸路來的？』僧人說：『兩條路都沒走。』雪峰禪師問：『那怎麼到這裡的？』僧人說：『有什麼阻礙呢？』雪峰禪師打了僧人，把他趕了出去。僧人十年後再來，雪峰禪師又問：『從哪裡來？』僧人說：『湖南。』雪峰禪師問：『湖南和這裡，相隔多少？』僧人說：『不隔。』雪峰禪師豎起拂塵說：『還隔著這個嗎？』僧人說：『如果隔著，那就到不了了。』雪峰禪師又打了僧人，把他趕了出去。僧人後來住下來，凡是見到人就罵雪峰禪師。有同伴聽說了，去問他：『你到雪峰禪師那裡，說了什麼話，就如此罵他？』僧人舉出之前的話。被同伴責罵，併爲他解說其中含義。當時僧人悲傷哭泣，常常在半夜焚香，遙遙地禮拜雪峰禪師。
聽說閩山有很多蠱毒，千方百計躲避也無法避免。如果傷亡中有催命的鬼，只有用一條命償還才能了結。
雪峰禪師住在庵里，有僧人敲門。雪峰禪師現身出來問：『是什麼？』僧人也說：『是什麼？』雪峰禪師低頭回到庵里。僧人把這件事告訴巖頭禪師，巖頭禪師說：『我當時如果向他說出末後一句，天下誰也奈何不了雪峰老和尚。』
扶著走過斷橋流水，伴隨回到明月村莊。只知道路途遙遠，不知不覺又到了黃昏。
雪峰禪師因為三聖禪師問：『透網金鱗，以什麼為食？』
新羅國王的禪杖和遂寧禪師的缽，是衲子的家風。
【English Translation】 English version A blade of snow, an arrow pierces the willow. Eyes unwavering, gaze unblinking. Reflecting on General Li of old, his chances to shoot tigers were always blunted.
Great Compassion shows the assembly, this mountain monk does not answer questions, but only identifies the illness. When a monk comes forth, Compassion returns to his abbot's quarters.
Light as a feather, heavy as a mountain. From the corners of the earth, gone and returned. When yellow leaves fall, the wind's bones are revealed. By the water's edge, the stones remain speckled.
Deshan carries his begging bowl.
Deshan had doubts and questioned Yantou, causing the whole family to be filled with sorrow. The father curses the son, and the son curses the father, when will this cycle of vengeance end?
Xuefeng asked a monk, 'Where do you come from?' The monk said, 'From Zhejiang.' Xuefeng said, 'Did you come by boat or by land?' The monk said, 'Neither way.' Xuefeng said, 'Then how did you get here?' The monk said, 'What obstruction is there?' Xuefeng struck the monk and chased him out. Ten years later, the monk returned. Xuefeng asked again, 'Where do you come from?' The monk said, 'Hunan.' Xuefeng said, 'How far is Hunan from here?' The monk said, 'Not far.' Xuefeng raised his whisk and said, 'Is it separated by this?' The monk said, 'If it were separated, I wouldn't have arrived.' Xuefeng struck the monk again and chased him out. Later, the monk settled down and cursed Xuefeng whenever he saw someone. A fellow practitioner heard this and asked him, 'When you went to Xuefeng, what did he say that makes you curse him so?' The monk recounted the previous conversation. He was scolded by his fellow practitioner, who explained the meaning to him. At that moment, the monk wept with sorrow, and often burned incense in the middle of the night, reverently bowing towards Xuefeng.
It is said that the Min mountains have many poisons, and there is no way to avoid them despite all efforts. If there are soul-reaping ghosts among the casualties, only by repaying with a life can it be settled.
Xuefeng lived in a hermitage. A monk knocked on the door. Xuefeng appeared and asked, 'What is it?' The monk also said, 'What is it?' Xuefeng lowered his head and returned to the hermitage. The monk told Yantou about this. Yantou said, 'If I had said the final word to him at that time, no one in the world could have done anything to old Xuefeng.'
Supporting each other across the broken bridge stream, accompanying each other back to the village of bright moonlight. Only knowing the road is far, unaware that dusk has arrived again.
Xuefeng, because of what Sansheng asked: 'A golden scale fish that has slipped through the net, what does it eat?'
The staff of the King of Silla and the bowl of Master Suining, are the family style of a mendicant monk.
那個無。一等看來如墨黑。 誰能重與較錙銖。
雪峰自著塔銘。
風冷蒹葭雨作秋。倚門無意謁諸侯。明年再決龍蛇陣。 塞北安南一道收。
雪峰云。三世諸佛。向火焰里。轉大法輪。雲門云。火焰為三世諸佛說法。三世諸佛立地聽。
烈焰瀾翻為說時。百千諸佛盡攢眉。梵音深遠難明辨。 只許韶陽雪老知。
舡子囑夾山。汝向後直須藏身處沒軌跡。
藥貼明明說得親。不知裡面偽和真。諄諄教誡癡兒女。 莫把方書誤後人。
夾山初住京口寺。因僧問。如何是法身。山云。法身無相。又問。如何是法眼。山云。法眼無瑕。時道吾在座下失笑。山請益。后散眾。參舡子省發。后歸聚徒道。吾令僧往問。如何是法身。山云。法身無相。又問。如何是法眼。山云。法眼無瑕。僧回舉似道吾。吾云。者漢此回方徹。
始見春花歸閬苑。又逢秋葉墮宮墻。思量世事如翻掌。 誰得長生不死方。
趙州因。僧辭。乃囑云。有佛處不得住。
有佛無佛不得住。三千里外無憑據。趙州贏得口皮光。 卻是者僧知落處。
趙州訪茱萸。
世路風波只自知。見人多是不揚眉。呼燈隔夜書名紙。 未審朱門復見誰。
趙州庭前柏樹子。
有問自知無答處。卻將柏樹當門庭
【現代漢語翻譯】 現代漢語譯本： 那個是空無。第一眼看上去就像墨一樣黑。 誰又能重新與它計較分毫呢？
雪峰禪師親自撰寫塔銘。
寒冷的風吹動蘆葦，雨帶來了秋意。我倚靠著門，沒有心思去拜訪諸侯。 明年再決勝負，如同龍蛇之戰。 要將塞北和安南都一併收復。
雪峰禪師說：『三世諸佛（過去、現在、未來一切諸佛），在火焰中，轉大法輪（佛法的傳播）。』雲門禪師說：『火焰為三世諸佛說法，三世諸佛站在地上聽法。』
猛烈的火焰翻滾著說法的時候，成千上萬的諸佛都皺起了眉頭。 梵音深遠，難以分辨。 只允許韶陽禪師和雪峰禪師知道。
舡子和尚囑咐夾山和尚：『你以後一定要藏身於無軌跡之處。』
藥方明明說得很清楚，卻不知道里面是真是假。 諄諄教誨那些愚癡的兒女，不要把藥方錯誤地傳給後人。
夾山和尚最初住在京口寺，有僧人問：『什麼是法身（佛的真身）？』夾山和尚說：『法身無相。』又問：『什麼是法眼（能看清真理的智慧）？』夾山和尚說：『法眼無瑕。』當時道吾和尚在座下失笑。夾山和尚請教道吾和尚。後來夾山和尚離開大眾，去參拜舡子和尚，有所領悟。之後回到京口寺聚集徒眾，道：吾和尚讓僧人去問夾山和尚：『什麼是法身？』夾山和尚說：『法身無相。』又問：『什麼是法眼？』夾山和尚說：『法眼無瑕。』僧人回去告訴道吾和尚，道吾和尚說：『這個人這次才徹底明白了。』
起初看到春天的花朵回到閬苑，又看到秋天的葉子落在宮墻。 思量世事變化無常，如同翻手掌一樣。 誰能得到長生不死的藥方呢？
趙州禪師因為有僧人辭別，於是囑咐說：『有佛的地方不得停留。』
有佛的地方和沒有佛的地方都不能停留，三千里之外沒有憑據。 趙州禪師贏得口頭上的光彩，卻是那個僧人知道落腳之處。
趙州禪師拜訪茱萸禪師。
世間的風波只有自己知道，看到別人大多是不揚眉。 隔著夜晚點燈寫下名紙，不知道在朱門里還能見到誰。
趙州禪師庭前的柏樹子。
有問題自己知道沒有答案，卻把柏樹當作門庭。
【English Translation】 English version: That is emptiness. At first glance, it appears as black as ink. Who can re-calculate it to the smallest detail?
Xuefeng (a Chan master) personally wrote his own stupa inscription.
The cold wind blows through the reeds, and the rain brings autumn. Leaning against the door, I have no intention of visiting the lords. Next year, we will decide the victory again, like the battle of dragons and snakes. We will conquer both the north of the border and Annam together.
Xuefeng (a Chan master) said: 'The Buddhas of the three times (past, present, and future), in the flames, turn the great Dharma wheel (the propagation of the Dharma).' Yunmen (a Chan master) said: 'The flames preach the Dharma for the Buddhas of the three times, and the Buddhas of the three times stand on the ground listening to the Dharma.'
When the raging flames are preaching, thousands of Buddhas frown. The Brahma sound is deep and difficult to distinguish. Only Shaoyang (a Chan master) and Xuefeng (a Chan master) know.
Chan Master Chuanzi instructed Chan Master Jiashan: 'In the future, you must hide yourself where there is no trace.'
The prescription is clearly stated, but it is not known whether it is true or false inside. Earnestly teach those foolish children, do not pass on the prescription incorrectly to future generations.
Chan Master Jiashan initially lived in Jingkou Temple. A monk asked: 'What is the Dharmakaya (the true body of the Buddha)?' Chan Master Jiashan said: 'The Dharmakaya is without form.' He also asked: 'What is the Dharma eye (the wisdom to see the truth clearly)?' Chan Master Jiashan said: 'The Dharma eye is without flaw.' At that time, Chan Master Daowu laughed under the seat. Chan Master Jiashan asked Chan Master Daowu for instruction. Later, Chan Master Jiashan left the assembly and went to visit Chan Master Chuanzi, and had some understanding. After returning to Jingkou Temple to gather his disciples, he said: Chan Master Daowu asked a monk to ask Chan Master Jiashan: 'What is the Dharmakaya?' Chan Master Jiashan said: 'The Dharmakaya is without form.' He also asked: 'What is the Dharma eye?' Chan Master Jiashan said: 'The Dharma eye is without flaw.' The monk went back and told Chan Master Daowu, and Chan Master Daowu said: 'This person has finally understood this time.'
At first, I saw the spring flowers returning to Langyuan, and then I saw the autumn leaves falling on the palace walls. Thinking about the impermanence of the world, like turning the palm of your hand. Who can get the elixir of immortality?
Chan Master Zhaozhou, because a monk was leaving, instructed him: 'You must not stay where there is a Buddha.'
You must not stay where there is a Buddha or where there is no Buddha, and there is no basis three thousand miles away. Chan Master Zhaozhou won the glory of words, but that monk knew where to settle down.
Chan Master Zhaozhou visited Chan Master Zhuyu.
Only I know the storms of the world, and I rarely raise my eyebrows when I see people. Lighting a lamp at night to write a name card, I don't know who I will see again in the red gate.
The cypress tree in front of Chan Master Zhaozhou's courtyard.
When there is a question, I know there is no answer, but I use the cypress tree as the gate.
。搖風擺雨經年久。 不似松根有茯苓。
劉鐵磨訪溈山。
春暖山桃次第紅。翩翩蝴蝶斗芳叢。驀然一陣狂風至。 輥入花枝不見蹤。
南泉．歸宗．麻谷．同去。禮拜忠國師。
各將財本去經營。上國如天好趁晴。未出門時先算帳。 如何得到鳳凰城。
丹霞訪忠國師。值師睡次。見侍者耽源。
軌跡由來久避秦。洞門深鎖古臺春。落花只為隨流去。 便有尋芳拾翠人。
玄沙問鏡清。不見一法。是大過患。
雪老門高兒女盛。又能情重貴天倫。把家幹蠱雖相似。 也有貪杯落草人。
玄沙訪太原孚上座。適值在水樓上打水。沙云。相看。孚云。已相見了。沙云。甚麼劫中曾相見。孚云。莫瞌睡。沙白雪峰云。已勘破了。峰云。作么生勘破。沙舉前話。峰云。汝著賊了也。
象王象子盡相隨。岸上人看蹄蹈蹄。香草細餐知飽足。 歸來不待日頭低。
巖。頭示眾。大凡唱教。須從無慾中。流出三句。只是理論。咬去咬住。欲去不去。欲住不住。或時一向不去。或時一向不住。
三文買個撈波子。捷蜆撈鰕得幾年。逆順短長休要說。 誰家屋裡灶無煙。
巖。頭因沙汰。在甘贄家過夏。補衣次。贄行過。頭以針作劄勢。贄遂整衣欲謝。妻問云。作甚麼。贄
【現代漢語翻譯】 現代漢語譯本 搖曳的風雨持續了很久。 不像松樹根部有茯苓（一種藥用真菌）。
劉鐵磨拜訪溈山（地名）。
春天的溫暖使山上的桃花次第開放，一片紅色。 輕盈的蝴蝶在芬芳的花叢中嬉戲。 突然一陣狂風吹來， 將它們捲入花枝中，不見了蹤影。
南泉（人名）、歸宗（人名）、麻谷（人名）一同去禮拜忠國師（人名）。
各自拿著資本去經營， 上國（指京城）如天堂般美好，適合趁著晴朗的天氣前往。 但還沒出門時就先算計著， 這樣如何才能到達鳳凰城（指京城）呢？
丹霞（人名）拜訪忠國師（人名），正趕上國師睡覺。 見到侍者耽源（人名）。
軌跡由來已久，爲了躲避秦朝的暴政。 洞門深深鎖閉，古老的樓臺沐浴在春光中。 落花只是隨著流水而去， 便引來尋芳採摘的人。
玄沙（人名）問鏡清（人名）：不見一法，這是最大的過患。
老者門庭興旺，兒女眾多。 又能看重情義，珍視天倫之樂。 治理家業雖然像《易經》中的乾卦， 但也有貪杯而落草為寇的人。
玄沙（人名）拜訪太原孚上座（人名），正趕上他在水樓上打水。 玄沙說：『相看。』 孚上座說：『已經相見了。』 玄沙說：『什麼劫中曾經相見？』 孚上座說：『莫瞌睡。』 玄沙告訴雪峰（人名）說：『已經勘破了。』 雪峰說：『怎麼勘破的？』 玄沙舉了之前的話。 雪峰說：『你著賊了也。』
象王（指成年象）和小象（指幼年象）緊緊相隨， 岸上的人們觀看它們蹄挨著蹄地走動。 它們細細地吃著香草，知道已經飽足， 回來時不等太陽落山。
巖頭（人名）向大眾開示：大凡宣揚教義，必須從無慾中流出三句。 只是理論，咬住不放，想要捨棄又捨不得，想要留下又留不住。 有時完全不捨棄，有時完全不留下。
用三文錢買了個撈波子（一種捕魚工具）， 撈小蜆小蝦能撈幾年？ 逆境順境，長短好壞都不要說， 誰家屋裡灶臺沒有冒煙的時候呢？
巖頭（人名）因為沙汰（指寺院清理僧人），在甘贄（人名）家過夏天。 正在補衣服的時候，甘贄走過。 巖頭用針做了個刺的姿勢，甘贄於是整理衣服想要道謝。 他的妻子問：『做什麼？』 甘贄
【English Translation】 English version The swaying wind and rain have lasted for many years. Unlike the pine roots that have Poria cocos (茯苓, a medicinal fungus).
Liu Tiemo (劉鐵磨, a person's name) visits Weishan (溈山, a place name).
The warmth of spring makes the mountain peach blossoms open in order, a scene of red. Light butterflies dance in the fragrant flowers. Suddenly a gust of wind blows, Rolling them into the flower branches, disappearing without a trace.
Nanquan (南泉, a person's name), Guizong (歸宗, a person's name), and Magu (麻谷, a person's name) went together to pay respects to National Teacher Zhong (忠國師, a person's name).
Each takes capital to manage, The upper country (上國, referring to the capital) is as beautiful as heaven, suitable for taking advantage of the sunny weather to go. But before going out, first calculate, How can you get to Phoenix City (鳳凰城, referring to the capital)?
Danxia (丹霞, a person's name) visits National Teacher Zhong (忠國師, a person's name), just in time for the National Teacher to sleep. Seeing the attendant Danyuan (耽源, a person's name).
The trace has been long to avoid the tyranny of the Qin Dynasty. The cave door is deeply locked, and the ancient pavilion is bathed in the spring light. The fallen flowers just go with the flowing water, Then attract people to find fragrance and pick emeralds.
Xuan Sha (玄沙, a person's name) asks Jingqing (鏡清, a person's name): Not seeing a single Dharma is the biggest fault.
The old man's family is prosperous, with many children. And can value affection, cherish family happiness. Although managing the family business is like the Qian hexagram in the Book of Changes, But there are also people who are greedy for wine and become bandits.
Xuan Sha (玄沙, a person's name) visits the Taiyuan Fu Abbot (太原孚上座, a person's name), just in time for him to draw water on the water tower. Xuan Sha said: 'Look at each other.' Fu Abbot said: 'Already met.' Xuan Sha said: 'In what kalpa have we met?' Fu Abbot said: 'Don't doze off.' Xuan Sha told Xuefeng (雪峰, a person's name) and said: 'Already discerned.' Xuefeng said: 'How did you discern it?' Xuan Sha cited the previous words. Xuefeng said: 'You have been robbed.'
The elephant king (象王, referring to adult elephants) and the baby elephants (象子, referring to baby elephants) follow closely, People on the shore watch them walk hoof to hoof. They eat the fragrant grass carefully, knowing that they are full, Come back before the sun goes down.
Yantou (巖頭, a person's name) instructs the public: Whenever preaching the Dharma, it must flow out three sentences from desirelessness. It's just theory, biting and not letting go, wanting to give up but not willing to, wanting to stay but not able to. Sometimes not giving up at all, sometimes not staying at all.
Buy a fishing tool (撈波子) for three coins, How many years can you catch small clams and shrimps? Don't talk about adversity and prosperity, long and short, good and bad, Whose house doesn't have smoke coming out of the stove?
Yantou (巖頭, a person's name) spent the summer at Gan Zhi's (甘贄, a person's name) house because of the monastery cleaning (沙汰, referring to the cleaning of monks in the temple). While mending clothes, Gan Zhi passed by. Yantou made a stabbing gesture with the needle, so Gan Zhi tidied up his clothes and wanted to thank him. His wife asked: 'What are you doing?' Gan Zhi
云。說不得。妻云。也要大家知。贄舉前話。妻云。此去三十年後。須知一回飲水一回噎。女子聞云。誰知盡大地人性命。被奯上座針鋒上劄將去也。
夜半三更來討火。我罵爾兮爾罵我。相喚相呼歸未歸。 也有無衣草里坐。
石頭因。藥山問。三乘十二分教。某甲粗知。
一重山了一重云。行盡天涯轉苦辛。驀劄歸來屋裡坐。 落花啼鳥一般春。
溈山云。老僧百年後。山前檀家。作一頭水牯牛。
百年猶恐沒人知。名字仍將左脅題。入水入泥難放牧。 仰山只得半邊騎。
溈山問仰山。甚處來。仰云。田中來。
一日須來三五度。有時歡喜有時嗔。改頭換面休疑著。 元是尖檐帽下人。
鼓山晏國師示眾。鼓山門下。不得咳嗽。
遼空一箭九重城。雪老門風盡有聲。見說禁班宣號令。 耶邊渾不許人行。
法華舉和尚訪瑯瑘。
青郊鳴錦雉。綠水漾金鱗。安得郢中客。共歌臺上春。
興化因。僧問。四方八面來時如何。化云。打中間底。
塞北煙塵終載靜。江南花木四時榮。不須特地分疆界。 萬里山河似掌平。
洞山。聰和尚。嘗自負柴上山。路逢一僧。問。山上有柴。何故將去。山放柴于地云。會么。僧云。不會。山云。我要燒。
此行莫擬
【現代漢語翻譯】 現代漢語譯本：云。（說不得。）妻子說：（也）也要大家都知道。贄舉起之前的話。妻子說：『此去三十年後，須知一回飲水一回噎。』女子聽了說：『誰知道盡大地人性命，被奯上座（音huo，指某位僧人）針鋒上扎將去也。』
夜半三更來討火，我罵你兮你罵我。相喚相呼歸未歸，也有無衣草里坐。
石頭（指石頭希遷禪師）因緣。藥山（指藥山惟儼禪師）問：『三乘十二分教（佛教的各種教義分類），某甲（我）粗略知道。』
一重山了一重云，行盡天涯轉苦辛。驀劄歸來屋裡坐，落花啼鳥一般春。
溈山（指溈山靈祐禪師）說：『老僧百年後，山前檀家（施主），作一頭水牯牛。』
百年猶恐沒人知，名字仍將左脅題。入水入泥難放牧，仰山（指仰山慧寂禪師）只得半邊騎。
溈山（指溈山靈祐禪師）問仰山（指仰山慧寂禪師）：『甚處來？』仰山（指仰山慧寂禪師）說：『田中來。』
一日須來三五度，有時歡喜有時嗔。改頭換面休疑著，元是尖檐帽下人。
鼓山晏國師（指鼓山晏禪師）向大眾開示：『鼓山門下，不得咳嗽。』
遼空一箭九重城，雪老門風盡有聲。見說禁班宣號令，耶邊渾不許人行。
法華舉和尚（指法華舉禪師）拜訪瑯瑘（指瑯瑘慧覺禪師）。
青郊鳴錦雉，綠水漾金鱗。安得郢中客，共歌臺上春。
興化（指興化存獎禪師）因緣。僧人問：『四方八面來時如何？』興化（指興化存獎禪師）說：『打中間底。』
塞北煙塵終載靜，江南花木四時榮。不須特地分疆界，萬里山河似掌平。
洞山（指洞山良價禪師）。聰和尚。曾經自己揹著柴上山。路上遇到一個僧人，問：『山上有柴，何故將去？』洞山（指洞山良價禪師）把柴放在地上說：『會么？』僧人說：『不會。』洞山（指洞山良價禪師）說：『我要燒。』
此行莫擬
【English Translation】 English version: Cloud. (Cannot be spoken of.) The wife said: '(Also) must let everyone know.' Zhi raised the previous words. The wife said: 'Thirty years from now, you must know that one drink of water is followed by one choke.' The woman heard this and said: 'Who knows that the lives of all people on earth are being pricked by Venerable Huo's (referring to a certain monk) needlepoint.'
Coming to ask for fire in the middle of the night, I scold you and you scold me. Calling and shouting, have we returned or not? Some are sitting in the grass without clothes.
An incident of Shitou (referring to Zen Master Shitou Xiqian). Yaoshan (referring to Zen Master Yaoshan Weiyan) asked: 'I (this humble one) roughly knows the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines).'
One mountain after another, one cloud after another, traveling to the ends of the earth brings hardship. Suddenly returning to sit in the house, the falling flowers and singing birds are just like spring.
Weishan (referring to Zen Master Weishan Lingyou) said: 'After this old monk passes away in a hundred years, the patrons (donors) in front of the mountain should make a water buffalo.'
Even after a hundred years, I fear no one will know. The name is still inscribed on the left flank. It's difficult to graze it in water and mud. Yangshan (referring to Zen Master Yangshan Huiji) can only ride half of it.
Weishan (referring to Zen Master Weishan Lingyou) asked Yangshan (referring to Zen Master Yangshan Huiji): 'Where are you coming from?' Yangshan (referring to Zen Master Yangshan Huiji) said: 'From the rice fields.'
Must come three or five times a day, sometimes happy, sometimes angry. Don't doubt the changed appearance, originally it's a person under a pointed hat.
National Teacher Yan of Gushan (referring to Zen Master Yan of Gushan) addressed the assembly: 'No coughing is allowed under the Gushan gate.'
An arrow pierces nine layers of the city in the vast sky, the old snow gate style is full of sound. It is said that the forbidden guards are proclaiming orders, no one is allowed to walk on that side.
Monk Fahua Ju (referring to Zen Master Fahua Ju) visited Langye (referring to Zen Master Langye Huijue).
Pheasants sing in the green suburbs, golden scales ripple in the green water. How can I get a guest from Ying to sing together on the platform in spring?
An incident of Xinghua (referring to Zen Master Xinghua Cunjiang). A monk asked: 'What about when coming from all directions?' Xinghua (referring to Zen Master Xinghua Cunjiang) said: 'Strike the one in the middle.'
The smoke and dust in the north of the border will eventually settle, and the flowers and trees in the south of the Yangtze River flourish in all seasons. There is no need to deliberately divide strong boundaries, the mountains and rivers of thousands of miles are like a palm.
Dongshan (referring to Zen Master Dongshan Liangjie). Monk Cong. Once carried firewood up the mountain himself. On the way, he met a monk who asked: 'There is firewood on the mountain, why are you bringing it?' Dongshan (referring to Zen Master Dongshan Liangjie) put the firewood on the ground and said: 'Do you understand?' The monk said: 'I don't understand.' Dongshan (referring to Zen Master Dongshan Liangjie) said: 'I want to burn it.'
This journey should not be planned
幾時回。此去應須到五臺。若過曼殊放光處。 慇勤為我記歸來。
雲門示眾。析半裂三。針個鼻孔在甚麼處。為我一一拈出來看。自代云。上中下。
昔年曾扣睦州關。負義忘恩當等閑。見說吳音俱變盡。 語言渾似廣南蠻。
雲門云。平地上死人無數。
聲如鳴玉靜邊聞。誰信幽人不見君。花到海棠將寂寞。 繡衣猶把麝香薰。
洞山冬夜吃果子。
拄天拄地黑如漆。不分晝夜是何物。拈來拋向屎坑中。 火里紅蓮香拂拂。
保福展和尚因。僧問。雪峰平生有何言句。得似羚羊掛角時。云。我不可作雪峰弟子不得。
生平未審何言句。得似羚羊掛角時。拊擊自然皆率舞。 不須羌管隔云吹。
大隋真和尚因。僧辭。隋問。甚處去。僧云。峨眉禮普賢去。隋豎起拂子云。文殊普賢總在者里。僧畫一圓相。拋向背後。隋云。侍者將一貼茶。與者僧去。
瀰漫萬樹梨花雨。凍玉堤邊水欲流。頃刻陽烏升太白。 那時渾不見蹤由。
法雲杲和尚示眾。老僧熙寧三年文帳。在鳳翔府供申。是年華山崩陷了八十里人家。汝輩後生茄子瓠子。那裡知得。
隔水何人歌竹枝。動人情思極幽微。夜深轉入單于調。 月朗風高聽者稀。
龍濟示眾。具足凡夫法。凡夫不知。具
【現代漢語翻譯】 現代漢語譯本： 幾時回來？此去應該要到五臺山（佛教名山）。如果經過曼殊室利菩薩（文殊菩薩的音譯）放光的地方， 請替我仔細地記下歸來的訊息。 雲門文偃禪師開示大眾：把一個東西分開一半又裂成三份，那麼這上面針的鼻孔在哪裡呢？替我一一拿出來看看。然後自言自語地說：上、中、下。 往年我曾經去拜訪睦州道蹤禪師，（現在卻）忘恩負義，把這些都當成平常事。（聽說）現在的吳地口音都變了， （他們的）語言完全像廣東一帶的蠻人。 雲門文偃禪師說：平地上死了無數的人。 （琴）聲像美玉撞擊般，在寂靜的邊塞也能聽到，誰能相信隱居的人沒有見過您呢？海棠花（如果沒有人欣賞）將要寂寞了， （您卻）穿著華麗的官服，還用麝香來薰染。 洞山良價禪師在寒冷的冬夜吃果子。 （那東西）頂天立地，黑得像墨一樣，不分白天黑夜，它到底是什麼東西？拿來扔到糞坑裡， （卻像）火焰中的紅蓮一樣，香氣撲鼻。 保福展和尚的因緣：有僧人問：雪峰義存禪師平生有什麼言語，能像羚羊掛角（羚羊夜宿，將角掛在樹上，不留痕跡）一樣（高妙）？（保福展和尚）說：我不能做雪峰義存禪師的弟子，做不到啊。 平生我也不知道什麼言語，能像羚羊掛角一樣（高妙）。（如果真有那樣的言語，）拍手敲擊，（萬物）自然都會跟著舞蹈， 不需要羌人的笛子隔著雲層吹奏。 大隋真和尚的因緣：有僧人向他告辭。大隋真和尚問：去哪裡？僧人說：去峨眉山朝拜普賢菩薩。大隋真和尚豎起拂塵說：文殊菩薩、普賢菩薩都在這裡。僧人畫了一個圓圈，扔到背後。大隋真和尚說：侍者，拿一貼茶，給這位僧人帶去。 （那景象）像梨花雨一樣瀰漫在萬千樹上，冰凍的河堤邊，水快要流動了。頃刻間，太陽升起，太白星（金星）也出現了， 那時，（剛才的景象）完全不見蹤影。 法雲杲和尚開示大眾：老僧我在熙寧三年（宋神宗年號，公元1070年）的公文賬目，在鳳翔府申報。那一年華山崩塌，壓沒了八十里人家。你們這些後生晚輩，就像茄子、瓠子一樣，哪裡知道這些事情。 隔著水，是什麼人在唱竹枝歌？那動人的情思，極其幽深微妙。夜深了，轉入了單于的曲調， 月光明亮，風聲高揚，聽的人很少。 龍濟禪師開示大眾：具足凡夫的法，凡夫卻不知道。具足...
【English Translation】 English version: When will you return? This journey should take you to Mount Wutai (a famous Buddhist mountain). If you pass the place where Manjushri Bodhisattva (transliteration of Wenshu Bodhisattva) emits light, Please diligently record the news of your return for me. Yunmen Wenyan Zen Master addressed the assembly: If you split something in half and then tear it into three pieces, where is the hole for the needle on it? Please pick them out one by one for me to see. Then he said to himself: Top, middle, bottom. In the past, I visited Zen Master Muzhou Daozong, (but now I am) ungrateful and treat these things as ordinary. (I heard that) the Wu dialect has completely changed, (Their) language is completely like the barbarians in the Guangdong area. Yunmen Wenyan Zen Master said: Countless people have died on flat ground. The sound is like jade striking, and can be heard even in the quiet borderlands. Who can believe that the recluse has not seen you? The crabapple flower (if no one appreciates it) will be lonely, (But you) are wearing gorgeous official robes and still use musk to scent them. Zen Master Dongshan Liangjie eats fruit on a cold winter night. (That thing) supports the sky and the earth, as black as ink, not distinguishing between day and night, what is it? Throw it into the cesspool, (But it's like) a red lotus in the flames, with a fragrant aroma. The story of Baofu Zhan: A monk asked: What words did Zen Master Xuefeng Yicun say in his life that could be as (sublime) as a羚羊掛角(líng yáng guà jiǎo) (a羚羊(líng yáng) (羚羊: antelope) hangs its horns on a tree at night, leaving no trace)? (Baofu Zhan) said: I cannot be a disciple of Zen Master Xuefeng Yicun, I can't do it. In my life, I don't know what words can be as (sublime) as a羚羊掛角(líng yáng guà jiǎo). (If there were such words,) clapping and striking, (all things) would naturally dance, There is no need for the Qiang flute to play across the clouds. The story of Great Sui Zhen: A monk bid farewell to him. Great Sui Zhen asked: Where are you going? The monk said: I am going to Mount Emei to worship Samantabhadra Bodhisattva. Great Sui Zhen raised his whisk and said: Manjushri Bodhisattva and Samantabhadra Bodhisattva are all here. The monk drew a circle and threw it behind him. Great Sui Zhen said: Attendant, take a packet of tea and give it to this monk. (The scene) is like pear blossom rain spreading over thousands of trees, and the water is about to flow by the frozen riverbank. In an instant, the sun rises and Venus appears, At that time, (the previous scene) completely disappears. Zen Master Fayun Gao addressed the assembly: The old monk's official documents from the third year of Xining (reign title of Emperor Shenzong of Song Dynasty, 1070 AD) were submitted to Fengxiang Prefecture. In that year, Mount Hua collapsed, burying eighty miles of homes. You young people, like eggplants and gourds, how would you know these things? Across the water, who is singing the Zhuzhi song? That moving emotion is extremely profound and subtle. Late at night, it turns into the tune of the Xiongnu, The moonlight is bright, the wind is high, and few people listen. Zen Master Longji addressed the assembly: Fully possessing the Dharma of ordinary people, but ordinary people do not know it. Fully possessing...
足聖人法。聖人不會。
融峰強萬丈。未話足先酸。若不緣云去。那知星斗寒。
芭蕉示眾。爾有主丈子。我與爾主丈子。
爾有更須當面與。渠無背手奪將來。驀然夜半化龍去。 黑雨鳥風裂地雷。
廣德周和尚因。僧問。承教有言。阿逸多不斷煩惱。不修禪定。佛記此人成佛無疑。此理如何。德云。鹽又盡。炭又無。僧云。鹽盡炭無時如何。德云。愁人莫向愁人說。說向愁人愁殺人。
收放隨時雖有準。出門入戶恐難論。長安路子君須到。 莫向深村草里蹲。
資福示眾。隔江見資福剎竿便回。
望見剎竿回首去。腳跟三十謾輕酬。人言閬苑花千樹。 不直仙家十二樓。
魯祖凡見僧來參。便面壁而坐。
泉石膏肓不可醫。曉鐘吟到夕陽時。天然句子終難得。 幾向風前暗皺眉。
修山主悟空法眼。行腳到地藏院。避雨向火道話。地藏入來附火。乃問。山河大地。與上座自己。是同是別。修云。不別。藏豎起兩指而去。
火爐頭話幾多般。自己同時作么觀。直下起來呈兩指。 山河大地黑漫漫。
翠巖。夏末示眾。一夏與兄弟。東說西話。
發言先要心無愧。遣事應須理處長。莫學裡闬無信者。 從朝至暮錯商量。
雪竇住翠峰。時有數僧到。竇云。
【現代漢語翻譯】 現代漢語譯本： 『足聖人法。聖人不會。』——傚法聖人的法則，但聖人卻不會這樣做。
『融峰強萬丈。未話足先酸。若不緣云去。那知星斗寒。』——融峰高聳入雲，高達萬丈，還未攀登，雙腳就已感到酸楚。如果不憑藉雲彩而去，怎能知道星辰的寒冷？
『芭蕉示眾。爾有主丈子。我與爾主丈子。』——芭蕉禪師向大眾開示：『如果你有拄杖子，我就給你拄杖子。』
『爾有更須當面與。渠無背手奪將來。驀然夜半化龍去。黑雨鳥風裂地雷。』——如果你有，更需要當面給予；如果他沒有，就從背後奪取過來。忽然在半夜化為龍而去，帶來黑色的雨、狂風，以及震裂大地的雷鳴。
『廣德周和尚因。僧問。承教有言。阿逸多（Ajita，彌勒菩薩的梵文名）不斷煩惱。不修禪定。佛記此人成佛無疑。此理如何。德云。鹽又盡。炭又無。僧云。鹽盡炭無時如何。德云。愁人莫向愁人說。說向愁人愁殺人。』——廣德周和尚，有僧人問道：『承蒙教誨，阿逸多不斷除煩惱，也不修習禪定，但佛陀卻預言此人必定成佛，這是什麼道理？』周和尚說：『鹽也用完了，炭也沒有了。』僧人問：『鹽用完、炭沒有的時候，該怎麼辦？』周和尚說：『愁苦的人不要向愁苦的人傾訴，傾訴了只會讓愁苦的人更加愁苦。』
『收放隨時雖有準。出門入戶恐難論。長安路子君須到。莫向深村草里蹲。』——收斂和放開雖然隨時都有準則，但出門入戶恐怕難以評論。長安的道路你必須要去，不要在偏僻的鄉村草叢裡蹲著。
『資福示眾。隔江見資福剎竿便回。』——資福禪師向大眾開示：隔著江看見資福寺的剎竿就返回。
『望見剎竿回首去。腳跟三十謾輕酬。人言閬苑花千樹。不直仙家十二樓。』——遠遠望見剎竿就回頭離去，三十年的腳力都白費了。人們說閬苑有千樹鮮花，但比不上仙家的十二層樓。
『魯祖凡見僧來參。便面壁而坐。』——魯祖每次見到僧人前來參拜，就面壁而坐。
『泉石膏肓不可醫。曉鐘吟到夕陽時。天然句子終難得。幾向風前暗皺眉。』——對泉石的愛好已深入膏肓，無法醫治，從早晨的鐘聲吟誦到夕陽西下。天然的句子終究難以得到，多少次在風中暗自皺眉。
『修山主悟空法眼。行腳到地藏院。避雨向火道話。地藏入來附火。乃問。山河大地。與上座自己。是同是別。修云。不別。藏豎起兩指而去。』——修山主悟空法眼，行腳來到地藏院，爲了避雨而烤火聊天。地藏禪師走過來靠近火堆，問道：『山河大地，與上座您自己，是相同還是不同？』修山主說：『沒有分別。』地藏禪師豎起兩根手指就離開了。
『火爐頭話幾多般。自己同時作么觀。直下起來呈兩指。山河大地黑漫漫。』——火爐邊說了多少種話？自己與萬物同時存在，該如何看待？直接起身豎起兩根手指，山河大地一片黑暗。
『翠巖。夏末示眾。一夏與兄弟。東說西話。』——翠巖禪師在夏末向大眾開示：『一個夏天都和各位兄弟，東一句西一句地閑聊。』
『發言先要心無愧。遣事應須理處長。莫學裡闬無信者。從朝至暮錯商量。』——發言首先要內心無愧，處理事情必須合乎情理。不要學習那些沒有信用的人，從早到晚都在錯誤地商量。
『雪竇住翠峰。時有數僧到。竇云。』——雪竇禪師住在翠峰寺，當時有幾位僧人來到，雪竇禪師說：
【English Translation】 English version: 'Following the law of the sage. The sage would not do it.' - Emulating the laws of the sage, but the sage himself would not act in this way.
'The towering peak is ten thousand zhang high. Before speaking of the feet, they already ache. If not for relying on the clouds to go, how would one know the cold of the stars?' - The towering Rong Peak soars into the clouds, reaching a height of ten thousand zhang. Before even starting to climb, the feet already feel sore. If one does not rely on the clouds to ascend, how would one know the coldness of the stars?
'Ba Jiao addressed the assembly. If you have a staff, I will give you a staff.' - Chan Master Ba Jiao instructed the assembly: 'If you already possess a staff, I will give you another staff.'
'If you have it, it should be given face to face. If he has none, snatch it from behind. Suddenly, in the middle of the night, he transforms into a dragon and departs. Black rain, bird-like wind, and earth-shattering thunder.' - If you possess it, it should be given directly. If he has none, then snatch it from behind. Suddenly, in the middle of the night, he transforms into a dragon and departs, bringing black rain, fierce winds, and earth-shattering thunder.
'Because of Guangde Zhou, a monk asked: 'It is said in the teachings that Ajita (Sanskrit name for Maitreya Bodhisattva) does not cease afflictions, nor does he cultivate meditation. The Buddha predicted that this person would undoubtedly become a Buddha. What is the principle behind this?' Zhou said, 'The salt is all gone, and there is no charcoal.' The monk said, 'What to do when the salt is gone and there is no charcoal?' Zhou said, 'A sorrowful person should not speak to another sorrowful person, for speaking to them will only make them more sorrowful.'
'Although there are standards for gathering and releasing at any time, it may be difficult to discuss when going out and entering homes. You must go to the road of Chang'an. Do not squat in the grass in remote villages.' - Although there are principles for gathering and releasing at any time, it may be difficult to judge when going out and entering homes. You must go to the road of Chang'an (ancient capital), do not remain hidden in the grass of remote villages.
'Zifu addressed the assembly. Seeing the Zifu temple flagpole across the river, he turned back.' - Chan Master Zifu instructed the assembly: Upon seeing the flagpole of Zifu Temple across the river, he turned back.
'Seeing the flagpole, he turned back. Thirty years of effort were lightly repaid. People say Langyuan has thousands of trees of flowers, but it is not worth the twelve towers of the immortals.' - Seeing the flagpole from afar, he turned back, and thirty years of effort were wasted. People say Langyuan (mythical garden) has thousands of trees of flowers, but it is not worth the twelve towers of the immortals.
'Whenever Master Lu saw a monk coming to visit, he would sit facing the wall.' - Whenever Master Lu saw a monk coming to pay respects, he would sit facing the wall.
'The love of springs and rocks is incurable. Chanting from the morning bell until sunset. Natural phrases are ultimately difficult to obtain. How many times have I frowned secretly in the wind?' - The love of springs and rocks has penetrated deep into the marrow, incurable. Chanting from the morning bell until sunset. Natural phrases are ultimately difficult to obtain. How many times have I frowned secretly in the wind?
'Mountain Master Xiu, enlightened with the Dharma Eye, traveled to Dizang Monastery. Seeking shelter from the rain, they talked by the fire. Dizang came and joined them by the fire. He asked, 'Are the mountains, rivers, and earth the same as or different from you, venerable sir?' Xiu said, 'Not different.' Zang raised two fingers and left.' - Mountain Master Xiu, enlightened with the Dharma Eye, traveled to Dizang Monastery. Seeking shelter from the rain, they talked by the fire. Chan Master Dizang came and joined them by the fire. He asked, 'Are the mountains, rivers, and earth the same as or different from you, venerable sir?' Xiu said, 'Not different.' Dizang raised two fingers and left.
'How many kinds of talk are there by the fire? How do you view yourself and all things at the same time? He immediately gets up and presents two fingers. The mountains, rivers, and earth are all dark and vast.' - How many kinds of talk are there by the fire? How should one view oneself and all things existing simultaneously? He immediately gets up and presents two fingers, and the mountains, rivers, and earth are all dark and vast.
'Cuiyan. At the end of summer, he addressed the assembly. 'All summer, I have been talking east and west with my brothers.'' - Chan Master Cuiyan, at the end of summer, addressed the assembly: 'All summer, I have been chatting idly with you brothers, talking about this and that.'
'When speaking, one must first have a clear conscience. When handling matters, one must be reasonable. Do not learn from those who are untrustworthy, who deliberate wrongly from morning till night.' - When speaking, one must first have a clear conscience. When handling matters, one must be reasonable. Do not learn from those who are untrustworthy, who deliberate wrongly from morning till night.
'Xuedou lived in Cuifeng. At that time, several monks arrived. Dou said.'
新到那。僧云。是。竇云。參堂去。僧才行。竇復喚云。來來。僧回首。竇云。洞庭難得師僧到。與爾一碗茶吃。
入門句子已先酬。喚去呼來第二頭。到此不知茶味者。 紛紛空買洞庭舟。
汾陽示眾。識得主丈子。行腳事畢。
評漫學屠龍。人言枉費工。自非親到者。難與論窮通。
慈明因。泉大道來參。明云。片云橫谷口。
一文一武偶相逢。說盡英雄各不同。俱往長安朝聖主。 姓名終是達天聰。
黃龍室中雲。鐘樓上念贊。
樓上讚聲資菜色。驀然突出老煙菟。迢迢古路無遮障。 雙眼如鈴誰敢逾。
楊岐為慈明忌日設齋。
一棚傀儡木雕成。半是神形半鬼形。歌鼓歇時天未曉。 尚餘寒月掛疏欞。
白雲端和尚云。此事如萬仞崖頭相似。總知道。放著手便撲到底。只是捨命不得。法華今日。不動一毫頭。教諸人到底去也。擲下主丈。
擬從險處放身時。那個商量不皺眉。不動毫芒親到底。 眼睛皮綻蓋須彌。
保寧勇和尚示眾。釋迦老子。四十九年說法。不曾道著一字。優波鞠多。丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰是後昆。誰為先覺。
煙暖土膏民氣動。一犁新雨破春耕。郊原眇眇青無際。 野草閒花次第生。
五
【現代漢語翻譯】 現代漢語譯本： 新到（新來的）那。 僧云（僧人說）：是。 竇云（竇禪師說）：參堂去（去禪堂參禪）。 僧才行（僧人剛要走）。 竇復喚云（竇禪師又叫道）：來來。 僧回首（僧人回頭）。 竇云（竇禪師說）：洞庭難得師僧到（洞庭湖這裡難得有師父和僧人來），與爾一碗茶吃（給你一碗茶喝）。
入門句子已先酬（入門的問答已經結束）。 喚去呼來第二頭（現在是第二回合的勘驗）。 到此不知茶味者（到了這裡還不知道茶的真味的人）。 紛紛空買洞庭舟（紛紛擾擾地白白買了洞庭湖的船）。
汾陽示眾（汾陽禪師向大眾開示）：識得主丈子（認識這拄杖子），行腳事畢（雲遊參學的事就結束了）。
評漫學屠龍（評論：學屠龍之技）。 人言枉費工（人們說白費功夫）。 自非親到者（如果不是親身經歷的人）。 難與論窮通（很難和他談論其中的奧妙）。
慈明因（慈明禪師因為）。 泉大道來參（泉大道來參訪）。 明云（慈明禪師說）：片云橫谷口（一片云橫在山谷口）。
一文一武偶相逢（一個文官一個武將偶然相遇）。 說盡英雄各不同（說盡了英雄人物各有不同）。 俱往長安朝聖主（都前往長安朝見皇帝）。 姓名終是達天聰（姓名最終會被英明的皇帝知曉）。
黃龍室中雲（黃龍禪師在方丈室中說）：鐘樓上念贊（在鐘樓上唸誦讚歌）。
樓上讚聲資菜色（樓上的讚歌聲助長了菜的顏色）。 驀然突出老煙菟（突然出現一隻老煙菟）。 迢迢古路無遮障（遙遠的古道沒有遮擋）。 雙眼如鈴誰敢逾（兩眼像鈴鐺一樣誰敢超過）。
楊岐為慈明忌日設齋（楊岐禪師為慈明禪師的忌日設定齋供）。
一棚傀儡木雕成（一棚傀儡戲是用木頭雕成的）。 半是神形半鬼形（一半是神的樣子一半是鬼的樣子）。 歌鼓歇時天未曉（唱歌打鼓停止的時候天還沒有亮）。 尚餘寒月掛疏欞（還剩下寒冷的月亮掛在稀疏的窗欞上）。
白雲端和尚云（白雲端和尚說）：此事如萬仞崖頭相似（這件事就像在萬仞高的懸崖邊上一樣），總知道（總知道），放著手便撲到底（放開手就會摔到底），只是捨命不得（只是捨不得性命）。 法華今日（法華今天），不動一毫頭（不動一毫一髮），教諸人到底去也（教大家徹底地去做）。 擲下主丈（扔下拄杖）。
擬從險處放身時（想要從危險的地方放身的時候）。 那個商量不皺眉（哪個商量的人不皺眉頭）。 不動毫芒親到底（不動一絲一毫親自到底）。 眼睛皮綻蓋須彌（眼睛皮綻開可以蓋住須彌山）。
保寧勇和尚示眾（保寧勇和尚向大眾開示）：釋迦老子（釋迦牟尼佛），四十九年說法（四十九年說法），不曾道著一字（不曾說出一個字）。 優波鞠多（優波鞠多尊者），丈室盈籌（丈室裡堆滿了度人的籌碼），不曾度得一人（不曾度化一個人）。 達磨不居少室（達磨祖師不住在少室山），六祖不住曹溪（六祖慧能不住在曹溪）。 誰是後昆（誰是後來的），誰為先覺（誰是先覺者）。
煙暖土膏民氣動（煙氣溫暖，土地肥沃，民眾的氣息開始活動）。 一犁新雨破春耕（一場新雨過後，開始春耕）。 郊原眇眇青無際（郊外的田野遼闊無邊，一片青色）。 野草閒花次第生（野草和野花次第開放）。 五
【English Translation】 English version: A newly arrived monk. The monk said: 'Yes.' Douchanshi said: 'Go to the meditation hall.' As the monk was about to leave, Douchanshi called out again: 'Come, come.' The monk turned his head. Douchanshi said: 'It's rare for monks to come to Dongting (Dongting Lake), I'll give you a bowl of tea to drink.'
The opening lines have already been exchanged. Calling to come and go is the second round. Those who come here and do not know the taste of tea, Are just pointlessly buying boats on Dongting Lake.
Fenyang's (Fenyang, a Chan master) instruction to the assembly: 'Recognize this staff, and the matter of pilgrimage is finished.'
Commentary: Vainly learning the art of dragon slaying. People say it's a waste of effort. If you haven't experienced it yourself, It's hard to discuss the profound and subtle with you.
Ciming (Ciming, a Chan master) because, Quan Dadao (Quan Dadao, a monk) came to visit. Ciming said: 'A piece of cloud across the valley entrance.'
A civil official and a military officer meet by chance. They talk about heroes, each different. Both go to Chang'an (Chang'an, ancient capital of China) to pay homage to the wise ruler. Their names will eventually reach the ears of the wise emperor.
Huanglong (Huanglong, a Chan master) said in his room: 'Chanting praises in the bell tower.'
The sound of praise from the tower enhances the color of the vegetables. Suddenly, an old smoky hare emerges. The distant ancient road has no obstructions. Who dares to cross with eyes like bells?
Yangqi (Yangqi, a Chan master) set up a vegetarian feast for the anniversary of Ciming's death.
A puppet show is made of wooden carvings. Half are in the form of gods, half in the form of ghosts. When the singing and drumming stop, the sky is not yet dawn. There is still a cold moon hanging on the sparse window lattices.
Baoyun Duan (Baoyun Duan, a monk) said: 'This matter is like being on the edge of a ten-thousand-foot cliff, everyone knows that if you let go, you will fall to the bottom, but you just can't bear to give up your life.' Today, Fahua (Fahua, a place), without moving a single hair, I will teach everyone to go to the end. Throws down the staff.
When you intend to let go of yourself in a dangerous place, Which person doesn't frown when discussing it? Without moving a hair, personally go to the end. The skin of the eyes can cover Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhist cosmology).
Baoning Yong (Baoning Yong, a monk) instructed the assembly: 'The old Shakyamuni (Shakyamuni Buddha), preached the Dharma for forty-nine years, without saying a single word.' Upagupta (Upagupta, a Buddhist monk), his room was filled with counters for those he had converted, but he never converted a single person. Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) did not reside in Shaolin (Shaolin Temple), and the Sixth Patriarch (Huineng, the Sixth Patriarch of Chan Buddhism) did not reside in Caoxi (Caoxi, where Huineng lived). Who are the later generations, who are the enlightened ones?
The smoke is warm, the soil is fertile, and the people's energy is moving. A new rain breaks the spring plowing. The fields are vast and green without end. Wild grasses and idle flowers bloom in succession. Five
祖演和尚因。僧問。如何臨際下事。祖云。五逆人聞雷。
五逆聞雷慊慊然。尋常爭敢與人宣。自從六十輕酬后。 濟北驢名不浪傳。
五祖因。僧問。如何是佛。祖云。口是禍門。
坑坑坎坎。險險巇巇。一言易出。駟馬難追。
佛眼示眾。千說萬說。不若親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中隔江招手事。望州亭相見事。深山。巖崖處事。此皆親面而見之。不在說也。
寧辨人間是與非。生來淈𣸩眼如眉。不因說著當年事。 萬古千秋那得知。
虎丘隆禪師。參死心。心問爾是甚麼僧。丘云。行腳僧。心云。爾是何處村僧。行甚驢腳馬腳。丘云。廣南蠻道甚麼。何不高聲道。心云。卻有些衲僧氣息。遂留過夏。
客里謾牢落。天涯多故人。好懷無處寫。舊話得重論。 殘雪未消石。梅英先破春。徘徊殊有約。 來此續芳塵。
大慧室中雲。喚作竹篦則觸。
野犴鳴。獅子吼。喪盡生涯。不容開口。
應庵云。道不得底句。不在天臺。定在南嶽。
耆婆去後無訊息。病者憧憧日扣門。百草自知無識者。 叢叢垂泣在籬根。
密庵破沙盆。
直甚破沙盆。掀翻海岳昏。頂門真個瞎。千古累兒孫。
松源師祖。臨示寂垂語。大力量人
【現代漢語翻譯】 現代漢語譯本 祖演和尚，有僧人問：『如何是臨濟宗下的事？』祖演回答說：『五逆罪人聽到雷聲。』（五逆：指殺父、殺母、殺阿羅漢、出佛身血、破和合僧） 作惡多端的人聽到雷聲會感到恐懼不安，這樣的人平常哪裡敢輕易向人宣揚佛法？自從六十歲以後輕易地回答問題，濟北驢的虛名才得以流傳。 五祖法演禪師，有僧人問：『什麼是佛？』五祖回答說：『口是禍患之門。』 人生道路坑坑洼洼，充滿危險和艱難。一句話很容易說出口，但說出之後就像四匹馬拉的車一樣難以追回。 佛眼禪師向大眾開示：千言萬語，不如親眼一見。即使不說，也能自然明白。就像王子用寶刀比喻，眾盲人摸象的比喻，禪學中隔著江河招手的事情，望州亭相見的事情，以及在深山巖崖處修行的事情，這些都是親眼所見，無法用言語表達。 寧願分辨人間的對與錯，天生眼睛昏花就像眉毛一樣。如果不說起當年的事情，萬古千秋之後又怎麼會知道呢？ 虎丘隆禪師參訪死心禪師。死心禪師問：『你是什麼僧人？』虎丘回答說：『行腳僧。』死心禪師問：『你是哪裡來的鄉下僧人？走的是什麼驢腳馬腳？』虎丘回答說：『廣南蠻人說什麼？為什麼不大聲說出來？』死心禪師說：『倒有些衲僧的氣息。』於是留他過夏。 身在異鄉感到孤獨寂寞，天涯海角也有很多老朋友。美好的心情無處抒寫，只能重溫過去的話語。殘雪還沒有融化，梅花已經率先綻放。徘徊在這裡，特別有所約定，來這裡繼續這美好的情緣。 大慧禪師在室內說：『如果說是竹篦子，那就錯了。』 野獸在鳴叫，獅子在怒吼，喪失了一生的修行，不容許開口說話。 應庵禪師說：『說不出來的句子，如果不在天臺山，一定在南嶽。』 耆婆（古代名醫）去世后沒有訊息，病人每天都焦慮地來敲門。百草自己知道沒有認識它的人，一叢叢地在籬笆根邊垂泣。 密庵禪師打破沙盆。 直接打破沙盆，掀翻了天地，使之昏暗。如果頂門真的瞎了，就會千古遺禍給子孫。 松源禪師，臨終示寂時留下話語：『有大力量的人。』
【English Translation】 English version Zen Master Zuyan, a monk asked: 'What is the matter under the Linji school?' Zuyan replied: 'A person who has committed the five rebellious acts hears thunder.' (The five rebellious acts refer to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the harmony of the Sangha.) A person who has done many evil deeds will feel fear and unease when hearing thunder. How dare such a person easily proclaim the Dharma to others? Since casually answering questions after the age of sixty, the false reputation of the donkey of Jibei has been spread. Zen Master Fayun of Wuzu, a monk asked: 'What is Buddha?' Wuzu replied: 'The mouth is the gate of disaster.' The road of life is full of pits and bumps, dangers and difficulties. A word is easily spoken, but once spoken, it is like a chariot pulled by four horses, difficult to retrieve. Zen Master Foyan instructed the assembly: A thousand words are not as good as seeing with one's own eyes. Even without speaking, one can naturally understand. It is like the analogy of the prince's precious sword, the analogy of the blind men touching the elephant, the matter of waving across the river in Zen study, the matter of meeting at Wangzhou Pavilion, and the matter of practicing in deep mountains and cliffs. These are all seen with one's own eyes and cannot be expressed in words. Rather distinguish between right and wrong in the human world, born with blurred eyes like eyebrows. If you don't talk about the events of the past, how will you know after thousands of years? Zen Master Long of Huqiu visited Zen Master Sixin. Zen Master Sixin asked: 'What kind of monk are you?' Huqiu replied: 'A wandering monk.' Zen Master Sixin asked: 'Where are you from, you country monk? What kind of donkey's feet or horse's feet are you walking?' Huqiu replied: 'What do the barbarians of Guangnan say? Why don't you say it loudly?' Zen Master Sixin said: 'You do have some breath of a mendicant monk.' So he was allowed to stay for the summer. Feeling lonely and desolate in a foreign land, there are many old friends at the ends of the earth. There is nowhere to express the beautiful mood, so I can only relive the words of the past. The remaining snow has not yet melted, and the plum blossoms have already bloomed first. Lingering here, there is a special agreement, to continue this beautiful relationship. Zen Master Dahui said in the room: 'If you say it is a bamboo whisk, then you are wrong.' The wild beast is鳴叫, the lion is roaring, losing a lifetime of practice, not allowed to speak. Zen Master Ying'an said: 'The sentence that cannot be spoken, if it is not on Mount Tiantai, it must be on Mount Nanyue.' After Qipo (a famous ancient doctor) passed away, there was no news, and patients anxiously knocked on the door every day. The herbs themselves know that there is no one who recognizes them, and they weep in clusters at the base of the fence. Zen Master Mian broke the sand basin. Directly breaking the sand basin, overturning the heaven and earth, making it dark. If the top of the head is really blind, it will leave a legacy of misfortune to future generations for thousands of years. Zen Master Songyuan, left words when approaching Nirvana: 'A person with great power.'
。因甚抬腳不起。
力難抬處為君言。神駿何勞更著鞭。一躍洞天三十六。 到時凡骨也成仙。
開口不在舌頭上。
含糊一世無分曉。開口何嘗在舌頭。萬古業風吹不盡。 又隨月色過羅浮。
明眼衲僧。因甚腳跟下。紅絲線不斷。
腳跟不斷紅絲線。掉臂乾坤自在行。塞壑填溝無處著。 歸來依舊兩眉橫。
楊雄著大玄。乃云。世不我知。當有子云復生。此亦無愧之詞也。蒙釋氏之子。大聖之所覆。每慨念其慧命幾若懸絲。食息茫負。遂愨志力究。久而乃得。逮巡禮諸祖遍歷湖湘。對境思人。輒取其機緣精奧者。間為頌之。自秀溪復鄮嶺。僅四十餘則。辛丑夏。謝事芝峰。分檐霞谷。谷深緣絕。復取佛祖已下。皆唐公卿宿衲機契者。萃成一百則。初不以儒釋道優劣之。求其正而已。其間或凝或流。或隆或殺。不可以事拘。不可以理遣。儻其中之人。一見而皦如也。豈敢竊其賞識。相與擊節。直欲報佛祖萬分之一。是吾愿也。淳祐二祀壬。寅月。正初吉。智愚謹書。
虛堂和尚語錄卷第五 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷第六
代別
舉。世尊一日。見文殊在門外立。乃云。文殊文殊何不入門來。文殊云。我不見一法
【現代漢語翻譯】 現代漢語譯本 。因甚抬腳不起？
力難抬處為君言，神駿何勞更著鞭。一躍洞天三十六，到時凡骨也成仙。
開口不在舌頭上。
含糊一世無分曉，開口何嘗在舌頭。萬古業風吹不盡，又隨月色過羅浮。
明眼衲僧（nà sēng，指有見地的僧人）。因甚腳跟下，紅絲線不斷？
腳跟不斷紅絲線，掉臂乾坤自在行。塞壑填溝無處著，歸來依舊兩眉橫。
楊雄著大玄，乃云：『世不我知，當有子云復生。』此亦無愧之詞也。蒙釋氏之子，大聖之所覆，每慨念其慧命幾若懸絲，食息茫負，遂愨志力究，久而乃得。逮巡禮諸祖遍歷湖湘，對境思人，輒取其機緣精奧者，間為頌之。自秀溪復鄮嶺，僅四十餘則。辛丑夏，謝事芝峰，分檐霞谷。谷深緣絕，復取佛祖已下，皆唐公卿宿衲機契者，萃成一百則。初不以儒釋道優劣之，求其正而已。其間或凝或流，或隆或殺，不可以事拘，不可以理遣。儻其中之人，一見而皦如也。豈敢竊其賞識，相與擊節，直欲報佛祖萬分之一，是吾愿也。淳祐二祀壬寅月，正初吉。智愚謹書。
虛堂和尚語錄卷第五 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷第六
代別
舉。世尊一日，見文殊（Wénshū，文殊菩薩，智慧的象徵）在門外立。乃云：『文殊文殊何不入門來？』文殊云：『我不見一法』
【English Translation】 English version Why can't you lift your feet?
I'll tell you where it's hard to lift. Why bother whipping a divine steed? One leap takes you to the thirty-sixth heaven. When you arrive, even mortal bones become immortal.
Opening your mouth isn't on the tongue.
Confused for a lifetime without understanding, when has opening your mouth ever been on the tongue? The karma wind of ten thousand ages cannot be blown away, and it follows the moonlight over Luofu Mountain.
Clear-eyed monks, why is the red thread under your heels unbroken?
The red thread under the heels is unbroken, swinging your arms, you freely walk the universe. Filling ravines and ditches, there's nowhere to settle. Returning, your eyebrows are still horizontal.
Yang Xiong, writing the Great Mystery, said, 'The world does not understand me; there should be a Ziyun reborn.' These are words without shame. Receiving the protection of the son of Shakya (Shìjiā, 釋迦，釋迦牟尼), the Great Sage, I often lamented that his wisdom-life was hanging by a thread, his eating and breathing were aimless burdens, so I earnestly and diligently investigated, and after a long time, I finally obtained it. Then, touring and paying respects to the ancestral masters throughout Hunan (Hú Nán, 湖南) and Xiang (Xiāng, 湘), facing the scenery and thinking of the people, I often took the essence of their opportunities and occasionally praised them. From Xiuxi (Xiù xī, 秀溪) to Mount Mao (Mào Lǐng, 鄮嶺), there are only forty-odd verses. In the summer of Xinchou, I resigned from Zhifeng (Zhī fēng, 芝峰) and shared the eaves of Xia Valley (Xiá Gǔ, 霞谷). The valley is deep and the connections are cut off. I then took from the Buddhas and ancestral masters down, all those Tang (Táng, 唐) dynasty officials and senior monks who had a spiritual connection, and compiled them into one hundred verses. Initially, I did not consider the superiority or inferiority of Confucianism, Buddhism, and Taoism, but only sought what is correct. In between, there may be coagulation or flow, prosperity or decline, which cannot be restricted by events or dismissed by reason. If the person within sees it and understands it clearly, how dare I steal their appreciation and recognition, and beat the rhythm together, wishing to repay the Buddhas and ancestral masters one ten-thousandth of what I owe. This is my wish. Written respectfully by Zhiyu (Zhì yú, 智愚) on the auspicious day of the first month of the Renyin year of the Chunyou (Chún Yòu, 淳祐) era.
The Fifth Volume of the Recorded Sayings of Master Xutang Taisho Tripitaka Volume 47 No. 2000 Recorded Sayings of Master Xutang
The Sixth Volume of the Recorded Sayings of Master Xutang
Substitutions
Example: One day, the World-Honored One saw Manjusri (Wénshū, 文殊, Manjusri Bodhisattva, symbol of wisdom) standing outside the door. He said, 'Manjusri, Manjusri, why don't you come in?' Manjusri said, 'I do not see a single dharma.'
在門外。何以教我入門。
代云。啟予者多。
舉。世尊因。外道問。昨日說何法。云。說定法。又問。今日說何法。云說不定法。外道云。昨日說定。今日何說不定。世尊云。昨日定今日不定。
代外道。相顧而去。
舉。世尊臨入涅槃。文殊請再轉法輪。世尊咄云。吾四十九年住世。未曾說一字。汝請再轉法輪。是吾曾轉法輪耶。
代文殊云。世尊末後慇勤。
舉。梁武帝請傅大士講經。士才升座。以尺拊案一下。便下座。帝愕然。志公乃問。陛下還會么。帝云。不會。志公云。大士講經竟。
代武帝云。實為罕聞。
舉。忠國師因。肅宗皇帝問。師在曹溪得何法。師云。陛下還見空中一片云么。帝云。見。師云。丁釘著懸掛著。
代云。曹溪何在。
舉。忠國師問南泉。甚處來。泉云。江西。師云。還將得馬大師真來否。泉云。只者是。師云。背後底聻。泉休去。
代南泉。以腳一抹便行。
舉。忠國師因。麻谷到。乃振錫一下。卓然而立。師云。汝既如是。何用見吾。谷又授錫一下。
代云。子合見吾。
舉。忠國師因。虞軍容問。師住白崖山時。如何修行。師喚童子。以手摩頂云。惺惺直言惺惺。歷
歷直言歷歷。向後莫受人謾。軍容無語。
代云。弟子此去。更不禮佛。
舉。豐干因。寒山子問。古鏡不磨。如何照燭。干云。冰壺無影像。猿猴探水月。山云。此是不照燭也。更請道。干云。萬德不將來。教我道甚麼。寒拾俱作禮而退。
代云。因我致得。
舉。布袋和尚。常將布袋並破席。于通衢往來。布袋內盛缽盂木履魚飯菜肉瓦石土木諸般總有。或於稠人處。打開布袋內物。撒下云。看看。又一一將起問人云。者個喚作甚麼。眾無對。
代云。醜婦顰眉。
舉。無著往臺山。文殊問。大德從何方而來。云。南方。云。南方佛法如何住持。云。末法比丘少奉戒律。云。多少眾。云。或三百或五百。無著卻問。和尚此間如何住持。云。凡聖同居。龍蛇混雜。云。多少眾。云。前三三后三三。
代云。幾不到此。
舉。無著臺山遇文殊。喫茶次。殊拈起玻璃盞問。南方還有者個么。云。無。殊云。尋常將甚麼喫茶。著無對。
代一揖便起。
舉。南泉示眾。王老師賣身去也。還有人買么。時有僧出雲。某甲買泉。云。不作貴。不作賤。作么生買。僧無對。
代云。若有人看事。某也不辭。
舉。南泉示眾。法身具四大。
【現代漢語翻譯】 現代漢語譯本 『歷直言歷歷』：清清楚楚，明明白白地直說出來。 『向後莫受人謾』：以後不要被人欺騙。 『軍容無語』：軍容沉默不語。
『代云。弟子此去。更不禮佛』：代云說：『弟子此番離去，將不再禮拜佛。』
『舉。豐干（Fenggan）因。寒山子（Hanshanzi）問。古鏡不磨。如何照燭。干云。冰壺無影像。猿猴探水月。山云。此是不照燭也。更請道。干云。萬德不將來。教我道甚麼。寒拾（Hanshi）俱作禮而退。』： 舉例。豐干禪師因此事，寒山子問：『古鏡如果不打磨，如何照亮？』豐干禪師說：『冰壺沒有影像，猿猴在水中撈月。』寒山子說：『這是不照亮啊，請進一步開示。』豐干禪師說：『萬種功德都不顯現，教我說什麼呢？』寒山子和拾得（Shide）都行禮後退下。
『代云。因我致得』：代云說：『因為我才使得他們有所領悟。』
『舉。布袋和尚（Budai Heshang）。常將布袋並破席。于通衢往來。布袋內盛缽盂（boyu）木履（mulu）魚飯菜肉瓦石土木諸般總有。或於稠人處。打開布袋內物。撒下云。看看。又一一將起問人云。者個喚作甚麼。眾無對。』：舉例。布袋和尚經常帶著布袋和破席，在街市上往來。布袋里裝著缽盂、木屐、魚飯菜肉、瓦石土木等各種東西。有時在人多的地方，打開布袋，把裡面的東西撒出來，說：『看看。』又一一撿起來問人說：『這個叫做什麼？』眾人沒有回答。
『代云。醜婦顰眉』：代云說：『醜陋的婦人皺著眉頭。』
『舉。無著（Wuzhu）往臺山。文殊（Wenshu）問。大德從何方而來。云。南方。云。南方佛法如何住持。云。末法比丘少奉戒律。云。多少眾。云。或三百或五百。無著卻問。和尚此間如何住持。云。凡聖同居。龍蛇混雜。云。多少眾。云。前三三后三三。』：舉例。無著去五臺山，文殊菩薩問：『大德從哪裡來？』無著回答：『南方。』文殊菩薩問：『南方佛法如何住持？』無著回答：『末法時代的比丘很少奉行戒律。』文殊菩薩問：『有多少僧眾？』無著回答：『或者三百，或者五百。』無著反問：『和尚您這裡如何住持？』文殊菩薩回答：『凡人和聖人同住在一起，龍和蛇混雜在一起。』無著問：『有多少僧眾？』文殊菩薩回答：『前三三，后三三。』
『代云。幾不到此』：代云說：『差點沒到這裡。』
『舉。無著臺山遇文殊。喫茶次。殊拈起玻璃盞問。南方還有者個么。云。無。殊云。尋常將甚麼喫茶。著無對。』：舉例。無著在五臺山遇到文殊菩薩，喝茶的時候，文殊菩薩拿起玻璃杯問：『南方有這個嗎？』無著回答：『沒有。』文殊菩薩說：『平時用什麼喝茶？』無著無言以對。
『代一揖便起』：代云作一揖就起身。
『舉。南泉（Nanquan）示眾。王老師賣身去也。還有人買么。時有僧出雲。某甲買泉。云。不作貴。不作賤。作么生買。僧無對。』：舉例。南泉普愿（Nanquan Puyuan）禪師對大眾說：『王老師要賣身了，還有人買嗎？』當時有個僧人出來說：『我來買。』南泉禪師說：『不抬高價格，也不降低價格，怎麼買？』僧人無言以對。
『代云。若有人看事。某也不辭』：代云說：『如果有人能看清事情的真相，我也不推辭。』
『舉。南泉示眾。法身具四大』：舉例。南泉普愿禪師對大眾說：『法身具備四大。』
【English Translation】 English version 『Lì zhí yán lìlì (歷直言歷歷)』: To speak directly and clearly, without ambiguity. 『Xiàng hòu mò shòu rén màn (向後莫受人謾)』: Don't be deceived by others in the future. 『Jūn róng wú yǔ (軍容無語)』: Junrong remained silent.
『Dài yún. Dìzǐ cǐ qù. Gèng bù lǐ fó (代云。弟子此去。更不禮佛)』: Daiyun said, 『This disciple will no longer worship the Buddha after this departure.』
『Jǔ. Fēng gān (豐干) yīn. Hán shānzi (寒山子) wèn. Gǔ jìng bù mó. Rúhé zhào zhú. Gān yún. Bīng hú wú yǐngxiàng. Yuánhóu tàn shuǐ yuè. Shān yún. Cǐ shì bù zhào zhú yě. Gèng qǐng dào. Gān yún. Wàn dé bù jiānglái. Jiào wǒ dào shénme. Hán shí (寒拾) jù zuò lǐ ér tuì.』: Example. Because of this matter, Hanshanzi asked Fenggan (Fenggan): 『If an ancient mirror is not polished, how can it illuminate?』 Fenggan said, 『An ice pitcher has no reflection; a monkey tries to grasp the moon in the water.』 Hanshanzi said, 『This is not illuminating. Please explain further.』 Fenggan said, 『Ten thousand virtues do not appear; what can I say?』 Hanshanzi and Shide (Shide) both bowed and withdrew.
『Dài yún. Yīn wǒ zhì dé』: Daiyun said, 『It is because of me that they have gained some understanding.』
『Jǔ. Bùdài héshang (布袋和尚). Cháng jiāng bùdài bìng pò xí. Yú tōngqú wǎnglái. Bùdài nèi shèng bōyú (缽盂) mùlǚ (木履) yú fàn cài ròu wǎ shí tǔmù zhū bān zǒng yǒu. Huò yú chóu rén chù. Dǎkāi bùdài nèi wù. Sǎ xià yún. Kànkan. Yòu yī yī jiāng qǐ wèn rén yún. Zhège huàn zuò shénme. Zhòng wú duì.』: Example. Budai Heshang (Budai Heshang) often carried a cloth bag and a broken mat, going back and forth in the market. The bag contained a bowl (boyu), wooden clogs (mulu), fish, rice, vegetables, meat, tiles, stones, earth, wood, and all sorts of things. Sometimes in crowded places, he would open the bag, scatter the contents, and say, 『Look, look.』 Then he would pick them up one by one and ask people, 『What is this called?』 No one could answer.
『Dài yún. Chǒu fù pín méi』: Daiyun said, 『An ugly woman frowns.』
『Jǔ. Wúzhuó (無著) wǎng táishān. Wénshū (文殊) wèn. Dàdé cóng héfāng ér lái. Yún. Nánfāng. Yún. Nánfāng fófǎ rúhé zhùchí. Yún. Mòfǎ bǐqiū shǎo fèng jièlǜ. Yún. Duōshao zhòng. Yún. Huò sānbǎi huò wǔbǎi. Wúzhuó què wèn. Héshang cǐ jiān rúhé zhùchí. Yún. Fán shèng tóng jū. Lóng shé hùnzá. Yún. Duōshao zhòng. Yún. Qián sān sān hòu sān sān.』: Example. Wuzhu (Wuzhu) went to Mount Wutai, and Wenshu (Wenshu) Bodhisattva asked, 『Great Virtue, where do you come from?』 Wuzhu replied, 『The South.』 Wenshu Bodhisattva asked, 『How is the Buddhadharma maintained in the South?』 Wuzhu replied, 『In the Dharma-ending age, monks rarely observe the precepts.』 Wenshu Bodhisattva asked, 『How many monks are there?』 Wuzhu replied, 『Perhaps three hundred, perhaps five hundred.』 Wuzhu asked in return, 『How do you maintain it here, Venerable?』 Wenshu Bodhisattva replied, 『Ordinary people and sages live together; dragons and snakes are mixed together.』 Wuzhu asked, 『How many monks are there?』 Wenshu Bodhisattva replied, 『Three threes before, three threes after.』
『Dài yún. Jǐ bù dào cǐ』: Daiyun said, 『Almost didn't make it here.』
『Jǔ. Wúzhuó táishān yù Wénshū. Chī chá cì. Shū niān qǐ bōlí zhǎn wèn. Nánfāng hái yǒu zhège me. Yún. Wú. Shū yún. Xúncháng jiāng shénme chī chá. Zhuó wú duì.』: Example. Wuzhu met Wenshu Bodhisattva on Mount Wutai. While drinking tea, Wenshu Bodhisattva picked up a glass cup and asked, 『Do you have this in the South?』 Wuzhu replied, 『No.』 Wenshu Bodhisattva said, 『What do you usually use to drink tea?』 Wuzhu was speechless.
『Dài yī yī biàn qǐ』: Daiyun bowed once and then stood up.
『Jǔ. Nánquán (南泉) shì zhòng. Wáng lǎoshī mài shēn qù yě. Hái yǒu rén mǎi me. Shí yǒu sēng chū yún. Mǒu jiǎ mǎi quán. Yún. Bù zuò guì. Bù zuò jiàn. Zuò mesheng mǎi. Sēng wú duì.』: Example. Nanquan Puyuan (Nanquan Puyuan) Zen Master said to the assembly, 『Teacher Wang is selling himself; is there anyone who will buy him?』 At that time, a monk came out and said, 『I will buy him.』 Nanquan Zen Master said, 『Neither raising the price nor lowering the price, how will you buy him?』 The monk was speechless.
『Dài yún. Ruò yǒu rén kàn shì. Mǒu yě bù cí』: Daiyun said, 『If someone can see the truth of the matter, I will not decline.』
『Jǔ. Nánquán shì zhòng. Fǎshēn jù sì dà』: Example. Nanquan Puyuan Zen Master said to the assembly, 『The Dharmakaya possesses the four great elements.』
有人道。得。與他一腰裈。道吾出雲。性地非空。空非性地。此是地大。三大亦然。泉不違前言。乃與一腰裈。
代道吾。叩齒捏訣。
舉。黃檗示眾。汝等諸人。儘是噇酒糟漢。與么行腳。何處有今日。還知大唐國里。無禪師么。時有僧出雲。只如諸方匡徒領眾。又作么生。云。不道無禪。只是無師。
代僧云。深荷成褫。
舉。趙州在南泉。時井樓上。見泉行過。乃垂一足云。相救相救。泉于蹈梯上打云。一二三四五。州具威儀。上方丈云。適來謝和尚相救。
代云。老僧不著便。
舉。西堂因。路逢天使。留齋次。偶驢子鳴。使云。頭陀。堂舉頭。使指驢。堂卻指使。使無對。
代云。下官罪過。
舉。歸宗因。李渤問。須彌納芥子。渤即不疑。芥子納須彌。莫是妄否。宗云。人傳史君讀萬卷書。是否。曰然。宗云。身如椰子大。萬卷書著向甚處。李公俯首而已。
代李云。將謂無人。
舉。大梅因。龐居士問。久響大梅。未審梅子熟也未。梅云。爾向甚處下口。士云。百雜碎。梅云。還我核子來。
代云。平出。
舉。茱萸因。趙州上法堂。東覷西覷。萸云。作甚麼。云。探水。云。我者里一滴也無。探個甚麼。州
【現代漢語翻譯】 現代漢語譯本 有人說：『得道了。』於是給他一條褲子。道吾（Daowu，禪師名）說：『性體的本質並非空無，空無也並非性體的本質。』這指的是地大（earth element）。四大（四大元素）也是如此。泉（不確定指代，可能指人名）沒有違背之前的承諾，於是也給他一條褲子。
（代替道吾）叩齒，捏訣。
舉例：黃檗（Huangbo，禪師名）向大眾開示：『你們這些人，都是些吃酒糟的傢伙。這樣修行，哪裡會有今天？還知道大唐國里，沒有禪師嗎？』當時有個僧人出來說：『那麼各方招收徒弟，帶領大眾，又是怎麼回事呢？』黃檗說：『不是說沒有禪，只是沒有師。』
（代替僧人）說：『深感您的成全與貶斥。』
舉例：趙州（Zhaozhou，禪師名）在南泉（Nanquan，禪師名）那裡，當時在井樓上，看見南泉走過，於是垂下一隻腳說：『救命啊，救命啊！』南泉在梯子上打著說：『一二三四五。』趙州整理好威儀，到方丈室對南泉說：『剛才謝謝和尚相救。』
（代替趙州）說：『老僧不方便。』
舉例：西堂（Xitang，禪師名）因為在路上遇到天使，留他齋戒。偶然驢叫了一聲，天使說：『頭陀（dutuo，苦行僧）。』西堂抬頭。天使指著驢。西堂卻指著天使。天使無言以對。
（代替天使）說：『下官罪過。』
舉例：歸宗（Guizong，禪師名）因為李渤（Li Bo，人名）問：『須彌山（Mount Sumeru，佛教中的山名）納入芥子（mustard seed），我李渤並不懷疑。芥子納入須彌山，莫非是虛妄嗎？』歸宗說：『人們都說史君（對李渤的尊稱）讀萬卷書，是這樣嗎？』李渤說：『是的。』歸宗說：『身體像椰子那麼大，萬卷書放在哪裡呢？』李渤低頭不語。
（代替李渤）說：『還以為沒人能難倒我。』
舉例：大梅（Damei，禪師名）因為龐居士（Pang Ju Shi，人名）問：『久聞大梅之名，不知梅子熟了沒有？』大梅說：『你從哪裡下口？』龐居士說：『百雜碎。』大梅說：『還我核子來。』
（代替大梅）說：『平淡無奇。』
舉例：茱萸（Zhuyu，禪師名）因為趙州（Zhaozhou，禪師名）上法堂，東張西望。茱萸說：『做什麼？』趙州說：『探水。』茱萸說：『我這裡一滴也沒有，探什麼？』趙州……
【English Translation】 English version Someone said, 'He has attained enlightenment.' And gave him a pair of trousers. Daowu (Daowu, name of a Chan master) said, 'The essence of the nature is not empty, and emptiness is not the essence of the nature.' This refers to the earth element. The four great elements (four elements) are also like this. Quan (uncertain reference, possibly a name) did not violate his previous promise, so he also gave him a pair of trousers.
(Substituting for Daowu) Knocking teeth, forming a mudra.
Example: Huangbo (Huangbo, name of a Chan master) addressed the assembly: 'All of you are just wine-soaked fellows. Practicing like this, how can you have today? Do you even know that there are no Chan masters in the Great Tang Dynasty?' At that time, a monk came out and said, 'Then how about all the places that recruit disciples and lead the assembly?' Huangbo said, 'It's not that there is no Chan, it's just that there is no master.'
(Substituting for the monk) said, 'I deeply appreciate your accomplishment and criticism.'
Example: Zhaozhou (Zhaozhou, name of a Chan master) was at Nanquan's (Nanquan, name of a Chan master) place. At that time, he was on the well tower and saw Nanquan passing by, so he lowered one foot and said, 'Help, help!' Nanquan struck on the ladder, saying, 'One, two, three, four, five.' Zhaozhou arranged his demeanor and went to the abbot's room to say to Nanquan, 'Thank you, venerable monk, for saving me just now.'
(Substituting for Zhaozhou) said, 'The old monk is inconvenient.'
Example: Xitang (Xitang, name of a Chan master) because he met an angel on the road, kept him for fasting. By chance, a donkey brayed, and the angel said, 'Ascetic (dutuo).' Xitang looked up. The angel pointed at the donkey. Xitang pointed at the angel instead. The angel was speechless.
(Substituting for the angel) said, 'This official is guilty.'
Example: Guizong (Guizong, name of a Chan master) because Li Bo (Li Bo, name of a person) asked, 'Mount Sumeru (Mount Sumeru, name of a mountain in Buddhism) is contained in a mustard seed, I, Li Bo, do not doubt it. A mustard seed contains Mount Sumeru, could it be false?' Guizong said, 'People say that Historian Li (honorific title for Li Bo) has read ten thousand books, is that so?' Li Bo said, 'Yes.' Guizong said, 'The body is as big as a coconut, where are the ten thousand books placed?' Li Bo lowered his head and said nothing.
(Substituting for Li Bo) said, 'I thought no one could stump me.'
Example: Damei (Damei, name of a Chan master) because Pang Ju Shi (Pang Ju Shi, name of a person) asked, 'I have long heard of Damei's name, I wonder if the plums are ripe yet?' Damei said, 'Where do you start eating?' Pang Ju Shi said, 'A hodgepodge.' Damei said, 'Return the pit to me.'
(Substituting for Damei) said, 'Plain and unremarkable.'
Example: Zhuyu (Zhuyu, name of a Chan master) because Zhaozhou (Zhaozhou, name of a Chan master) went to the Dharma hall, looking east and west. Zhuyu said, 'What are you doing?' Zhaozhou said, 'Exploring for water.' Zhuyu said, 'There isn't a drop here, what are you exploring for?' Zhaozhou...
將主丈。靠壁而出。
代云。莫道得便宜。
舉。洞山因。僧問。三身中那個說法。山云。吾常於此切。僧后問曹山。洞山道。吾常於此切。意旨如何。曹云。要頭斫將去。僧又問雪峰。峰以主丈。劈口打。云。我也曾到洞山來。僧無語。
代云。氣急殺人。
舉。石室因。杏山入碓坊。相見乃云。不易行者。室云。有甚不易。開心碗子盛將來。無蓋盤子合將去。杏無語。
代云。龍門之下。
舉。章敬因。小師遊方回。乃問。汝離此多少年。云。自離和尚。將及八載。敬云。辨得個甚麼。小師就地上。畫一圓相。敬云。只者個。更別有。小師畫破圓相。作禮而退。
代云。家無小使。不成君子。
舉。雪峰因。僧辭問。甚處去。云禮拜徑山和尚去。云徑山忽問爾此間佛法如何。爾作么生。道云。待問即道。峰便打。卻回問鏡清云。者僧過在甚處。便吃棒。清云。問得徑山徹困也。峰云。徑山在浙中。因甚問得徹困。清云。不見道。遠問近對。峰休去。
代云。魯般繩墨。
舉。雪峰辭洞山。山云。甚處去。云。歸嶺中去。云。當時從甚路出。云。從飛猿嶺出。云。今向甚路去。云。飛猿嶺去。云。有一人不從飛猿嶺去。子還識么。云。不
【現代漢語翻譯】 現代漢語譯本：
拄杖，靠墻而出。 替代語：不要說佔了便宜。 舉例：洞山（Dongshan，禪宗大師）因為有僧人問：『三身（Trikaya，佛的三種身）中哪個說法？』洞山說：『我常在此切磋。』僧人後來問曹山（Caoshan，禪宗大師）：『洞山說「我常在此切磋」，意旨如何？』曹山說：『要頭砍掉拿走。』僧人又問雪峰（Xuefeng，禪宗大師），雪峰用拄杖劈頭就打，說：『我也曾到洞山來。』僧人無語。 替代語：氣得要死。 舉例：石室（Shishi，禪宗大師）因為杏山（Xingshan，禪宗大師）進入碓坊，相見后說：『不易啊，行者。』石室說：『有什麼不易？開心碗子盛將來，無蓋盤子合將去。』杏山無語。 替代語：龍門之下。 舉例：章敬（Zhangjing，禪宗大師）因為小師遊方回來，就問：『你離開這裡多少年了？』回答說：『自從離開和尚，將近八年了。』章敬說：『辨認出個什麼？』小師就在地上畫一個圓相。章敬說：『只有這個，更別有？』小師畫破圓相，作禮而退。 替代語：家無小使，不成君子。 舉例：雪峰（Xuefeng，禪宗大師）因為有僧人辭別，問：『什麼地方去？』回答說：『禮拜徑山（Jingshan，山名，也是寺廟名）和尚去。』雪峰說：『徑山忽然問你此間佛法如何，你作么生道？』回答說：『待問即道。』雪峰便打。卻回頭問鏡清（Jingqing，禪宗大師）：『這個僧人過錯在什麼地方，便吃棒？』鏡清說：『問得徑山徹困也。』雪峰說：『徑山在浙中，因甚問得徹困？』鏡清說：『不見道，遠問近對。』雪峰休去。 替代語：魯般繩墨。 舉例：雪峰（Xuefeng，禪宗大師）辭別洞山（Dongshan，禪宗大師），洞山問：『什麼地方去？』回答說：『歸嶺中去。』洞山說：『當時從什麼路出來？』回答說：『從飛猿嶺出來。』洞山說：『現在向什麼路去？』回答說：『飛猿嶺去。』洞山說：『有一個人不從飛猿嶺去，你還認識嗎？』回答說：『不認識。』
【English Translation】 English version:
The staff, emerges leaning against the wall. Substitute saying: Don't say you've gained an advantage. Example: Dongshan (Dongshan, a Zen master) because a monk asked: 'Which of the three bodies (Trikaya, the three bodies of the Buddha) speaks?' Dongshan said: 'I often discuss this here.' The monk later asked Caoshan (Caoshan, a Zen master): 'Dongshan said 'I often discuss this here', what is the meaning?' Caoshan said: 'Take the head and chop it off.' The monk then asked Xuefeng (Xuefeng, a Zen master), Xuefeng hit him over the head with his staff, saying: 'I have also been to Dongshan.' The monk was speechless. Substitute saying: Annoyed to death. Example: Shishi (Shishi, a Zen master) because Xingshan (Xingshan, a Zen master) entered the mortar room, and upon seeing each other, said: 'Not easy, practitioner.' Shishi said: 'What's not easy? Bring the open-hearted bowl, and close it with the lidless plate.' Xingshan was speechless. Substitute saying: Below the Dragon Gate. Example: Zhangjing (Zhangjing, a Zen master) because a young monk returned from traveling, and asked: 'How many years have you been away from here?' He replied: 'Since leaving the abbot, it has been nearly eight years.' Zhangjing said: 'What have you discerned?' The young monk drew a circle on the ground. Zhangjing said: 'Only this, is there anything else?' The young monk broke the circle, bowed, and withdrew. Substitute saying: A house without a servant cannot produce a gentleman. Example: Xuefeng (Xuefeng, a Zen master) because a monk was taking his leave, asked: 'Where are you going?' He replied: 'Going to pay respects to Abbot Jingshan (Jingshan, name of a mountain, also the name of a temple).' Xuefeng said: 'If Jingshan suddenly asks you how the Buddha-dharma is here, what would you say?' He replied: 'I will speak when asked.' Xuefeng then struck him. He turned around and asked Jingqing (Jingqing, a Zen master): 'Where was this monk's fault that he received the beating?' Jingqing said: 'He asked Jingshan into utter exhaustion.' Xuefeng said: 'Jingshan is in Zhejiang, why would he be asked into utter exhaustion?' Jingqing said: 'Haven't you heard, answer near to a distant question.' Xuefeng stopped. Substitute saying: Lu Ban's plumb line. Example: Xuefeng (Xuefeng, a Zen master) took his leave of Dongshan (Dongshan, a Zen master), Dongshan asked: 'Where are you going?' He replied: 'Returning to the mountains.' Dongshan said: 'Which road did you come out of back then?' He replied: 'I came out of Flying Ape Ridge.' Dongshan said: 'Which road are you going to now?' He replied: 'Going to Flying Ape Ridge.' Dongshan said: 'Is there someone who doesn't go from Flying Ape Ridge, do you recognize him?' He replied: 'I don't recognize him.'
識。云。為甚不識。云。他無面目。云。子既不識。爭知無面目。峰無對。
代云。不以眼見。
舉。雪峰因。鼓山來參。才入門。峰搊住云。是甚麼。山契悟。舉手作舞云。子作道理耶。云。何道理之有。峰印之。
代鼓山云。和尚終不謾小子。
舉。靈云問僧。甚處去。云。雪峰去。我有信寄雪峰。云。便請云脫履。拋向面前。僧便去。峰問。甚處來。云。靈云。云。和尚安否。云。有信相寄。道了脫履。拋向面前。峰休去。
代云。念汝遠來。
舉。長慶一日昇堂。眾集定。慶拽出一僧云。大眾禮拜者僧著。又云。者僧有甚長處。卻教大眾禮拜。眾無對。
代云。得得得。
舉。靈樹因。有尼送瓷缽盂與師。遂托起問云。者個出在甚處。尼云。出在定州。樹乃撲破。尼無對。
代云。某甲不會和尚意。
舉。云居膺和尚。聞山下有一僧住庵。令侍者送褲一腰與之。僧云。我自有娘生褲。竟不受。再令侍者去問。娘未生時。著個甚麼。僧無語。
代云。唯敢相昧。
舉。雲門嘗舉。馬大師道。一切語言是提婆宗。以者個為主。乃云。好語只是無人問我。時有僧便問。如何是提婆宗。門云。西天九十六種。爾是最下種。
【現代漢語翻譯】 現代漢語譯本 識。云：『為什麼不識？』云：『他沒有面目。』云：『你既然不識，怎麼知道沒有面目？』雪峰（Xuefeng，人名）沒有回答。 代雪峰答：『不以眼見。』 舉例。雪峰因為鼓山（Gushan，地名）前來參訪，剛入門，雪峰抓住他說：『是什麼？』鼓山當下領悟，舉手作舞說：『你作道理嗎？』雪峰說：『有什麼道理可言？』雪峰印可了他。 代鼓山說：『和尚終究不會欺騙我。』 舉例。靈云（Lingyun，人名）問僧人：『去哪裡？』僧人說：『去雪峰。我有一封信寄給雪峰。』靈云說：『請你脫下鞋子，拋向他面前。』僧人便去了。雪峰問：『從哪裡來？』僧人說：『從靈云來。』雪峰問：『和尚安好？』僧人說：『有信相寄。』說完脫下鞋子，拋向雪峰面前。雪峰沒有作聲。 代雪峰說：『念你遠道而來。』 舉例。長慶（Changqing，人名）一日昇堂，眾人聚集完畢，長慶拉出一個僧人說：『大眾禮拜這個僧人。』又說：『這個僧人有什麼長處，卻教大眾禮拜？』眾人沒有回答。 代長慶說：『得得得。』（表示認可） 舉例。靈樹（Lingshu，人名）因為有一個尼姑送瓷缽盂給靈樹，靈樹拿起缽盂問：『這個出自哪裡？』尼姑說：『出自定州（Dingzhou，地名）。』靈樹於是將缽盂摔破。尼姑沒有回答。 代靈樹說：『我不會和尚的意思。』 舉例。云居膺（Yunjuying，人名）和尚，聽說山下有一個僧人住在庵里，命令侍者送一條褲子給他。僧人說：『我自有娘生褲。』竟然不接受。云居膺再次命令侍者去問：『娘未生時，穿個什麼？』僧人無語。 代僧人說：『唯恐欺騙了您。』 舉例。雲門（Yunmen，人名）曾經舉馬祖（Mazu，人名）大師的話說：『一切語言是提婆宗（T婆宗，佛教宗派）。』以這個為主。於是說：『好話只是沒有人問我。』當時有一個僧人便問：『如何是提婆宗？』雲門說：『西天九十六種（指各種外道），你是最下等的一種。』
【English Translation】 English version Recognition. Said: 'Why not recognize?' Said: 'He has no face.' Said: 'Since you don't recognize him, how do you know he has no face?' Xuefeng (Xuefeng, a person's name) had no reply. Speaking for Xuefeng: 'Not seen with the eyes.' Example: Xuefeng, because Gushan (Gushan, a place name) came to visit, just entered the door, Xuefeng grabbed him and said: 'What is it?' Gushan immediately realized, raised his hand and danced, saying: 'Are you making a doctrine?' Xuefeng said: 'What doctrine is there to speak of?' Xuefeng affirmed him. Speaking for Gushan: 'The monk will never deceive me.' Example: Lingyun (Lingyun, a person's name) asked a monk: 'Where are you going?' The monk said: 'Going to Xuefeng. I have a letter to send to Xuefeng.' Lingyun said: 'Please take off your shoes and throw them in front of him.' The monk then left. Xuefeng asked: 'Where did you come from?' The monk said: 'From Lingyun.' Xuefeng asked: 'Is the monk well?' The monk said: 'I have a letter to send.' After saying that, he took off his shoes and threw them in front of Xuefeng. Xuefeng remained silent. Speaking for Xuefeng: 'Considering you have come from afar.' Example: Changqing (Changqing, a person's name) ascended the hall one day, and when the crowd had gathered, Changqing pulled out a monk and said: 'The assembly should bow to this monk.' He also said: 'What are the merits of this monk that he should be bowed to by the assembly?' The crowd had no reply. Speaking for Changqing: 'Get, get, get.' (expressing approval) Example: Lingshu (Lingshu, a person's name), because a nun sent a porcelain bowl to Lingshu, Lingshu picked up the bowl and asked: 'Where did this come from?' The nun said: 'It came from Dingzhou (Dingzhou, a place name).' Lingshu then smashed the bowl. The nun had no reply. Speaking for Lingshu: 'I don't understand the monk's meaning.' Example: Monk Yunjuying (Yunjuying, a person's name), heard that there was a monk living in a hermitage at the foot of the mountain, and ordered a attendant to send him a pair of pants. The monk said: 'I have my own mother-born pants.' He refused to accept them. Yunjuying again ordered the attendant to ask: 'What did you wear before your mother was born?' The monk was speechless. Speaking for the monk: 'I only dare to deceive you.' Example: Yunmen (Yunmen, a person's name) once quoted Master Mazu (Mazu, a person's name) as saying: 'All language is the Deva sect (Deva sect, a Buddhist sect).' Taking this as the main point. Then he said: 'Good words are just that no one asks me.' At that time, a monk asked: 'What is the Deva sect?' Yunmen said: 'The ninety-six kinds of Western Heaven (referring to various heretical paths), you are the lowest kind.'
代。禮拜了退。
舉。雲門問首座。山河大地。與汝自己。是同是別。云。同。門云。一切物命。蛾蛘蟻子。與汝自己。是同是別。云。同。門云。為甚干戈相待。
代首座。吐舌側立。
舉。雲門問僧。甚處來。云。禮塔來。門云。謔我。僧云。某甲實禮塔來。門云。五戒也不持。僧無語。
代云。某甲乍入道。
舉。葉縣省和尚問僧。日暮投林。朝離何處。云。某甲不曾參禪。縣云。爾生身入地獄。僧無語。
代云。誰不承恩。
舉。葉縣問僧。近離甚處。云。襄州縣。拽童子。摑一摑。便喝出。僧無語。
代云。入水見長人。
舉。韓文公問僧。承聞講得肇論是否。云。是。公云。肇有四不遷是否。云。是。公將茶盞。撲破云。者個是遷不遷。僧無語。
代云。不經一事。不長一智。
舉。洛浦一日因。侍者云。肇法師製得四論。也甚奇怪。浦云。肇公甚奇怪。要且不見祖師。者無語。
代云。打草蛇驚。
舉。寶應颙和尚因。僧問。從上諸聖。向甚麼處去。應云。不上天堂。即入地獄。僧云。和尚又作么生。應云。還知寶應老漢落處么。僧擬議。應以拂子驀口打。復喚近前云。令合是汝行。又打一拂
【現代漢語翻譯】 現代漢語譯本 代（代替）。禮拜了退下。 舉（提出）。雲門（Yunmen，禪師名號）問首座（Shouzuo，寺院中的高級僧侶）。山河大地，與你自身，是相同還是不同？首座說：相同。雲門說：一切物命，蛾蛘蟻子（Ehongyangyizi，小蟲），與你自身，是相同還是不同？首座說：相同。雲門說：為什麼干戈相待（Gange xiangdai，互相爭鬥）？ 代首座。吐舌側立。 舉。雲門問僧人：從哪裡來？僧人說：禮塔（Lita，禮拜佛塔）而來。雲門說：戲弄我。僧人說：我確實是禮塔而來。雲門說：五戒（Wujie，佛教的基本戒律）也不持守。僧人無語。 代雲門：我剛入道。 舉。葉縣省（Yexian sheng，禪師名號）和尚問僧人：日暮投林（Rimu toulin，傍晚進入樹林），早晨離開哪裡？僧人說：我不曾參禪（Canchan，禪修）。葉縣省說：你活著就身入地獄。僧人無語。 代云：誰不承受恩惠？ 舉。葉縣問僧人：最近離開哪裡？僧人說：襄州縣（Xiangzhou xian，地名）。葉縣拽過童子，打了一巴掌，便喝斥出去。僧人無語。 代云：入水見到高大的人。 舉。韓文公（Han Wengong，韓愈）問僧人：聽說你講得《肇論》（Zhaolun，僧肇的著作）是否？僧人說：是的。韓文公說：僧肇有『四不遷』（Sibuqian，四種不變的理論）是否？僧人說：是的。韓文公將茶盞撲破，說：這個是遷還是不遷？僧人無語。 代云：不經歷一事，不增長一智。 舉。洛浦（Luopu，地名）一日，侍者說：肇法師（Zhao fashi，僧肇）製作的四論，也甚是奇怪。洛浦說：肇公甚是奇怪，要緊的是不見祖師（Zushi，禪宗祖師）。這僧人無語。 代云：打草驚蛇。 舉。寶應颙（Baoying Yong，禪師名號）和尚，僧人問：從上諸聖（Congshang zhusheng，歷代聖賢），向什麼地方去？寶應颙說：不上天堂，就入地獄。僧人說：和尚你又怎麼樣呢？寶應颙說：還知道寶應老漢落在哪裡嗎？僧人剛要說話，寶應颙用拂子（Fuzi，禪杖）猛擊其口。又喚他近前說：本來應該是你來做這件事。又打了一拂。
【English Translation】 English version Substitute. Bowed and withdrew. Example. Yunmen (Yunmen, name of a Zen master) asked the head monk (Shouzuo, a senior monk in a monastery): 'Are the mountains, rivers, and the great earth the same as or different from yourself?' The head monk said: 'The same.' Yunmen said: 'Are all living beings, moths, gnats, and ants (Ehongyangyizi, small insects) the same as or different from yourself?' The head monk said: 'The same.' Yunmen said: 'Why then do they treat each other with weapons and hostility (Gange xiangdai, fighting each other)?' Substitute for the head monk. Stuck out his tongue and stood sideways. Example. Yunmen asked a monk: 'Where do you come from?' The monk said: 'I come from paying homage to the pagoda (Lita, paying respect to a Buddhist pagoda).' Yunmen said: 'Are you mocking me?' The monk said: 'I truly came from paying homage to the pagoda.' Yunmen said: 'You don't even uphold the five precepts (Wujie, basic Buddhist precepts).' The monk was speechless. Substitute for Yunmen: 'I have just entered the path.' Example. Abbot Yexian Sheng (Yexian sheng, name of a Zen master) asked a monk: 'At dusk you enter the forest (Rimu toulin, entering the forest in the evening), where do you leave from in the morning?' The monk said: 'I have never practiced Zen meditation (Canchan, Zen meditation).' Yexian Sheng said: 'While alive, you enter hell.' The monk was speechless. Substitute: 'Who does not receive grace?' Example. Yexian asked a monk: 'Where did you recently leave from?' The monk said: 'Xiangzhou County (Xiangzhou xian, place name).' Yexian grabbed a boy, slapped him once, and then shouted him out. The monk was speechless. Substitute: 'Entering the water, one sees a tall person.' Example. Han Wengong (Han Wengong, Han Yu) asked a monk: 'I hear that you lecture on the Zhaolun (Zhaolun, Seng Zhao's writings), is that so?' The monk said: 'It is.' Han Wengong said: 'Does Zhao have the 'Four Non-Relocations' (Sibuqian, four theories of immutability)?' The monk said: 'It does.' Han Wengong smashed a teacup and said: 'Is this relocating or non-relocating?' The monk was speechless. Substitute: 'Without experiencing an event, one does not gain wisdom.' Example. One day in Luopu (Luopu, place name), an attendant said: 'The four treatises composed by Dharma Master Zhao (Zhao fashi, Seng Zhao) are very strange.' Luopu said: 'Zhao is very strange, but the important thing is not seeing the Patriarch (Zushi, Zen Patriarch).' This monk was speechless. Substitute: 'Startling the snake in the grass.' Example. Abbot Baoying Yong (Baoying Yong, name of a Zen master), a monk asked: 'Where do all the sages of the past (Congshang zhusheng, past sages) go?' Baoying Yong said: 'If they don't ascend to heaven, they enter hell.' The monk said: 'What about you, Abbot?' Baoying Yong said: 'Do you know where this old man Baoying falls?' As the monk was about to speak, Baoying Yong struck his mouth with a whisk (Fuzi, Zen staff). Then he called him closer and said: 'Originally, it should be you doing this.' And struck him again with the whisk.
子。
代僧擬議處。以目視以手指。
舉。真點胸。在歸宗南和尚會中。為首座。時歸宗問云。承首座常將女子出定話。為人是否。真云。無。宗云。奢而不儉。儉而不奢。為甚道無。真云。若是本分衲僧。也少他鹽醬不得。宗喚侍者。報典座。來日只煮白粥。
代云。負心人不放債。
舉。石霜諸禪師因。僧辭。霜問。舡去陸去。僧云。遇舡即舡。遇陸即陸。霜云。我道半途稍難。僧無語。
代云。造次顛沛。不忘付囑。
舉。明招到泉州坦長老處。坦云。夫參學。一人所在亦須到。半人所在亦須到。招便問。一人所在即不問。作么生。是半人所在。坦無語。后卻令小師問招。招云。欲識半人么。也只是弄泥團漢。
代坦長老云卻得禮謝。
舉。鶴林素禪師因。僧敲門。林問。是甚麼人。云。是僧。林雲。非但是僧。佛來亦不著。僧云。佛來為甚麼不著。林雲。無汝止泊處。
代云。不枉賣卻布單。
舉。婺州新建和尚。一生不畜沙彌。有座主云。和尚年尊。何不討個小師侍奉。云。若有眼暗耳聾口啞底。為我討一個來。主無對。
代云。某甲可以奉掃灑。
舉。昔有老宿。問一座主。疏鈔解義廣略如何。主云。鈔解疏。
【現代漢語翻譯】 現代漢語譯本 子。
（代僧人）可以這樣設想：用眼睛看，用手指。
舉例：真禪師在歸宗南和尚的禪會上擔任首座（寺院中職位最高的僧人）。當時歸宗問他說：『聽說首座你經常用女子出定的故事來教導人，效果如何？』真禪師說：『沒有。』歸宗說：『過於奢侈而不節儉，過於節儉而不奢侈，為什麼說沒有效果呢？』真禪師說：『如果是安分守己的僧人，也少不了鹽和醬。』歸宗叫侍者告訴典座（負責寺院伙食的僧人）：『明天只煮白粥。』
（代真禪師）可以這樣說：負心的人不放債。
舉例：石霜諸禪師因為有僧人要離開，石霜問他：『你走水路還是陸路？』僧人說：『遇到船就走水路，遇到陸地就走陸路。』石霜說：『我說半路稍微有些困難。』僧人無話可說。
（代僧人）可以這樣說：倉促之間，即使是跌倒，也不會忘記（師傅的）囑託。
舉例：明招禪師到泉州坦長老處，坦長老說：『參學的人，一個人所在的地方也要去，半個人所在的地方也要去。』明招便問：『一個人所在的地方就不問了，什麼是半個人所在的地方？』坦長老無話可說。後來卻讓小師問明招，明招說：『想認識半個人嗎？也只是個玩泥巴的漢子。』
（代坦長老）可以這樣說：卻得禮謝（應該感謝）。
舉例：鶴林素禪師因為有僧人敲門，鶴林問：『是誰？』僧人說：『是僧人。』鶴林說：『不僅僅是僧人，即使是佛來了也不留。』僧人說：『佛來了為什麼不留？』鶴林說：『沒有你停腳的地方。』
（代鶴林素禪師）可以這樣說：沒有白白賣掉布單（僧人的臥具）。
舉例：婺州新建和尚，一生不收沙彌（小和尚）。有座主（精通佛經的僧人）說：『和尚您年紀大了，為什麼不找個小師來侍奉您？』新建和尚說：『如果能找到眼瞎、耳聾、口啞的，就為我找一個來。』座主無言以對。
（代座主）可以這樣說：我可以為您打掃。
舉例：過去有位老宿（年長的僧人），問一位座主：『疏鈔（經書的註釋）解釋義理，廣略如何？』座主說：『鈔解釋疏。』
【English Translation】 English version Son.
(Acting as the monk) One can contemplate in this way: observe with the eyes, point with the fingers.
Example: Zen Master Zhen was the head seat (the highest-ranking monk in the monastery) in the assembly of Abbot Guizong Nan. At that time, Guizong asked him, 'I heard that you, the head seat, often use the story of a woman emerging from samadhi (deep meditation) to teach people. How effective is it?' Zen Master Zhen said, 'None.' Guizong said, 'Too extravagant without frugality, too frugal without extravagance, why do you say none?' Zen Master Zhen said, 'If it is a self-sufficient monk, he cannot do without salt and soy sauce.' Guizong told the attendant to inform the cook (the monk in charge of the monastery's meals): 'Tomorrow, only cook white porridge.'
(Acting as Zen Master Zhen) One can say: A heartless person does not lend money.
Example: Because a monk wanted to leave, Zen Master Shishuang asked him, 'Are you going by boat or by land?' The monk said, 'If I encounter a boat, I will go by boat; if I encounter land, I will go by land.' Shishuang said, 'I say it is slightly difficult halfway.' The monk was speechless.
(Acting as the monk) One can say: Even in haste or adversity, one will not forget (the master's) instructions.
Example: Zen Master Mingzhao went to Elder Tan's place in Quanzhou. Elder Tan said, 'For those who study Zen, one must go to the place where one person is, and also to the place where half a person is.' Mingzhao then asked, 'I won't ask about the place where one person is, what is the place where half a person is?' Elder Tan was speechless. Later, he had a young monk ask Mingzhao. Mingzhao said, 'Do you want to know half a person? It's just a clay-playing fellow.'
(Acting as Elder Tan) One can say: I should give thanks (should be grateful).
Example: Because a monk knocked on the door, Zen Master Helin Su asked, 'Who is it?' The monk said, 'It is a monk.' Helin said, 'Not only a monk, even if the Buddha comes, I will not keep him.' The monk said, 'Why not keep the Buddha if he comes?' Helin said, 'There is no place for you to stop.'
(Acting as Zen Master Helin Su) One can say: The cloth mat (the monk's bedding) was not sold in vain.
Example: Abbot Xinjian of Wuzhou never took in a novice monk (a young monk) in his life. A lecturer (a monk proficient in Buddhist scriptures) said, 'Abbot, you are old, why don't you find a young monk to serve you?' Abbot Xinjian said, 'If you can find one who is blind, deaf, and mute, find one for me.' The lecturer was speechless.
(Acting as the lecturer) One can say: I can sweep and clean for you.
Example: In the past, there was an old monk who asked a lecturer, 'How are the explanations of the commentaries on the sutras, in terms of breadth and brevity?' The lecturer said, 'The commentaries explain the sutras.'
疏解經。宿云。經解甚麼。主無對。
代云。看取科頭。
舉。天臺幽棲和尚。一日鳴鐘上堂。眾才集。乃問。誰打鐘。僧云。維那。云。近前來。僧近前。棲與一掌。便歸方丈。
代云。只恐和尚別有長處。
舉。昔有行者。隨法師入佛殿。行者向佛唾。云。行者少去就。何以唾佛。者云。將無佛處來與某甲唾。師無對。
代云。蛇形鱉鼻。
舉。昔有僧到翠嵓相看。適值不在。遂看主事。事云。參見和尚也未。云。未。事乃指狗子云。上人要見和尚。但禮拜者狗子。僧無語。
代云。鈍置翠巖。則可。
舉。昔高麗國來錢唐。刻觀音聖像。及舁。上舡。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為甚不去高麗國。
代云。熟處難忘。
舉。昔有僧到曹溪。因守衣缽。僧提起衣云。此是大庾嶺頭提不起底。僧云。為甚在上座手裡。僧無語。
代云。仁者見之謂之仁。
舉。昔有僧。持缽到長者家。偶為犬傷。長者云。龍披一縷。金翅不吞。大德全披法服。為甚卻被狗咬。僧無語。
代云。甜瓜徹蒂甜。
舉。昔有施主入院。行眾僧隨年襯。主事云。聖僧前著一分。施主云。聖僧年多少
【現代漢語翻譯】 現代漢語譯本 疏解經。宿云（某人名）。經解甚麼？主無對。
代云（某人名）。看取科頭。
舉。天臺幽棲和尚（天臺山的幽棲和尚）。一日鳴鐘上堂。眾才集。乃問：『誰打鐘？』僧云：『維那（寺院中負責管理僧眾事務的僧人）。』云：『近前來。』僧近前。棲與一掌。便歸方丈（寺院住持的住所）。
代云。只恐和尚別有長處。
舉。昔有行者（雲遊僧人）。隨法師入佛殿。行者向佛唾。云：『行者少去就。何以唾佛？』者云：『將無佛處來與某甲唾。』師無對。
代云。蛇形鱉鼻。
舉。昔有僧到翠嵓（山名）相看。適值不在。遂看主事。事云：『參見和尚也未？』云：『未。』事乃指狗子云：『上人要見和尚。但禮拜者狗子。』僧無語。
代云。鈍置翠巖。則可。
舉。昔高麗國來錢唐（地名）。刻觀音聖像。及舁（抬）。上舡（船）。竟不能動。因請入明州開元寺供養。後有設問：『無剎不現身。聖像為甚不去高麗國？』
代云。熟處難忘。
舉。昔有僧到曹溪（地名）。因守衣缽（佛教用具）。僧提起衣云：『此是大庾嶺頭提不起底。』僧云：『為甚在上座（對僧人的尊稱）手裡？』僧無語。
代云。仁者見之謂之仁。
舉。昔有僧。持缽（僧人化緣用的器具）到長者家。偶為犬傷。長者云：『龍披一縷。金翅不吞。大德（對僧人的尊稱）全披法服。為甚卻被狗咬？』僧無語。
代云。甜瓜徹蒂甜。
舉。昔有施主入院。行眾僧隨年襯。主事云：『聖僧前著一分。』施主云：『聖僧年多少？』
【English Translation】 English version Commentary on the Sutra. Su Yun (a name) said: 'What does the Sutra explain?' The host had no reply.
Dai Yun (a name) said: 'Look at the bare head.'
Example: Once, Tiantai Youqi (Youqi of Tiantai Mountain) ascended the hall after ringing the bell one day. When the assembly had gathered, he asked: 'Who rang the bell?' A monk said: 'The director (the monk in charge of managing affairs in the monastery).' Youqi said: 'Come forward.' The monk came forward, and Youqi slapped him once, then returned to his abbot's quarters (the residence of the abbot).
Dai Yun said: 'I'm just afraid the abbot has other strengths.'
Example: Once, a traveling monk (a wandering monk) followed a Dharma master into the Buddha hall. The traveling monk spat at the Buddha. Someone said: 'The traveling monk is lacking in propriety. Why did you spit at the Buddha?' The monk said: 'Show me a place where there is no Buddha, and I will spit there.' The master had no reply.
Dai Yun said: 'Snake-shaped nose, turtle-shaped nose.'
Example: Once, a monk went to visit Cuiyan (mountain name), but he happened to be away. So he saw the chief administrator. The administrator said: 'Have you paid respects to the abbot yet?' The monk said: 'Not yet.' The administrator then pointed to a dog and said: 'If you want to see the abbot, just bow to that dog.' The monk was speechless.
Dai Yun said: 'It would be acceptable to leave Cuiyan in a dull state.'
Example: Once, someone from the Goryeo kingdom came to Qiantang (place name) to carve a statue of Guanyin (Avalokiteśvara) Bodhisattva. When they tried to lift it onto the boat, they couldn't move it at all. So they invited it to be enshrined at Kaiyuan Temple in Mingzhou. Later, someone asked: 'It manifests its body in every land. Why couldn't the holy statue go to Goryeo?'
Dai Yun said: 'It's hard to forget a familiar place.'
Example: Once, a monk went to Caoxi (place name) to guard the robe and bowl (Buddhist implements). The monk picked up the robe and said: 'This is the one that couldn't be lifted at the top of Dayu Ridge.' The monk said: 'Why is it in the hands of the senior monk (a respectful term for monks)?' The monk had no reply.
Dai Yun said: 'The benevolent see it and call it benevolence.'
Example: Once, a monk went to an elder's house with his alms bowl (a bowl used by monks to collect alms). He was accidentally bitten by a dog. The elder said: 'Even if a dragon wears a thread, the Garuda (a mythical bird) will not swallow it. You, Great Virtue (a respectful term for monks), are fully clothed in Dharma robes. Why were you bitten by a dog?' The monk had no reply.
Dai Yun said: 'The melon is sweet all the way to the stem.'
Example: Once, a donor entered the monastery. The monks lined up to offer their annual contributions. The administrator said: 'Put one share in front of the Holy Monk.' The donor said: 'How old is the Holy Monk?'
。主事無對。
代。倒指示之。
舉。襄州哲和尚因。檀越請首座開堂。主事來白。哲云。是即是。欠悟在。首座聞乃束裝他去。哲以主丈打出。
代云。不敢孤負和尚。
舉。昔有道士。在殿前背佛而坐。僧云。道流莫背佛。士云。大德佛身充滿於法界。教我向甚處坐。
代云。忘子為異教之人。
舉。翠微無學禪師問丹霞。如何是諸佛師。霞咄云。幸自可憐生。須要執巾帚作么。微退身三步。霞雲。錯。微乃進前。霞亦云。錯。微翹一足旋身一轉而去。霞雲。得即得。孤他諸佛師。
別云。錯錯。
舉。忠國師因。西堂藏與馬祖馳書至。師問。汝師說甚麼法。藏從西過東立。師云。只者個別更有么。藏從東過西立。師云。者個是馬祖底。仁者底作么生。藏云。早個呈似和尚了也。
別西堂后語云。來時教請取回書。
舉。馬祖因。有僧於前作四畫。上一畫長。下三畫短。乃云。不得道一畫長三畫短。離四句絕百非。請師答。祖乃畫一畫云。不得道一畫長三畫短。答汝了也。
別請答處云。老僧年庚在坎。
舉。南泉示眾。江西馬祖說即心即佛。王老師不恁么。不是心。不是佛。不是物。恁么道。還有過么。時趙州出禮拜
【現代漢語翻譯】 主事（負責僧眾事務的人）無言以對。
替代。倒過來指示他。
舉例。襄州哲和尚時，有檀越（施主）請首座（寺院中資歷最深的僧人）開堂說法。主事來稟告哲和尚。哲和尚說：『是這樣沒錯，但還欠缺開悟。』首座聽了，就收拾行李離開了。哲和尚用拄杖把他打出去。
替代說：『不敢辜負和尚。』
舉例。過去有個道士，在殿前背對著佛像而坐。僧人說：『道士，不要背對佛。』道士說：『大德，佛身充滿整個法界，教我向哪裡坐呢？』
替代說：『忘記自己是異教徒了。』
舉例。翠微無學禪師問丹霞禪師：『什麼是諸佛的老師？』丹霞禪師呵斥道：『可憐你自身難保，還要執巾帚做什麼？』翠微禪師後退三步。丹霞禪師說：『錯了。』翠微禪師於是上前。丹霞禪師也說：『錯了。』翠微禪師翹起一隻腳，轉身一轉就走了。丹霞禪師說：『得到是得到了，辜負了他的諸佛老師。』
另一種說法是：『錯！錯！』
舉例。忠國師時，西堂藏與馬祖送來的信到了。國師問：『你老師說什麼法？』西堂藏從西邊走到東邊站立。國師說：『只有這個，還有別的嗎？』藏從東邊走到西邊站立。國師說：『這個是馬祖的，你的又是什麼？』藏說：『早就呈給和尚您了。』
西堂藏後來說：『來的時候教我請他回信。』
舉例。馬祖時，有個僧人在他面前畫了四畫，上面一畫長，下面三畫短，然後說：『不能說一畫長三畫短，要離開四句，斷絕百非，請師父回答。』馬祖於是畫了一畫說：『不能說一畫長三畫短，我已經回答你了。』
另一種回答是：『老僧的年庚在坎位。』
舉例。南泉普愿向大眾開示：『江西馬祖說即心即佛。王老師不這樣說，不是心，不是佛，不是物。這樣說，還有過錯嗎？』當時趙州從諗出來禮拜。
【English Translation】 The officer in charge (the person responsible for monastic affairs) had no response.
Substitute: He instructed him in reverse.
Example: Once, when Abbot Zhe of Xiangzhou was requested by a danapati (benefactor) to have the head seat (the most senior monk in the monastery) give a Dharma talk, the officer in charge came to report it. Zhe said, 'That's right, but he's lacking enlightenment.' Upon hearing this, the head seat packed his bags and left. Zhe drove him out with his staff.
Substitute said: 'I dare not fail the abbot.'
Example: In the past, there was a Taoist who sat in front of a temple, turning his back to the Buddha image. A monk said, 'Taoist, don't turn your back to the Buddha.' The Taoist said, 'Virtuous one, the Buddha's body fills the entire dharmadhatu (the realm of Dharma), where should I sit?'
Substitute said: 'He has forgotten that he is a follower of another religion.'
Example: Chan Master Wuxue of Cuiwei asked Danxia, 'What is the teacher of all Buddhas?' Danxia scolded, 'It's pitiful enough that you're alive. What do you need to hold a towel and broom for?' Wuxue retreated three steps. Danxia said, 'Wrong.' Wuxue then stepped forward. Danxia also said, 'Wrong.' Wuxue raised one foot, spun around, and left. Danxia said, 'He got it, but he has failed his teacher of all Buddhas.'
Another saying: 'Wrong! Wrong!'
Example: Once, when National Teacher Zhong received a letter from Xitang Zang and Mazu, the National Teacher asked, 'What Dharma does your teacher speak?' Zang walked from west to east and stood there. The National Teacher said, 'Is there only this, or is there something else?' Zang walked from east to west and stood there. The National Teacher said, 'This is Mazu's, what is yours?' Zang said, 'I already presented it to you, Abbot.'
Xitang Zang later said: 'When I came, he told me to ask for a reply.'
Example: Once, when Mazu was present, a monk drew four lines in front of him, the top line long and the bottom three lines short, and then said, 'You cannot say one line is long and three lines are short. It must be apart from the four phrases and cut off the hundred negations. Please, Master, answer.' Mazu then drew one line and said, 'You cannot say one line is long and three lines are short. I have already answered you.'
Another answer is: 'This old monk's age is in the Kan position.'
Example: Nanquan Puyuan addressed the assembly: 'Mazu of Jiangxi says, 'Mind is Buddha.' Teacher Wang doesn't say it like that. Not mind, not Buddha, not thing. Saying it like this, is there any fault?' At that time, Zhaozhou Congshen came forward and bowed.
了退。續有僧問趙州。上座禮拜意作么生。州云。汝卻問取和尚。僧又問南泉。適來諗上座意作么生。泉云。他卻領得老僧意。
別。面壁而坐。
舉。歸宗刬草次。有座主來參。偶見一蛇過。宗遂鋤斷。主云。久向歸宗。元來是個粗行沙門。宗云。爾粗我粗。
別云。好心不得好報。
舉。麻谷問臨際。大悲千手眼。那個是正眼。際云。大悲千手眼。作么生是正眼。速道速道。谷拽際下禪床卻坐。際遂起云。不審。谷擬議。際便喝。拽谷下禪床卻坐。谷便出去。
別臨際不審處云。野狐精便起去。
舉。西堂藏和尚。一日普請次云。因果歷然。爭奈何。時有僧出。以手托地。堂云。作甚麼。僧云。相救相救。堂云。大眾者個師僧。猶較些子。僧拂袖便走。堂云。師子身中蟲。自食師子肉。
別僧拂袖走處云。莫犯人苗稼。
舉。云嵓問百丈。每日區區為阿誰。丈云。有一人要。嵓云。因甚不教伊自作。丈云。他無家活。
別百丈云從來尊貴。
舉。三角印和尚示眾。若論此事。眨上眉毛。早已蹉過了也。時麻谷出問。眨上眉毛即不問。如何是此事。角云。蹉過了也。谷乃掀倒禪床。角便打。
別麻谷初問云。銜鐵負鞍去。
【現代漢語翻譯】 現代漢語譯本 僧人告退。後來有僧人問趙州（Zhaozhou，禪師名）：『上座（Shangzuo，對僧人的尊稱）禮拜的用意是什麼？』趙州說：『你卻去問你的和尚。』僧人又問南泉（Nanquan，禪師名）：『剛才問上座的用意是什麼？』南泉說：『他卻領會了老僧的用意。』
（禪師）告別。面壁而坐。
舉例。歸宗（Guizong，禪師名）在剷草的時候，有座主（Zuozhu，精通經論的僧人）來參拜。恰巧看到一條蛇經過，歸宗就用鋤頭把它鋤斷了。座主說：『久仰歸宗，原來是個粗魯的沙門（Shamen，出家人的通稱）。』歸宗說：『是你粗魯還是我粗魯？』
（禪師）評論說：好心沒有好報。
舉例。麻谷（Magu，禪師名）問臨濟（Linji，禪師名）：『大悲千手眼（Dabei Qianshouyan，觀音菩薩的別稱），哪個是正眼？』臨濟說：『大悲千手眼，怎麼是正眼？快說快說！』麻谷把臨濟拽下禪床自己坐了上去。臨濟於是起身說：『不明白。』麻谷猶豫了一下，臨濟就大喝一聲，把麻谷拽下禪床自己坐了上去。麻谷就出去了。
（禪師）評論臨濟不明白的地方說：野狐精（Yehujing，比喻邪見）就應該離開。
舉例。西堂藏（Xitangzang，禪師名）和尚，有一天在普請（Puqing，集體勞作）的時候說：『因果歷然（Yinguo liran，因果報應分明），怎麼辦呢？』當時有個僧人出來，用手托地。西堂藏說：『做什麼？』僧人說：『相救相救。』西堂藏說：『大眾，這個師僧，還算好些。』僧人拂袖便走。西堂藏說：『獅子身中蟲（Shizi shenzhong chong，比喻內部的破壞力量），自食獅子肉。』
（禪師）評論僧人拂袖走開說：不要侵犯別人的莊稼。
舉例。云巖（Yunyan，禪師名）問百丈（Baizhang，禪師名）：『每天忙忙碌碌爲了誰？』百丈說：『有一個人需要。』云巖說：『為什麼不教他自己做？』百丈說：『他沒有家當。』
（禪師）評論百丈說：從來都是尊貴的。
舉例。三角印（Sanjiaoyin，禪師名）和尚開示大眾：『如果談論這件事，眨一下眉毛，就已經錯過了。』當時麻谷出來問：『眨一下眉毛暫且不問，如何是這件事？』三角印說：『錯過了。』麻谷就掀翻了禪床。三角印就打他。
（禪師）評論麻谷最初的提問說：套著鐵嚼子，揹著鞍子走了。
【English Translation】 English version The monk withdrew. Later, a monk asked Zhaozhou (name of a Chan master): 'What is the meaning of the Superior Seat's (Shangzuo, a respectful term for monks) bowing?' Zhaozhou said: 'You should ask your own master.' The monk then asked Nanquan (name of a Chan master): 'What was the meaning of asking the Superior Seat just now?' Nanquan said: 'He understood the old monk's meaning.'
(The Chan master) bid farewell and sat facing the wall.
Example. Guizong (name of a Chan master) was weeding when a Zuozhu (a monk well-versed in scriptures and treatises) came to visit. Coincidentally, they saw a snake passing by, and Guizong chopped it in half with his hoe. The Zuozhu said: 'I have long admired Guizong, but it turns out you are just a crude Shamen (a general term for monks).' Guizong said: 'Are you crude, or am I crude?'
(The Chan master) commented: A good deed does not receive a good reward.
Example. Magu (name of a Chan master) asked Linji (name of a Chan master): 'The Great Compassion Thousand Hands and Eyes (Dabei Qianshouyan, another name for Avalokiteśvara Bodhisattva), which is the true eye?' Linji said: 'The Great Compassion Thousand Hands and Eyes, what is the true eye? Speak quickly, speak quickly!' Magu dragged Linji off the meditation bed and sat down himself. Linji then got up and said: 'I don't understand.' Magu hesitated, and Linji shouted loudly, dragging Magu off the meditation bed and sitting down himself. Magu then left.
(The Chan master) commented on Linji's incomprehension: A wild fox spirit (Yehujing, a metaphor for heretical views) should leave.
Example. Abbot Xitangzang (name of a Chan master), one day during Puqing (collective labor), said: 'Cause and effect are clear (Yinguo liran, karmic retribution is distinct), what to do?' At that time, a monk came out and supported the ground with his hand. Xitangzang said: 'What are you doing?' The monk said: 'Save me, save me.' Xitangzang said: 'Everyone, this monk is still somewhat better.' The monk flicked his sleeve and left. Xitangzang said: 'A worm in the lion's body (Shizi shenzhong chong, a metaphor for internal destructive forces) eats the lion's flesh.'
(The Chan master) commented on the monk flicking his sleeve and leaving: Do not harm other people's crops.
Example. Yunyan (name of a Chan master) asked Baizhang (name of a Chan master): 'Who are you busy for every day?' Baizhang said: 'There is someone who needs it.' Yunyan said: 'Why don't you teach him to do it himself?' Baizhang said: 'He has no family property.'
(The Chan master) commented on Baizhang saying: Always noble.
Example. Abbot Sanjiaoyin (name of a Chan master) instructed the assembly: 'If we talk about this matter, blinking an eyebrow, we have already missed it.' At that time, Magu came out and asked: 'Blinking an eyebrow will not be asked for now, what is this matter?' Sanjiaoyin said: 'Missed it.' Magu then overturned the meditation bed. Sanjiaoyin then hit him.
(The Chan master) commented on Magu's initial question: Wearing an iron bit and carrying a saddle, he left.
舉。魯祖因。洞山來參。禮拜了。侍立少頃而出。卻再入來。祖云。只恁么只恁么。所以如此。洞山云。大有人不肯。祖云。作么取汝口辯。洞山乃侍奉數月。
別洞山前語云。不辭路險來見和尚。
舉。磁州馬頭峰藏和尚示眾。知而無知。不是無知而說無知。南泉云。與么則依師道。始得一半。
別南泉云。六耳不同謀。
舉。齊峰和尚因。龐公問。此去峰頂有幾里。峰云。甚麼處去來。公云。可殺峻硬不得問著。峰云。是多少。公云。一二三。峰云。四五六。公云。何不道七峰。云。才道七便有八。公云。得也得也。峰云。一任添取。公便喝。峰亦喝。
別初喝云。龐公從來作家。
舉。溈山見劉鐵磨來。山云。老牸牛汝來也。磨云。來日臺山大會齋。和尚還去否。山放身作臥勢。磨便出去。
別劉鐵磨云。人天福報。不如老師。
舉。紫湖問劉鐵磨。久向劉鐵磨。莫便是否。磨云。不敢。湖云。左轉右轉。磨云。和尚莫顛倒。湖便打。
別劉鐵磨云。賴遇外人不知。
舉。溈山山下有一僧住庵。仰山到彼。舉溈山示眾道。如許多人。只得大機。不得大用。只如山中和尚與么。道意作么生。僧云。更請舉看。仰山復舉。被僧闌胸一蹈
【現代漢語翻譯】 現代漢語譯本 提出。魯祖（姓名，不詳）因洞山（人名，禪宗大師）前來參訪。洞山禮拜后，侍立片刻便要離開，卻又再次進來。魯祖說：『就是這樣，就是這樣。』（意指洞山已經領悟）所以才這樣說。洞山說：『有很多人不肯承認。』魯祖說：『要你的口頭辯解做什麼？』洞山於是侍奉魯祖數月。
臨別洞山時，魯祖說：『我不怕路途艱險前來拜見和尚。』
提出。磁州馬頭峰藏和尚（地名+人名+法號）向大眾開示：『知道而好像不知道，不是真的不知道卻說自己不知道。』南泉（人名，禪宗大師）說：『如果這樣，就按照老師說的做，才能得到一半。』
臨別南泉時，（有人說）『六隻耳朵不能一起謀劃事情。』
提出。齊峰和尚（法號）因為龐公（人名，居士）問道：『從這裡到峰頂有幾里路？』齊峰說：『從哪裡來，要到哪裡去？』龐公說：『太峻峭堅硬了，沒法問。』齊峰說：『是多少？』龐公說：『一二三。』齊峰說：『四五六。』龐公說：『為什麼不說七峰？』齊峰說：『剛說七，就有了八。』龐公說：『好吧，好吧。』齊峰說：『隨便你加。』龐公便喝斥一聲，齊峰也喝斥一聲。
臨別第一次喝斥時，（有人說）『龐公向來是個內行。』
提出。溈山（地名+山名）看見劉鐵磨（人名，居士）來了。溈山說：『老母牛，你來了。』劉鐵磨說：『來日臺山（地名+山名）有大法會齋飯，和尚去不去？』溈山便倒下裝作睡覺的樣子。劉鐵磨便出去了。
臨別劉鐵磨時，（有人說）『人天福報，不如老師。』
提出。紫湖（地名+湖名）問劉鐵磨：『久仰劉鐵磨的大名，莫非就是你？』劉鐵磨說：『不敢當。』紫湖說：『左轉右轉。』劉鐵磨說：『和尚你別顛倒了。』紫湖便打了他。
臨別劉鐵磨時，（有人說）『幸虧外人不知道。』
提出。溈山山下有一個僧人住在庵里。仰山（人名，禪宗大師）到那裡，引用溈山開示大眾的話說：『這麼多人，只得到大機，得不到大用。就像山中的和尚這樣，他的意圖是什麼？』僧人說：『請你再說一遍。』仰山又說了一遍，僧人便攔胸一腳踢去。
【English Translation】 English version Case: Master Lu (name unknown) because Dongshan (name of a Chan master) came to visit. Dongshan bowed and stood in attendance for a short while before leaving, but then re-entered. Master Lu said, 'Just like this, just like this.' (implying Dongshan had already understood) That's why he said that. Dongshan said, 'There are many people who don't acknowledge it.' Master Lu said, 'What use is your verbal eloquence?' Dongshan then attended to Master Lu for several months.
Before parting with Dongshan, (Master Lu) said, 'I don't mind the perilous road to come and see the monk.'
Case: Abbot Zang of Matou Peak in Cizhou (place name + mountain name + dharma name) addressed the assembly, saying, 'Knowing as if not knowing, not truly not knowing but saying one doesn't know.' Nanquan (name of a Chan master) said, 'If that's the case, then following the teacher's way, one can only obtain half.'
Before parting with Nanquan, (someone said) 'Six ears cannot conspire together.'
Case: Because of Abbot Qifeng (dharma name), Layman Pang (name of a layman) asked, 'How many miles is it from here to the peak?' Qifeng said, 'Where are you coming from, and where are you going?' Layman Pang said, 'It's too steep and hard, I can't ask.' Qifeng said, 'How much is it?' Layman Pang said, 'One, two, three.' Qifeng said, 'Four, five, six.' Layman Pang said, 'Why not say seven peaks?' Qifeng said, 'As soon as you say seven, there will be eight.' Layman Pang said, 'Okay, okay.' Qifeng said, 'Add as much as you like.' Layman Pang then shouted, and Qifeng also shouted.
Before the first shout, (someone said) 'Layman Pang has always been an expert.'
Case: Guishan (place name + mountain name) saw Liu Temo (name of a layman) coming. Guishan said, 'Old cow, you've come.' Liu Temo said, 'Tomorrow there is a great Dharma assembly feast at Mount Tai (place name + mountain name), will the monk go?' Guishan then fell down and pretended to sleep. Liu Temo then left.
Before parting with Liu Temo, (someone said) 'The blessings of humans and gods are not as good as the teacher.'
Case: Zihu (place name + lake name) asked Liu Temo, 'I've long admired Liu Temo's name, could it be you?' Liu Temo said, 'I dare not.' Zihu said, 'Turning left, turning right.' Liu Temo said, 'Monk, don't be upside down.' Zihu then hit him.
Before parting with Liu Temo, (someone said) 'Luckily, outsiders don't know.'
Case: There was a monk living in a hermitage below Mount Guishan. Yangshan (name of a Chan master) went there and quoted Guishan's words to the assembly, saying, 'So many people only obtain great potential, but do not obtain great function. Like the monk in the mountain, what is his intention?' The monk said, 'Please say it again.' Yangshan repeated it, and the monk kicked him in the chest.
。仰歸舉似溈山。山呵呵大笑。
別被蹈處云。將謂爾不曾見山中和尚。
舉。洪州米嶺和尚示眾云。莫過於此。時有僧問。未審是甚麼莫過於此。嶺云。不出是。其僧后問長慶。為甚麼不出是。慶雲。汝擬喚作甚麼。
別長慶雲。聽響之流。
舉。廣慧真和尚因。風穴問。會昌沙汰時。護法善神。向甚處去。慧云。常在阛阓中。要且無人見。穴云。爾徹也。
別風穴云。知汝力弱。
舉。慈明和尚。冬日榜示僧堂前。作此相。
<
別首座云。某甲代和尚下延壽堂。
舉。道吾因。僧問。無神通菩薩。為甚軌跡難尋。吾云。同道者方知。僧云。和尚還知么。吾云。不知。僧云。為甚不知。吾云。去。汝不會我語。
【現代漢語翻譯】 現代漢語譯本 仰歸禪師將此事告訴了溈山禪師（Weishan）。溈山禪師（Weishan）聽后哈哈大笑。
別被禪師評論說：『我還以為你沒見過山裡的和尚呢。』
仰歸禪師舉例說，洪州米嶺和尚（Hongzhou Miling）開示大眾說：『沒有比這更重要的了。』當時有個僧人問：『請問什麼是沒有比這更重要的呢？』米嶺和尚（Miling）說：『不出是。』那個僧人後來問長慶禪師（Changqing）：『為什麼不出是？』長慶禪師（Changqing）說：『你打算叫它什麼？』
別被禪師評論長慶禪師（Changqing）說：『這是聽聲音的流派。』
仰歸禪師舉例說，廣慧真和尚（Guanghui Zhen）因為風穴禪師（Fengxue）問：『會昌沙汰時（Huichang persecution），護法善神（Dharma-protecting deities）到哪裡去了？』廣慧禪師（Guanghui）說：『常在鬧市中，只是沒人看見。』風穴禪師（Fengxue）說：『你徹底明白了。』
別被禪師評論風穴禪師（Fengxue）說：『我知道你力量弱。』
仰歸禪師舉例說，慈明和尚（Ciming）在冬天張貼告示在僧堂前，做了這個樣子：
（此處為圖示，描述為：六個方框，每個方框內有不同的符號）
『如果有人能認識它，就不離四威儀（siweiyi）之中。』首座（Shouzuo，the head monk）一見就對大眾說：『和尚今天放參（fangcan，end the meditation session）。』
別被禪師評論首座（Shouzuo）說：『我代替和尚去延壽堂（Yanshou Hall）。』
仰歸禪師舉例說，道吾禪師（Daowu）因為一個僧人問：『沒有神通的菩薩（Bodhisattva），為什麼軌跡難尋？』道吾禪師（Daowu）說：『同道者才知道。』僧人問：『和尚您知道嗎？』道吾禪師（Daowu）說：『不知道。』僧人問：『為什麼不知道？』道吾禪師（Daowu）說：『去，你不會理解我的話。』
【English Translation】 English version Yangui reported this matter to Weishan. Weishan laughed heartily.
Biebei commented: 'I thought you had never seen a monk from the mountains.'
Yangui cited that Hongzhou Miling, addressing the assembly, said, 'There is nothing more important than this.' At that time, a monk asked, 'May I ask, what is this that is more important than anything else?' Miling said, 'It does not go beyond this.' Later, that monk asked Changqing, 'Why does it not go beyond this?' Changqing said, 'What do you intend to call it?'
Biebei commented on Changqing, saying, 'This is the school of those who listen to sounds.'
Yangui cited that Guanghui Zhen, because Fengxue asked, 'During the Huichang persecution, where did the Dharma-protecting deities go?' Guanghui said, 'They are always in the marketplace, but no one sees them.' Fengxue said, 'You have thoroughly understood.'
Biebei commented on Fengxue, saying, 'I know your strength is weak.'
Yangui cited that Ciming, on a winter day, posted a notice in front of the monks' hall, making this gesture:
(Here are diagrams, described as: six boxes, each containing a different symbol)
'If someone can recognize it, it is not apart from the four dignities (siweiyi).' The head monk (Shouzuo) upon seeing it, said to the assembly, 'The abbot is ending the meditation session (fangcan) today.'
Biebei commented on the head monk (Shouzuo), saying, 'I will go to the Longevity Hall (Yanshou Hall) in place of the abbot.'
Yangui cited that Daowu, because a monk asked, 'Why are the traces of a Bodhisattva without supernatural powers difficult to find?' Daowu said, 'Only those who share the same path know.' The monk asked, 'Does the abbot know?' Daowu said, 'I do not know.' The monk asked, 'Why do you not know?' Daowu said, 'Go, you do not understand my words.'
別云。祇緣相似。
舉。金峰拈起枕子云。一切人喚作枕子。金峰道不是。僧云。未審和尚喚作甚麼。峰拈起枕子。云。與么則依而行之。云。爾喚作甚麼。云。枕子。峰云。落在金峰窠里。
別僧云。枕子處。劈面便擲。
舉。欽山與雪峰。巖頭坐次。洞山行茶。欽山閉眼洞山云。甚處去來。云。入定來。洞山云。定本無門。從何而入。
別欽山云。今日困。
舉。玄沙因。僧問。盡十方世界。是一顆明珠。學人為甚不會。沙云。用會作么。
別玄沙云。子何得自傷己命。
舉。玄沙初到莆田縣。百戲迎之。次日問小塘長老。昨日許多喧鬨。向甚麼處去。小塘提起袈裟角。玄沙云。料掉沒交涉。
別小塘云。深領慈悲。
舉。玄沙與地藏。在方丈說話。夜深乃云。侍者關隔子門了。汝作么生出得。地藏云。喚甚麼作門。
別地藏云。一家父子。
舉。仰山侍溈山。忽聞鳥鳴。溈云。伊說事卻徑云。不可向別人道。溈云。何故。云。為伊說太直。溈云。多少法門。寂子一時推下。云。推下事作么生。溈山敲禪床三下。
別仰山後語云。昧和尚則不可。
舉。長慶棱和尚問僧。甚處來。僧云。鼓山。云。鼓山有不跨石
門底句。有人借問汝。作么生道。云。昨夜宿報慈。慶雲。若劈脊便棒。汝又作么生。僧云。和尚若行此棒。不虛受人天供養。慶雲。幾乎放過。
別云。把火夜遊。
舉。雲門問巴陵雪峰道。開卻門達磨來也。意作么生。陵雲。筑著和尚鼻孔。門云。修羅惡發。把須彌山一摑。𨁝跳上梵天報帝釋。為甚麼卻去日本國里藏身。陵雲。莫恁么心行好。門云。汝道筑著又作么生。
別巴陵后語云。彼此老大。
舉。洞山聰和尚。凡新到便問。溈山水牯牛。作么生會。前後皆不契。雪竇到亦問。竇云。作後人標榜。山擬道。竇以坐具拂一下便行。山云。且來上座。竇云。未參堂。
別洞山擬道處云。牛聻。
舉。溈山見香嚴仰山作餅次。溈云。當時百丈先師。親得者個道理。仰山與香嚴相顧云。甚麼人答得此話。溈云。有人答得。仰云。阿誰。溈指水牯牛云。道道。仰取一束草來。嚴取一桶水來。牛才低頭吃。溈云。與么與么。不與么不與么。二人俱作禮。溈云。或時明。或時暗。
別溈山後語云。勞而無功。
舉。涌泉因。雪峰訪。乃門送。峰入轎了。泉云。者個四人舁。那個幾人舁。峰聳身云。道甚麼。泉再舉。峰云。行行他不會。
別涌泉再舉處
【現代漢語翻譯】 現代漢語譯本： 門底句：有人問你，『如何是道？』 你就說：『昨夜我住在報慈寺。』 慶雲說：『如果劈頭蓋臉就是一棒，你又如何應對？』 僧人說：『和尚如果真打這一棒，那才是不辜負人天供養。』 慶雲說：『差點就放過了。』
別云：拿著火把在夜裡遊玩。
舉例：雲門問巴陵雪峰：『打開門，達磨（Bodhidharma）就來了，這是什麼意思？』 巴陵說：『正好撞到和尚的鼻孔。』 雲門說：『像修羅（Asura）一樣兇惡，一把抓住須彌山（Mount Sumeru），一腳跳上梵天（Brahmaloka）去報告帝釋（Indra）。為什麼卻要跑到日本國里藏身？』 巴陵說：『最好不要這樣用心思。』 雲門說：『你說撞到鼻孔，又怎麼樣呢？』
別巴陵的后語說：『彼此都是老傢伙了。』
舉例：洞山聰和尚，每次有新來的人就問：『溈山（Mount Wei）的水牯牛，你如何理解？』 前後都沒有人能契合他的意思。雪竇（Xuedou）來的時候，洞山也這樣問。雪竇說：『作為後人，我來做個標榜。』 洞山想要說什麼，雪竇就用坐具拂了一下，然後就走了。洞山說：『且慢，上座。』 雪竇說：『我還沒參堂呢。』
別洞山想要說話的地方說：『牛呢？』
舉例：溈山看到香嚴（Xiangyan）和仰山（Yangshan）在做餅，溈山說：『當年百丈先師，親自領悟了這個道理。』 仰山和香嚴互相看了看，說：『誰能回答這句話？』 溈山說：『有人能回答。』 仰山問：『是誰？』 溈山指著水牯牛說：『說說看。』 仰山拿來一束草，香嚴拿來一桶水，牛才低下頭吃。 溈山說：『這樣也行，那樣也行；不這樣也行，不那樣也行。』 兩人都作揖。 溈山說：『有時明白，有時糊塗。』
別溈山後語說：『勞而無功。』
舉例：涌泉（Yongquan）因為雪峰（Xuefeng）來訪，就送他出門。雪峰上了轎子后，涌泉說：『這四個人抬轎子，那一個人由幾個人抬？』 雪峰聳了聳肩說：『說什麼？』 涌泉又重複了一遍。 雪峰說：『走吧走吧，他不會明白的。』
別涌泉再次提問的地方
【English Translation】 English version: Mendi's phrase: If someone asks you, 'What is the Tao?' you say, 'Last night I stayed at Bao Ci Temple.' Qingyun said, 'If you were struck with a stick right away, how would you respond?' The monk said, 'If the abbot truly strikes this stick, then he would not be receiving the offerings of humans and devas in vain.' Qingyun said, 'Almost let it go.'
Another saying: Holding a torch and wandering at night.
Example: Yunmen asked Baling Xuefeng, 'Opening the door, Bodhidharma comes, what does this mean?' Baling said, 'Right into the abbot's nostrils.' Yunmen said, 'Like an Asura with evil hair, grabbing Mount Sumeru with one hand, jumping up to Brahmaloka to report to Indra. Why then hide in Japan?' Baling said, 'It's best not to use your mind like that.' Yunmen said, 'You say it hits the nostrils, so what?'
Another saying after Baling's words: 'We are both old fellows.'
Example: Abbot Cong of Dongshan, whenever a newcomer arrived, would ask, 'How do you understand the water buffalo of Mount Wei?' No one before or after could agree with his meaning. When Xuedou arrived, Dongshan asked the same question. Xuedou said, 'As a later person, I will make a proclamation.' Dongshan was about to say something, but Xuedou flicked his sitting cloth and left. Dongshan said, 'Wait, venerable monk.' Xuedou said, 'I haven't even entered the hall yet.'
Another saying about where Dongshan was about to speak: 'The buffalo?'
Example: Weishan saw Xiangyan and Yangshan making cakes. Weishan said, 'Back then, the late Master Baizhang personally realized this principle.' Yangshan and Xiangyan looked at each other and said, 'Who can answer this question?' Weishan said, 'Someone can answer.' Yangshan asked, 'Who?' Weishan pointed to the water buffalo and said, 'Speak.' Yangshan brought a bundle of grass, and Xiangyan brought a bucket of water. Only then did the buffalo lower its head to eat. Weishan said, 'Like this, like this; not like this, not like this.' Both of them bowed. Weishan said, 'Sometimes clear, sometimes obscure.'
Another saying after Weishan's words: 'Laborious but without merit.'
Example: Yongquan, because Xuefeng visited, saw him off at the gate. After Xuefeng got into the sedan chair, Yongquan said, 'These four people carry the sedan chair, how many people carry that one?' Xuefeng shrugged and said, 'What are you saying?' Yongquan repeated it. Xuefeng said, 'Go, go, he won't understand.'
Another saying about where Yongquan asked again
云。和尚穩乘轎子。
舉。德山因。僧相看。乃近前作相撲勢。山云。與么無禮。合吃山僧手中棒。僧拂袖便行。山云。饒汝如是也。只得一半。僧轉身便喝。山打云。須是我打爾始得。僧云。諸方有明眼人在。山云。天然有眼。僧擘開眼云。貓。便出。山云。黃河三千年一度清。
別云。我平生好打人。今日不合停囚長智。
舉。道場訥和尚因。僧問。如何得見聞性不隨緣。云。汝聽看。僧作禮。場云。聾人也唱胡家曲。好惡高低自不知。僧云。聞性宛然也。場云。石從空里立。火向水中焚。
別僧聞性宛然處。喚僧近前少立。擬議唾出。
舉。南泉問僧。夜來好風。僧云。夜來好風。泉云。吹折門前一枝松。僧云。吹折門前一枝松。次問一僧。夜來好風。僧云。是甚麼風。泉云。吹折門前一枝松。僧云。是甚麼松。泉云。一得一失。
別南泉后語咨嗟云。明皇幸蜀。
舉。文殊令善財採藥云。是藥者采將來。善財遍采。無不是藥。卻來白雲。無不是藥者。殊云。是藥采將來。善財乃拈一枝草。度與文殊。殊拈起示眾云。此藥亦能殺人亦能活人。
別文殊接草處。與一嗅復度與善財。
舉。孚上座初參雪峰。跨門才見雪峰。便參主事。次日卻來禮拜
【現代漢語翻譯】 現代漢語譯本 云：和尚穩穩地坐在轎子上。
舉：德山（Deshan）因為有僧人前來拜訪，便走上前去做出相撲的姿勢。德山（Deshan）說：『如此無禮，合該吃我手中的棒子！』僧人拂袖而去。德山（Deshan）說：『饒你如此，也只得一半。』僧人轉身便喝斥。德山（Deshan）打了一下說：『須得我打你才行。』僧人說：『各處都有明眼人。』德山（Deshan）說：『天然有眼。』僧人睜大眼睛說：『貓！』便離開了。德山（Deshan）說：『黃河三千年才清一次。』
別云：我平生喜歡打人，今日不該停下來，反而增長了他們的智慧。
舉：道場訥（Daochang Ne）和尚因為有僧人問：『如何才能使見聞之性不隨外緣而動？』道場訥（Daochang Ne）說：『你聽著。』僧人作禮。道場訥（Daochang Ne）說：『聾子也唱胡人的歌曲，好壞高低自己都不知道。』僧人說：『聞性宛然存在啊。』道場訥（Daochang Ne）說：『石頭從空中立起，火在水中燃燒。』
別：僧人在聞性宛然之處，叫僧人走近前來稍站片刻，想要唾棄。
舉：南泉（Nanquan）問僧人：『昨夜好大的風。』僧人說：『昨夜好大的風。』南泉（Nanquan）說：『吹折了門前的一枝松樹。』僧人說：『吹折了門前的一枝松樹。』接著問另一位僧人：『昨夜好大的風。』僧人說：『是什麼風？』南泉（Nanquan）說：『吹折了門前的一枝松樹。』僧人說：『是什麼松樹？』南泉（Nanquan）說：『一得一失。』
別：南泉（Nanquan）後來感嘆說：『明皇幸蜀。』
舉：文殊（Wenshu，Manjusri）讓善財（Shancai，Sudhana）去採藥，說：『是藥的就採來。』善財（Shancai，Sudhana）到處採摘，發現沒有不是藥的，便回來稟告說：『沒有不是藥的。』文殊（Wenshu，Manjusri）說：『是藥的就採來。』善財（Shancai，Sudhana）於是拈起一枝草，遞給文殊（Wenshu，Manjusri）。文殊（Wenshu，Manjusri）拈起來向大眾展示說：『此藥既能殺人，也能活人。』
別：文殊（Wenshu，Manjusri）接過草的地方，聞了一下又遞還給善財（Shancai，Sudhana）。
舉：孚（Fu）上座初次參訪雪峰（Xuefeng），跨入門檻剛見到雪峰（Xuefeng），便去拜見主管事務的人。第二天卻又來禮拜。
【English Translation】 English version Cloud: The monk sits steadily in the sedan chair.
Case: Deshan (德山) because a monk came to visit, he stepped forward and made a sumo wrestling posture. Deshan (德山) said, 'So rude, you deserve to eat the staff in my hand!' The monk flicked his sleeves and left. Deshan (德山) said, 'Even if I spare you like this, you only get half of it.' The monk turned around and shouted. Deshan (德山) hit him and said, 'I have to hit you.' The monk said, 'There are discerning people everywhere.' Deshan (德山) said, 'Naturally there are eyes.' The monk opened his eyes wide and said, 'Cat!' and left. Deshan (德山) said, 'The Yellow River clears once every three thousand years.'
Another said: I like to hit people in my life, today I should not have stopped and increased their wisdom.
Case: Abbot Daochang Ne (道場訥) because a monk asked, 'How can the nature of seeing and hearing not be influenced by external conditions?' Daochang Ne (道場訥) said, 'You listen.' The monk made a bow. Daochang Ne (道場訥) said, 'Even a deaf person sings Hu (northern tribes) songs, not knowing what is good or bad.' The monk said, 'The nature of hearing is clearly present.' Daochang Ne (道場訥) said, 'Stones stand up from the empty sky, fire burns in the water.'
Another: At the place where the nature of hearing is clearly present, he called the monk to come forward and stand for a moment, intending to spit.
Case: Nanquan (南泉) asked a monk, 'Last night was a good wind.' The monk said, 'Last night was a good wind.' Nanquan (南泉) said, 'It blew down a pine tree in front of the gate.' The monk said, 'It blew down a pine tree in front of the gate.' Then he asked another monk, 'Last night was a good wind.' The monk said, 'What kind of wind?' Nanquan (南泉) said, 'It blew down a pine tree in front of the gate.' The monk said, 'What kind of pine tree?' Nanquan (南泉) said, 'A gain and a loss.'
Another: Nanquan (南泉) later sighed and said, 'Emperor Ming fled to Shu.'
Case: Wenshu (文殊, Manjusri) told Shancai (善財, Sudhana) to collect medicine, saying, 'Collect what is medicine.' Shancai (善財, Sudhana) collected everywhere and found that everything was medicine, so he returned and reported, 'There is nothing that is not medicine.' Wenshu (文殊, Manjusri) said, 'Collect what is medicine.' Shancai (善財, Sudhana) then picked up a blade of grass and handed it to Wenshu (文殊, Manjusri). Wenshu (文殊, Manjusri) picked it up and showed it to the crowd, saying, 'This medicine can kill people and can also save people.'
Another: At the place where Wenshu (文殊, Manjusri) received the grass, he smelled it and handed it back to Shancai (善財, Sudhana).
Case: The Venerable Fu (孚) first visited Xuefeng (雪峰), and as soon as he crossed the threshold and saw Xuefeng (雪峰), he went to see the person in charge of affairs. The next day he came to pay his respects again.
云。昨日觸忤和尚。峰云。知是般事便休。
別云。我此間來千去萬。
舉。石梯一日。見侍者托缽上堂。乃喚侍者。者應喏。梯云。甚處去。云。上堂齋去。梯云。我豈不知汝上堂齋去。云。除此外別。道個甚麼。梯云。我只問汝本分事。云。若問本分事。某甲實是上堂齋去。梯云。不謬為吾侍者。
別云。若不再勘。難以結款。
舉。日容遠和尚因。奯上堂參。容拊掌。三下云。猛虎當軒。誰是敵者。奯云。俊鷂沖天。阿誰捉得。容云。彼此難當。奯云。且休。未斷者公案。容將主丈。舞歸方丈。奯無語。容云。死卻者漢也。
別云。贏我一著。
舉。奯上座到百丈。丈云。阇梨有事。相借問得么。奯云。幸自非言。何須譗𧫡。丈云。收得安南。又憂塞北。奯擘開胸云。與么不與么。丈云。要且難構。要且難構。奯云知即得。知即得。
別云。山長水遠。人面獸心。
舉。西院思明和尚未住時。在許州。聞汝州南院出世。元與同參。遂特去人事了云。某甲啟和尚。無可人事。自許州來。收得江西剃刀一柄。上和尚。院云。汝從許州來。為甚卻有江西剃刀。明遂于院手上。掏一掏。院云。侍者收。明以衣袖。一拂便行。院云。阿喇喇。阿喇喇。
【現代漢語翻譯】 現代漢語譯本 云：昨天冒犯了和尚。 峰說：知道是這種事就算了。
又說：我這裡來來往往成千上萬次。
舉例：石梯和尚有一天，看見侍者拿著缽上堂，於是叫住侍者。侍者應聲答道：『是。』石梯和尚問：『去哪裡？』侍者說：『上堂齋飯。』石梯和尚說：『我難道不知道你上堂齋飯去？』侍者說：『除了這個，還能說什麼？』石梯和尚說：『我只是問你本分事。』侍者說：『如果問本分事，我確實是上堂齋飯去。』石梯和尚說：『沒有辱沒做我的侍者。』
又說：如果不再追究，難以了結。
舉例：日容遠和尚因為奯(huò，人名)上堂參禪。日容遠和尚拍掌三下說：『猛虎當軒，誰是敵手？』奯說：『俊鷂沖天，誰能捉住？』日容遠和尚說：『彼此難分高下。』奯說：『且慢，這還沒斷的公案。』日容遠和尚拿著拄杖，舞回方丈。奯無話可說。日容遠和尚說：『死了這個傢伙。』
又說：我輸你一招。
舉例：奯上座到百丈懷海禪師處。百丈懷海禪師說：『阇梨(梵語，意為弟子)有事，可以問你嗎？』奯說：『幸好不是言語能表達的，何須多費口舌。』百丈懷海禪師說：『收復了安南，又擔心塞北。』奯敞開胸懷說：『這樣可以嗎？那樣可以嗎？』百丈懷海禪師說：『終究難以構成，終究難以構成。』奯說：『知道就行，知道就行。』
又說：山高水遠，人面獸心。
舉例：西院思明和尚還沒當住持的時候，在許州。聽說汝州南院出世，原來與他一同參禪。於是特地去拜見，人事完畢后說：『我稟告和尚，沒有什麼可以人事的，自從許州來，收得江西剃刀一把，獻給和尚。』南院說：『你從許州來，為什麼卻有江西剃刀？』思明於是就在南院手上，掏了一掏。南院說：『侍者收起來。』思明用衣袖一拂就走了。南院說：『阿喇喇，阿喇喇。』
【English Translation】 English version Yun: Yesterday I offended the Abbot. Feng said: Knowing it's this kind of thing, just let it be.
Also said: I've come and gone here thousands upon thousands of times.
Example: One day, Abbot Shiti saw a attendant carrying a bowl to the hall, so he called out to the attendant. The attendant responded, 'Yes.' Abbot Shiti asked, 'Where are you going?' The attendant said, 'Going to the hall for the meal.' Abbot Shiti said, 'Don't I know you're going to the hall for the meal?' The attendant said, 'Besides this, what else can be said?' Abbot Shiti said, 'I'm just asking about your duty.' The attendant said, 'If you ask about my duty, I am indeed going to the hall for the meal.' Abbot Shiti said, 'You haven't disgraced being my attendant.'
Also said: If we don't investigate further, it will be difficult to conclude.
Example: Abbot Rirongyuan, because Huò (person's name) came to the hall to practice Chan. Abbot Rirongyuan clapped his hands three times and said, 'A fierce tiger in the doorway, who is its enemy?' Huò said, 'A swift falcon soaring into the sky, who can catch it?' Abbot Rirongyuan said, 'It's difficult to tell who is superior.' Huò said, 'Wait a moment, this unresolved case.' Abbot Rirongyuan took his staff and danced back to his abbot's room. Huò was speechless. Abbot Rirongyuan said, 'That fellow is dead.'
Also said: I lost to you by one move.
Example: Seated Huò arrived at Baizhang Huaihai's place. Baizhang Huaihai said, 'Dharmacharya (Sanskrit, meaning disciple), is there something I can ask you?' Huò said, 'Fortunately, it cannot be expressed in words, why bother with so much talk?' Baizhang Huaihai said, 'Having recovered Annam, I'm worried about the North.' Huò opened his chest and said, 'Is this okay? Is that okay?' Baizhang Huaihai said, 'Ultimately difficult to construct, ultimately difficult to construct.' Huò said, 'Knowing is enough, knowing is enough.'
Also said: High mountains and long rivers, a human face and a beast's heart.
Example: When Abbot Xiyuan Siming was not yet an abbot, he was in Xuzhou. He heard that Nanyuan of Ruzhou had emerged, and he had originally practiced Chan with him. So he went to pay his respects, and after the formalities were completed, he said, 'I report to the Abbot, there is nothing to offer, since coming from Xuzhou, I have acquired a Jiangxi razor, and offer it to the Abbot.' Nanyuan said, 'You came from Xuzhou, why do you have a Jiangxi razor?' Siming then made a gesture of taking something from Nanyuan's hand. Nanyuan said, 'Attendant, put it away.' Siming brushed it away with his sleeve and left. Nanyuan said, 'A la la, a la la.'
別云。容款曲敘舊。
舉。廓侍者因。華嚴上堂。今日賜卿無畏。若是臨際．德山．高亭．大愚．鳥窠．舡子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。廓便出作禮。起。便喝。嚴亦喝。廓又喝。嚴又喝。廓禮拜起云。大眾看。者漢一場敗闕。又喝一喝。拍手歸眾。華嚴歸方丈。時風穴充維那。上問訊。嚴云。浙客叵耐。者守廓。今日把老僧搊絕。如今集眾。打一頓趁出。穴云。趁他遲也。況和尚言太過。道單刀直入。他是臨際兒孫。本分與么。嚴方息怒。穴下來。與廓說是事。廓云。爾著甚來由。勸者老漢。我未問前。早要棒吃得我話行。如今不打我拓卻我。者話不行。穴云。此話已行也。
別風穴云。廓兄爾也秤椎里。覓甚麼汁。
舉。藥山因。僧問。平田淺草麈鹿成群。如何射得麈中麈。山云。看箭。僧便放身倒。山云。侍者拖出。僧便走。山云。弄泥團漢。有甚麼限。
別云。古屋裡難以獨居。
舉。長髭曠和尚問僧。甚處來。僧云。九華山控石庵。髭云。庵主是甚麼人。云。馬祖下尊宿。云。名甚麼。云。不委他法號。髭云。他不委。爾不委。云。尊宿眼在甚處。髭云。若是庵主親來。今日也須吃棒。僧云。賴遇和尚放過某甲。髭云。百年後討個師僧。也
【現代漢語翻譯】 現代漢語譯本： 別云：暫且放下，容我慢慢地敘敘舊情。
舉例：廓侍者因為華嚴上堂說法，華嚴說：『今日賜予你們無畏。如果是臨濟（Linji，禪宗大師）、德山（Deshan，唐代禪宗大師）、高亭（Gaoting，禪宗寺廟）、大愚（Dayu，禪宗大師）、鳥窠（Niao Ke，唐代禪師）、舡子（Chuanzi，唐代禪師）的子孫，不用如何若何，就請單刀直入，華嚴與你做證據。』廓便出來作禮，起身便喝。華嚴也喝。廓又喝。華嚴又喝。廓禮拜起身說：『大眾看，這漢子一場敗仗。』又喝一聲，拍手回到大眾中。華嚴回到方丈。當時風穴（Fengxue，禪宗大師）擔任維那，上前問訊。華嚴說：『浙江來的客人真不可理喻，這個守廓，今天把老僧逼到絕境。現在集合大眾，打他一頓趕出去。』風穴說：『趕他已經晚了，況且和尚您說得太過分了，說單刀直入，他是臨濟的子孫，本分就是這樣。』華嚴這才息怒。風穴下來，和廓說這件事。廓說：『你有什麼理由勸這個老漢？我還沒問，早就想要捱打，我的話才能行得通。現在不打我，反而遷就我，這話就行不通。』風穴說：『這話已經行得通了。』
別風穴說：『廓兄，你也在秤錘里找什麼汁液？（比喻徒勞無功）』
舉例：藥山（Yaoshan，唐代禪宗大師）因為有僧人問：『平坦的田野，淺淺的草地，麈鹿成群，如何射中麈鹿中的麈鹿？』藥山說：『看箭！』僧人便放身倒下。藥山說：『侍者，拖出去！』僧人便跑了。藥山說：『玩泥巴的漢子，有什麼出息？』
別云：『古老的屋子裡難以獨自居住。』
舉例：長髭曠和尚問僧人：『從哪裡來？』僧人說：『九華山（Jiuhua Mountain，中國佛教名山）控石庵（Kongshi Hermitage）。』長髭說：『庵主是什麼人？』僧人說：『馬祖（Mazu，唐代禪宗大師）的弟子。』長髭說：『叫什麼名字？』僧人說：『不知道他的法號。』長髭說：『他不知道，你也不知道？』僧人說：『尊宿的眼睛在哪裡？』長髭說：『如果是庵主親自來，今天也得挨棒子。』僧人說：『幸虧和尚放過我。』長髭說：『百年之後找個師僧，也要… 』
【English Translation】 English version: Don't say that. Allow me to slowly reminisce about the past.
Example: Attendant Kuo, due to Huayan (Huayan, a Buddhist master) ascending the hall to preach, Huayan said, 'Today I bestow upon you fearlessness. If you are descendants of Linji (Linji, a Chan master), Deshan (Deshan, a Chan master of the Tang Dynasty), Gaoting (Gaoting, a Chan temple), Dayu (Dayu, a Chan master), Niao Ke (Niao Ke, a Chan master of the Tang Dynasty), or Chuanzi (Chuanzi, a Chan master of the Tang Dynasty), there's no need for 'how' or 'what'. Please go straight to the point with a single sword. Huayan will be your evidence.' Kuo then came out, made a bow, and immediately shouted. Huayan also shouted. Kuo shouted again. Huayan shouted again. Kuo bowed, stood up, and said, 'Everyone, look, this fellow has suffered a complete defeat.' He shouted again, clapped his hands, and returned to the assembly. Huayan returned to his abbot's quarters. At that time, Fengxue (Fengxue, a Chan master) was serving as the director of ceremonies and went forward to inquire. Huayan said, 'The guest from Zhejiang is truly unreasonable. This Shoukuo has driven the old monk to the brink today. Now, gather the assembly, beat him, and drive him out.' Fengxue said, 'It's too late to drive him out. Moreover, you, the abbot, have spoken excessively, saying 'go straight to the point with a single sword.' He is a descendant of Linji, and that's his inherent nature.' Only then did Huayan calm down. Fengxue came down and spoke to Kuo about this matter. Kuo said, 'What reason do you have to advise this old man? Before I even asked, he already wanted to beat me so that my words would be effective. Now, instead of beating me, he's accommodating me, so my words won't be effective.' Fengxue said, 'These words are already effective.'
Bie Fengxue said, 'Brother Kuo, what juice are you looking for in the weight? (metaphor for futile effort)'
Example: Yaoshan (Yaoshan, a Chan master of the Tang Dynasty) because a monk asked, 'In the flat fields and shallow grass, herds of deer gather. How can one shoot the deer among the deer?' Yaoshan said, 'Watch the arrow!' The monk then fell to the ground. Yaoshan said, 'Attendant, drag him out!' The monk then ran away. Yaoshan said, 'A fellow who plays with mud, what potential does he have?'
Bieyun: 'It is difficult to live alone in an old house.'
Example: Abbot Changzi Kuang asked a monk, 'Where do you come from?' The monk said, 'Kongshi Hermitage (Kongshi Hermitage) on Jiuhua Mountain (Jiuhua Mountain, a famous Buddhist mountain in China).' Changzi said, 'Who is the master of the hermitage?' The monk said, 'A disciple of Mazu (Mazu, a Chan master of the Tang Dynasty).' Changzi said, 'What is his name?' The monk said, 'I don't know his Dharma name.' Changzi said, 'He doesn't know, and you don't know?' The monk said, 'Where are the venerable one's eyes?' Changzi said, 'If the master of the hermitage came himself, he would have to be beaten today.' The monk said, 'Fortunately, the abbot has spared me.' Changzi said, 'A hundred years later, find a monk, and also...'
難得。
別云。胡人入漢。
舉。洞山問僧。甚處去來。僧云。遊山來。山云。還到頂么。僧云。到。山云。頂上有人否。僧云。無人。山云。爾不到頂。云。若不到。爭知無人。山云。阇梨何不且住。僧云。某甲住則不辭。西天有人不肯在。
別云。住則不辭。相識者少。
舉。云居膺和尚因。成尚書送供至。問。如來有密語。迦葉不覆藏。此理如何。居召尚書。書應喏。居云。會么。書云。不會。居云。若不會。如來有密語。若會迦葉不覆藏。
別尚書不會處云。我無此心。必無此報。
舉。鹿門真和尚因。韶國師到問。近離甚處。云。谷隱夜宿龐居士巖。門云。五眼之中。那個是正眼。云。久向鹿門。門云。者一片田地。干爾甚事。國師云。話頭何在。
別國師云。饑不暇擇食。
舉。龍冊怤和尚因。僧引一童子到云。此兒子常愛問佛法。請和尚驗看。冊令點茶來吃了過盞。與童子擬接。冊卻縮手云。還道得么。子云。問將來。從容僧問。此童子見解如何。冊云。只是一生兩生持戒僧。
別云。和者僧一道打。
舉。羅山一日。侍嵓頭遊山次。忽然喚云。和尚。頭云。作么。山乃近前作禮問。和尚豈不是三十年前。在洞山又不肯洞山
【現代漢語翻譯】 難得。
別云：胡人入侵漢地。
舉例：洞山（Dongshan，禪師名）問僧人：『從哪裡來？』僧人說：『遊山而來。』洞山說：『可曾到山頂？』僧人說：『到了。』洞山說：『山頂上有人嗎？』僧人說：『沒有人。』洞山說：『你沒到山頂。』僧人說：『若沒到，怎知無人？』洞山說：『阇梨（Ajari，梵語，意為導師）為何不暫住？』僧人說：『我住下倒是不妨，只是西天（Western Heaven，指印度）有人不肯。』
別云：住下倒是不妨，只是相識的人太少。
舉例：云居膺（Yunju Ying，禪師名）和尚，因為成尚書送來供養，問：『如來（Tathagata，佛的稱號）有密語，迦葉（Kasyapa，佛陀十大弟子之一）不覆藏，此理如何？』云居召尚書，尚書應聲『喏』。云居說：『會嗎？』尚書說：『不會。』云居說：『若不會，如來有密語；若會，迦葉不覆藏。』
別解尚書不會之處說：我若無此心，必無此報。
舉例：鹿門真（Lumen Zhen，禪師名）和尚，因為韶國師（Shaoguo，禪師名）來到，問：『近來從哪裡離開？』（韶國師）說：『谷隱（Guyin，地名）夜宿龐居士（Pang Jushi，在家修行者）巖。』鹿門說：『五眼（Five Eyes，佛教術語，指肉眼、天眼、慧眼、法眼、佛眼）之中，哪個是正眼？』（韶國師）說：『久仰鹿門（Lumen，地名）。』鹿門說：『這一片田地，幹你什麼事？』國師說：『話頭在哪裡？』
別解國師說：饑不暇擇食。
舉例：龍冊怤（Longce Fu，禪師名）和尚，因為僧人引一童子來到，說：『此兒子常愛問佛法，請和尚驗看。』龍冊令人點茶來，（僧人）吃了遞過茶盞，與童子擬接，龍冊卻縮手說：『還說得出嗎？』童子說：『問將來。』從容僧人問：『此童子見解如何？』龍冊說：『只是一生兩生持戒僧。』
別解說：和這個僧人一道打。
舉例：羅山（Luoshan，禪師名）一日，侍奉巖頭（Yantou，禪師名）遊山，忽然喚道：『和尚。』巖頭說：『作什麼？』羅山乃近前作禮問：『和尚豈不是三十年前，在洞山（Dongshan，地名）又不肯洞山（Dongshan，禪師名）？』
【English Translation】 Difficult to attain.
Another saying: The barbarian enters Han.
Example: Dongshan (Zen master's name) asked a monk, 'Where have you come from?' The monk said, 'I came from a mountain tour.' Dongshan said, 'Did you reach the summit?' The monk said, 'I did.' Dongshan said, 'Is there anyone on the summit?' The monk said, 'No one.' Dongshan said, 'You didn't reach the summit.' The monk said, 'If I didn't reach it, how would I know there is no one?' Dongshan said, 'Ajari (Sanskrit for teacher), why not stay for a while?' The monk said, 'It wouldn't bother me to stay, but someone in the Western Heaven (referring to India) wouldn't allow it.'
Another saying: It wouldn't bother me to stay, but there are too few acquaintances.
Example: Because Minister Cheng sent offerings to Yunju Ying (Zen master's name), the abbot asked, 'The Tathagata (title of the Buddha) has secret words, Kasyapa (one of the Buddha's ten great disciples) does not conceal them. What is this principle?' Yunju called to the minister, and the minister responded 'Yes.' Yunju said, 'Do you understand?' The minister said, 'I do not understand.' Yunju said, 'If you do not understand, the Tathagata has secret words; if you understand, Kasyapa does not conceal them.'
Another explanation of the minister's lack of understanding: 'If I have no such intention, I will certainly have no such retribution.'
Example: Because National Teacher Shao (Shaoguo, Zen master's name) arrived, Abbot Lumen Zhen (Lumen Zhen, Zen master's name) asked, 'Where did you recently depart from?' (National Teacher Shao) said, 'Guyin (place name), I spent the night at Layman Pang's (Pang Jushi, a lay practitioner) hermitage.' Lumen said, 'Among the Five Eyes (Buddhist term referring to the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye), which is the true eye?' (National Teacher Shao) said, 'I have long admired Lumen (place name).' Lumen said, 'What does this piece of land have to do with you?' The National Teacher said, 'Where is the topic of conversation?'
Another explanation of the National Teacher's words: 'When hungry, one does not have time to choose food.'
Example: Because a monk led a child to Abbot Longce Fu (Longce Fu, Zen master's name), saying, 'This child often likes to ask about the Buddha-dharma, please examine him.' Longce ordered tea to be served. (The monk) drank and passed the teacup over, intending for the child to receive it, but Longce withdrew his hand and said, 'Can you say something about this?' The child said, 'Ask in the future.' Leisurely, the monk asked, 'What is this child's understanding?' Longce said, 'He is just a monk who has upheld the precepts for one or two lifetimes.'
Another explanation: 'Beat him together with this monk.'
Example: One day, Luoshan (Luoshan, Zen master's name) was attending Yantou (Yantou, Zen master's name) on a mountain tour, and suddenly called out, 'Abbot!' Yantou said, 'What?' Luoshan then stepped forward, made a bow, and asked, 'Isn't it the case that thirty years ago, when you were at Dongshan (place name), you were unwilling to acknowledge Dongshan (Dongshan, Zen master's name)?'
。頭云。是。山云。豈不是法嗣德山。又不肯德山。頭云。是。山云。不肯德山。即不問。只如洞山。有甚虧闕處。頭良久云。洞山好佛。只是無光。山便作禮。
別巖頭云。他忌觸諱。
代別一百則
佛祖贊
離雪山像
弊衣纏瘦骨。衰發覆蒼顏。世上底時節。剛然要出山。
彌陀古像
有愿度生。垂手接引。含生不來。物無可愍。
凈名居士
一默雷轟。是非頓起。示疾毗耶。大蟲無齒。
草衣文殊
是何等書。讀不成句。蓑短髮長。手腳俱露。
觀音大士
寶瓶翠柳常隨手。又向青蓮葉上行。五濁世中無垢染。 不須慈眼視眾生。
天龍恭敬
雲散千峰曉。神龍應念來。補陀嵓上士。心識幾時灰。
貧女咒水過海
柳枝活。盂水靈。一咒毒發。百川俱鳴。善財隔海覓不得。 無數遠山堆亂青。
魚籃
顧顧不釋手。提起復低頭。自笑無人買。腥風吹未休。
水石
非水石可憑。非音聲所及。花笑鳥啼。圓通證入。
圓相
黑月則隱。白月則現。狐魅眾生。乞無再面。
金沙
瑯瑯流水聲。懷抱盡情傾。不識春風面。雪消梅影清。
金書大士。心經為圓相。大悲咒身衣
以波羅蜜多。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『是山云（指雲門文偃禪師）嗎？』僧人又問：『難道不是法嗣德山（指德山宣鑒禪師）嗎？』（雲門）又不肯承認是德山。（僧人）又問：『是山云嗎？』（雲門）不肯承認是德山，那就不問了。只是洞山（指洞山良價禪師），有什麼虧欠不足的地方嗎？』雲門沉默良久，說：『洞山喜歡佛，只是沒有光彩。』僧人便向雲門作禮。
別巖頭（指巖頭全豁禪師）時說：『他忌諱觸犯。』
代別一百則
佛祖贊
離雪山像 破舊的衣服纏繞著瘦骨，稀疏的頭髮覆蓋著蒼老的容顏。世上的這個時候，偏偏要出山。
彌陀古像 發願要普度眾生，伸出手來接引。眾生不來，沒有什麼值得憐憫的。
凈名居士（指維摩詰居士） 一聲沉默如雷轟鳴，是非立刻產生。在毗耶離城示現疾病，大蟲沒有牙齒（比喻維摩詰的辯才無礙）。
草衣文殊（指身穿草衣的文殊菩薩像） 這是什麼書？讀不成句子。蓑衣短，頭髮長，手腳都露在外面。
觀音大士（指觀世音菩薩） 寶瓶和翠綠的柳枝常常拿在手中，又在青蓮葉上行走。在這五濁惡世中沒有污垢沾染，不需要用慈悲的眼睛來看眾生。
天龍恭敬 雲霧消散，千峰顯現出清晨的景色，神龍應念而來。補陀巖上的修行者，心識什麼時候才能像灰燼一樣寂滅？
貧女咒水過海 柳枝有活力，盂中的水有靈性。一念咒語，毒性發作，百川都發出聲響。善財童子隔著大海也找不到，無數遠山堆疊著一片青色。
魚籃（指魚籃觀音） 回頭看看，不肯放手，提起又低下頭。自嘲沒有人買，腥臭的風不停地吹著。
水石 不是水石可以依靠，不是聲音可以達到的。花兒微笑，鳥兒啼叫，圓滿通達，證悟真如。
圓相 黑月就隱沒，白月就顯現。狐貍迷惑眾生，希望不要再出現。
金沙 瑯瑯的流水聲，盡情地傾訴懷抱。不認識春風的面容，雪消融，梅花的影子清澈。
金書大士，心經作為圓相，大悲咒作為身衣 以般若波羅蜜多（到達彼岸的智慧）。
【English Translation】 English version: A monk asked: 'Is that Shanyun (referring to Zen Master Yunmen Wenyan)?' The monk further asked: 'Isn't he a Dharma heir of Deshan (referring to Zen Master Deshan Xuanjian)?' (Yunmen) didn't acknowledge being Deshan. (The monk) then asked: 'Is that Shanyun?' (Yunmen) didn't acknowledge being Deshan, so I won't ask about that. But as for Dongshan (referring to Zen Master Dongshan Liangjie), what shortcomings or deficiencies does he have?' Yunmen remained silent for a long time, then said: 'Dongshan likes the Buddha, but he lacks radiance.' The monk then bowed to Yunmen.
When parting with Yantou (referring to Zen Master Yantou Quanhuo), he said: 'He avoids taboos and offenses.'
One Hundred Substitutions
Eulogies to Buddhas and Patriarchs
Image Leaving Snow Mountain Worn-out clothes wrap around thin bones, sparse hair covers an aged face. At this time in the world, he insists on leaving the mountain.
Ancient Image of Amitabha He vows to deliver all beings, extending his hand to receive them. If beings do not come, there is nothing to pity.
Layman Vimalakirti (referring to Vimalakirti) One silence is like a thunderous roar, right and wrong immediately arise. Manifesting illness in Vaishali, the great beast has no teeth (metaphor for Vimalakirti's unimpeded eloquence).
Straw-Clothed Manjusri (referring to an image of Manjusri Bodhisattva in straw clothing) What kind of book is this? It cannot be read into sentences. The raincoat is short, the hair is long, hands and feet are all exposed.
Great Bodhisattva Guanyin (referring to Avalokiteshvara Bodhisattva) The precious vase and green willow branch are always held in hand, and she walks on the blue lotus leaf. In this world of five turbidities, there is no defilement, no need to use compassionate eyes to look at sentient beings.
Heavenly Dragons Reverently Clouds disperse, a thousand peaks reveal the morning scenery, divine dragons come in response to thought. The practitioner on Mount Potalaka, when will his consciousness be extinguished like ashes?
Poor Woman Crossing the Sea with Water and a Spell The willow branch is vibrant, the water in the bowl is spiritual. With one spell, the poison is released, all the rivers roar. Sudhana cannot find her across the sea, countless distant mountains piled up in a chaotic green.
Fish Basket (referring to the Fish Basket Guanyin) Looking back, she is unwilling to let go, lifting it up and lowering her head again. She laughs at herself that no one will buy it, the foul wind blows without ceasing.
Water and Stone Not water and stone to rely on, not sound can reach. Flowers smile, birds sing, perfect penetration, realization of suchness.
Circle The dark moon is hidden, the white moon is revealed. The fox bewitches sentient beings, may it not appear again.
Golden Sand The tinkling sound of flowing water, pouring out the heart's embrace. Not recognizing the face of the spring breeze, the snow melts, the shadow of the plum blossom is clear.
Golden Script Great Being, Heart Sutra as Circle, Great Compassion Mantra as Body Garment With Prajnaparamita (wisdom of reaching the other shore).
圓其相。以喝啰怛那。蒙其身。咒呾從此發。 還著于本人。不解圓通二十五。吉祥靈草暗藏春。
善慧大士
萬派同源。三教一舌。咄者尊慈。弄巧成拙。
渡蘆
江空蘆葉冷。風靜[白*旬]衣輕。不得梁天子。無人知姓名。
面壁
嵌枯石老。黡瘦衣荒。死水垂釣。陸地乘航。當初好采見梁王。
西歸
壁觀九年。葫蘆按水。無計脫身。強分皮髓。只履恓恓何處歸。 月明后夜思熊耳。
智者大師
太虛無雲。清鏡無痕。如意舉手。花雨繽紛。契南嶽不傳之旨。 見靈山未散之人。妙圓體極。 即相非真。
須菩提
持貝葉。倚瘦䔧。解空未盡。說是說非。無端引惹憍尸。
布袋和尚
一肩駝不起。兩腳走如飛。業風交輥笑嘻嘻。 問渠是誰渠不知。
夢裡升兜率。閻浮待下生。不須呈懵袋。惡毒已流行。
放主丈睡
能所頓忘。佯佯瞌睡。一息不來。百川鼎沸。
寒山拾得
㸑下偷僧飯。崖根抱虎眠。懶吟長短句。來把梵書看。 真個看牛。皮也須穿。
帚柄不忘。寸心未息。冷眼看人。多少荊棘。咄哉遺棄小兒。 豐乾草里拾得。
寒山背身立
罵豐干。是者漢。竹筒盛菜柤。指出教人見。其實只要知機。 不欲
彰頭露面。
拾得指空笑
木屐竹帚。粘腳綴手。古佛家風。泥豬疥狗。指天大笑一聲。 驚得虛空倒走。
豐干騎虎
萬德不將來。猛獸自馴伏。一嘯出林。陰風拔木。 只知拊掌放憨。不覺山青水綠。
寒拾問訊
金銀窟里出來。彼此囊無一鏹。斗貧不鬥富。 做盡窮伎倆。大蟲來也。急須合掌。
寒山作吟身勢
一句子。有也未。蹙斷眉頭。做盡手勢。靠倒維摩記得無。 至今一默喧天地。
拾得磨墨過筆
頭戴樺皮冠。腳穿破木履。有磨墨過筆之功。 無二千酬瀉瓶之水。捉敗了也。國清寺里偷佛飯。 元來是爾。
栽松道者
鬱鬱冰壑姿。株株手親植。欲知來去蹤。雙峰聳寒碧。
蹈碓老盧
用智恰如愚。無人辨得渠秕糠和月搗。意在脫衣盂。
神光參達磨
石禪寒到骨。松雪照清眸。此道如山重。難將一臂酬。
馬祖接石鞏
草枯山欲冷。逗曉入重云。一箭無雙中。何如射一群。
丹霞遇龐公
邂逅漉籬翁。言談耳又聾。不知何處去。破帽裹西風。
良遂見麻谷
閉戶復攜鋤。云深路更迂。須知形影外。肝膽向人輸。
藥山和尚
以梵夾。對凈瓶。一字不掛眼。常轉如是經。
懶瓚和尚
石床冰冷。糞火芋香。深撥淺得。滋味最長。
支遁和尚歸休圖
忍寒騎瘦馬。雙眼碧于秋。寄語王公道。無錢買沃州。
郁山主
日暖跨驢出。溪橋款步行。因思遭攧處。寸草不曾生。
政黃牛
朝看白雲去。暮騎黃犢歸。山窮橋斷處。鷺鷥那得知。
亮座主
虛空講得。參天荊棘。一喚回頭。杳無軌跡。夕陽掛樹梢。 依然隱不得。
泉大道浴湫圖
𢬵身躍入深淵。等閑握起龍首。腥風怒雷。烏飛兔走。 驚得慈明幾掣肘。乞兒伎倆不多。千古鲙炙人口。 好將白棒劈脊摟。咄。
朝陽對月
寒暑不到處。山窮石自枯。涕零知骨冷。隨分著工夫。 一卷無題目。持來傍石根。眼昏嫌字小。 華梵恐難分。
趙州和尚
眼似鼓椎。頭如木杓。欲識趙州。八十行腳。
臨際大師
黃檗棒頭。大愚肋下。後代兒孫。烏焉成馬。
普化和尚
呈真嚇殺盤山。對眾侮慢臨際。靜處畏影逃形。 鬧里掀天撲地。鎮州城外活埋。至今雞驚犬吠。
雲門大師
掉髮睦州。脫賺靈樹。赤體露金風。清波無透路。 阿師腳跛不能行。休對乾峰南嶽去。
玄沙和尚
不出飛猿。皮下有血。釣魚放生。死中得活。譏雪峰用力太過。 笑靈雲根
【現代漢語翻譯】 現代漢語譯本 石床冰冷。糞火芋香。深撥淺得。滋味最長。
支遁和尚歸休圖
忍寒騎著瘦馬。雙眼清澈如秋水。轉告各位王公大人。我沒有錢購買肥沃的沃州。
郁山主
陽光溫暖，騎驢出行。在溪橋上緩緩步行。因此想到曾經跌倒的地方。寸草都沒有生長。
政黃牛
早上看著白雲飄去。傍晚騎著黃牛回家。在山窮水盡，橋樑斷裂的地方。白鷺又怎麼會知道呢。
亮座主
空性的道理講得頭頭是道。卻像參天荊棘一樣難以逾越。一旦回頭醒悟。就杳無軌跡了。夕陽掛在樹梢。仍然無法隱藏。
泉大道浴湫圖
縱身躍入深淵。輕而易舉地握住龍首。腥風怒號，雷聲震動。烏鴉驚飛，兔子奔跑。 嚇得慈明禪師幾乎要阻止。乞丐的伎倆不多。千百年來卻膾炙人口。 最好用白棒狠狠地抽打。咄。
朝陽對月
寒冷和炎熱都到達不了的地方。山窮水盡，石頭自然枯萎。眼淚零落，知道骨頭寒冷。隨緣盡力而爲。 拿著一本沒有題目的書卷。來到石頭旁邊。眼睛昏花，嫌字太小。 恐怕難以分辨梵文和漢文。
趙州和尚（Zhao Zhou, a Chan Buddhist monk)
眼睛像鼓槌。頭如木勺。想要認識趙州。他八十歲還在四處參學。
臨濟大師（Linji, a Chan Buddhist master)
黃檗（Huangbo, a Chan master)的棒頭。大愚（Dayu, a Chan master)的肋下。後代的子孫。把烏鴉寫成馬。
普化和尚（Puhua, a Chan Buddhist monk)
顯露真性，嚇壞了盤山（Panshan, a Chan master)。當著大眾，侮慢臨濟（Linji, a Chan master)。安靜的時候害怕影子，逃避形體。 熱鬧的時候，掀天撲地。在鎮州城外活埋。至今雞驚犬吠。
雲門大師（Yunmen, a Chan Buddhist master)
掉髮睦州（Muzhou, a Chan master)。欺騙了靈樹（Lingshu, a Chan master)。赤裸身體，顯露出金風。清澈的波浪，沒有穿透的道路。 阿師（Master)腳跛不能行走。不要去乾峰（Qianfeng, a Chan master)和南嶽（Nanyue, a mountain in Hunan province)了。
玄沙和尚（Xuansha, a Chan Buddhist monk)
不離開飛猿。皮下有血。釣魚放生。死中得活。譏笑雪峰（Xuefeng, a Chan master)用力太過。 嘲笑靈云（Lingyun, a Chan master)的根器。
English version Stone bed is cold. Dung fire smells of taro. Digging deep or shallow, the taste is the longest.
Picture of Layman Zhidun Returning to Retirement
Enduring the cold, riding a thin horse. Eyes are as clear as autumn. Tell the lords and dukes, I have no money to buy fertile Wuzhou.
Master Yu
Warm sun, riding a donkey out. Walking slowly on the stream bridge. Thinking of the place where I fell. Not even an inch of grass grows.
Zheng Yellow Ox
In the morning, watching the white clouds go. In the evening, riding the yellow ox home. At the end of the mountains and the broken bridge. How would the egret know.
Master Liang
Explaining emptiness eloquently. Like towering thorns. Once you turn your head back. No trace can be found. The setting sun hangs on the treetop. Still cannot hide.
Picture of Quan Dadao Bathing in the Deep Pool
Throwing himself into the deep abyss. Easily grasping the dragon's head.腥風怒雷(fierce wind and angry thunder).烏飛兔走(crows fly and rabbits run). Startling Ciming (Ciming, a Chan master) almost stopping him. The beggar's tricks are few. But for thousands of years, it is popular. Better to beat him hard with a white stick. 咄(Duō, an interjection).
Facing the Moon at Chaoyang
Where cold and heat do not reach. Mountains are exhausted, and stones naturally wither. Tears fall, knowing the bones are cold. Do your best according to your fate. Holding a scroll without a title. Coming to the side of the stone. Eyes are dim, complaining the characters are too small. Afraid it is difficult to distinguish between Sanskrit and Chinese.
Venerable Zhao Zhou (Zhao Zhou, a Chan Buddhist monk)
Eyes like drumsticks. Head like a wooden ladle. If you want to know Zhao Zhou. He travels around at eighty.
Master Linji (Linji, a Chan Buddhist master)
Huangbo's (Huangbo, a Chan master) stick. Dayu's (Dayu, a Chan master) ribs. Later generations. Turn crows into horses.
Venerable Puhua (Puhua, a Chan Buddhist monk)
Revealing the truth, scaring Panshan (Panshan, a Chan master). Insulting Linji (Linji, a Chan master) in front of the crowd. Fearing shadows and escaping forms in quiet places. Causing heaven and earth to collapse in noisy places. Buried alive outside Zhenzhou city. Still, chickens are startled and dogs bark.
Master Yunmen (Yunmen, a Chan Buddhist master)
Losing hair Muzhou (Muzhou, a Chan master). Deceiving Lingshu (Lingshu, a Chan master). Naked body, revealing the golden wind. Clear waves, no way to penetrate. Master's (Master) feet are lame and cannot walk. Do not go to Qianfeng (Qianfeng, a Chan master) and Nanyue (Nanyue, a mountain in Hunan province).
Venerable Xuansha (Xuansha, a Chan Buddhist monk)
Not leaving the flying ape. Blood under the skin. Fishing and releasing. Getting life from death. Ridiculing Xuefeng (Xuefeng, a Chan master) for using too much effort. Laughing at Lingyun's (Lingyun, a Chan master) roots.
【English Translation】 Stone bed is cold. Dung fire smells of taro. Digging deep or shallow, the taste is the longest.
Picture of Layman Zhidun Returning to Retirement
Enduring the cold, riding a thin horse. Eyes are as clear as autumn. Tell the lords and dukes, I have no money to buy fertile Wuzhou.
Master Yu
Warm sun, riding a donkey out. Walking slowly on the stream bridge. Thinking of the place where I fell. Not even an inch of grass grows.
Zheng Yellow Ox
In the morning, watching the white clouds go. In the evening, riding the yellow ox home. At the end of the mountains and the broken bridge. How would the egret know.
Master Liang
Explaining emptiness eloquently. Like towering thorns. Once you turn your head back. No trace can be found. The setting sun hangs on the treetop. Still cannot hide.
Picture of Quan Dadao Bathing in the Deep Pool
Throwing himself into the deep abyss. Easily grasping the dragon's head. Fierce wind and angry thunder. Crows fly and rabbits run. Startling Ciming almost stopping him. The beggar's tricks are few. But for thousands of years, it is popular. Better to beat him hard with a white stick. Duō.
Facing the Moon at Chaoyang
Where cold and heat do not reach. Mountains are exhausted, and stones naturally wither. Tears fall, knowing the bones are cold. Do your best according to your fate. Holding a scroll without a title. Coming to the side of the stone. Eyes are dim, complaining the characters are too small. Afraid it is difficult to distinguish between Sanskrit and Chinese.
Venerable Zhao Zhou
Eyes like drumsticks. Head like a wooden ladle. If you want to know Zhao Zhou. He travels around at eighty.
Master Linji
Huangbo's stick. Dayu's ribs. Later generations. Turn crows into horses.
Venerable Puhua
Revealing the truth, scaring Panshan. Insulting Linji in front of the crowd. Fearing shadows and escaping forms in quiet places. Causing heaven and earth to collapse in noisy places. Buried alive outside Zhenzhou city. Still, chickens are startled and dogs bark.
Master Yunmen
Losing hair Muzhou. Deceiving Lingshu. Naked body, revealing the golden wind. Clear waves, no way to penetrate. Master's feet are lame and cannot walk. Do not go to Qianfeng and Nanyue.
Venerable Xuansha
Not leaving the flying ape. Blood under the skin. Fishing and releasing. Getting life from death. Ridiculing Xuefeng for using too much effort. Laughing at Lingyun's roots.
底未徹。只知意在鉤頭。 不覺眼中著屑。阿呵呵。誰辨別。萬頃煙波。 一鉤新月。
舡子和尚
煙水寒扁舟小。華亭江上相尋討。負命底劈口一橈。 點頭處狼藉不少。父子怯相酬。誰道翻身早。 出黃蘆入紅蓼。收拾絲綸。江天未曉。
太白興禪師
泯跡深藏一塢云。仙官何事苦相親。修行不是無靈驗。 懶作關門閑戶人。
宗庵主
袈裟裹草鞋。赤腳桐城走。只者破生涯。抵死揚家醜。
慈明圓和尚
去見神鼎諲。絕叫屋樑倒。不得脫手法。打折爾驢腰。
楊岐會和尚
灰頭土面。弄假像真。三腳驢子。獨角麒麟。
雪竇顯禪師
凝而不結。混而常清。挺然嶽立。卒乎砥平。擬師之道兮。 虛空釘橛。美師之德兮。色里膠青。 妙高萬疊兮。春歸錦鏡。翠螺一抹兮。霜后洞庭。 在彼在此兮。初無朕跡。或舒或卷兮。水赴滄溟。 遐想高躅兮。實我法城。
黃龍南禪師
出泐潭之水。奮衡山之云。三關多漏網。誰是負恩人。 晦堂之下有清新。
白雲端和尚
接納少機關。勘驗無眼目。時時膈氣筑。只要煨蘆菔。
保寧勇和尚
性燥衲僧。佒佯座主。抹過村草步頭。直下挨肩佛祖。 楊岐其師。白雲其侶。一鳴鳳臺。凌跨今古。
【現代漢語翻譯】 現代漢語譯本： 未能徹底領悟。只知道用意在鉤子的尖端。 不知不覺眼中落入了細屑。啊呵呵。誰能辨別？萬頃煙波。 一鉤新月。
舡子和尚
煙霧籠罩水面，寒冷，小船孤單。在華亭江上互相尋訪探求。揹負人命的，劈頭就是一槳。 點頭之處，狼藉不堪。父子之間膽怯地互相酬答。誰說翻身太早？ 駛出黃色的蘆葦叢，進入紅色的蓼花叢。收拾起釣魚的絲線。江天還未破曉。
太白興禪師
隱藏軌跡，深深地藏在一片雲霧的山塢里。仙官為何如此親近？修行不是沒有靈驗。 只是懶得做關閉門戶的閑人。
宗庵主
身披袈裟，腳穿草鞋。赤腳在桐城行走。僅憑這破舊的生涯。拚死也要揭揚家醜。
慈明圓和尚
去拜見神鼎諲（人名）。一聲絕叫，屋樑倒塌。不容你脫手卸責。打斷你的驢腰。
楊岐會和尚
灰頭土臉。弄虛作假，以假亂真。三隻腳的驢子。獨角的麒麟。
雪竇顯禪師
凝聚而不凝結。混同而又常常清澈。挺拔如山嶽聳立。最終歸於平坦。 傚法老師的道啊，如同在虛空中釘木樁。讚美老師的德啊，如同在有色的東西里摻入膠青。 妙高峰萬重疊嶂啊，春天歸來，如同錦繡的鏡子。翠螺山一抹青色啊，霜降之後，如同洞庭湖。 就在那裡，就在這裡啊，最初沒有絲毫痕跡。或舒展或捲起啊，如同水流奔赴滄海。 遙想高尚的足跡啊，實在是我佛法的堅固城池。
黃龍南禪師
出自泐潭（地名）的水，奮起衡山（地名）的云。三關（佛教用語）多有漏網之魚，誰是辜負恩情的人？ 晦堂（人名）門下有清新之士。
白雲端和尚
接納很少用機巧。勘驗沒有眼力。時時胸中鬱悶。只想煨燉蘿蔔。
保寧勇和尚
性情急躁的僧人。舉止輕浮的座主。抹過鄉野草莽的道路，直接與佛祖比肩。 楊岐（人名）是他的老師。白雲（人名）是他的同伴。一鳴驚人于鳳臺，超越古今。
【English Translation】 English version: Not thoroughly understood. Only knowing the intention is at the tip of the hook. Unknowingly, specks fall into the eyes. Ah ha ha. Who can distinguish? Ten thousand acres of misty waves. A crescent moon.
Chan Master Chuanzi (Boatman)
The misty water is cold, the small boat is lonely. Seeking each other on the Huating River. For those who bear lives, a paddle to the head. Where heads nod, it's a chaotic mess. Father and son timidly respond to each other. Who says turning over is too early? Sailing out of the yellow reeds, entering the red smartweed. Packing up the fishing line. The river and sky are not yet dawn.
Chan Master Taibai Xing
Hiding traces, deeply concealed in a cloud-covered mountain valley. Why are the celestial officials so close? Cultivation is not without efficacy. It's just being too lazy to be an idle person who closes the door.
Monk Zong
Wearing a kasaya (Buddhist robe) and straw sandals. Walking barefoot in Tongcheng. Relying only on this worn-out life. Desperately exposing family scandals.
Chan Master Ciming Yuan
Going to see Shen Dingyin (person's name). A scream, and the roof beam collapses. Not allowing you to shirk responsibility. Breaking your donkey's back.
Chan Master Yangqi Hui
Ash-covered face. Playing false, taking the fake as real. A three-legged donkey. A one-horned unicorn.
Chan Master Xuedou Xian
Congealing without solidifying. Mingling while remaining clear. Standing tall like a mountain. Ultimately returning to flatness. Imitating the teacher's Dao, like nailing a stake in the void. Praising the teacher's virtue, like mixing glue and indigo in colored things. Myriad layers of Mount Miaogao, spring returns, like an embroidered mirror. A touch of green on Mount Cuiluo, after the frost, like Dongting Lake. There, here, initially without any trace. Sometimes stretched, sometimes rolled up, like water rushing to the sea. Reminiscing about the noble footsteps, truly my Dharma fortress.
Chan Master Huanglong Nan
Coming from the water of Le Tan (place name), rising from the clouds of Hengshan (place name). Many slip through the net at the Three Barriers (Buddhist term), who is the ungrateful person? There are fresh talents under Huitang (person's name).
Chan Master Baiyun Duan
Accepting with little cunning. Examining without eyesight. Often feeling chest tightness. Only wanting to stew turnips.
Chan Master Baoning Yong
An impatient monk. A frivolous abbot. Passing over the path of village weeds, directly shoulder to shoulder with the Buddha. Yangqi (person's name) is his teacher. Baiyun (person's name) is his companion. A stunning success at Fengtai, surpassing the past and present.
五祖演和尚
師之道兮。不可得而稱。師之德兮。不可得而述。 師之行兮。不可得而聞。師之業兮。不可得而見。 道德行業聞見稱述。世人昭昭然。若其荷佛祖慧命于將仆之際。 轉凡夫于賢聖之域。 是謂之東山老人。吾不得而知焉。
圓悟勤禪師
尸碧巖。謗乳竇。擊高庵據甌阜。此皆人所議論不到。 說甚麼減灶法無文印。盡情約下置而勿論。 或曰譭譽不在乎兩端之間。藞苴翁別有長處。 咄。
虎丘隆和尚
柔弱豐神。骨器剛大。小喜多嗔。貴買賤賣。形影師資二十年。 所以圓悟目之為睡虎者也。
宏智禪師
金鳳初鳴。玉人啟戶。露冷風高。子歸就父。
大慧禪師
前無釋迦。后無達磨。罵雨罵風。祗要做大。 黑漆竹篦。胡打亂打。是佛是魔。劈面便唾。因茲天降其咎。 衡陽梅陽。十七年吞饑忍餓。將謂萬里生還知非。 元來一星子。不曾改過。者般瞎禿得人憎。 天上人間無兩個。咄。
應庵和尚
奮劈胸拳。撈摸虛空骨髓。開活人眼。瞎卻自己頂門。 從茲海涌峰危。是謂東山正續。
密庵和尚
行腳不到大徹堂前。剛要凌滅應庵門戶。指柳罵楊。 吹沙嗅土。卻笑謝郎眉忒豎。欲識中峰個里人。 無尾大蟲不是虎。
【現代漢語翻譯】 現代漢語譯本 五祖演和尚 老師的道啊，無法用言語來稱頌；老師的德啊，無法用文字來描述。 老師的行持啊，無法用耳朵去聽聞；老師的事業啊，無法用眼睛去看見。 道德、行業、聞見、稱述，世人清清楚楚地瞭解。但如果說他承擔佛祖的慧命于即將衰落之際， 將凡夫俗子轉變為賢人聖者的境界， 這就是所謂的東山老人（指五祖弘忍）。我無法完全瞭解他。
圓悟勤禪師 詆譭雪竇重顯禪師的碧巖錄，誹謗雪竇重顯禪師，攻擊高庵禪師，佔據甌阜。這些都是人們議論不到的地方。 說什麼減灶法（比喻孫臏的計謀）和無文字的印心（禪宗不立文字，直指人心）？乾脆全部放下，不要討論。 或者說譭譽不在於兩端之間，藞苴翁（指雪竇重顯）另有長處。 咄！（表示呵斥）
虎丘隆和尚 外表柔弱，神態豐富，但骨子裡剛強宏大。小有喜悅就容易發怒，喜歡高價買入低價賣出。像影子一樣跟隨圓悟克勤禪師二十年。 所以圓悟克勤禪師認為他是隻睡虎。
宏智禪師 金色的鳳凰初次鳴叫，美麗的女子打開門戶。露水寒冷，風勢高勁，孩子回家依偎父親。
大慧禪師 前無釋迦牟尼佛，后無達摩祖師。謾罵風雨，只是爲了顯得自己了不起。 黑色的竹篦，胡亂敲打。是佛是魔，迎面就唾棄。因此上天降下災禍。 在衡陽梅陽，十七年忍飢挨餓。本以為萬里歸來會知道悔改。 原來一點兒也沒有改變。這種瞎眼的禿驢令人憎恨。 天上人間沒有第二個。咄！（表示呵斥）
應庵和尚 奮力劈開胸膛，撈取虛空的骨髓。開啟活人的眼睛，卻使自己的頂門瞎了。 從此海涌山穩固，這就是所謂的東山禪法的正統延續。
密庵和尚 沒有參訪到大徹堂前，就想要凌駕于應庵和尚的門庭之上。指桑罵槐（指柳罵楊）。 吹沙揚塵，卻嘲笑謝靈運的眉毛豎得太高。想要認識中峰明本禪師的為人， 沒有尾巴的大蟲不是老虎（比喻外強中乾）。
【English Translation】 English version Venerable Wuzu Yan (Fifth Ancestor Yan) The Teacher's Dao (path, way) cannot be praised enough. The Teacher's virtue cannot be fully described. The Teacher's conduct cannot be heard enough. The Teacher's work cannot be seen enough. Morality, conduct, hearing, seeing, praising, and describing are all clearly understood by the world. But if he bears the Buddha's wisdom-life at the moment of its decline, transforming ordinary people into the realm of sages and saints, this is what is called the Old Man of Dongshan (referring to the Fifth Ancestor Hongren). I cannot fully understand him.
Chan Master Yuanwu Qin (Enlightenment Master Yuanwu Qin) Criticizing the Blue Cliff Record of Xuedou Chongxian (Snowy Valley Chongxian), slandering Xuedou Chongxian, attacking Chan Master Gaoan, occupying Oufu. These are all places that people cannot discuss. What about the method of reducing stoves (a metaphor for Sun Bin's strategy) and the seal of mind without words (Chan Buddhism does not establish words, directly pointing to the human mind)? Simply put everything down and don't discuss it. Or it is said that praise and criticism are not in between the two ends, and the Ragged Old Man (referring to Xuedou Chongxian) has other strengths. Tut! (expressing rebuke)
Venerable Huqiu Long (Tiger Hill Long) Outwardly gentle and rich in spirit, but with a strong and grand inner nature. Easily angered by small joys, likes to buy high and sell low. Followed Chan Master Yuanwu Keqin like a shadow for twenty years. Therefore, Chan Master Yuanwu Keqin considered him a sleeping tiger.
Chan Master Hongzhi (Vast Wisdom) The golden phoenix crows for the first time, the beautiful woman opens the door. The dew is cold, the wind is high, the child returns home to be with his father.
Chan Master Dahui (Great Wisdom) Before there was Shakyamuni Buddha, after there was no Bodhidharma. Cursing the wind and rain, just to make oneself seem great. The black bamboo staff, beating randomly. Whether it is Buddha or demon, spit in their face. Therefore, heaven sends down disaster. In Hengyang Meiyang, enduring hunger and starvation for seventeen years. Originally thought that returning from ten thousand miles would know repentance. But it turns out that nothing has changed. This kind of blind bald donkey is hateful. There is no second one in heaven and earth. Tut! (expressing rebuke)
Venerable Yingan (Responding Cliff) Forcefully splitting open the chest,撈取虛空的骨髓 (撈取虛空的骨髓 -撈摸虛空骨髓:撈摸 means to dredge, to search for; 虛空 means emptiness, void; 骨髓 means marrow, essence. The phrase refers to grasping at the essence of emptiness, a profound concept in Buddhism). Opening the eyes of the living, but blinding one's own crown of the head. From then on, the sea涌峰危 (海涌峰危 -海涌峰危: 海涌 means sea surge; 峰危 means dangerous peak. The phrase describes a stable and dangerous situation, implying the continuation of the Dharma) is stable, this is what is called the orthodox continuation of the Dongshan Chan Dharma.
Venerable Mian (Secret Cliff) Without visiting before the Great Enlightenment Hall, one wants to surpass the lineage of Venerable Yingan. Scolding the mulberry while pointing at the ash tree (指柳罵楊 -指柳罵楊: 指柳 means pointing at the willow; 罵楊 means scolding the poplar. The phrase means to scold someone indirectly). Blowing sand and smelling the soil, yet laughing at Xie Lingyun's eyebrows being too raised. Wanting to know the person of Zhongfeng Mingben (Middle Peak Bright Root), The tailless big worm is not a tiger (比喻外強中乾 -比喻外強中乾: 比喻 means metaphor; 外強中乾 means outwardly strong but inwardly weak).
石窗和尚
秋鷺翹松。寒蟾臥水。芝峰老骨錐。不在明白里。 離婁師曠覓無蹤。千古萬古只。者是。
松源和尚
水庵室裡。爭鋒一掌打得耳聾。從茲喚鐘作甕。 滅卻楊岐正宗。自謂木庵可入。卻言不識中峰。
運庵先師
行腳祇。參松源。早是信卜賣屋。更說東山正傳。 大似老馬嚼粟。近人情無面目。引得兒孫阿轆轆。 報恩盡力讚揚。也是鷺股割肉。
南明不庵悟和尚
飛來峰下。打失護身符子。南明山中。罵詈三平祖師。 闡提薄福。俗眼難窺。夫是之謂不庵老古錐。
南嶽修首座
雲霧充飢腹。煙霞補破衣。祝融峰頂寺。幾度對斜暉。
靈隱石鼓夷和尚
面目嚴冷很。氣如雲。攛掇翁木大。顛倒上樹。 品藻果罵天。見地不親。咬牙囓齒。走石飛塵。 鷲峰別有劫壺春。
靈山古云粹法師
三觀互融顯其機。十門不二蕩其跡。如月印水兮光入其微。 如春在花兮香襲其裓。是謂教庠之英北峰之嫡。 描邈將來不如伊。從教大地無人識。
玉泉普明法師
金石絲竹。難以類乎聲。碧雲清風。難以同其調。 玉光幽潔。花信融通。妙在有無外。豈墮空假中。 張生伏筆。何處形容。此是適庵老子之常準。 肯與能詩能畫者同。藉藉流芳靈苑
【現代漢語翻譯】 現代漢語譯本： 石窗和尚 秋天的白鷺棲息在松樹上，彎月倒映在水中。芝峰老和尚的骨頭如錐般堅硬，他的境界不在於明白的道理之中。 離婁（古代的視力極好的人）和師曠（古代的著名樂師）都無法尋覓到他的軌跡，千古萬古以來始終如此。這就是真相。
松源和尚 在水庵禪房裡，爭論時一掌打得人耳聾，從此以後把鐘當成甕來叫喚。 滅絕了楊岐（楊岐方會，禪宗大師）的正宗，自認為可以進入木庵（木庵善卿，禪宗大師）的境界，卻說不認識中峰（中峰明本，禪宗大師）。
運庵先師 四處遊方參訪松源禪師，這已經是典當家產的行為。還說什麼東山（指禪宗）的正傳。 很像老馬咀嚼穀子一樣，不識滋味。近來的人情世故讓人感到沒有面目。引得兒孫們嗷嗷待哺。 爲了報恩竭盡全力地讚揚，也像是從鷺鳥的腿上割肉一樣，得不償失。
南明不庵悟和尚 在飛來峰下，丟失了護身符。在南明山中，謾罵三平（三平義忠，禪宗大師）祖師。 屬於闡提（斷善根的人），福報淺薄，世俗的眼光難以窺見。這就是所謂的不庵老古錐。
南嶽修首座 以雲霧充填飢餓的肚子，用煙霞修補破舊的衣服。在祝融峰頂的寺廟裡，多少次面對著西下的斜陽。
靈隱石鼓夷和尚 面容嚴肅冷峻，氣勢如雲。慫恿翁木大，顛倒地爬上樹。 評論果實，謾罵上天。見地不親切。咬牙切齒，飛沙走石。 鷲峰（靈鷲山）另有一番劫壺春（指美好的境界）。
靈山古云粹法師 空、假、中三觀互相融合，彰顯其玄妙的機理。十門不二的法門盪滌其陳跡。如同月亮倒映在水中，光輝深入細微之處。 如同春天在花朵中，香氣侵襲衣襟。這就是所謂的教庠（古代的學校）中的英才，北峰（地名）的嫡傳。 描繪模仿將來也比不上他。任憑大地之上無人認識他。
玉泉普明法師 用金石絲竹，難以比擬那聲音。用碧雲清風，難以相同于那曲調。 玉的光輝幽深潔凈，花的資訊融洽通達。妙處在於有無之外，豈能落入空、假、中。 張生的筆墨，在哪裡能夠形容？這是適庵老和尚的常法。 不肯與那些能詩能畫的人相同。美好的名聲流傳在靈苑。
English version: Shichuang (Stone Window) Monk Autumn egrets perch on pine trees. The cold moon lies in the water. Old bones of Zhifeng (name of a mountain) are like an awl. Not in the realm of understanding. Li Lou (a person with exceptional eyesight in ancient times) and Shi Kuang (a famous musician in ancient times) cannot find his trace. For thousands and ten thousands of years, it is just this.
Songyuan (name of a monk) Monk In the Shui'an (Water Hermitage) room, a palm strike in a dispute causes deafness. From then on, calling a bell a jar. Extinguishing the orthodox lineage of Yangqi (Yangqi Fanghui, a Chan master), claiming to be able to enter the realm of Mu'an (Mu'an Shanqing, a Chan master), yet saying he does not know Zhongfeng (Zhongfeng Mingben, a Chan master).
Yun'an (name of a monk) Predecessor Wandering around to visit Songyuan (name of a monk), this is already selling the house. Furthermore, speaking of the orthodox transmission of Dongshan (referring to Chan Buddhism). Much like an old horse chewing millet, not knowing the taste. Recent human relationships make one feel faceless. Leading the children and grandchildren to cry out for food. To repay kindness, exerting all efforts to praise, is also like cutting meat from an egret's leg, a losing proposition.
Nanming Bu'an Wu (name of a monk) Monk Under Feilai Peak (Flying Peak), losing the amulet. In Nanming Mountain, scolding the ancestral teacher Sanping (Sanping Yizhong, a Chan master). Belonging to icchantikas (those who have severed their roots of goodness), with shallow blessings, worldly eyes cannot see. This is what is called the old awl of Bu'an.
Nanyue Xiu (name of a monk) Head Seat Filling the hungry belly with clouds and mist, mending torn clothes with smoke and haze. In the temple on the peak of Zhurong (name of a mountain), how many times facing the setting sun.
Lingyin Shiguyi (name of a monk) Monk Facial expression stern and cold, aura like clouds. Instigating Old Man Mu Da, climbing trees upside down. Commenting on fruits, scolding the heavens. Understanding not intimate. Gnashing teeth, causing rocks to fly and dust to rise. Vulture Peak (Mount Grdhrakuta) has another Kalpa Spring (referring to a beautiful realm).
Lingshan Guyun Cui (name of a monk) Dharma Master The three contemplations (emptiness, provisional existence, and the mean) mutually merge, revealing their subtle mechanisms. The ten non-dual gates sweep away their traces. Like the moon reflected in water, the light enters into the subtle. Like spring in the flowers, the fragrance permeates the clothing. This is what is called the elite of the school, the direct descendant of Beifeng (place name). Describing and imitating the future is not as good as him. Let the earth be without anyone who knows him.
Yuquan Puming (name of a monk) Dharma Master Using metal, stone, silk, and bamboo, it is difficult to compare to that sound. Using blue clouds and clear wind, it is difficult to match that melody. The light of jade is deep and pure, the information of flowers is harmonious and accessible. The wonder lies outside of existence and non-existence, how can it fall into emptiness, provisionality, and the mean? Where can Zhang Sheng's (a character in a play) brushstrokes describe it? This is the constant standard of Old Man Shi'an. Unwilling to be the same as those who can write poetry and paint. The beautiful reputation flows in the Lingyuan (Spiritual Garden).
【English Translation】 Shichuang (Stone Window) Monk Autumn egrets perch on pine trees. The cold moon lies in the water. Old bones of Zhifeng (name of a mountain) are like an awl. Not in the realm of understanding. Li Lou (a person with exceptional eyesight in ancient times) and Shi Kuang (a famous musician in ancient times) cannot find his trace. For thousands and ten thousands of years, it is just this.
Songyuan (name of a monk) Monk In the Shui'an (Water Hermitage) room, a palm strike in a dispute causes deafness. From then on, calling a bell a jar. Extinguishing the orthodox lineage of Yangqi (Yangqi Fanghui, a Chan master), claiming to be able to enter the realm of Mu'an (Mu'an Shanqing, a Chan master), yet saying he does not know Zhongfeng (Zhongfeng Mingben, a Chan master).
Yun'an (name of a monk) Predecessor Wandering around to visit Songyuan (name of a monk), this is already selling the house. Furthermore, speaking of the orthodox transmission of Dongshan (referring to Chan Buddhism). Much like an old horse chewing millet, not knowing the taste. Recent human relationships make one feel faceless. Leading the children and grandchildren to cry out for food. To repay kindness, exerting all efforts to praise, is also like cutting meat from an egret's leg, a losing proposition.
Nanming Bu'an Wu (name of a monk) Monk Under Feilai Peak (Flying Peak), losing the amulet. In Nanming Mountain, scolding the ancestral teacher Sanping (Sanping Yizhong, a Chan master). Belonging to icchantikas (those who have severed their roots of goodness), with shallow blessings, worldly eyes cannot see. This is what is called the old awl of Bu'an.
Nanyue Xiu (name of a monk) Head Seat Filling the hungry belly with clouds and mist, mending torn clothes with smoke and haze. In the temple on the peak of Zhurong (name of a mountain), how many times facing the setting sun.
Lingyin Shiguyi (name of a monk) Monk Facial expression stern and cold, aura like clouds. Instigating Old Man Mu Da, climbing trees upside down. Commenting on fruits, scolding the heavens. Understanding not intimate. Gnashing teeth, causing rocks to fly and dust to rise. Vulture Peak (Mount Grdhrakuta) has another Kalpa Spring (referring to a beautiful realm).
Lingshan Guyun Cui (name of a monk) Dharma Master The three contemplations (emptiness, provisional existence, and the mean) mutually merge, revealing their subtle mechanisms. The ten non-dual gates sweep away their traces. Like the moon reflected in water, the light enters into the subtle. Like spring in the flowers, the fragrance permeates the clothing. This is what is called the elite of the school, the direct descendant of Beifeng (place name). Describing and imitating the future is not as good as him. Let the earth be without anyone who knows him.
Yuquan Puming (name of a monk) Dharma Master Using metal, stone, silk, and bamboo, it is difficult to compare to that sound. Using blue clouds and clear wind, it is difficult to match that melody. The light of jade is deep and pure, the information of flowers is harmonious and accessible. The wonder lies outside of existence and non-existence, how can it fall into emptiness, provisionality, and the mean? Where can Zhang Sheng's (a character in a play) brushstrokes describe it? This is the constant standard of Old Man Shi'an. Unwilling to be the same as those who can write poetry and paint. The beautiful reputation flows in the Lingyuan (Spiritual Garden).
寺。 眇然千古仰高蹤。
出山古像
金鐘夜擊九重城。六載歸來改瘦形。待得眾生心眼活。 雪山依舊碧崚嶒。
維摩示疾圖
一生口嘴嘮嘈。偏要攙行奪市。詐病毗耶離城。 引得許多閑神野鬼。稽首凈名。咄。我不識爾。
布袋回頭笑髑髏
咄者髑髏。荒草堆頭。斂眉一笑。萬壑云收。
三教合一面
龜證無功。會三歸一。各有面子。不欲露出。
懶瓚和尚
枕石苔生。崖藤影綠。天書促行。芋子未熟。
鰕子和尚
清溪影寒。以鰕為目。無柄爪籬。東捷西捷。
郁山主
[彳*京]彴蹈翻天地黑。盲驢惡㑃弄蹄行。從茲不到茶川上。 溪水自涵山影清。
政黃牛
犢角銅瓶掛曉煙。溪山多是往來篇。不知底事吟情險。 吹落秋風白鳥邊。
朝陽毳衲
針無肉補不足。傍晨曦倚巖谷。怕見黃葉飛。 未風先皺眉。
對月了經
欲要了無可了。山頭月圓又缺。只好罷休看。 夜深風露寒。
寒山拾得
五峰石上。雙澗松邊。是者伎倆。莫罵豐干。
上竺柏庭月法師畫像
厚重如山。寬大如海。丹青有神。莫擬其蹤。僧繇筆妙。 難狀其跡。如上國之春歸。香風四吹。 如銀蟾之出水。萬象斂影。是為三教融
【現代漢語翻譯】 現代漢語譯本 寺： 渺小啊，千百年來人們都仰慕您高尚的足跡。
出山古像： 金鐘在夜晚敲響，響徹九重城闕。離開六年歸來，（古像）改變了清瘦的形貌。等待著眾生的心眼開悟。 雪山依舊是碧綠而峻峭。
維摩示疾圖： 一生都在喋喋不休。偏要參與世俗的活動，爭奪市場利益。假裝生病在毗耶離城（Vaisali，古印度城市）。 引來了許多無所事事的鬼神。向凈名（Vimalakirti，維摩詰的別稱）稽首。呵！我不認識你。
布袋回頭笑髑髏： 呵！這骷髏，在荒草堆上。斂起眉頭微微一笑，萬壑的雲霧都消散了。
三教合一面： 烏龜證明沒有功效。要將儒釋道三教歸於一。各自都有面子，不想要顯露出來。
懶瓚和尚： 枕著石頭，青苔滋生。山崖上的藤蔓，影子碧綠。天書催促著（他）前行，芋頭還沒有成熟。
鰕子和尚： 清澈的溪水，影子寒冷。用蝦作為眼睛。沒有把柄的爪籬，在東邊抓一下，在西邊抓一下。
郁山主： 用竹索橋走過，天昏地暗。瞎驢裝模作樣地抬蹄行走。從此以後不再到茶川（地名）之上。 溪水自然地倒映著山影，清澈明凈。
政黃牛： 小牛角上掛著銅瓶，籠罩著清晨的霧氣。溪山風光大多是往來的詩篇。不知道這吟詠的情懷有什麼危險。 （詩句）被秋風吹落到白鳥的身邊。
朝陽毳衲： 用針來縫補（破舊的衲衣），沒有肉（指物質）來補充，還是不足。傍著晨曦，倚靠在巖石山谷。害怕看見黃葉飛落。 還沒有起風，就先皺起了眉頭。
對月了經： 想要了結（佛經），卻無法了結。山頭的月亮圓了又缺。只好停止下來觀看。 夜深了，風露寒冷。
寒山拾得： 在五峰石上，雙澗松邊。這就是（他們）的伎倆。不要責罵豐干（Fenggan，唐代高僧）。
上竺柏庭月法師畫像： 厚重如山，寬大如海。畫像畫得很有神韻，難以描摹他的軌跡。即使是顧愷之（Gu Kaizhi，東晉畫家）的筆法精妙， 也難以描繪出他的神韻。如同上國的春天歸來，香風四處吹拂。 如同銀色的月亮從水中升起，萬象都收斂了光彩。這就是三教融合的境界。
【English Translation】 English version Temple: How small I am, for thousands of years people have admired your noble footprints.
Ancient Statue Emerging from the Mountain: The golden bell rings at night, echoing through the nine-layered city. Returning after six years, (the ancient statue) has changed its thin appearance. Waiting for the minds and eyes of all beings to awaken. The snow mountain is still green and steep.
Vimalakirti Demonstrating Illness: His whole life is spent chattering incessantly. Insisting on participating in worldly activities, competing for market interests. Pretending to be ill in Vaisali (ancient Indian city). Attracting many idle ghosts and spirits. Bowing to Vimalakirti (another name for Vimalakirti). Ha! I do not recognize you.
Cloth Bag Laughing at a Skull: Ha! This skull, on a pile of weeds. Furrowing its brow and smiling slightly, the clouds in the ten thousand valleys dissipate.
The Convergence of the Three Teachings: The tortoise proves to be ineffective. Wanting to unify Confucianism, Buddhism, and Taoism. Each has its own face, not wanting to reveal it.
Monk Lazan: Pillowing on a stone, moss grows. The vines on the cliff, their shadows green. Heavenly books urge (him) to move on, the taro is not yet ripe.
Monk Xiazi: The clear stream, its shadow cold. Using shrimp as eyes. A claw fence without a handle, grabbing here and there.
Master Yu Mountain: Crossing the bamboo rope bridge, the sky and earth turn dark. The blind donkey pretends to lift its hooves and walk. From now on, I will not go to Chachuan (place name). The stream naturally reflects the mountain, clear and bright.
Zheng's Yellow Ox: A copper bottle hangs on the calf's horn, shrouded in the morning mist. The scenery of the streams and mountains is mostly poems of comings and goings. I don't know what danger lies in this poetic sentiment. (The poem) is blown by the autumn wind to the side of the white birds.
Morning Sun Woolen Robe: Using a needle to mend (the old robe), without meat (referring to material) to supplement, it is still not enough. Leaning against the morning sun, relying on the rocky valley. Afraid of seeing the yellow leaves falling. Before the wind even rises, he frowns.
Finishing Sutras Facing the Moon: Wanting to finish (the sutras), but unable to finish. The moon on the mountain waxes and wanes. I can only stop and watch. The night is deep, the wind and dew are cold.
Hanshan and Shide: On the Five Peaks Rock, beside the Double Streams Pine. This is (their) trick. Do not scold Fenggan (Tang Dynasty eminent monk).
Portrait of Abbot Bai Tingyue of Shangzhu Temple: Heavy as a mountain, broad as the sea. The portrait is painted with great spirit, difficult to depict his traces. Even Gu Kaizhi's (Eastern Jin painter) brushwork is exquisite, It is difficult to depict his spirit. Like the return of spring in the upper kingdom, fragrant winds blow everywhere. Like the silver moon rising from the water, all things gather their light. This is the realm of the fusion of the three teachings.
通大法之宗主者也。
無準和尚禪者請贊仍侍立
移圓就方則辛。抑方為圓則苦。衲鑿不相入。 是無準門戶。五峰峨峨兮等觀。萬象撥撥兮誰睹。 霜降水落子歸就父。
寶嚴崇辯訥法師畫像
身槁如柴。眼明如電。衡鑒臺嶺。品藻山外之宗。 揮呵悟門。不墮文字之相。以訥為辯。以戒為礙。 橫拈麈尾。雨花傾。萬象森羅俱鼎沸。
寶林遠和尚遊山像師孫侍行
德臘俱高。孫枝益茂。以勤儉苦節。中興隸業。 以老氣餘韻。平視諸方。眉棱垂雪。杖竹凝霜。 步趨有人兮。清風可繼。澹常古道兮。劫外徜徉。
禮祖塔
寶峰馬大師
舌貫鼻端。牛行虎視。祇者形模。轉增聾戾。 萬丈寒潭兮。泐水無波。千仞寶山兮。浮圖鎖翠。 八十四人兮。猶居學地。
大梅常禪師
鼯鼠聲中。顛來倒去。馬頷驢腮。不須解注。
龍牙遁禪師
翠微際北腕頭短。洞水逆流方到家。年老腳跟宜著襪。 不能隨處蹈泥沙。
石霜千僧冢
萬指恬然一路歸。髑髏對對眼如眉。須知一色明邊外。 生死如何構得伊。
石霜慈明大師
水繞山圍獅子窟。赫赫金毛從此出。野犴既死狐兔悲。 天下叢林鬧聒聒。我來不敢重步行。 森嚴匝匝清風生。三拜無言出
【現代漢語翻譯】 現代漢語譯本： 通曉大法宗旨的人。
無準和尚（Wuzhun Heshang，禪師名）禪師請贊，仍然侍立：
將圓的變成方的就辛苦，將方的變成圓的就痛苦。僧人的鑿孔與榫頭不能相互嵌入，這就是無準和尚的門風。五峰高聳啊，平等地觀看；萬象紛紜啊，誰能真正領悟？霜降水落，兒子迴歸父親。
寶嚴崇辯訥法師（Baoyan Chongbian Ne Fashi，法師名）畫像：
身體枯槁如柴，眼睛明亮如電。衡量臺嶺，品評山外的宗派。揮斥呵斥，領悟禪門，不落入文字的表象。以訥口為善辯，以戒律為阻礙。橫拈麈尾，雨花傾瀉，萬象森羅都鼎沸。
寶林遠和尚（Baolin Yuan Heshang，和尚名）遊山像，師孫侍行：
德行和年齡都高，孫輩枝繁葉茂。以勤儉苦節，中興隸業。以老練的氣度和韻味，平視各方。眉棱垂雪，拄杖竹杖凝結寒霜。跟隨他腳步的人啊，清風可以繼承；平淡尋常的古道啊，在劫難之外自由徜徉。
禮祖塔：
寶峰馬大師（Baofeng Ma Dashi，大師名）：
舌頭穿過鼻端，像牛一樣行走，像虎一樣觀看。只是這種形貌，更加增添了聾啞。萬丈寒潭啊，水面平靜沒有波瀾；千仞寶山啊，佛塔鎖住翠綠。八十四人啊，仍然處在學習的階段。
大梅常禪師（Damei Chang Chanshi，禪師名）：
在鼯鼠的叫聲中，顛來倒去。馬的下巴，驢的腮幫，不需要解釋。
龍牙遁禪師（Longya Dun Chanshi，禪師名）：
翠微山邊，手腕很短。洞水倒流，才能回到家。年老了，腳跟應該穿上襪子，不能隨處踩踏泥沙。
石霜千僧冢（Shishuang Qiansengzhong，地名）：
萬千手指恬靜地走上同一條歸途，無數頭骨相對，眼睛如同眉毛。須知超越一切表象之外的真理，生死又如何能夠束縛它？
石霜慈明大師（Shishuang Ciming Dashi，大師名）：
水繞山圍，如同獅子的洞穴。赫赫有名的金毛獅子從此而出。野犴死後，狐貍和兔子感到悲哀。天下的叢林都喧鬧聒噪。我來不敢再次走過，森嚴寂靜，清風自生。三拜之後，無言退出。
【English Translation】 English version: He is one who understands the essence of the Great Dharma.
Venerable Wuzhun (Wuzhun Heshang, name of a Chan master) requests praise and remains standing in attendance:
'To make the round square is hardship; to make the square round is suffering. The mortise and tenon of monks do not fit together. This is the style of Wuzhun's school. The Five Peaks stand tall, observed equally; the myriad phenomena are scattered, who truly sees them? When frost falls and water recedes, the son returns to his father.'
Portrait of Dharma Master Baoyan Chongbian Ne (Baoyan Chongbian Ne Fashi, name of a Dharma master):
'His body is withered like firewood, his eyes are bright like lightning. He weighs the Tai Ridge, and judges the schools beyond the mountains. He scolds and shouts, awakening the Chan gate, not falling into the appearance of words. He uses silence as eloquence, and precepts as obstacles. Holding the horsetail whisk horizontally, the rain of flowers pours down, and the myriad phenomena are in an uproar.'
Venerable Baolin Yuan (Baolin Yuan Heshang, name of a monk) Traveling in the Mountains, attended by his disciple's grandson:
'Both virtue and seniority are high, and the branches of descendants are flourishing. Through diligence, frugality, and austerity, he revitalizes the clerical profession. With seasoned spirit and lingering charm, he regards all directions equally. His eyebrows hang like snow, and his staff and bamboo cane are covered in frost. Those who follow in his footsteps, the pure breeze can be inherited; the simple and ordinary ancient path, he wanders freely beyond kalpas.'
Paying Respects to the Ancestral Pagoda:
Master Baofeng Ma (Baofeng Ma Dashi, name of a master):
'His tongue pierces through his nose, he walks like an ox, and watches like a tiger. Only this appearance further increases deafness and muteness. The ten-thousand-zhang cold pool, the water is calm without waves; the thousand-ren precious mountain, the pagoda locks in verdant green. Eighty-four people, still reside in the learning stage.'
Chan Master Damei Chang (Damei Chang Chanshi, name of a Chan master):
'Amidst the sound of flying squirrels, he tumbles back and forth. A horse's jaw, a donkey's cheek, no explanation is needed.'
Chan Master Longya Dun (Longya Dun Chanshi, name of a Chan master):
'At the edge of Cuiwei Mountain, the wrist is short. Only when the cave water flows backward can one return home. When old, the heels should wear socks, one cannot tread in the mud everywhere.'
The Cemetery of a Thousand Monks at Shishuang (Shishuang Qiansengzhong, place name):
'Ten thousand fingers quietly take the same path home, countless skulls face each other, their eyes like eyebrows. Know that the truth beyond all appearances, how can birth and death bind it?'
Master Ciming of Shishuang (Shishuang Ciming Dashi, name of a master):
'Water surrounds the mountain, like a lion's cave. The illustrious golden-haired lion emerged from here. After the wild jackal dies, the foxes and rabbits grieve. The forests of the world are noisy and clamorous. I dare not walk again, solemn and silent, a pure breeze arises. After three bows, I withdraw without a word.'
門去。煙笛一聲牛背橫。
明招謙禪師
藤深蔓短塔纍纍。以眼名龍恐是伊。放下泥盤叉手笑。 阿師曾誤矮阇梨。
牧護和尚定身
牧牧純來歲月多。至今殼漏未消磨。莫嫌截斷蘇溪水。 尚有禪嵓掛緣蘿。
明教大師
道樹將摧皇祐間。力扶危處幾多難。因思今日安然者。 忍數空庭竹幾竿。
覺范和尚塔在同安
說文字禪。籠絡虛空。罵古塔主。不明要旨。褒貶抑揚。 流行坎止。棲鳳嵓高插杳冥。落花啼鳥誰相委。
佛事
沙彌落髮
溪深杓柄長。雪嶠曾髡庵主。非風幡競辨。印宗親剃老盧。 宣去周羅。繼此高躅。
棘林請為二沙彌付衣
做處縝密。且非割截而成。轉手付來。暗合寶鏡三昧。 二子頂受。是真克家。
積直歲持缽歸秉炬
飏下手中鍬子。從教田地荒蕪。托起無底缽盂。 直取上方香積。眾既飽德。高臥雲林。丙丁童子暗催煎。 個里要尋條活路。非活路霜空。 月墮猿啼處。
文彬藏主秉炬
文質彬彬。特行獨立。一大藏教。詮註不及。火就燥水就濕。 瞥爾轉頭來。野外春風急。
跛腳碣上座起龕
碣斗禪和。行履各別。腳高腳低。東瞥西瞥。轉處自然活鱍鱍。 碣上座興難遏。款款出門。靈山路滑
【現代漢語翻譯】 現代漢語譯本 門扉緊閉，唯聞悠揚的笛聲，牧童橫坐在牛背上，緩緩歸去。
明招謙禪師 古老的佛塔，藤蔓纏繞，高低錯落。如果僅憑眼睛來判斷，恐怕會把龍認錯。放下對涅槃（Nirvana）的執著，叉手而笑，這位阿師（Ācārya，老師）曾經錯怪了矮小的沙彌（Śrāmaṇera，小和尚）。
牧護和尚定身 牧護和尚修行純粹，歲月悠長。至今，他的肉身寶塔外殼依然存在，未被消磨。不要嫌棄截斷了蘇溪的水流，因為禪定之所依然懸掛在緣蘿之上。
明教大師 道樹（Bodhi tree，菩提樹）在皇祐年間將要傾倒，大師竭力扶持，經歷了多少艱難。想到今天能夠安然無恙，不禁感嘆空曠的庭院中，還剩下幾竿竹子。
覺范和尚塔在同安 談論文字禪，如同用繩索籠罩虛空。謾罵古塔的主人，是不明白其中的要旨。褒獎、貶低、抑制、揚起，順應時勢，或進或止。棲鳳巖高聳入雲，杳渺難測，落花和啼鳥，又有誰來相伴？
佛事
沙彌落髮 溪水深邃，水瓢的柄很長。雪嶠禪師曾經為庵主剃度。並非是風動還是幡動的爭辯，而是印宗禪師親自為六祖慧能剃度。宣揚佛法，繼承高尚的足跡。
棘林請為二沙彌付衣 所作所為縝密周詳，並非是簡單的割裂和截斷。轉手相付，暗合寶鏡三昧（Baojing Sanmei，一種禪宗的境界）。兩位沙彌頂戴領受，真是能夠繼承家業。
積直歲持缽歸秉炬 揚起手中的鍬子，任憑田地荒蕪。托起無底的缽盂，直接前往上方的香積佛國。大眾已經飽含佛德，高臥于雲霧繚繞的山林。丙丁童子暗中催促，要在這裡尋找一條活路。並非是活路，而是在霜天月落，猿猴啼叫之處。
文彬藏主秉炬 文質彬彬，特立獨行。浩瀚的佛經，難以全部詮釋和註解。火就乾燥之物燃燒，水向潮濕之處流淌。轉頭一看，野外春風正急。
跛腳碣上座起龕 碣斗禪和，修行方式各有不同。腳高腳低，東張西望。轉動之處自然活潑生動。碣上座的興致難以遏制，緩緩出門，靈山之路濕滑。
【English Translation】 English version The door is closed, only the melodious sound of the flute is heard, and the shepherd boy sits horizontally on the back of the ox, slowly returning.
Zen Master Mingzhao Qian Ancient pagodas, vines entwined, scattered in varying heights. Judging by the eye alone, one might mistake a dragon. Putting down the attachment to Nirvana, he laughs with hands clasped. This Ācārya (teacher) once wrongly blamed the short Śrāmaṇera (novice monk).
Monk Muhu's Preserved Body Monk Muhu's practice is pure, and the years are long. To this day, the outer shell of his precious body pagoda remains, unweathered. Do not dislike the cutting off of the Su Stream's water, for the meditation place still hangs on the wisteria.
Great Master Mingjiao The Bodhi tree (道樹) was about to fall during the Huangyou era, and the master tried his best to support it, experiencing many difficulties. Thinking of today's peace, one cannot help but sigh at the few bamboo poles remaining in the empty courtyard.
The Pagoda of Monk Juefan in Tong'an Talking about textual Zen is like using ropes to encompass emptiness. Scolding the master of the ancient pagoda is not understanding the essential meaning. Praising, belittling, suppressing, raising, adapting to the times, advancing or stopping. Qifeng Cliff stands tall and unreachable, who will accompany the falling flowers and crying birds?
Buddhist Service
Śrāmaṇera's Hair Cutting The stream is deep, and the handle of the ladle is long. Zen Master Xueqiao once shaved the head of the abbot. It is not a debate about whether the wind or the banner moves, but Zen Master Yinzong personally shaved the head of the Sixth Patriarch Huineng. Proclaim the Dharma and inherit the noble footsteps.
Invited to Bestow Robes on Two Śrāmaṇeras at Jilin What is done is meticulous and thorough, not simply cutting and severing. Passing it on, it secretly accords with the Baojing Sanmei (寶鏡三昧, Samadhi of the Precious Mirror). The two Śrāmaṇeras receive it with reverence, truly capable of inheriting the family business.
Ji Zhi Returns Holding a Bowl and Carrying a Torch After Years of Alms-Seeking Throwing down the hoe in his hand, letting the fields lie barren. Holding up the bottomless alms bowl, going directly to the fragrant land of the upper realms. The assembly is filled with virtue, sleeping soundly in the misty mountains. The Bingding boys secretly urge him on, seeking a way out here. Not a way out, but in the place where the frost falls, the moon sets, and the monkeys cry.
Custodian Wenbin Holds the Torch Refined and upright, standing alone. The vast Buddhist scriptures are difficult to fully interpret and annotate. Fire burns dry things, and water flows to wet places. Turning his head, the spring wind in the wilderness is urgent.
Crippled Abbot Jie Ascends the Coffin Jiedou Zen monks, each with different practices. One foot high, one foot low, looking east and looking west. The turning point is naturally lively and vivid. Abbot Jie's enthusiasm is hard to suppress, slowly going out the door, the road to Vulture Peak is slippery.
。
震上座起骨
萬里見靈山。震威遭一喝。生死牢關。一交打徹。 火冷云寒桂子香。腳頭到處乾坤闊。
韶上座入塔
煅過了也。鏗然有聲。綵鳳自然翔集。何須九變而成。 收拾歸何處。數峰云外青。
善牧上座起龕
牧得純。難拘束。拽脫鼻繩。東觸西觸。倒拈蘆管。 逆風吹。雨過湖山春草綠。
有本上座起骨
有來由無本據。腳瘦草鞋寬。巉巉鋒骨露。本禪人何處去。 寶所在近。更進一步。
永嘉住上座起龕
住則不寺。寺則不住。鐵壁銀山。丹霄獨步。野猿啼處月三更。 人在雁峰看瀑布。
芝上座起龕
丘壑靈襟。紫芝眉宇。抹過死生關。點頭還自許。 出門堤柳正依依。黃鶯枝上分明語。
質知庫鎖龕
無矯偽。多質直。豎百橫千。對本收息。質知庫日暮。 也收取鑰匙。
禋上座秉炬
衲僧歸元處。三尺火把子。無明性燥。觱栗缽喇。 無出乎此。禋上座久貧乍富。看看得入手去也。 擲下火把。大眾不要眼熱。
道興上座秉炬
道無所據。山深水寒。一念未興。死門路活。要知兩處收功。 識取丙丁童子。丙丁童子。諾。擲下火把。 好好服事著。
嘉禾使君。請行端平新橋
天巧神工不日成。萬年勛
【現代漢語翻譯】 現代漢語譯本：
震上座起骨
萬里之外也能見到靈山（Giri-parvata）。震威之勢遭遇一聲棒喝，生死關頭，徹底交鋒打透。寒冷的夜裡桂花飄香，腳下所到之處皆是廣闊天地。
韶上座入塔
千錘百煉，發出清脆的聲響。綵鳳自然會飛來聚集，何須經歷九次變化才成？收拾好一切歸向何處？只見幾座山峰在云外泛著青色。
善牧上座起龕
馴服得純熟，難以拘束。掙脫鼻繩，東奔西突。倒拿著蘆管，逆風吹奏。雨後湖山，春草碧綠。
有本上座起骨
有來由卻無根本依據，腳瘦草鞋寬大，嶙峋的骨骼顯露。有本禪人要到哪裡去呢？寶藏就在附近，再進一步。
永嘉住上座起龕
住持則不像寺院，像寺院則不能安住。鐵壁銀山般堅固，在天空中獨自漫步。野猿啼叫之時，已是三更時分。人們在雁峰觀賞瀑布。
芝上座起龕
胸懷丘壑般的靈氣，紫芝般的眉宇。抹過生死關，點頭表示認可。出門時堤上的柳樹正依依不捨，黃鶯在枝頭鳴叫，清晰明瞭。
質知庫鎖龕
沒有虛假偽裝，非常誠實正直。縱橫交錯，對本金收取利息。質知庫已是日暮時分，也該收取鑰匙了。
禋上座秉炬
僧人迴歸本元之處，就在這三尺火把之中。無明的本性急躁，發出爆裂的聲音。沒有超出這個範圍。禋上座長久貧困，如今突然富裕，看看就要得手了。扔下火把，各位不要眼紅。
道興上座秉炬
道沒有固定的依據，山深水寒。一念未生之時，死路即是活路。想要知道兩處收功的地方，就要認識丙丁童子。丙丁童子，是。扔下火把，好好地服侍著。
嘉禾使君，請行端平新橋
天工巧匠，不久就能建成。萬年功勛。
【English Translation】 English version:
Zen Master Zhen's Ascension
Ten thousand miles away, one can see the sacred mountain (Giri-parvata). The mighty power of Zhen encounters a shout, a thorough battle at the gate of life and death. The osmanthus fragrance in the cold night, the feet reach everywhere in the vast world.
Zen Master Shao Enters the Stupa
Forged and tempered, it makes a crisp sound. The colorful phoenix will naturally gather, why bother to go through nine transformations to achieve it? Where to gather and return? Only a few peaks are green beyond the clouds.
Zen Master Shanmu's Ascension
Tamed purely, difficult to restrain. Breaking free from the nose rope, bumping east and west. Holding the reed pipe upside down, blowing against the wind. After the rain, the lake and mountains, the spring grass is green.
Zen Master Youben's Ascension
There is a source but no fundamental basis, thin feet and wide straw sandals, rugged bones exposed. Where is Zen Master Youben going? The treasure is nearby, take another step.
Zen Master Yongjia's Ascension
To reside is not like a temple, to be like a temple is not to reside. Iron walls and silver mountains are solid, walking alone in the sky. When the wild monkeys cry, it is already the third watch of the night. People watch the waterfall at Yan Peak.
Zen Master Zhi's Ascension
A spirit like hills and valleys, the eyebrows of a purple mushroom. Wiping past the gate of life and death, nodding in self-approval. When going out, the willows on the embankment are reluctant to part, the orioles sing clearly on the branches.
Custodian Zhizhi Locks the Niche
Without pretense or falsehood, very honest and upright. Vertical and horizontal, collecting interest on the principal. The Zhizhi storehouse is at dusk, it is time to collect the keys.
Zen Master Yin Holds the Torch
The place where monks return to their origin is in this three-foot torch. The nature of ignorance is impatient, making a crackling sound. Nothing goes beyond this. Zen Master Yin has been poor for a long time, now suddenly rich, it seems he is about to get it. Throw down the torch, everyone, don't be envious.
Zen Master Daoxing Holds the Torch
The Dao has no fixed basis, the mountains are deep and the water is cold. When a thought has not yet arisen, the road to death is the road to life. If you want to know the two places to achieve merit, you must recognize the Bingding boy. Bingding boy, yes. Throw down the torch, serve him well.
Magistrate of Jiahe, Please Build the New Duanping Bridge
The ingenious craftsmanship of nature will be completed soon. Ten thousand years of merit.
業建端平。行行闊步青霄外。 回首方知是化城。大眾還知么。昔日舟橫斷岸。 常懷病涉之憂。旅逆窮途。每發未歸之嘆。 是以。邦侯垂濟川之手。居士奮截流之機。 從險處築起根基。就虛空故成世界。 月籠煙樹。依稀方廣勝遊。日落江城。彷彿洛陽佳處。 說甚連山貫海望越通吳。南來北往等是到家。 者里那邊無非活路。且最初一步如何履踐。 以手打一圓相。腳頭自此乾坤闊。 願力還同劫石堅。
虛堂和尚語錄卷之六 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之七
偈頌
釋雪竇革轍二門
迦葉聆箏起舞。淵明聞鐘皺眉。息耕斗室危坐。 半窗凍日熙熙。
大功不宰
碧玉溪頭黃葉村。不聞花鳥到籬門。憨眠似覺底時節。 山月半規新吐痕。
善應無方
雨腳蹣跚林葉稀。去來初不涉離微。靈機未轉已先照。 軌跡擬從何處歸。
緣對
石床偃月夢魂冷。溪水寫真臞影清。平生矻矻自忘我。 世外不知誰可盟。
君子有所思
孤舟十萬里。委命在危流。五葉芬芳后。神州法已秋。
閱宗鏡錄
百卷非文字。精探海藏深。老胡三寸舌。鏡主幾生心。 力破塵勞網。能銷曠劫金。歸原何所似。
【現代漢語翻譯】 現代漢語譯本 業建端平。行行闊步青霄外。 回首方知是化城（比喻虛幻不實的地方）。大眾還知么？昔日舟橫斷岸。 常懷病涉之憂。旅逆窮途。每發未歸之嘆。 是以，邦侯垂濟川之手，居士奮截流之機。 從險處築起根基，就虛空故成世界。 月籠煙樹，依稀方廣勝遊。日落江城，彷彿洛陽佳處。 說甚連山貫海望越通吳。南來北往等是到家。 者里那邊無非活路。且最初一步如何履踐？ 以手打一圓相，腳頭自此乾坤闊。 願力還同劫石堅。
虛堂和尚語錄卷之六 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之七
偈頌
釋雪竇革轍二門
迦葉（佛陀十大弟子之一）聆箏起舞。淵明（陶淵明）聞鐘皺眉。息耕斗室危坐。 半窗凍日熙熙。
大功不宰
碧玉溪頭黃葉村。不聞花鳥到籬門。憨眠似覺底時節。 山月半規新吐痕。
善應無方
雨腳蹣跚林葉稀。去來初不涉離微。靈機未轉已先照。 軌跡擬從何處歸。
緣對
石床偃月夢魂冷。溪水**臞影清。平生矻矻自忘我。 世外不知誰可盟。
君子有所思
孤舟十萬里。委命在危流。五葉芬芳后。 神州法已秋。
閱宗鏡錄
百卷非文字。精探海藏深。老胡三寸舌。鏡主幾生心。 力破塵勞網。能銷曠劫金。歸原何所似。
【English Translation】 English version Establishing karma with uprightness. Walking with broad steps beyond the azure sky. Looking back, one realizes it's just a 'transformation city' (huacheng) (a metaphor for an illusory place). Do you all know this? In the past, the boat was stranded on the broken shore. Often harboring worries about crossing with illness. Traveling against the current on a dead-end road, each departure brings a sigh of not returning. Therefore, the noble lord extends a hand to aid crossing the river, and the layman exerts the opportunity to intercept the flow. Building foundations from dangerous places, creating a world from emptiness. The moon veils the smoky trees, vaguely resembling a pleasant journey to Fangguang (a Buddhist temple). The sun sets over the river city, faintly like a beautiful place in Luoyang. What's the point of talking about mountains connecting to the sea, looking towards Yue (ancient state) and connecting to Wu (ancient state)? Coming from the south and going to the north are all like arriving home. Here and there are nothing but paths to life. But how to take the very first step? Make a circle with your hand, and from this point, the universe is vast under your feet. May the power of your vows be as firm as the kalpa stone.
Xu Tang's (name of the monk) Recorded Sayings, Volume 6 Taisho Tripitaka, Volume 47, No. 2000, Xu Tang's Recorded Sayings
Xu Tang's Recorded Sayings, Volume 7
Verses
Explaining Xue Dou's (name of the monk) Two Gates of Changing Course
Kasyapa (one of the Buddha's ten great disciples) listens to the zither and dances. Yuanming (Tao Yuanming) frowns upon hearing the bell. Ceasing farming, he sits upright in a small room. Half a window of frozen sun shines brightly.
Great Achievement Without Domination
A yellow-leaf village by the jasper stream. No sound of flowers or birds reaches the fence. Drowsy sleep seems to know the time. Half a round of the mountain moon newly reveals its trace.
Skillful Response Without Direction
The rain feet stagger, the forest leaves are sparse. Coming and going, initially not involving separation or subtlety. Before the spiritual mechanism turns, it already illuminates. Where do you intend to return with your traces?
Predestined Pairing
The stone bed's reclining moon makes the dream cold. The stream water reflects a lean and clear image. All my life, I have been diligently forgetting myself. Outside the world, who can I make a covenant with?
A Gentleman Has Thoughts
A lone boat travels ten thousand miles, entrusting its fate to dangerous currents. After the five leaves (referring to the five houses of Chan Buddhism) flourish, The Dharma in the divine land is already autumnal.
Reading the 'Zong Jing Lu' (Record of the Source Mirror)
A hundred volumes are not mere words, deeply exploring the ocean of treasures. The old barbarian's three-inch tongue, how many lifetimes has the mirror master's heart experienced? Forcefully breaking the net of worldly troubles, able to melt the gold of countless kalpas. What is it like to return to the origin?
花底囀靈禽。
鑄印
袍著金花勒小驄。揚鞭幾度月明中。黃河界上空來往。 直至如今未樹功。
銷印
鐵鞋無底飽風霜。歲晚歸來臥石床。一對眼睛烏律律。 半隨雲影掛寒堂。
回雁峰晚望
孤筇影落清湘外。看盡歸云斂復翔。身世悠悠心自許。 幾回到此立斜陽。
衡陽龐居士庵
居士當年錯用心。渾家不睦到如今。捷籬柄短無人買。 空自蕭蕭風滿林。
登祝融峰
南嶽諸峰七十二。惟有祝融峰最高。九千七百三十丈。 下視寰海如秋豪。岷峨華頂遠俯伏。 九華五老來相朝。上封老僧日無事。興來以手摩雲霄。
方廣寺
雲中玉磬無時響。木末金燈永夜明。勝地正緣人罕到。 古今門戶未嘗扃。
訪趙野云不值
久思閑對老維摩。欲話眾生病痛多。丈室無端鐵門限。 未應容易野人過。
圓書記之錢唐
誰管鮎魚上竹竿。𢬵身捱得髑髏干。者回歸去西湖上。 犢草鷗波不亂看。
彌藏主歸潮陽
穆穆叢林見老成。江湖約我復同盟。鱷鄉未話腥風起。 春雪初消好問程。
斷橋
瞎驢一蹈兩頭空。便與尋常路不同。寸步卻成千里隔。 紛紛多在半途中。
訪南湖晦嵓講主
講堂迷卻散花人。百萬茫茫徒苦辛。
【現代漢語翻譯】 現代漢語譯本 花底囀靈禽。
鑄印 身穿繡著金花的袍子，騎著黑色的小馬。在明亮的月光下，我多次揚鞭策馬。在黃河邊境上空虛地來來往往，直到如今也沒有建立功勛。
銷印 穿著磨破了底的鐵鞋，飽經風霜。年老時回到家，躺在石床上。一雙眼睛黑黝黝的，一半隨著雲影掛在寒冷的廳堂上。
回雁峰晚望 拄著孤單的竹杖，身影落在清澈的湘江之外。看盡了歸來的雲朵，聚集又飛翔。身世飄零，心中自有期許，多少次來到這裡，佇立在夕陽下。
衡陽龐居士庵 龐居士當年用錯了心，以至於全家都不和睦直到如今。用竹子和樹枝編的籬笆，把手的地方太短沒有人買，只是空自蕭蕭，風吹滿了樹林。
登祝融峰 南嶽的諸峰有七十二座，只有祝融峰最高。高九千七百三十丈，從上面往下看，整個世界就像秋天鳥獸身上新長的細毛一樣渺小。岷山（Min Shan）和峨眉山（Emei Shan），華山（Hua Shan）和天臺山（Tiantai Shan）都在遠處俯伏著，九華山（Jiuhua Mountain）和五老峰（Wulao Peak）好像來朝拜一樣。山上的老和尚每天無事可做，興致來了就用手去撫摩雲霄。
方廣寺 雲中的玉磬無時無刻不在響，樹梢上的金燈永遠在夜晚照亮。這勝地正是因為人跡罕至，所以古往今來門戶都不曾關閉。
訪趙野云不值 一直想悠閒地和老維摩詰（Vimalakirti）相對而坐，想談談眾生眾多的病痛。他的丈室無緣無故地設定了鐵門檻，想來是不容易讓鄉野之人通過的。
圓書記之錢唐 誰會去管泥鰍爬竹竿這種不可能的事呢？你勉強自己忍受著像骷髏一樣乾枯的生活。這次回去到西湖，小牛在湖邊吃草，海鷗在湖面飛翔，不要胡亂觀看。
彌藏主歸潮陽 莊嚴的叢林中顯露出老成持重。江湖上約定我再次與你結盟。還沒來得及說鱷魚出沒的地方將要颳起腥風，春雪剛剛消融，正好詢問你的行程。
斷橋 瞎驢一腳踩空，兩頭都落空。便與尋常的路不同。一寸的腳步卻成了千里之隔，紛紛擾擾，大多都在半途中。
訪南湖晦嵓講主 講堂里迷失了散花的天女，百萬之衆茫茫然徒勞辛苦。
【English Translation】 English version The oriole warbles beneath the flowers.
Casting a Seal Wearing a robe embroidered with golden flowers, I ride a small black horse. I raise my whip many times in the bright moonlight. I travel back and forth in vain on the border of the Yellow River, yet I have not achieved any merit to this day.
Destroying a Seal Wearing iron shoes with worn-out soles, I am full of wind and frost. Late in the year, I return and lie on a stone bed. A pair of eyes, dark and bright, half hang with the shadows of the clouds in the cold hall.
Evening View from Returning Goose Peak My solitary bamboo staff casts a shadow beyond the clear Xiang River. I watch the returning clouds gather and soar again. My life is drifting, but my heart has its own aspirations. How many times have I come here, standing in the setting sun.
Hengyang Pang Ju-shi's (Layman Pang) Hermitage Layman Pang (Pang Ju-shi) used his mind wrongly in those years, so his whole family has been disharmonious until now. The short-handled bamboo fence is not bought by anyone, and the wind fills the forest with a desolate sound.
Climbing Mount Zhurong Of the seventy-two peaks of Mount Heng (Nanyue), only Mount Zhurong is the highest. It is nine thousand seven hundred and thirty zhang (ancient Chinese unit of length) high. Looking down, the world is as small as the autumn down. Mount Min (Min Shan) and Mount Emei (Emei Shan), Mount Hua (Hua Shan) and Mount Tiantai (Tiantai Shan) prostrate themselves in the distance. Mount Jiuhua (Jiuhua Mountain) and the Five Elders Peak (Wulao Peak) seem to come to pay homage. The old monk on the peak has nothing to do all day, and when he is in the mood, he touches the clouds with his hand.
Fangguang Temple The jade chime in the clouds rings constantly, and the golden lamp on the treetop shines brightly all night long. This scenic spot is precisely because few people come, so the gates have never been closed from ancient times to the present.
Visiting Zhao Yeyun (Zhao Yeyun) without Success I have long wanted to sit leisurely with the old Vimalakirti (Vimalakirti), to talk about the many sufferings of sentient beings. His chamber has an iron threshold for no reason, so it must not be easy for a rustic person to pass.
Yuan Shuji (Yuan Shuji) to Qiantang Who cares about a loach climbing a bamboo pole? You force yourself to endure a life as dry as a skull. This time you return to West Lake, where calves graze by the lake and seagulls fly over the waves, do not look around wildly.
Mi Zangzhu (Mi Zangzhu) Returns to Chaozhou In the solemn monastery, I see your maturity and wisdom. We agreed in the Jianghu (the martial arts world) to form an alliance again. Before I could talk about the腥風 (xing feng, bloody storm) that will arise in the land of crocodiles, the spring snow has just melted, so it is a good time to ask about your journey.
Broken Bridge A blind donkey steps into emptiness, falling on both ends. It is different from the ordinary road. An inch of step becomes a thousand miles apart, and most are in the middle of the journey.
Visiting the Lecturer Huiyan (Huiyan) of South Lake The flower-scattering goddess is lost in the lecture hall, and millions are confused and toil in vain.
絕處逢生機路活。 定應尊者是前身。
謝戴悟庵
深荷城東老凈名。菜園舍了又齋僧。磨刀石子看看盡。 居士肝心鐵打成。
觀山水圖。留休禪者
近遠何多趣。難將尺寸求。向來柀岳頂。今已遍神州。 水肅蒼林晚。寒生玉井秋。圓蒲冷相對。 時與話峰頭。
求貓子
堂上新生虎面貍。千金許我不應移。家寒故是無偷鼠。 要見翻身上樹時。
通禪客進納
衲僧肘后個靈符。誰管從前有與無。片板不能擔到底。 又來依樣盡葫蘆。
送僧見龍泉不庵
太阿橫桉。血淋漓。鐵作心肝也皺眉。入得門來翻死款。 不庵未必肯饒伊。
鬮觀音背水陸幀
吉祥大士舍全身。要使迷途脫苦輪。無奈眾生難教化。 天堂地獄又重新。
霞谷清夜
執晝蘊丘壑。冥機未策勛。瓦匜消古篆。石榻伴歸云。 勝事知如許。餘生無所聞。燈花冷相笑。 何可補毫分。
送先侍者
半怯春寒病未蘇。出門無力為三呼。諸方辣手如靈驗。 秋晚應歸捋虎鬚。
送文瘦牛
一味清寒骨拄皮。且無心力去扶犁。江湖儘儘有閑地。 況是春風草長時。
玄黃不真
萬物自全璧。蒙莊安可齊。月高松影細。風急雁行低。 誰把丹青入。難將竹帛題。寒山應
笑我。 攜手隔雲泥。
黑白何咎
世事亂如麻。情人未到家。連延深院雨。滴碎後庭花。 舊話幾時別。音書未有涯。暝煙將四合。 何處起胡笳。
謝芝峰交承惠茶
揀芽芳字出山南。真味那容取次參。曾向松根烹瀑雪。 至今齒頰尚餘甘。
棘林
海鳳飛來不敢棲。舊條新刺利如錐。茫茫出得出不得。 只許𢬵身到者知。
趙開府訪霞谷。次韻謝之
旌幢天外見。縹緲谷中來。望重草先偃。山靈云自開。 禪衣坐幽石。棕柄拂清埃。勛業凌煙上。 難教隱釣臺。
茶寄樓司令
暖風雀舌鬧芳叢。出焙封題獻至公。梅麓自來調鼎手。 暫時勺水聽松風。
送鑒座主
紙燈吹滅尚迂迴。直至如今心未灰。臺石蘚花將半蝕。 不知焚鈔復誰來。
僧禮補陀
孤蹤抹過海門東。吳越溪山幾萬重。一拜起來還一拜。 不知何處見圓通。
送騰禪者
別我芝嵓舊主情。松堂月冷露華清。古桐高佩知何處。 會聽百灘流水聲。
游棲霞觀
海上多幽跡。尋碑始得名。仙成丹灶冷。霞暖地花生。 有鶴久不死。見人長欲鳴。壇西羽衣子。 知我不虛行。
僧之金陵
良宵桂月耿中庭。蛩在青莎葉底鳴。別我寸心如寸鐵。 不知南國幾多程。
【現代漢語翻譯】 現代漢語譯本 笑我。 攜手隔雲泥。
黑白何咎 世事亂如麻。情人未到家。連延深院雨。滴碎**花（指一種花）。 舊話幾時別。音書未有涯。暝煙將四合。 何處起胡笳。
謝芝峰交承惠茶 揀芽芳字出山南。真味那容取次參。曾向松根烹瀑雪。 至今齒頰尚餘甘。
棘林 海鳳飛來不敢棲。舊條新刺利如錐。茫茫出得出不得。 只許𢬵身到者知。
趙開府訪霞谷。次韻謝之 旌幢天外見。縹緲谷中來。望重草先偃。山靈云自開。 禪衣坐幽石。棕柄拂清埃。勛業凌煙上。 難教隱釣臺。
茶寄樓司令 暖風雀舌鬧芳叢。出焙封題獻至公。梅麓自來調鼎手。 暫時勺水聽松風。
送鑒座主 紙燈吹滅尚迂迴。直至如今心未灰。臺石蘚花將半蝕。 不知焚鈔復誰來。
僧禮補陀（指普陀山） 孤蹤抹過海門東。吳越溪山幾萬重。一拜起來還一拜。 不知何處見圓通。
送騰禪者 別我芝嵓舊主情。松堂月冷露華清。古桐高佩知何處。 會聽百灘流水聲。
游棲霞觀 海上多幽跡。尋碑始得名。仙成丹灶冷。霞暖地花生。 有鶴久不死。見人長欲鳴。壇西羽衣子。 知我不虛行。
僧之金陵（今南京） 良宵桂月耿中庭。蛩在青莎葉底鳴。別我寸心如寸鐵。 不知南國幾多程。
【English Translation】 English version Laugh at me. Holding hands, separated by clouds and mud.
Black and White, What Blame? The world's affairs are as tangled as hemp. My lover has not yet arrived home. Continuous rain in the deep courtyard, dripping and shattering **flower (referring to a type of flower). When did the old stories end? There is no end to correspondence. The evening mist is about to gather. Where does the barbarian reed pipe sound from?
Thanking Zhifeng for the Tea Picking buds, fragrant words come from the south of the mountain. The true taste cannot be casually tasted. Once boiled snow from a waterfall at the pine roots. Even now, the teeth and cheeks still have a lingering sweetness.
Thorn Forest The sea phoenix dares not perch when it flies here. The old branches have new thorns, sharp as awls. Vast, can get out, cannot get out. Only those who risk their lives to get there know.
Prefect Zhao Visits Xia Valley, Rhyming in Thanks Banners and flags are seen beyond the sky. Misty, coming from the valley. Respect is heavy, the grass bows first. The mountain spirit opens the clouds itself. Sitting on a secluded rock in a Zen robe, brushing away the clear dust with a palm stalk. Meritorious deeds rise above the Lingyan Pavilion. It's hard to make him hide on a fishing platform.
Tea Sent to Commander Lou The warm wind and sparrow tongues chatter in the fragrant bushes. Taken from the baking oven, sealed and presented to the most public. Mei Lu has always been a master of cooking. Temporarily using a spoonful of water, listening to the pine wind.
Sending Off Abbot Jian The paper lamp is blown out, still winding back. Until now, the heart has not turned to ash. The moss on the platform stone is almost half-eaten away. I don't know who will come to burn paper money again.
A Monk Pays Homage to Putuo (referring to Mount Putuo) A solitary trace sweeps past east of the sea gate. The streams and mountains of Wu and Yue are tens of thousands of layers. One bow after another. I don't know where to see perfect understanding.
Sending Off the Chan Practitioner Teng Parting from my old master's feelings at Zhiyan. The pine hall is cold, and the dew is clear. Where is the ancient paulownia high pendant? Will hear the sound of flowing water from a hundred beaches.
Visiting Qixia Temple There are many secluded traces on the sea. I found the name by searching for inscriptions. The elixir stove is cold where the immortals were made. The ground is warm with flowers in the sunset. There is a crane that never dies. It always wants to cry when it sees people. The Taoist priest west of the altar. Knows that I have not come in vain.
A Monk Goes to Jinling (now Nanjing) The cassia moon shines brightly in the middle of the courtyard on a good night. Crickets chirp under the green sedge leaves. Parting from you, my heart is like an inch of iron. I don't know how many journeys to the South.
寄晦嵓佛光法師
對文箋釋通人到。破句分科作者難。不見澧陽焚鈔者。 棒頭拈出尚寒酸。
昌老號竹溪
疏疏綠影釀寒清。高節虛心久得名。不見月明流水處。 好風時引鳳雛聲。
潭老號古淵
蛟龍窟宅初無底。神禹難窮淺與深。好把凝流訊息子。 沛然為雨活叢林。
溥禪者西還
梅影稀疏蘭葉香。吳中水草越中行。荒田觸目無人揀。 款款歸來帶月耕。
僧字止中
煉實而食。擇木而棲。靈靈自晦。物物難齊。秋斂巢虛睡穩。 夢破月印清溪。
閱侍者鏡潭
雨過天風靜。波光似鑄成。不須頻鑑照。妍丑自分明。
牧童
煙暖溪。頭草正肥。儘教牛飽臥晴曦。卷桐又入深深塢。 吹盡春風不自知。
漁父
菰蒲葉冷暮天低。斷岸舟橫水四圍。秪有一竿湘楚竹。 未嘗容易下漁磯。
曾禪人唯之
當頭一諾未為親。大道難將語默分。不聽晚風江上笛。 一聲吹破碧天云。
楫禪人之太白
明明不可銘。斷續復誰聽。海上有癡絕。山中無白丁。 天風生寂籟。霜月下寒汀。子去忘幽討。 重嵓猶未扃。
萬松山贈張省元
鉆仰無門靡不通。靜如古井鑒秋容。樂天自得道中術。 時引清風吹萬松。
僧游臺
【現代漢語翻譯】 現代漢語譯本 寄給晦嵓佛光法師（Huìyán Fóguāng Fǎshī） 對著文字逐句解釋，通達的人也能做到；另起爐灶，打破舊句式，分門別類，這才是作者的難處。沒見到澧陽（Lǐyáng）焚燒經書的人， 即使從棒頭拈出來，也還是顯得寒酸。
昌老，號竹溪（Zhúxī） 稀疏的綠影醞釀著寒涼與清澈，高尚的節操和虛心的品格由來已久，享有盛名。沒見到月光明亮，流水潺潺的地方， 美好的風時常引來鳳凰幼雛的鳴叫聲。
潭老，號古淵（Gǔyuān） 蛟龍的洞穴本來就沒有底，即使是大禹（Yǔ）也難以窮盡它的淺與深。最好把凝聚的水流當作訊息的種子， 使它像充沛的雨水一樣，滋潤整個叢林，使其充滿生機。
送別溥（Pǔ）禪者西歸 梅花影子稀疏，蘭花散發著幽香，從吳地（Wú Dì）的水鄉到越地（Yuè Dì）的山川行走。荒蕪的田地映入眼簾，沒有人去耕種， 你緩緩地歸來，帶著月光耕作。
僧人，字止中（Zhǐzhōng） 修煉真性而食，選擇樹木而棲息。靈性內斂而自晦，萬物難以與他比齊。秋天收斂，鳥巢空虛，睡得安穩， 夢醒時分，月亮倒映在清澈的溪流中。
閱侍者，鏡潭（Jìng Tán） 雨後天晴，風也靜止了，水波的光芒好像是鑄造而成。不需要經常照鏡子， 美麗和醜陋自然會分明。
牧童 溫暖的煙霧籠罩著溪頭，青草正是肥美的時候。讓牛盡情地飽食，安臥在晴朗的陽光下。捲起桐葉又進入深深的山塢， 吹盡春風也不知道。
漁父 菰蒲的葉子寒冷，傍晚的天空低沉，斷裂的岸邊，船隻橫臥，四周都是水。只有一根湘楚（Xiāng Chǔ）的竹竿， 不輕易地放在漁磯上。
曾禪人，唯之（Wéi Zhī） 當頭棒喝式的承諾，還不能算是真正的親近，大道難以用言語或沉默來區分。不去聽傍晚江上的笛聲， 一聲就能吹破碧藍的天空。
楫（Jí）禪人，前往太白（Tàibái） 明明瞭了，卻無法用言語來形容，斷斷續續的聲音，又有誰在傾聽？海上有癡情決絕的人，山中沒有平庸之輩。 天風吹動，產生寂靜的聲音，霜月照耀著寒冷的沙洲。您離去後，忘記了幽深的探尋， 重重山巒的門仍然沒有打開。
萬松山（Wànsōng Shān）贈給張省元（Zhāng Shěngyuán） 鉆研仰慕，沒有不能通達的。心靜如古井，能照見秋天的容貌。樂天派的人自然懂得道中的奧妙， 時常引來清風，吹拂著萬松山。
僧人游臺（Tái）
【English Translation】 English version To Dharma Master Foguang (Fóguāng) of Huiyan (Huìyán) To explain the text word by word is something a learned person can do; to break the sentences, classify them, is difficult for an author. Have you not seen the one who burned scriptures in Liyang (Lǐyáng)? Even what is picked out from the staff's end is still meager.
Chang Lao, named Zhuxi (Zhúxī) Sparse green shadows brew coolness and clarity; noble integrity and a humble heart have long been renowned. Have you not seen where the moon is bright and the water flows? A good wind often brings the sounds of phoenix chicks.
Tan Lao, named Guyuan (Gǔyuān) The dragon's lair originally has no bottom; even Yu (Yǔ) the Great finds it difficult to fathom its shallowness and depth. It is best to treat the condensed flow as seeds of news, so that it, like abundant rain, can revitalize the entire forest.
Seeing off the Chan (Chán) practitioner Pu (Pǔ) returning west Plum shadows are sparse, orchids emit fragrance, traveling from the waters of Wu (Wú) to the mountains of Yue (Yuè). Barren fields meet the eye, with no one to cultivate them, you return slowly, plowing with the moonlight.
Monk, named Zhizhong (Zhǐzhōng) Cultivating reality and eating, choosing trees to dwell in. The spirit is concealed and hidden, all things are difficult to match. In autumn, the nest is empty, sleeping soundly, when the dream breaks, the moon is reflected in the clear stream.
Attendant Yue, Jingtan (Jìng Tán) After the rain, the sky is clear and the wind is still; the light of the waves seems to be cast. There is no need to look in the mirror frequently, beauty and ugliness will naturally be clear.
Cowherd Warm smoke envelops the stream head, the grass is just lush. Let the cattle eat their fill and lie in the sunny sunshine. Rolling up the tung leaves, he enters the deep valley again, blowing away the spring breeze without knowing it.
Fisherman The leaves of the wild rice are cold, the evening sky is low, the broken bank, the boat lies horizontally, surrounded by water. Only a Xiangchu (Xiāng Chǔ) bamboo pole, is not easily placed on the fishing rock.
Chan practitioner Zeng, Weizhi (Wéi Zhī) A head-on promise is not yet true intimacy; the great Dao is difficult to distinguish with words or silence. Not listening to the flute on the river in the evening, one sound can break through the blue sky.
Chan practitioner Ji (Jí), going to Taibai (Tàibái) Clearly, it cannot be described; who is listening to the intermittent sounds? There are infatuated and resolute people on the sea, and no mediocre people in the mountains. The heavenly wind blows, creating silent sounds; the frosty moon shines on the cold sandbar. After you leave, you forget the deep exploration, the doors of the heavy mountains are still not open.
Presented to Zhang Shengyuan (Zhāng Shěngyuán) from Wansong Mountain (Wànsōng Shān) Studying and admiring, there is nothing that cannot be understood. The heart is as quiet as an ancient well, reflecting the autumn appearance. Optimistic people naturally understand the mysteries of the Dao, often bringing a clear breeze, blowing through Wansong Mountain.
Monk traveling to Tai (Tái)
雁
音旨雙消不可聞。卷衣南去與誰論。龍湫水澀石橋滑。 得路應敲尊者門。
床屏怪松
蛟干虬枝巧作蟠。鱗鱗鬣鬣自生寒。臥間不致為妖去。 只就濤聲起處看。
僧歸越
露激風摶岸草秋。攬衣何處上蘭舟。無方始是知方者。 莫效支師泥沃洲。
遠塵軒
開窗種修竹。鑿石構方池。良夜月來此。勞生幾個知。
游金華洞天
颼颼崖溜靜邊聞。到此仙凡咫尺分。鶴駕朝真何日返。 洞門終日鎖寒云。
寄婺守趙玉堂
儒釋同科到者稀。道融水雪鑒精微。和平堂上公餘坐。 靜看寒云片片歸。
題書畫什后
發揮多古蹟。優彼色絲辭。逸少觀鵝處。元暉縱墨時。 室虛蛟自觸。神久樹生悲。得處何機感。 尋披當爾思。
冬夜示俊侍者
守得烏薪暖氣回。夜深寒重易成灰。因思百丈重挑撥。 轉使溈山眼不開。
靈竺權衡之訪婺守會雙林
不將一字顯今宗。隨處溪山老眼中。想見金華舊知己。 未容明月照歸篷。
西蜀言道士。昔同夏岳山。三十年後。著僧伽梨衣。復會于雙林。
不拜星壇不步虛。裂冠來下死工夫。地爐深處燒紅葉。 曾記三生舊話無。
演僧史錢月林
浚發靈機口角邊。斷崖飛瀑逼人寒。若言列祖有
傳受。 迦葉無因倒剎竿。
淵禪人之乳峰
淵默雷聲善發機。鈍根難下頂門椎。青霜黃葉壓窮野。 急急歸來見隱之。
羅漢樹
稽首如來種。悲生末世中。枝枝成小果。葉葉現神通。 海月分清影。天香逐曉風。愿惟迷己者。 睹此出樊籠。
上四明守黃侍郎辭延福
雨化仁陶德愈馨。如春物物自產生。昔年秀水曾觀政。 卻與鄞江一樣清。
石床久矣臥雲林。六十銀絲兩鬢侵。海上浮杯。 心已息。掬溪容我竊棠陰。
寄寂照庵主
遠引高蹤繼覆盆。一龕枯寂是前身。秀峰影里閑揩眼。 見盡深云未到人。
示祖躬禪人
祖意明明在爾躬。視之不見用無窮。擬心更欲重提掇。 一片驚秋葉墮空。
安座主更衣
良遂曾敲麻谷門。不相謾。處主賓分。子來親見虛堂叟。 兩耳垂肩坐白雲。
天竺送僧之昌邑
肅然凝目引秋光。帆過東溟白鳥行。不即不離雖自肯。 海山誰為說經王。
動靜雙照
舉息冥方所。徒稱宋地僧。百年應自擲。一飯若為憑。 風暖斗山鵲。煙消露石棱。分甘雲水共。 終日任騰騰。
物我兩忘
居常多不器。情謂盡方知。有眼掛空壁。無心合祖師。 衲穿隨手補。客至下階遲。或問虛堂叟。 慇勤說向伊。
慧禪人之萬年
鼠入錢筒伎已窮。十年軌跡眼頭空。如今又問平田路。 山舍半吹黃葉風。
示明禪者
面壁風規久寂寥。兒孫旋旋立新條。不知斷臂緣何事。 血灑空庭雪未消。
齊禪者之道場
峰從險處自孤起。石到虎邊飛冽泉。門戶既難子宜去。 莫辭深雪立庭前。
厲道人字弗云
身墮虛空如夢覺。萬機截斷任天真。單單留得娘生口。 個事如何說向人。
靈山聽猿齋祖首座號無傳
龍猛因緣會北齋。轟轟南嶽到荊溪。宏綱若謂無人舉。 誰聽孤猿月下啼。
酬覺如居士
覺體如如不變時。能驅萬象入毫釐。毗耶城裡無人識。 一默雷轟只自知。
北山庵居
祖擔終難荷。嵓棲儘可攀。愛閑嫌日短。遇興不知還。 谷嘯風搏虎。窗明月啟關。餘生無異念。 贏得放疏頑。
恭欽二禪人之長庚
難兄難弟未全知。毒種從來眼戴眉。若到鄞江有云處。 九峰寒碧鎖清池。
訪月上人幽室
竹里池清云屋深。萬機冥合道人心。有門不是無人到。 自是靈蹤不可尋。
寄東湖溥侍者
聲前未舉已先知。曾用輸機陷國師。險處與誰分勝負。 蘋花汀草暗相宜。
送泰阇梨
井梧初墮別芝園。棕笠秋行過海邊。沙上有人搏
律虎。 謂言經鈔未曾詮。
送涇禪者
白鳥明邊秋思遠。逢人未話齒先寒。他年祖室爭頭角。 云外歸來略借看。
溥禪人歸疏山
故山臨汝夢秋江。況是蛩吟月到窗。不住京華南蕩寺。 法身歸去問枯椿。
立禪人平山
依依遠勢接雲根。有路何曾氣急人。澤廣既知藏不得。 異花靈草自生春。
宣知客歸江心
風帽云巾歷所期。問津何似到家時。曲闌半倚垂楊外。 潮落潮生秪自知。
寄節維那
幾度忘言話克賓。叢林音響許誰聞。海山秋夜對孤月。 應記北高峰頂云。
酬李新恩惠竹杖
一枝蒼玉寄宵人。遠勝邛州九節紋。添得老來山水興。 指空敲石看飛雲。
元藏主遊方
罵詈瞿曇說脫空。年來分外惡情悰。吳山越水相逢著。 放出蟭螟咬大蟲。
得頤
地窄天寬古所聞。誅茅分得半溪云。有時夢覺蘿窗底。 懶聽前峰鹿叫群。
冷泉送文禪者之天臺
惠理呼猿日。葛仙成道時。地勝人難到。去來誰得知。
送信禪人
誠信之言是道根。出門句子要區分。溪山到眼知慚愧。 莫學叢林飽見聞。
正禪者歸庵
方廣靈蹤為絕概。到者紛紛殊不會。亂云深處著禪庵。 狐猿啼在蘿窗外。
文禪人臨哀北堂
律虎。 謂言經鈔未曾詮。
送涇禪者
白鳥明邊秋思遠。逢人未話齒先寒。他年祖室爭頭角。 云外歸來略借看。
溥禪人歸疏山
故山臨汝夢秋江。況是蛩吟月到窗。不住京華南蕩寺。 法身歸去問枯椿。
立禪人平山
依依遠勢接雲根。有路何曾氣急人。澤廣既知藏不得。 異花靈草自生春。
宣知客歸江心
風帽云巾歷所期。問津何似到家時。曲闌半倚垂楊外。 潮落潮生秪自知。
寄節維那
幾度忘言話克賓。叢林音響許誰聞。海山秋夜對孤月。 應記北高峰頂云。
酬李新恩惠竹杖
一枝蒼玉寄宵人。遠勝邛州九節紋。添得老來山水興。 指空敲石看飛雲。
元藏主遊方
罵詈瞿曇說脫空。年來分外惡情悰。吳山越水相逢著。 放出蟭螟咬大蟲。
得頤
地窄天寬古所聞。誅茅分得半溪云。有時夢覺蘿窗底。 懶聽前峰鹿叫群。
冷泉送文禪者之天臺
惠理呼猿日。葛仙成道時。地勝人難到。去來誰得知。
送信禪人
誠信之言是道根。出門句子要區分。溪山到眼知慚愧。 莫學叢林飽見聞。
正禪者歸庵
方廣靈蹤為絕概。到者紛紛殊不會。亂云深處著禪庵。 狐猿啼在蘿窗外。
文禪人臨哀北堂
{ "translations": [ "現代漢語譯本", "律虎：\n說（有人）說經和鈔（佛教典籍的註釋）未曾被詮釋。\n\n送涇禪者：\n白鳥在明亮的（天空）邊緣，秋天的思緒悠遠。與人相遇，還未說話牙齒就先感到寒冷。他年（你）在祖師的道場上爭奪頭角（指嶄露頭角）。從云外歸來，（我）略微借來看看（你的成就）。\n\n溥禪人歸疏山：\n故鄉疏山靠近汝水，夢中是秋天的江景。更何況還有蟋蟀鳴叫，月光照到窗戶。不住在京城的南蕩寺，法身（指佛的化身）歸去，（你可以）問候那棵枯萎的椿樹。\n\n立禪人平山：\n依依不捨的遠山之勢連線著云的根基。有路可行，何曾讓人感到氣喘吁吁。既然知道廣闊的沼澤無法隱藏（你的才能），奇異的花朵和靈草自然會生長在春天。\n\n宣知客歸江心：\n戴著風帽，裹著云巾，（這是你）一直以來的期望。詢問渡口，哪裡比得上回到家的時候？（你）半倚在曲折的欄桿外，潮起潮落，（箇中滋味）只有自己知道。\n\n寄節維那（寺院中的職務）：\n多少次忘記言語，談論克賓（不清楚具體指代）。叢林的音響，允許誰來聽聞？在海邊的山中，秋夜面對著孤月，應該記得北高峰頂的云。\n\n酬李新恩惠竹杖：\n一枝蒼翠的竹杖寄給隱居的人。遠遠勝過邛州出產的九節竹。增添了（我）年老時遊山玩水的興致，指著天空敲打石頭，觀看飄飛的雲彩。\n\n元藏主遊方：\n謾罵瞿曇（釋迦牟尼），說（一切都是）空無。近年來格外厭惡世俗的情感。在吳山越水相遇，（你）放出蟭螟（一種小蟲）去咬大蟲（指老虎，比喻有力量的人）。\n\n得頤：\n地方狹窄，天空寬廣，這是古人就說過的。砍伐茅草，分得半條溪流的雲彩。有時在夢中醒來，在纏繞著蘿草的窗戶下，懶得聽見前面山峰上鹿群的叫聲。\n\n冷泉送文禪者之天臺：\n惠理（人名）呼喚猿猴的日子，葛仙（葛玄，道教人物）得道的時候。這地方風景優美，人卻難以到達。來來往往，誰能得知（其中的奧秘）？\n\n送信禪人：\n誠信的言語是道的根本。出門在外，說話的句子要區分（場合）。看到溪山，要知道慚愧（自己的不足）。不要學習叢林中那些見多識廣卻無實際修行的人。\n\n正禪者歸庵：\n方廣寺的靈異軌跡被認為是絕無僅有的。到達那裡的人紛紛擾擾，卻都不理解。在亂云深處建造禪庵，狐貍和猿猴在纏繞著蘿草的窗外啼叫。\n\n文禪人臨哀北堂：" , "english_translations": [ "English version", "Lu Hu:\nIt is said that the sutras and commentaries have never been explained.\n\nSending off Chan Practitioner Jing:\nWhite birds at the edge of the bright (sky), autumn thoughts are distant. Meeting people, before speaking, the teeth feel cold first. In the future, (you) will compete for prominence in the ancestral hall. Returning from beyond the clouds, (I) will briefly borrow a look (at your achievements).\n\nChan Practitioner Pu Returns to Shu Mountain:\nThe old home, Shu Mountain, is near the Ru River, the dream is of autumn river scenery. Moreover, there are crickets chirping, and moonlight shines on the window. Not staying at Nandang Temple in the capital, the Dharmakaya (referring to the embodiment of the Buddha) returns, (you can) greet that withered catalpa tree.\n\nChan Practitioner Li at Ping Mountain:\nThe reluctant distant mountain range connects to the roots of the clouds. There is a road to walk, how could it make people feel breathless? Since it is known that the vast swamp cannot hide (your talent), strange flowers and spiritual herbs will naturally grow in spring.\n\nGuest Prefect Xuan Returns to Jiangxin:\nWearing a wind hat and a cloud scarf, (this is) what (you) have always expected. Asking about the ferry, what is comparable to returning home? (You) lean halfway against the winding railing, outside the weeping willows, the ebb and flow of the tide, (the taste of it) only you know.\n\nSending to Disciplinarian Jie (a position in the monastery):\nHow many times have I forgotten words, talking about Kebin (unclear specific reference). The sounds of the monastery, who is allowed to hear them? In the mountains by the sea, facing the lonely moon on an autumn night, you should remember the clouds at the peak of North Gao.\n\nResponding to Li Xin's Gift of a Bamboo Staff:\nA verdant bamboo staff is sent to a recluse. It is far better than the nine-section bamboo produced in Qiongzhou. It adds to (my) old age the interest in traveling through mountains and rivers, pointing to the sky and knocking on stones, watching the flying clouds.\n\nTreasurer Yuan Travels:\nCursing Gautama (Shakyamuni), saying (everything is) emptiness. In recent years, I have been particularly disgusted with worldly emotions. Meeting in Wu Mountain and Yue River, (you) release gnats (a small insect) to bite big insects (referring to tigers, a metaphor for powerful people).\n\nObtaining Nourishment:\nThe place is narrow, the sky is wide, this is what the ancients said. Cutting thatch, dividing half a stream of clouds. Sometimes waking up in a dream, under the window entwined with vines, too lazy to hear the calls of the deer herd on the front peak.\n\nSending Chan Practitioner Wen to Tiantai from Lengquan:\nThe days when Huili (person's name) called the monkeys, the time when Ge Xian (Ge Xuan, a Taoist figure) attained enlightenment. This place has beautiful scenery, but it is difficult for people to reach. Coming and going, who can know (the mysteries within)?\n\nSending Chan Practitioner Xin:\nSincere words are the root of the Way. When going out, the sentences spoken must be distinguished (by occasion). Seeing the streams and mountains, know to be ashamed (of one's own shortcomings). Do not learn from those in the monastery who have seen and heard much but have no actual practice.\n\nChan Practitioner Zheng Returns to the Hermitage:\nThe miraculous traces of Fangguang Temple are considered unique. Those who arrive there are bustling and noisy, but they do not understand. Building a hermitage deep in the chaotic clouds, foxes and monkeys cry outside the window entwined with vines.\n\nChan Practitioner Wen Attends the Mourning at the North Hall:" ] }
卷衣東去淚沾巾。蘭穀風香二月春。天地豁空舒笑眼。 不知誰是報親人。
寄雪竇足首座
光铓曾不著纖埃。拂拭磨礱心已灰。秋夜不禁猿嘯月。 與誰同上妙高臺。
衍鞏珙三禪德之國清
誰知三隱寂寥中。因話尋盟別鷲峰。相送當門有修竹。 為君葉葉起清風。
送僧之嚴
對蒲方話蘿窗底。又握山藤破曉煙。領取桐江到家句。 子規啼在月明前。
送逢侍者
銷鑠精微復見人。青鞋蹈破幾重云。鷲峰孤頂來辭我。 秪有秋光可共分。
本禪人爛柴
秪。為到頭幹不盡。縱饒見火亦難吹。年來歲往消磨去。 不許春風管帶伊。
崖泉應虛室
天籟發中靜。峰高遠出雲。有來非眼聽。無處足心聞。 蒲冷禪衣弊。窗虛月影分。大功終不宰。 縱爾自云云。
題漁磯
秋竿倚石臺。沙鳥暗相猜。一草有時動。幾朝魚不來。
電嵓相者
妙處未形三寸舌。神眸一爍更無餘。季咸退舍許負死。 湖海識人方見渠。
大義庵主
山根旋縛尖頭屋。溪上新開數畝田。老矣不能重展手。 倚筇凝目送寒煙。
傅禪人空谷
洞然非洞亦非盤。個里有神唯解看。未啟口前先應諾。 聽時莫被耳根謾。
送小師無二回中川
蜃江來
【現代漢語翻譯】 現代漢語譯本 捲起行裝向東去，淚水沾濕了衣襟。蘭花盛開的山谷，微風都帶著香氣，正值二月美好的春天。頓悟天地萬物本性空寂，舒展開眉眼，露出會心的笑容。 真不知誰才是真正能報答父母養育之恩的人啊。
寄給雪竇足首座（Xuedou Zu Shouxie，雪竇寺的首席僧人）
智慧的光芒從來不沾染一絲塵埃。拂拭和磨礪，心中的雜念早已消散如灰燼。秋夜里，忍不住猿猴對著明月長嘯。 又能與誰一同登上妙高臺（Miaogao Tai，佛教名山）呢？
衍（Yan）、鞏（Gong）、珙（Gong）三位禪德（Chan De，有禪修功德的僧人）在國清寺（Guoqing Si，寺廟名）
誰能知道這三位隱士在寂寥中修行？因為談論佛法，相約告別靈鷲峰（鷲峰，佛教聖山）。送別時，寺門前挺立著修長的竹子。 為你搖動著片片竹葉，送來陣陣清風。
送僧人前往嚴（Yan）地
在蒲團上，正談論著那爬滿蘿草的窗戶下的景緻。又握著山藤，在破曉的煙霧中前行。領會桐江（Tong Jiang，河流名）的詩意。 杜鵑鳥在明月升起之前就已開始啼叫。
送逢侍者（Feng Shizhe，僧人名）
將精微的佛法融會貫通，再次顯現在世人面前。腳穿青鞋，踏破了重重雲霧。從靈鷲峰頂峰前來向我告別。 唯有這秋日的光輝可以與你一同分享。
本禪人（Ben Chanren，僧人法號）是塊爛柴
只因爲到最後也燒不盡。縱然遇到火也很難吹燃。一年又一年地消磨過去。 不允許春風來管束它。
崖泉（Yaquan）應（Ying）虛室（Xushi）
大自然的聲音在寂靜中發出。山峰高聳，遠遠地超出雲層。有所得並非用眼睛去聽。 沒有地方可以用心去感受。蒲草冰冷，禪衣破舊。窗戶空曠，月影灑落。偉大的功用最終是無法主宰的。 任憑你自生自滅，隨波逐流。
題漁磯（Yuji，釣魚的地方）
秋天的魚竿靠在石頭上。沙灘上的鳥兒暗自互相猜疑。一棵小草有時會動。 已經好幾個早晨沒有魚兒上鉤了。
電嵓（Dianyan）相者（Xiangzhe，算命的人）
玄妙之處還未形成於三寸之舌。銳利的眼神一閃，便再無遺漏。季咸（Jixian，古代善於占卜的人）羞愧退避，許負（Xufu，古代女相士）也已死去。 只有在江湖上識人的人，才能真正見到他的本領。
大義庵主（Dayi Anzhu，庵廟的主持）
在山腳下旋繞著建造了尖頂的房屋。在溪流邊新開墾了幾畝田地。年老了，不能再次大展身手。 拄著竹杖，凝視著遠方，目送著寒冷的煙霧。
傅禪人（Fu Chanren，僧人法號）的空谷
空曠明亮，既不像山洞也不像石盤。這裡有神靈，只有懂得的人才能看見。還沒開口說話之前，就已經先答應了。 聽的時候，不要被耳朵所欺騙。
送小師無二（Xiao Shi Wuer，小和尚法號）返回中川（Zhongchuan）
蜃江（Shen Jiang）來
English version Rolling up my clothes, I head east, tears soaking my lapel. In the orchid valley, the breeze carries fragrance, it's the beautiful spring of February. Realizing the emptiness of heaven and earth, I open my eyes and smile knowingly. I truly don't know who can truly repay the kindness of their parents.
To Chief Monk Xuedou Zu (Xuedou Zu Shouxie, the chief monk of Xuedou Temple)
The light of wisdom never touches a speck of dust. Wiping and polishing, the thoughts in my heart have long dissipated like ashes. In the autumn night, I can't help but hear the monkeys howling at the moon. Who can I climb Mount Miaogao (Miaogao Tai, a famous Buddhist mountain) with?
The three Chan masters Yan, Gong, and Gong at Guoqing Temple (Guoqing Si, temple name)
Who knows that these three hermits practice in solitude? Because of discussing the Dharma, they agreed to bid farewell to Vulture Peak (Vulture Peak, a Buddhist holy mountain). When parting, tall bamboos stand in front of the temple gate. Waving their leaves for you, sending a refreshing breeze.
Sending a monk to Yan
On the cattail mat, we are talking about the scenery under the ivy-covered window. Again holding the mountain vine, walking in the dawn mist. Comprehending the poetic meaning of the Tong River (Tong Jiang, river name). The cuckoo is already singing before the moon rises.
Sending Attendant Feng (Feng Shizhe, monk's name)
Integrating the subtle Dharma and appearing again before the world. Wearing blue shoes, he has broken through layers of clouds. Coming from the peak of Vulture Peak to bid me farewell. Only this autumn light can be shared with you.
Chan Monk Ben (Ben Chanren, monk's Dharma name) is a rotten firewood
Just because it can't be burned to the end. Even if it encounters fire, it is difficult to ignite. Year after year, it wears away. Not allowing the spring breeze to control it.
Cliff Spring (Yaquan) responds to Empty Room (Xushi)
The sound of nature arises in stillness. The peaks are high, far beyond the clouds. What is gained is not heard with the eyes. There is nowhere to feel with the heart. The cattails are cold, the Zen robe is worn. The great function cannot be dominated in the end. Let you live and die, drift with the tide.
Inscription on Fishing Rock (Yuji, a place for fishing)
The autumn fishing rod leans against the stone platform. The sand birds secretly suspect each other. A blade of grass sometimes moves. No fish has been caught for several mornings.
Diviner Dianyan (Dianyan, fortune teller)
The subtlety has not yet formed on the three-inch tongue. A flash of sharp eyes, and nothing is missed. Ji Xian (Jixian, an ancient diviner) retreated in shame, and Xu Fu (Xufu, an ancient female physiognomist) is also dead. Only those who recognize people in the world can truly see his ability.
Abbot of Dayi Hermitage (Dayi Anzhu, the abbot of the hermitage)
A pointed-roof house is built spirally at the foot of the mountain. Several acres of fields have been newly opened by the stream. Old and unable to show his skills again. Leaning on a bamboo staff, gazing into the distance, watching the cold smoke.
Chan Monk Fu's (Fu Chanren, monk's Dharma name) Empty Valley
Open and bright, neither like a cave nor a stone plate. There are gods here, only those who understand can see. Before speaking, he has already agreed. When listening, don't be deceived by your ears.
Sending Little Monk Wuer (Xiao Shi Wuer, little monk's Dharma name) back to Zhongchuan
Mirage River (Shen Jiang) comes
【English Translation】 Rolling up my clothes, I head east, tears soaking my lapel. In the orchid valley, the breeze carries fragrance, it's the beautiful spring of February. Realizing the emptiness of heaven and earth, I open my eyes and smile knowingly. I truly don't know who can truly repay the kindness of their parents.
To Chief Monk Xuedou Zu (Xuedou Zu Shouxie, the chief monk of Xuedou Temple)
The light of wisdom never touches a speck of dust. Wiping and polishing, the thoughts in my heart have long dissipated like ashes. In the autumn night, I can't help but hear the monkeys howling at the moon. Who can I climb Mount Miaogao (Miaogao Tai, a famous Buddhist mountain) with?
The three Chan masters Yan, Gong, and Gong at Guoqing Temple (Guoqing Si, temple name)
Who knows that these three hermits practice in solitude? Because of discussing the Dharma, they agreed to bid farewell to Vulture Peak (Vulture Peak, a Buddhist holy mountain). When parting, tall bamboos stand in front of the temple gate. Waving their leaves for you, sending a refreshing breeze.
Sending a monk to Yan
On the cattail mat, we are talking about the scenery under the ivy-covered window. Again holding the mountain vine, walking in the dawn mist. Comprehending the poetic meaning of the Tong River (Tong Jiang, river name). The cuckoo is already singing before the moon rises.
Sending Attendant Feng (Feng Shizhe, monk's name)
Integrating the subtle Dharma and appearing again before the world. Wearing blue shoes, he has broken through layers of clouds. Coming from the peak of Vulture Peak to bid me farewell. Only this autumn light can be shared with you.
Chan Monk Ben (Ben Chanren, monk's Dharma name) is a rotten firewood
Just because it can't be burned to the end. Even if it encounters fire, it is difficult to ignite. Year after year, it wears away. Not allowing the spring breeze to control it.
Cliff Spring (Yaquan) responds to Empty Room (Xushi)
The sound of nature arises in stillness. The peaks are high, far beyond the clouds. What is gained is not heard with the eyes. There is nowhere to feel with the heart. The cattails are cold, the Zen robe is worn. The window is empty, the moonlight is scattered. The great function cannot be dominated in the end. Let you live and die, drift with the tide.
Inscription on Fishing Rock (Yuji, a place for fishing)
The autumn fishing rod leans against the stone platform. The sand birds secretly suspect each other. A blade of grass sometimes moves. No fish has been caught for several mornings.
Diviner Dianyan (Dianyan, fortune teller)
The subtlety has not yet formed on the three-inch tongue. A flash of sharp eyes, and nothing is missed. Ji Xian (Jixian, an ancient diviner) retreated in shame, and Xu Fu (Xufu, an ancient female physiognomist) is also dead. Only those who recognize people in the world can truly see his ability.
Abbot of Dayi Hermitage (Dayi Anzhu, the abbot of the hermitage)
A pointed-roof house is built spirally at the foot of the mountain. Several acres of fields have been newly opened by the stream. Old and unable to show his skills again. Leaning on a bamboo staff, gazing into the distance, watching the cold smoke.
Chan Monk Fu's (Fu Chanren, monk's Dharma name) Empty Valley
Open and bright, neither like a cave nor a stone plate. There are gods here, only those who understand can see. Before speaking, he has already agreed. When listening, don't be deceived by your ears.
Sending Little Monk Wuer (Xiao Shi Wuer, little monk's Dharma name) back to Zhongchuan
Mirage River (Shen Jiang) comes
訪竺山春。貴爾尋師已得人。莫學橫趨未歸客。 至今塵土滿衣巾。
此軒
一梁對一柱。綽綽自橫陳。誰擬復誰即。溫然無故新。
古梅
千年苔樹不成春。誰信幽香似玉魂。霽雪滿林無月曬。 點燈吹角做黃昏。
獨舫軒
軌跡渾如漾綠漪。畫橈曾不近漁磯。有時夢落秋江去。 短笛橫吹載月歸。
霞光亭
靈蹟宣符豈易量。故應祥彩發天藏。真風不逐三韓去。 直至如今草木香。
泳侍者不受育王藏主
劫空田地自由身。眼綻無心典竺墳。探討正音誰可擬。 調高終是遏行雲。
明知客江心訪竺峰
歷盡風霜兒不枯。髑髏前下死工夫。梼林句子千鈞重。 江上歸來記得無。
對雪
郊郊寒翠濕癡云。暗剪水花巧著春。多話風前初重竹。 可思深夜立庭人。
上竺池院歸鷲峰庵
鷲嶺心旌動。池邊影漸疏。一生無定力。七十尚移居。 細雨灑松塢。涼風挽竹輿。白雲相望處。 局蹐自渠渠。
次白雲端和尚韻。禮楊岐會禪師塔
來拜東山祖。峰高日未央。遐瞻心已足。右繞興何長。 啼鳥驚人去。飛花過水香。西河牙爪在。 曾不愧汾陽。
禮道吾雷。遷塔在石霜
祖師靈骨見應難。霹靂聲中過別山。父子秪緣機不密。 翻
成千古是非關。
謝夢庵居士性宗集
性本無宗夢亦非。萬機難透一真機。有時暗與乾坤合。 笑看春花秋葉飛。
寄崇福源長老
一髮千鈞適此時。風前無語皺雙眉。松源正脈將枯竭。 浚發靈源復是誰。
愷藏主號庾嶺
南宗北祖爭衣處。雨洗風磨石尚新。靈蹟豈知千載后。 叢林猶有昔時人。
白糍寄夢丐
黃秫爛舂如切玉。醉人風味忍沾唇。火爐頭話煩君舉。 莫作粘牙綴齒人。
淨髮吳生
適意多雲水。尋幽訪所知。曾於竺峰下。會見寶溪時。 巧理數莖發。清分兩點眉。忽忘心手處。 何謂不如斯。
村樂圖
一年田地熟。賦外樂天真。便不打鼓笛。也是太平人。
自賦息耕
葉深煙氣暖。粳軟骨毛香。巢許垂清節。臨流不爾忘。
送鄱陽複道者
相逢道人漆雙瞳。衣衫零落迎秋風。甘將百骸作泥土。 冷笑萬事如展蓬。當今祖道薄如紙。 瓦缶雷鳴鬧人耳。正音卻作一線懸。兩手枕胸淚如洗。 行行不惜兩莖眉。魔宮虎穴俱探窺。 山窮橋斷始得路。伎倆盡時方見伊。
寄星婺適莊居士
稽首毗耶金粟身。靜中多見鬧中人。卻將不二門頭事。 時與虛空細講論。
寄雪竇性首座
祝融峰下燒紅葉。應夢山中看白雲
【現代漢語翻譯】 現代漢語譯本 成千古是非關。
謝夢庵居士性宗集
自性原本沒有宗派，夢也並非真實。（性宗：指自性宗，佛教宗派之一；夢庵居士：作者的朋友，一位在家修行的佛教徒）萬種機巧也難以看透這唯一的真機。（真機：指事物或道理的真正核心）有時暗暗地與天地乾坤相合，笑著觀看春天的花朵和秋天的落葉。
寄崇福源長老
千鈞一髮之際正值此時，在風中無語，緊鎖雙眉。（崇福源長老：一位德高望重的僧人）松源一脈的正統傳承將要枯竭，開浚這靈性之源，又能依靠誰呢？
愷藏主號庾嶺
南宗（指南禪宗的慧能一系）和北祖（指禪宗的慧能之前的傳承）爭奪衣缽的地方，經過風吹雨打，石頭依然嶄新。（愷藏主：一位僧人的法號；庾嶺：地名，位於江西）誰能知道這靈異的遺蹟在千年之後，叢林中依然有當年的人。
白糍寄夢丐
用黃米精細舂搗，像切開的美玉一樣。（白糍：用糯米制成的糕點；夢丐：作者的朋友，可能是一位雲遊僧人）這醉人的風味真讓人不忍下口。在火爐邊談話時，希望您能提起它，不要做一個吃了就粘牙的人。
淨髮吳生
悠然自得地欣賞雲水，尋訪幽靜之處，拜訪知己。（淨髮吳生：一位新剃度的僧人）曾經在竺峰之下，會見過寶溪的僧人。巧妙地梳理著幾根頭髮，清清楚楚地分開兩點眉毛。忽然忘記了用心和用手，又怎麼能說不如這樣呢？
村樂圖
一年田地豐收，賦稅之外，百姓快樂而天真。即使不敲鑼打鼓，也是太平盛世的人。
自賦息耕
樹葉茂密，煙氣溫暖，稻米柔軟，散發著香氣。（巢許：指巢父和許由，古代隱士）即使在臨水而居時，也不敢忘記他們的高風亮節。
送鄱陽複道者
相逢一位道人，有著漆黑的雙眼，衣衫破舊，迎著秋風。（鄱陽：地名；複道者：一位修道之人）甘願將整個身體化作泥土，冷笑著看待世間萬事，如同風中飄蓬。當今佛法衰微，薄如紙張，瓦罐之聲卻如雷鳴般喧鬧。真正的佛音卻像一線懸掛，雙手枕著頭，淚如雨下。一路前行，毫不吝惜兩根眉毛，即使是魔宮虎穴也要去探尋。山窮水盡，橋樑斷絕，才能找到出路，當所有伎倆都用盡時，才能見到真如。
寄星婺適莊居士
稽首禮拜毗耶（Vaisali，古印度城市）的金粟（指維摩詰，Vimalakirti）之身，在安靜中更能看到喧鬧中的人。（星婺：地名；適莊居士：作者的朋友，一位在家修行的佛教徒）卻將不二法門（指超越二元對立的真理）的事情，時常與虛空仔細講論。
寄雪竇性首座
在祝融峰下燒紅葉，在應夢山中看白雲。（雪竇：山名；性首座：一位僧人的法號）
【English Translation】 English version Transcending ancient rights and wrongs.
Collected Works of Layman Xie Meng'an on the Nature of the Doctrine
The nature is originally without sect, and dreams are also unreal. It's hard to see through the one true mechanism amidst myriad machinations. Sometimes secretly merging with the universe, smiling as spring flowers bloom and autumn leaves fall.
Sent to Elder Yuan of Chongfu Monastery
A moment of crisis is just at hand. Speechless in the wind, frowning deeply. The orthodox lineage of Songyuan is about to wither. Who will dredge the spiritual source and restore it?
Master Kai, in charge, styled Yuling
The place where the Southern School (referring to Huineng's lineage of Southern Chan) and the Northern Ancestor (referring to the lineage before Huineng in Chan Buddhism) contended for the robe, the stones are still new after wind and rain. Who knows that after thousands of years, these spiritual traces remain, and in the monasteries, there are still people of the past.
White Cake Sent to Dream Beggar
Finely pounded yellow millet, like cut jade. The intoxicating flavor makes one reluctant to touch the lips. When chatting by the stove, please bring it up, and don't be someone who gets it stuck in their teeth.
Newly Shaven Wu Sheng
Comfortably enjoying clouds and water, seeking secluded places, visiting acquaintances. Once, under Zhufeng Peak, I met the monk of Baoxi. Skillfully arranging a few strands of hair, clearly separating the two points of the eyebrows. Suddenly forgetting the use of mind and hand, how can one say it's not as good as this?
Village Joy Painting
A year of abundant harvest in the fields, beyond taxes, the people are happy and innocent. Even without drums and flutes, they are people of peace and prosperity.
Self-composed Poem on Resting from Farming
The leaves are deep, the air is warm, the rice is soft, and the fragrance fills the air. Even when living by the water, I dare not forget the noble integrity of Chao and Xu (referring to Chao Fu and Xu You, ancient hermits).
Sending off the Taoist Fu of Poyang
Meeting a Taoist with pitch-black eyes, clothes tattered, facing the autumn wind. Willing to turn the whole body into mud, coldly laughing at all things in the world, like tumbleweeds in the wind. Today, the ancestral path is as thin as paper, but the sound of earthenware jars is as loud as thunder. The true sound of the Dharma hangs by a thread, with hands on the chest, tears falling like rain. Walking on, not sparing the two eyebrows, even the demon palaces and tiger dens must be explored. Only when the mountains are exhausted and the bridges are broken can a path be found. Only when all tricks are exhausted can one see the true nature.
Sent to Layman Shi Zhuang of Xingwu
Bowing in reverence to the body of Vimalakirti (Jin Su) of Vaisali (Piye), one sees people in the midst of noise more clearly in stillness. Yet, the matter of the non-dual dharma gate is often discussed in detail with emptiness.
Sent to Head Monk Xing of Xuedou
Burning red leaves under Zhurong Peak, watching white clouds in Yingmeng Mountain.
。足跡未教容易見。 誰知天外有人聞。
送茂侍者
木葉辭柯霜氣清。虎頭戴角出禪扃。東西南北無人處。 急急歸來話此情。
春日對鏡
不住復新新。來從幻里真。舊髯皆變白。老眼尚精神。 世事終難鑒。菱花亦有塵。東風原上草。 不覺又生春。
送炳書記
心鏡頻磨發漸斑。照臨今古未嘗閑。已知所得離文字。 此去禪棲必有山。
法光藏主之南徐
三呼梼下愧靈襟。湖海叢林已遍尋。忘卻飛猿舊時路。 到頭曾不厭初心。
實禪者歸省
靈山禪起未溫席。卻問潮陽過海舡。咨省壽堂春日靜。 究心應記白雲邊。
璟和尚號石庵
空嵓為屋薜蘿門。天巧渾無斧鑿痕。花鳥不來云自合。 豎拳訊息與誰論。
可禪人歸江心
每思槌拂恨難酬。孤嶼尋歸月正秋。堂上若呈圓相去。 乃師應錯罵雙梼。
送僧省母
十年來往浙東西。捱得頭荒露伏犀。因話編蒲米山老。 不禁秋夜聽莎雞。
寄都省羅太尉
海涵山育氣如春。內相聲華中外聞。綱紀禁庭天寵密。 金珰長染御爐熏。
凈覃藏主遊方
叢林荒落水云寒。風味辛酸話轉難。隱隱一枝天外去。 不知何地擇人安。
德惟侍者巡禮
巖。桂初飄好問津。軟風
【現代漢語翻譯】 現代漢語譯本 足跡未曾輕易顯現，誰知天外竟有人聽聞。
送別茂侍者 樹木的葉子離開枝條，寒霜之氣清冽。你這虎頭戴角之士，將要離開禪房。無論東西南北，在無人之處，請儘快回來告訴我你所體悟的情感。
春日對鏡 不住地更新，這新是從虛幻中來，卻歸於真實。往日的鬍鬚都已變白，老眼卻依然精神。世事終究難以看清，鏡子上也落滿了灰塵。東風吹拂原野上的草，不知不覺又迎來了春天。
送別炳書記 擦拭心鏡，頭髮漸漸斑白，觀照古今，從未停歇。已知你所領悟的已超越文字，此去禪修之地，必定有山。
法光藏主前往南徐 三次呼喚梼（táo，傳說中的一種兇獸）的名字，我為自己不夠靈敏而感到慚愧。你已遍尋湖海叢林，忘卻了像飛猿般來去的舊路，最終也沒有厭倦最初的發心。
實禪者歸省 離開靈山禪寺，禪席還未暖熱，卻問及前往潮陽的渡海之船。想必在壽堂（父母居所）省親，春日安寧，用心體悟，應記得白雲邊上的景色。
璟和尚，號石庵 空曠的山崖是他的房屋，薜荔（bì lì，一種蔓生植物）和蘿藤是他的門。天然巧妙，沒有斧鑿的痕跡。花鳥不來，雲霧自會合攏。這豎起拳頭的訊息，又能與誰討論呢？
可禪人返回江心寺 常常思念著要報答您教誨的恩情，只恨難以實現。獨自前往孤嶼尋歸，正值月色清朗的秋天。如果在禪堂上呈上圓相（佛教用語，表示圓滿的境界），你的老師應該會錯誤地責罵你這兩個梼。
送僧人探望母親 十年來往于浙江東西，忍受著頭髮蓬亂，露宿風餐的困苦。因為談起編織蒲草，米山老人的故事，不禁在秋夜里聽著莎雞（一種蟋蟀）的鳴叫。
寄給都省羅太尉 如海般寬廣的胸懷，如山般厚重的德行，您的氣度如春天般溫暖。您作為宰相，聲名遠揚，海內外皆知。您在皇宮禁地掌管綱紀，深受皇帝的恩寵，金鐺（jīn dāng，一種耳飾）長久地被御爐的香氣薰染。
凈覃藏主雲遊四方 叢林荒涼衰敗，水云寒冷，風味辛酸，難以言說。隱隱約約，像一枝從天外伸出的枝條，不知將在何處選擇有緣人安身。
德惟侍者巡禮 巖桂（yán guì，生長在巖石邊的桂花）初飄香，正是問路的好時節，和煦的微風
【English Translation】 English version Footprints are not easily seen, who knows someone beyond the heavens has heard.
Sending off Attendant Mao The leaves leave the branches, the frost air is clear. You, a tiger-headed, horned man, are about to leave the Zen chamber. Whether east, west, north, or south, in a place where there is no one, please hurry back and tell me the feelings you have realized.
Facing the Mirror on a Spring Day Constantly renewing, this newness comes from illusion but returns to truth. The old beard has all turned white, but the old eyes are still full of spirit. Worldly affairs are ultimately difficult to discern, and the mirror is also covered with dust. The east wind blows across the grass on the plains, and before you know it, spring has arrived again.
Sending off Secretary Bing Wiping the mirror of the mind, the hair gradually turns gray, observing the past and present, never ceasing. It is already known that what you have realized is beyond words, and this place of Zen retreat must have mountains.
Dharma Light Abbot Going to Nanxu Calling the name of Tao (táo, a mythical ferocious beast) three times, I am ashamed of my lack of sensitivity. You have searched all the forests by the lakes and seas, forgetting the old path of coming and going like a flying ape, and in the end, you have not tired of your initial aspiration.
Zen Practitioner Shi Returning Home Leaving the Ling Mountain Zen Temple, the Zen seat is not yet warm, but asking about the sea-crossing boat to Chaoyang. Presumably, visiting relatives in the Longevity Hall (parents' residence), the spring day is peaceful, and with careful understanding, you should remember the scenery by the white clouds.
Venerable Jing, named Stone Hermitage The empty cliff is his house, the creeping fig (bì lì, a kind of creeping plant) and vines are his door. Naturally ingenious, without the traces of axes and chisels. Flowers and birds do not come, clouds will naturally gather. This message of raising a fist, who can it be discussed with?
Zen Practitioner Ke Returning to Jiangxin Temple Often thinking of repaying the kindness of your teachings, only hating that it is difficult to achieve. Going alone to the solitary island to return, it is the clear moonlit autumn. If you present the complete circle (Buddhist term, representing the state of perfection) in the Zen hall, your teacher should mistakenly scold you for being two Taos.
Sending a Monk to Visit His Mother Traveling back and forth between Zhejiang East and West for ten years, enduring the hardship of disheveled hair, sleeping in the dew and eating in the wind. Because of talking about weaving cattails, the story of Old Man Mishan, I can't help but listen to the chirping of the sand cricket (a kind of cricket) on an autumn night.
Sending to Grand Commandant Luo of the Capital Province With a chest as broad as the sea and a virtue as thick as the mountain, your demeanor is as warm as spring. As prime minister, your reputation is far-reaching, known both at home and abroad. You manage the rules and regulations in the imperial palace, deeply favored by the emperor, and the golden earrings (jīn dāng, a kind of earring) are long-lasting perfumed by the incense of the imperial furnace.
Abbot Jingtan Wandering Around The forests are desolate and dilapidated, the water and clouds are cold, the flavor is bitter and difficult to describe. Indistinctly, like a branch extending from beyond the sky, I don't know where it will choose a destined person to settle down.
Attendant Dewei Making Pilgrimages The rock osmanthus (yán guì, osmanthus growing by rocks) is just beginning to bloom, it is a good time to ask for directions, the soft breeze
輕結露華新。諸方不用多招手。 自有尋香逐臭人。
通藏主之南國
春人長淮野燒青。六朝遣事鏡中明。臨崖細剝苔紋看。 太半無人知姓名。
立藏主之三衢
一會靈山已七年。寸心如鐵鼻遼天。無端歸去思前事。 話到柯消石也穿。
端書記赴云城辟命
不游文苑入祇園。芻草風香春正妍。要識根莖來處遠。 葛仙丹井冷云邊。
慶藏主之南屏
曾向殊方典竺墳。叢林有志張吾軍。天寒歲晚重尋舊。 莫負青鞋蹈凍云。
隱侍者游乳峰
竇深惟古雪。霄岸列危巒。到者難披頂。尋師多賣單。 無時雲氣重。長帶瀑聲寒。捱得入門句。 歸來似我看。
寄慈峰故人
湖面春歸物理明。水花無數點青萍。因行若訪和庵主。 未必孤蹤在二靈。
無補侍者遊方
索索青鞋蹈曉霜。逢人屈指問諸方。有無探討歸來日。 糞火堆邊話短長。
沔禪人之雁蕩
風高木落雁山秋。鞭起無依穴鼻牛。村草步頭攔不住。 大方隨處有良疇。
珙侍者之沔
漢江漠漠向東流。捷蜆撈鰕休未休。蒲葉半凋秋著岸。 子歸無口笑嵓頭。
贈許居士
山儀不裹龐公帽。亸袖深藏傳老槌。敲磕諸方應未已。 眼頭乖角少人知。
贈妙喜社道友
【現代漢語翻譯】 現代漢語譯本：
輕結露華新。諸方不用多招手。 自有尋香逐臭人。
通藏主之南國
春人長淮野燒青。六朝遣事鏡中明。臨崖細剝苔紋看。 太半無人知姓名。
立藏主之三衢
一會靈山（佛陀說法之地）已七年。寸心如鐵鼻遼天。無端歸去思前事。 話到柯消石也穿。
端書記赴云城辟命
不游文苑入祇園（寺廟）。芻草風香春正妍。要識根莖來處遠。 葛仙丹井冷云邊。
慶藏主之南屏
曾向殊方典竺墳（印度）。叢林有志張吾軍。天寒歲晚重尋舊。 莫負青鞋蹈凍云。
隱侍者游乳峰
竇深惟古雪。霄岸列危巒。到者難披頂。尋師多賣單。 無時雲氣重。長帶瀑聲寒。捱得入門句。 歸來似我看。
寄慈峰故人
湖面春歸物理明。水花無數點青萍。因行若訪和庵主。 未必孤蹤在二靈。
無補侍者遊方
索索青鞋蹈曉霜。逢人屈指問諸方。有無探討歸來日。 糞火堆邊話短長。
沔禪人之雁蕩
風高木落雁山秋。鞭起無依穴鼻牛。村草步頭攔不住。 大方隨處有良疇。
珙侍者之沔
漢江漠漠向東流。捷蜆撈鰕休未休。蒲葉半凋秋著岸。 子歸無口笑嵓頭。
贈許居士
山儀不裹龐公帽。亸袖深藏傳老槌。敲磕諸方應未已。 眼頭乖角少人知。
贈妙喜社道友
【English Translation】 English version:
Lightly gathering, the dew reveals freshness. No need to beckon from all directions. Naturally, there are those who seek fragrance and those who chase stench.
To Abbot Tongzang in the South
The spring person, the wild fire of Changhuai is green. The past events of the Six Dynasties are clear in the mirror. Closely peeling the moss patterns by the cliff, More than half have no one knowing their names.
To Abbot Li Zang in Sanqu
One gathering at Ling Mountain (where Buddha preached) has been seven years. An inch of heart is like iron, the nose faces the distant sky. For no reason, returning and thinking of past events, Talking until the axe handle decays and the stone is pierced.
Secretary Duan goes to Yuncheng to accept an appointment
Not wandering in the literary garden, but entering the Giyuan (monastery). The fragrance of fodder grass in the spring is beautiful. If you want to know where the roots come from, The elixir well of Ge Xian is cold by the clouds.
Celebrating Abbot Qingzang of Nanping
Once presiding over the Buddhist scriptures in a foreign land (India). The Sangha has the ambition to deploy my army. The weather is cold and the year is late, revisiting the old. Do not fail to tread on the frozen clouds with blue shoes.
Attendant Yin travels to Ru Peak
The cave is deep, only ancient snow remains. The cliffs line up with dangerous peaks. Those who arrive find it difficult to climb to the top. Many who seek a teacher sell their robes. Incessantly, the clouds are heavy. A long belt of waterfall sound is cold. Manage to get the introductory phrase, Returning, it seems like you are looking at me.
Sending to an old friend at Cifeng
The lake surface returns to spring, the principles are clear. Countless water flowers dot the green duckweed. If you happen to visit Abbot He'an, His solitary trace may not necessarily be at Erling.
Attendant Wubu travels around
Rustling, blue shoes tread on the morning frost. Meeting people, counting fingers and asking about all directions. Is there a day to return from exploration? Telling stories, short and long, by the dung fire.
Chan Monk Mian of Yandang
The wind is high, the trees fall, autumn in Yandang Mountain. The whip rises, the nose-pierced ox has no reliance. The village grass cannot stop it at the step, Everywhere, there are good fields.
Attendant Gong to Mian
The Han River flows eastward, vast and indistinct. Catching shellfish and shrimp, resting or not resting. The cattail leaves are half withered, autumn arrives at the shore, The cuckoo returns without a mouth, laughing at the cliff head.
Gifting Layman Xu
The mountain appearance does not wear Pang Gong's hat. Drooping sleeves deeply hide the old mallet. Knocking and tapping in all directions should not yet be finished, Few people know the odd angle in the eye.
Gifting Fellow Practitioners of the Miaoxi Society
斷來妙喜針鋒上。塞破虛空不礙空。昔日維摩今社友。 相逢個個有神通。
示日本智光禪人
隱隱孤帆絕海來。虛空消殞鐵山摧。大唐國里無知識。 己眼當從何處開。
送永嘉祖意禪人
識得祖師端的意。迢迢千里扣知音。當機一喝忘情謂。 歸興猶如虎出林。
心侍者歸省
露葉蕭蕭月滿庭。秋來多夢老人星。海山印渚知吾處。 終不深云獨掩扃。
就明書懷
流菜非深隱。那堪復故山。未能忘影跡。終是礙人間。 白髮吟邊短。清燈話里閑。江湖有新夢。 何日出松關。
海首座號怒濤
憂國憂民日夜驚。攧天攧地作雷鳴。子胥此去休煩惱。 百穀來朝一樣清。
天竺玉輪師赴覺海
妙旨惟從句外求。白雲先見室中籌。海山深處多麟鳳。 此去橫經一網收。
賀契師庵居
正席雲山萬象回。道人毒眼為誰開。呼童放竹澆花外。 修整茶爐待客來。
揖讓圖
行必有師。進之以禮。昭昭君子心。對面風波起。
山行示思穆侍者
春水綠浮影。山光瀉入懷。因思善牧者。隨分納些些。
雲谷術士
出則無心應有聲。眇然天地亦難銘。可中別有通神處。 見說年來分外靈。
鐫者任廷
入石入木知分數。古篆今篆攻豈
【現代漢語翻譯】 現代漢語譯本 截斷妙喜（Miaoxi，地名）的針鋒，塞滿虛空，虛空也無法阻礙。昔日的維摩（Vimalakirti，佛教居士名），如今是社團的朋友，相逢的每個人都具有神通。
開示日本智光禪人 隱約可見的孤單船帆從遙遠的海面而來，虛空消散，鐵山崩摧。在大唐（Tang Dynasty，中國朝代名）國內沒有真正的知識，自己的眼界應當從何處開啟？
送別永嘉祖意禪人 領會了祖師（Patriarch，指禪宗祖師）真正的意圖，不遠千里去拜訪知音。當機立斷的一聲棒喝，忘卻了情感的束縛，歸鄉的興致就像猛虎出林一樣。
心侍者回家探親 露珠在樹葉上蕭蕭落下，月光灑滿庭院。秋天到來，常常夢見老人星（Old Man Star，即壽星）。海山（Hai Mountain，地名）印渚（Yin Isle，地名）的人們知道我的住處，我終究不會獨自關閉在深山雲霧之中。
就明抒懷 隱居在長滿水芹的地方並不算深，又怎能回到故鄉呢？還是不能忘記過去的軌跡，終究還是阻礙於人世間。吟詩時白髮顯得更加短少，在清燈下談話顯得悠閒自在。江湖上又有了新的夢想，不知何時才能走出這片松林關隘？
海首座，號怒濤 日夜憂國憂民，驚天動地，發出雷鳴般的怒吼。子胥（Zixu，人名）啊，從此以後不必再煩惱了，天下百川最終都會朝著大海奔流，一切都會變得清明。
天竺玉輪師前往覺海 精妙的旨意只能從言語之外去尋求，白雲早已預示了室中的計策。海山深處多有麒麟和鳳凰，此去傳經說法，定能一網打盡。
祝賀契師庵居 正對著雲山，萬象都隨之轉動，道人銳利的眼光是為誰而開啟？呼喚童子在竹林外放水澆花，修整好茶爐等待客人到來。
揖讓圖 行動必定有老師，進退以禮相待。君子之心光明磊落，即使面對風波也能坦然處之。
山行示思穆侍者 春天的水面漂浮著綠色的倒影，山光傾瀉到懷抱之中。因此想到好的牧羊人，總是根據自己的能力，盡力而爲。
雲谷術士 出聲則無心，無心則應聲，其玄妙之處，天地也難以形容。或許其中另有通神之處，據說近年來更加靈驗了。
鐫刻者任廷 無論是刻在石頭上還是木頭上，都能掌握其中的規律。無論是古篆還是今篆，攻克起來都輕而易舉。
【English Translation】 English version Cutting off the needlepoint of Miaoxi (place name), filling the void, the void cannot hinder it. The Vimalakirti (name of a Buddhist layman) of the past is now a friend of the community, and everyone who meets has supernatural powers.
Showing to Japanese Zen Master Zhiguang The faint solitary sail comes from the distant sea, the void dissipates, and the iron mountain collapses. There is no true knowledge in the Tang Dynasty (name of a Chinese dynasty), where should one's own vision be opened?
Farewell to Zen Master Zuyi of Yongjia Understanding the true intention of the Patriarch (referring to the Zen Patriarch), traveling thousands of miles to visit a kindred spirit. A decisive shout at the opportune moment, forgetting the constraints of emotions, the excitement of returning home is like a tiger leaving the forest.
Attendant Xin returns home to visit relatives Dewdrops fall rustling on the leaves, moonlight fills the courtyard. Autumn arrives, and I often dream of the Old Man Star (longevity star). The people of Hai Mountain (place name) and Yin Isle (place name) know where I live, and I will not ultimately close myself off in the deep mountains and clouds.
Expressing feelings in Jiuming Living in seclusion in a place full of water celery is not deep, how can I return to my hometown? I still cannot forget the traces of the past, and ultimately it is still an obstacle in the world. White hair appears shorter when reciting poetry, and chatting under the clear lamp is leisurely and comfortable. There are new dreams in the Jianghu (rivers and lakes, referring to the world), I wonder when I can get out of this pine forest pass?
Chief Seat Hai, named Nu Tao (Raging Wave) Worrying about the country and the people day and night, shaking the heavens and the earth, making thunderous roars. Zixu (person's name), from now on, there is no need to worry anymore, all the rivers in the world will eventually flow towards the sea, and everything will become clear.
Master Yulun of Tianzhu goes to Juehai The subtle meaning can only be sought outside of words, the white clouds have already foreshadowed the plans in the room. There are many unicorns and phoenixes in the depths of Hai Mountain, going there to preach the Dharma will surely catch them all in one net.
Congratulations to Master Qi for living in seclusion Facing the cloud mountain, all phenomena move with it, for whom is the Taoist's sharp vision opened? Calling the boy to water the flowers outside the bamboo forest, preparing the tea stove to wait for guests to arrive.
Picture of Courtesy Actions must have a teacher, advancing and retreating with courtesy. The heart of a gentleman is bright and upright, even in the face of storms, one can face it calmly.
Walking in the mountains, showing to Attendant Si Mu The spring water floats with green reflections, and the mountain light pours into the embrace. Therefore, I think of a good shepherd, who always does his best according to his ability.
Diviner of Yungu Speaking is unintentional, unintentional is responsive, its mystery is difficult for heaven and earth to describe. Perhaps there is another way to communicate with the gods, and it is said that it has become more effective in recent years.
Engraver Ren Ting Whether engraving on stone or wood, one can grasp the rules. Whether it is ancient seal script or modern seal script, it is easy to conquer.
難。秪因雕巧失真體。 不見全文在世間。
剃剪林榮
眾技爾為得。養生何所親。篋中三寸鐵。云外一閑身。 黑白已無幾。修治轉失真。畏寒宜少伐。 未愧舀溪人。
韜光室
懶光栽花傍竹籬。旋收巖葉毳寒衣。不知陵谷幾遷變。 時見斷云相逐歸。
三友堂
清客蒼官會此君。歲寒不減舊精神。有時品字論交態。 各有豐標遠襲人。
碧照軒
剪木依山巧鑿池。已知寫影到人稀。一奩寒玉坐來久。 但見雙雙白鳥飛。
荷衣沼
水面綠盤擎雨出。臨風幾度倚闌干。不知暖氣有多少。 老子年年得禦寒。
岳林古渡
契翁來作濟人舟。兩岸青山浸碧流。舞棹舷歌不到處。 知心惟有老嵓頭。
長汀煙雨
漪漪遠水漾明邊。沙鷺風晴刷羽翰。借使輞川收拾得。 江湖莫作畫圖看。
酬李寄軒
寄傲知何所。行藏匪一軒。究心無別旨。鳴道有來源。 未話先通理。聲詩不在言。相期湖上寺。 執手聽啼猿。
惟侍者號曲江
源脈滔滔古岸頭。往來終是礙行舟。無風激起千尋浪。 到海方知是逆流。
日本源侍者游臺雁
師道嚴明善應酬。石橋過了問龍湫。一花一草人皆見。 是子知機獨點頭。
示內記藻侍者
當年濟
【現代漢語翻譯】 現代漢語譯本 難。只因雕琢過於精巧，反而失去了事物本真的面貌。 （可惜的是）沒有完整的（佛經）全文流傳於世間。
剃剪林榮 眾多的技藝你都掌握了，那麼養生之道你最看重什麼呢？箱子里裝著三寸長的鐵器（剃刀），（而你卻）像閒雲野鶴般自由自在。 （你剃度的）黑髮和白髮已經所剩無幾，（但過度的）修飾反而失去了本真。天氣寒冷時應該少剃一些頭髮， （這樣）才不會愧對當年在溪邊舀水的人（指寒山子）。
韜光室 懶融禪師在竹籬旁種花，又收起巖石上的落葉做成禦寒的衣服。不知道世事變遷了多少， 只是時常看到斷裂的雲朵互相追逐著歸去。
三友堂 高雅的客人和蒼老的松樹在這裡會見竹子和梅花（此君，指竹），嚴寒的季節也絲毫沒有減少它們原有的精神。有時一起品評（三友）的形態和交往的姿態， 各自都有高尚的品格，遠離世俗的侵擾。
碧照軒 依山而建，巧妙地開鑿了池塘，早就知道能在這裡寫照山水的人很少。對著一匣寒玉般的池水坐了很久， 只能看到成雙成對的白鳥飛過。
荷衣沼 水面上綠色的荷葉像盤子一樣托著雨水，迎著風幾次倚靠著欄桿。不知道溫暖的氣息有多少， 老衲我每年都能靠它來抵禦寒冷。
岳林古渡 契翁（不知何人）前來作為普濟眾生的船隻，兩岸青山的倒影浸在碧綠的流水中。搖動船槳，唱著船歌也到不了的地方， 知心的朋友只有那老巖石。
長汀煙雨 遠處的水面波光粼粼，閃耀著光芒，沙灘上的白鷺在風和日麗的天氣里梳理著羽毛。即使是王維（輞川，指王維的輞川別業）將此景描繪下來， （這）江湖的景色也不要把它當成圖畫來看。
酬李寄軒 寄託傲骨，我知道在哪裡了，（我的）行為和隱居並非只在一個地方。探究內心沒有什麼別的宗旨，（我的）言論和主張都有其來源。 未說話之前就已經通曉了道理，詩歌的意境不在於言語。相約在湖上的寺廟裡， 握著手一起聽猿猴的啼叫。
惟侍者號曲江 源頭的水脈滔滔不絕地流向古老的河岸，往來（的船隻）最終還是會被阻礙。沒有風也能激起千尋巨浪， 到了大海才知道這是逆流。
日本源侍者游臺雁 師道莊嚴而明正，善於應酬。走過了石橋，還要去問龍湫（地名）。一花一草，人們都能看到， 只有你知道其中的玄機，獨自點頭。
示內記藻侍者 當年濟顛（濟公）
【English Translation】 English version Difficult. It is only because of excessive carving that the true form is lost. The complete text is not seen in the world.
Shaving Lin Rong You have mastered all kinds of skills. What do you value most in nourishing life? A three-inch iron (razor) in the box, A leisurely body outside the clouds. There are few black and white hairs left (after your tonsure). Excessive trimming leads to loss of the original form. It is advisable to cut less in cold weather, So as not to be ashamed of the person who scoops water by the stream (referring to Hanshanzi).
Tao Guang Chamber Lazy Rong Chan Master planted flowers by the bamboo fence, and collected rock leaves to make clothes to keep out the cold. I don't know how many changes have taken place in the world, I often see broken clouds chasing each other back.
Hall of Three Friends Elegant guests and old pine trees meet bamboo and plum blossoms here (this gentleman refers to bamboo). The cold season does not diminish their original spirit. Sometimes they comment on the form and interaction of the three friends, Each has a noble character, far from the intrusion of the world.
Bizhao Pavilion Built on the mountain, cleverly carved a pond, I knew that few people could write about the landscape here. Sitting in front of a box of cold jade-like pond for a long time, I can only see pairs of white birds flying by.
Lotus Clothing Pond The green lotus leaves on the water surface hold the rain like a plate, leaning on the railing several times in the wind. I don't know how much warmth there is, Old Na can use it to keep out the cold every year.
Yue Lin Ancient Ferry Qi Weng (unknown person) came to be a boat to save all living beings. The reflection of the green mountains on both sides is immersed in the green flowing water. The place where you can't reach by rowing the oars and singing the boat song, The only confidant is the old rock.
Changting Misty Rain The distant water surface is sparkling and shining, and the sand gulls are grooming their feathers in the sunny weather. Even if Wang Wei (Wangchuan, refers to Wang Wei's Wangchuan Villa) depicts this scene, Don't treat the scenery of this Jianghu as a picture.
Response to Li Jixuan I know where to place my pride. My behavior and seclusion are not just in one place. There is no other purpose in exploring the heart. My words and propositions have their source. I already understand the truth before speaking, and the artistic conception of poetry is not in words. I will meet you at the temple on the lake, Hold hands and listen to the monkeys crying together.
Only the attendant is named Qujiang The water veins of the source flow endlessly to the ancient bank, and the boats coming and going will eventually be hindered. Without wind, it can also stir up huge waves, Only when you reach the sea do you know that this is a countercurrent.
Japanese Yuan Attendant Travels to Taiwan Goose The teacher's way is solemn and upright, and he is good at socializing. After passing the stone bridge, he still has to ask Longqiu (place name). Everyone can see a flower and a grass, Only you know the mystery and nod alone.
Show Nei Ji Zao Attendant That year, Ji Dian (Ji Gong)
北辭黃檗。索火之機屈未伸。今日子孫開活眼。 老南元是讀書人。
德信西上
出門溪葉亂紛紛。欲去重尋舊主人。碓下莫辭腰石冷。 古菱花綻不幹春。
壬戌登雪竇
錦鏡
池面溶溶水照空。春風花影落青銅。倚欄擬作機頭看。 已墮阿師圈䙡中。
妙高
松枯石老凍云垂。到此虛空漸覺低。腳力盡時清興遠。 與誰攜手上天梯。
飛雪
黑風袞袞六花輕。天列陰崖勢欲傾。到此只知膚粟冷。 夜深誰聽瀑泉聲。
水仙
芳心塵外潔。道韻雪中香。自是神仙骨。何勞更洗妝。
墨竹
毫端不及處。精神殊可掬。靡靡聽談玄。六月添重服。
浙江潮圖
怒勢自驚殊莫擬。靜心人見骨毛寒。平生一對風波眼。 今日晴窗不忍看。
老融牛圖
純去自忘牧。青蓑柳影中。不餐櫻外草。知是幾春風。
梁楷忘機圖
尋常忘物我。渾不涉希夷。夢落秋壇冷。從教斗柄移。
常牧溪猿圖
霜墮群林空。一嘯千巖靜。耿耿殊有情。勞生髮深省。 抱子攀危條。清興在高遠。一點鐘愛心。 業風吹不斷。
荷鷺
沙嘴坡頭。枯荷影里。清興忽來。一息千里。 蒲葉吹秋。水天漠漠。斂影肅心。意不在啄。
虛堂和尚語
【現代漢語翻譯】 現代漢語譯本 北辭黃檗（地名，也指黃檗禪師）。求取開悟的機緣，是屈就還是伸展尚未可知。希望今天的後輩弟子能夠開啟智慧之眼。 老南（指作者自己）原本只是一個讀書人。
德信（人名，禪師）西行 出門時溪邊的樹葉紛亂飄落。想要再去尋訪以前的主人。在碓房舂米時不要嫌棄腰間頂著的石頭寒冷。 古老的菱花盛開，不需藉助春天的力量。
壬戌年（某年）登上雪竇山（地名）
錦鏡 池塘水面平靜如鏡，倒映著天空。春風吹拂，花影落在如青銅鏡面的水面上。靠著欄桿，想要用參禪的機鋒來觀察。 卻已經落入阿師（指禪師）的圈套之中。
妙高（山名） 松樹枯萎，石頭蒼老，凝凍的雲朵低垂。來到這裡，漸漸覺得虛空也變得低矮。腳力耗盡時，清雅的興致更加悠遠。 與誰攜手登上通往天界的階梯呢？
飛雪 狂風呼嘯，雪花紛紛揚揚。天空呈現出陰冷的景象，彷彿要傾覆下來。來到這裡，只感覺到面板因寒冷而起雞皮疙瘩。 深夜裡，有誰能聽到瀑布泉水的聲音呢？
水仙 高潔的心靈超脫于塵世之外。清雅的韻味在雪中散發著香氣。天生就是神仙的骨骼。 何必再費力去梳洗打扮呢？
墨竹 筆墨無法完全表達的地方。它的精神卻特別值得讚賞。靜靜地聽它談論玄妙的道理。 即使在六月天，也會讓人感到需要多穿一件衣服。
浙江潮圖 那洶涌澎湃的怒濤之勢，令人驚懼，難以比擬。心境平靜的人看到，也會感到毛骨悚然。我平生有一雙飽經風浪的眼睛。 今天在晴朗的窗前，也不忍心觀看這潮水。
老融（人名，畫家）的牛圖 完全放牧，自然忘記了自己。在青色的蓑衣和柳樹的倒影中。不吃櫻桃樹以外的草。 可知已經經歷了多少個春風？
梁楷（人名，畫家）忘機圖 尋常時候就忘記了物與我的區別。完全不涉及玄妙的道理。夢境落在秋天的祭壇上，一片寒冷。 任憑北斗星的斗柄移動。
常牧溪（人名，畫家）猿圖 寒霜降落在空曠的樹林中。一聲長嘯，千山萬壑都變得寂靜。猿猴耿耿於懷，似乎有很多情感。 使人對辛勞的一生產生深刻的反省。懷抱著幼崽攀援著危險的樹枝。清雅的興致在高遠之處。 這一點鐘愛之心。 即使是業力之風也吹不斷。
荷鷺 沙洲的盡頭，斜坡的頂端。在枯萎的荷葉的陰影里。清雅的興致忽然涌來。 一瞬間就飛越了千里。蒲草的葉子吹動著秋風。水天相接，一片空曠。 收斂翅膀，肅靜身心。心意不在於啄食。
虛堂和尚（人名）語
【English Translation】 English version Leaving Huangbo (place name, also refers to Zen Master Huangbo). The opportunity for seeking enlightenment, whether to yield or to stretch is yet unknown. Hoping that today's descendants can open the eyes of wisdom. Lao Nan (referring to the author himself) was originally just a scholar.
Dexin (personal name, Zen master) goes west When going out, the leaves by the stream fluttered in confusion. Wanting to revisit the former master. When husking rice in the mortar room, do not dislike the coldness of the stone pressing on the waist. The ancient water chestnut flowers bloom without relying on the strength of spring.
Ascending Xuedou Mountain (place name) in the year of Renxu (a year)
Brocade Mirror The pond surface is as smooth as a mirror, reflecting the sky. The spring breeze blows, and the shadows of flowers fall on the water surface like a bronze mirror. Leaning on the railing, wanting to observe with the sharp wit of Zen. But already fallen into the trap of the master (referring to the Zen master).
Miaogao (mountain name) The pine trees are withered, the stones are old, and the frozen clouds hang low. Coming here, gradually feeling that the void is also becoming lower. When the strength is exhausted, the elegant interest is even more distant. With whom to join hands to ascend the ladder to the heavens?
Flying Snow The black wind howls, and the snowflakes flutter. The sky presents a gloomy scene, as if it is about to collapse. Coming here, only feeling the skin crawling with cold. In the deep night, who can hear the sound of the waterfall spring?
Narcissus The noble heart is detached from the world. The elegant charm exudes fragrance in the snow. Born with the bones of a celestial being. Why bother to dress up?
Ink Bamboo Where the brush and ink cannot fully express. Its spirit is particularly worthy of admiration. Quietly listening to it talk about profound principles. Even in June, it will make people feel the need to wear more clothes.
Zhejiang Tide Chart The surging and terrifying power of the angry waves is frightening and difficult to compare. People with a calm mind will feel chills down their spines when they see it. I have a pair of eyes that have experienced many storms in my life. Today, in front of the clear window, I cannot bear to watch this tide.
Old Rong's (personal name, painter) Ox Picture Completely grazing, naturally forgetting oneself. In the green raincoat and the shadow of the willow tree. Not eating grass outside the cherry tree. How many spring breezes have you experienced?
Liang Kai's (personal name, painter) Forgetting the Machine Picture Usually forgetting the difference between things and oneself. Completely not involving mysterious principles. The dream falls on the autumn altar, a piece of coldness. Let the handle of the Big Dipper move.
Chang Muqi's (personal name, painter) Ape Picture Frost falls in the empty forest. With a long howl, thousands of mountains and valleys become silent. The ape is concerned, as if it has a lot of emotions. Making people deeply reflect on the hard life. Holding the cub and climbing the dangerous branches. The elegant interest is in the distant place. This little bit of love. Even the wind of karma cannot blow it away.
Heron and Lotus At the end of the sandbar, at the top of the slope. In the shadow of the withered lotus leaves. The elegant interest suddenly surges. In an instant, it flies thousands of miles. The leaves of the cattails blow the autumn wind. The water and sky are connected, a vast expanse. Gathering wings, solemn mind. The intention is not to peck.
Words of Zen Master Xutang (personal name)
錄卷之七 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之八
虛堂和尚續輯
參學以文無補法光編
師出世。初住嘉興府興聖寺。府疏已刊前集。縣疏知府陸盤隱撰。
興聖道場孝宗流虹去處。靈隱首座丞相劄命請來。喜聯墻竹之陰。敢后縣花之疏。伏惟新命長老虛堂禪師。胸襟丘壑。足跡江湖。笑翁面里常有刀。豈容藏鋒斂鍔。別浦船上肯攬載。必不帶水拖泥。若教把戲當場。管取光前絕後。愿從眾請。速惠一來。解帶送元公。雖自笑箭鋒之鈍。沽酒引陶令。詎敢辭蓮社之盟。
謝樹頭上堂。僧問。栽松道者借路周氏之家。後來為第五祖。此意如何。師云。燈籠㳂壁上天臺僧云。友直歲為二林樹頭。獲何福報。師云。說向爾也不難。僧云。恁么則樹上鯉魚開口笑。石龜眨眼便為鄰。師云。莫妄想。僧云。若如是著甚死急。師云。何必更丁寧。僧云。學人也要種一片樹。只是未有人分付钁子。師云。何不便領。僧云。謝和尚钁子。便禮拜。師云。得少為足。
師乃云。臨濟栽松。老盧蹈碓。仰山畬粟。地藏種田顯一段衲子家風。作叢林千古標準。二林到此因甚顛毛卓豎。擊拂子。曾經巴峽猿啼處。鐵作心肝也斷腸。
上堂。貓有歃
【現代漢語翻譯】 現代漢語譯本 錄卷之七 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之八
虛堂和尚續輯
參學以文無補法光編
師出世。初住嘉興府興聖寺。府疏已刊前集。縣疏知府陸盤隱撰。
興聖道場是孝宗皇帝流虹的地方。靈隱寺首座丞相下令請您前來。我們高興能與您共享墻邊竹林的蔭涼，怎敢怠慢您像縣花一樣珍貴的到來。恭迎新命的長老虛堂禪師。您胸懷丘壑，足跡遍佈江湖。人們常說笑面虎心裡藏刀，但您又怎會隱藏鋒芒和銳氣呢？停靠在別浦的船隻樂於載人，但也絕不會拖泥帶水。如果讓您在此施展本領，定能光前絕後。我們懇請您儘快前來。解下腰帶送給元公，雖然自嘲箭鋒遲鈍，像陶淵明一樣沽酒自飲，又怎敢推辭蓮社的盟約呢？
謝樹頭上堂。有僧人問道：『栽松道者借路周氏之家，後來成為第五祖。』這是什麼意思？師父說：『燈籠沿著墻壁上天臺。』僧人又問：『友直多年來作為二林寺的樹，獲得了什麼福報？』師父說：『告訴你也不難。』僧人說：『這樣說來，樹上的鯉魚開口笑，石龜眨眼就成了鄰居。』師父說：『不要妄想。』僧人說：『如果真是這樣，那還著急什麼？』師父說：『何必再三叮嚀。』僧人說：『學人也想種一片樹，只是還沒有人交付鋤頭。』師父說：『為何不直接領走？』僧人說：『感謝和尚的鋤頭。』便禮拜。師父說：『知足常樂。』
師父於是說：臨濟（Linji）栽松，老盧（Lao Lu）舂米，仰山（Yangshan）鋤粟，地藏（Dizang）種田，展現了衲子的家風，為叢林樹立了千古標準。二林寺到此，為何頭髮都豎起來了？（師父）擊打拂塵。曾經在巴峽猿猴啼叫的地方，鐵石心腸也會肝腸寸斷。
上堂。貓有歃
【English Translation】 English version Volume 7 Tripitaka No. 2000, Volume 47, Xu Tang (Xutang) Monk's Sayings
Volume 8 of Xu Tang (Xutang) Monk's Sayings
Continued Compilation by Xu Tang (Xutang) Monk
Compiled by Fa Guang (Faguang), who studied with Wen Wu Bu (Wenwubu)
The Master emerged into the world. He initially resided at Xing Sheng (Xingsheng) Temple in Jiaxing Prefecture. The prefecture's memorial had already been published in the previous collection. The county's memorial was written by Prefect Lu Pan Yin (Lupanyin).
Xing Sheng (Xingsheng) Monastery is where Emperor Xiaozong (Xiaozong) of the Song Dynasty once visited. The chief monk of Lingyin (Lingyin) Temple was ordered by the Prime Minister to invite you here. We are delighted to share the shade of the bamboo by the wall and would not dare to neglect your arrival, which is as precious as the county's flowers. We respectfully welcome the newly appointed Elder, Chan Master Xu Tang (Xutang). You possess a mind as vast as hills and valleys, and your footsteps have traversed rivers and lakes. People often say that a smiling tiger hides a knife, but how could you conceal your sharpness and edge? A boat docked at a remote harbor is happy to carry passengers, but it will never drag mud and water. If you were to display your talents here, you would surely bring glory to the past and surpass all that came before. We earnestly request that you come quickly. Unfastening the belt to present to Yuan Gong (Yuangong), although you may jest about the dullness of your arrow's tip, drinking wine like Tao Ling (Taoling), how could you refuse the alliance of the Lotus Society?
During a Dharma talk at Xie Shu Tou (Xieshutou), a monk asked: 'The Daoist who planted pines borrowed the road from the Zhou family and later became the Fifth Patriarch. What does this mean?' The Master said: 'The lantern goes up to Tiantai (Tiantai) along the wall.' The monk then asked: 'Youzhi (Youzhi) has been a tree at Erlin (Erlin) Temple for many years. What blessings has he received?' The Master said: 'It's not difficult to tell you.' The monk said: 'In that case, the carp on the tree opens its mouth to laugh, and the stone turtle blinks its eyes and becomes a neighbor.' The Master said: 'Don't妄想(wangxiang - engage in idle speculation).' The monk said: 'If that's the case, then what's the hurry?' The Master said: 'Why bother repeating it?' The monk said: 'This student also wants to plant a patch of trees, but no one has given me a hoe.' The Master said: 'Why not just take it?' The monk said: 'Thank you, Venerable, for the hoe.' Then he bowed. The Master said: 'Contentment is happiness.'
The Master then said: Linji (Linji) planting pines, Lao Lu (Lao Lu) pounding rice, Yangshan (Yangshan) plowing millet, Dizang (Dizang) planting fields, all demonstrate the style of a衲子(nazi - monk), establishing a timeless standard for the Sangha. Having arrived at Erlin (Erlin) Temple, why does the hair stand on end? (The Master) struck the拂子(fuzi - whisk). Once in the place where the monkeys cry in Ba Gorge, even a heart of iron would be broken.
Ascending the hall. The cat has 歃
血之功。虎有起尸之德。爾衲子得恁么沒碑記。南山起云。北山下雨。則且置。為什麼。桃花能紅。李花能白。
上堂。舉。南泉示眾云。王老師賣身去也。還有人買么。僧出雲。某甲買。泉云。不作貴。不作賤。爾作么生買。僧無語。趙州云。來年與和尚。做一領布衫。師云。南泉被者僧一拶。去死十分。趙州盡力。既無救處。只得助哀。
佛生日上堂。僧問。無憂樹下作獅子吼。固有之。指天指地。還端的也無。師云。莫信直中直。須防人不仁。僧云。學人據款結案。和尚何得五逆聞雷。師云。賊須賊捉。僧云。與么則四月八日不曾生。二月十五日不曾滅。師云。未為極則。僧云。人天眾前。信受奉行。師云。斬頭覓活。
師乃舉。曹山因。僧問。佛未出世時如何。山云。曹山不如。僧云。出世后如何。山云。不如曹山。師云。曹山向針孔里作活計。見黃面老子未盡。忽有人問育王。只向他道。漆桶少間浴佛。牢把杓子。
上堂。才問著盡道。只是者個及乎誥其端由。十個有五雙。不知落處育王。抑下。威光。為汝從頭解注一遍。良久云。好語不可說盡。
結夏小參。缺齒老胡。十萬裡帶得個沒滋味來。流佈天下叢林。使一個個面不廝。覷。長期短期只管捱。驀然打個無合殺。便
【現代漢語翻譯】 現代漢語譯本： 血的功用。老虎有起死回生的恩德。你們這些僧人怎麼能沒有碑文記載呢？南山升起雲霧，北山降下雨水，這些暫且不提。為什麼桃花能紅，李花能白呢？ 上堂開示。 舉例。南泉普愿禪師（Nanquan Puyuan，唐代禪師）向大眾開示說：『王老師（Wang Laoshi，指他自己）要出賣自身了，有沒有人要買呢？』有個僧人出來說：『我來買。』南泉說：『不作貴賣，也不作賤賣，你打算怎麼買呢？』僧人無言以對。趙州從諗禪師（Zhaozhou Congshen，唐代禪師）說：『來年給和尚做一件布衫。』 育王禪師（Yuwang Chanshi，指本文作者）說：『南泉被這個僧人一逼問，已經死了十分。趙州盡了全力，既然沒有救助的辦法，只好幫助哀悼。』 佛誕日上堂開示。有僧人問：『在無憂樹下發出獅子吼，這本來就有的。指天指地，真的就是這樣嗎？』 育王禪師說：『不要相信筆直的東西，要提防人不仁義。』僧人說：『學人根據事實結案，和尚怎麼能像五逆罪聽到雷聲一樣震驚呢？』 育王禪師說：『賊必須由賊來捉。』僧人說：『這樣說來，四月八日不曾誕生，二月十五日不曾涅槃。』 育王禪師說：『還未達到極致。』僧人說：『在人天大眾面前，信受奉行。』 育王禪師說：『斬頭覓活。』 育王禪師於是舉例。曹山禪師（Caoshan，唐代禪師）有個因緣。有僧人問：『佛未出世時如何？』曹山說：『曹山不如。』僧人問：『出世后如何？』曹山說：『不如曹山。』 育王禪師說：『曹山在針孔里做活計，見黃面老子（Huangmian Laozi，指佛）還未窮盡。如果有人問育王，只對他說：『漆桶稍微空閑時就浴佛，牢牢地把住勺子。』 上堂開示。才一問到，都說只是這個。等到追究它的根由，十個有五雙不知道落在何處。育王壓低威光，為你們從頭解釋一遍。』良久說：『好話不可說盡。』 結夏小參。缺齒老胡，十萬裡帶了個沒滋味的東西來，流佈天下叢林，使得一個個面面相覷。長期短期只管捱日子，忽然打破無合殺，便
【English Translation】 English version: The merit of blood. The tiger has the virtue of reviving the dead. How can you monks have no epitaph? Clouds rise from the southern mountain, and rain falls on the northern mountain, let's put these aside for now. Why can peach blossoms be red and plum blossoms be white? Ascending the hall for instruction. Example: Nanquan Puyuan (a Chan master of the Tang Dynasty) addressed the assembly, saying, 'Teacher Wang (Wang Laoshi, referring to himself) is going to sell himself. Is there anyone who wants to buy?' A monk came out and said, 'I will buy.' Nanquan said, 'I won't sell it dearly, nor will I sell it cheaply. How do you intend to buy it?' The monk was speechless. Zhaozhou Congshen (a Chan master of the Tang Dynasty) said, 'Next year, I will make a cloth robe for the abbot.' Yuwang Chanshi (Yuwang Zen Master, referring to the author of this text) said, 'Nanquan was pressed by this monk and has died ten parts. Zhaozhou did his best, and since there was no way to help, he had to help mourn.' Ascending the hall for instruction on the Buddha's Birthday. A monk asked, 'The lion's roar under the Ashoka tree, that is inherent. Pointing to the sky and pointing to the earth, is that really the case?' Yuwang Chanshi said, 'Don't trust what is straight, beware of people's unkindness.' The monk said, 'The student settles the case based on the facts. How can the abbot be as shocked as the five rebellious sins hearing thunder?' Yuwang Chanshi said, 'A thief must be caught by a thief.' The monk said, 'In that case, the eighth day of the fourth month was never born, and the fifteenth day of the second month was never extinguished.' Yuwang Chanshi said, 'Not yet the ultimate.' The monk said, 'In front of the assembly of humans and gods, I will believe, accept, and practice.' Yuwang Chanshi said, 'Seeking life by cutting off the head.' Yuwang Chanshi then gave an example. Caoshan (a Chan master of the Tang Dynasty) had a karmic connection. A monk asked, 'What was it like before the Buddha appeared in the world?' Caoshan said, 'Caoshan is not as good.' The monk asked, 'What is it like after he appeared in the world?' Caoshan said, 'Not as good as Caoshan.' Yuwang Chanshi said, 'Caoshan is making a living in the eye of a needle, and his understanding of the Yellow-Faced Old Man (Huangmian Laozi, referring to the Buddha) is not yet exhausted. If someone asks Yuwang, just tell him: 'When the lacquer bucket is slightly free, bathe the Buddha, and hold the ladle firmly.' Ascending the hall for instruction. As soon as you ask, everyone says it's just this. When it comes to investigating its origin, five out of ten pairs don't know where it falls. Yuwang suppresses his majestic light and explains it to you from the beginning.' After a long silence, he said, 'Good words cannot be spoken completely.' Small summer retreat consultation. The old Hu with missing teeth brought something tasteless from ten thousand miles away, spreading it throughout the monasteries of the world, causing everyone to look at each other. Long-term and short-term, they just endure the days, suddenly breaking the uncombined killing, then
乃見佛殺佛。見祖殺祖。聞戒定慧。唾罵不已。雖然如是。育王今夏。莫有此人么。卓主丈。舌柱上腭。
上堂。佛之一字。吾不喜聞。俗人沽酒三升。寧可洋銅灌口。不受信心人食。此地無金二兩。會得兩不成雙。不然。花須連夜發。莫待曉風吹。
端午上堂。僧問。文殊令善財採藥。財云。無不是藥者。此意如何。師云。引出落風蓮。僧云。善財拈草。度與文殊。殊云。此藥亦能殺人。亦能活人。又作么生。師云。一人傳虛萬人傳實。僧云。學人通身是病。作么生醫。師云。佛手也醫爾不得。
師乃云。此日天中之節。好事不得不說。缺齒道士。噀水書符。斷臂仙人。指空捏訣。赤眼麻豆。一時殄滅。唯有虛堂。七凹八凸。
上堂。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膞上。杜順和尚。鶻臭布衫。終竟難脫。育王眉毛觸碎須彌。鼻孔飲乾大海。更有一件長處。逢人只是不說。
上堂。吒吒呀呀。如獅子兒。我者里也須勘爾。㪍㪍窣窣。似探竿影草。我者里也須疑爾。雖然菽麥不分。爭奈鹽落醬里。
解夏上堂。拈主丈云。所修行愿。所證法門。一一具足。因甚入夏以來。不知米里有蟲。若下得一轉語。許爾破和合僧。出佛身血。不然。卓主丈。唯知砧杵里。有此
【現代漢語翻譯】 現代漢語譯本：
『乃見佛殺佛，見祖殺祖，聞戒定慧，唾罵不已。』即使是這樣，育王寺今年夏天，難道就沒有這樣的人嗎？住持敲擊禪杖，舌頭抵住上顎。
上堂說法。『佛』這個字，我不喜歡聽。世俗之人買酒三升，寧願用銅水灌口，也不接受有信心之人的供養。此地沒有二兩黃金，領會了就不是不成雙。不然的話，花朵要連夜開放，不要等到曉風吹拂。
端午節上堂說法。僧人問：『文殊菩薩讓善財童子採藥，善財童子說：沒有不是藥的。』這是什麼意思？師父說：『引出落風蓮。』僧人說：『善財童子拈起一棵草，遞給文殊菩薩，文殊菩薩說：這藥也能殺人，也能活人。』又該怎麼理解？師父說：『一人傳虛，萬人傳實。』僧人說：『學人渾身是病，該怎麼醫治？』師父說：『佛手也醫治不了你。』
師父於是說：『今日是天中節，好事不得不說。缺齒的道士，噴水畫符。斷臂的仙人，指著天空捏訣。赤眼麻豆，一時消滅。只有虛堂，七凹八凸。』
上堂說法。懷州的牛吃稻禾，益州的馬肚子脹。天下尋找醫生，在豬的左腿上施灸。杜順和尚，穿著發出鶻臭味的破布衫，最終難以脫下。育王寺的眉毛觸碎須彌山（Sumeru），鼻孔飲乾大海。還有一件長處，遇到人只是不說。
上堂說法。『吒吒呀呀』，像獅子幼崽。我這裡也要考察你們。『㪍㪍窣窣』，像用竿子探水草的影子。我這裡也要懷疑你們。即使分不清豆子和麥子，又有什麼辦法，鹽掉進了醬里。
解夏上堂說法。拿起禪杖說：『所修行的願望，所證悟的法門，一一都已具足。』為什麼入夏以來，不知道米里有蟲？如果能說出一句轉語，就允許你破壞僧團的和合，流出佛的血。不然的話，敲擊禪杖，只知道石臼里，有這個。'
【English Translation】 English version:
'If you meet the Buddha, kill the Buddha; if you meet a patriarch, kill the patriarch; if you hear of precepts, meditation, and wisdom, revile and scold them without end.' Even so, this summer at Yüwang Monastery, is there no such person? The abbot strikes the staff, tongue touching the palate.
Ascending the hall. 'Buddha,' this one word, I do not like to hear. A common person buys three shēng (升, unit of volume) of wine, would rather have molten copper poured into their mouth, than accept the food of a person of faith. In this place, there are not two liǎng (兩, unit of weight) of gold; understanding it, it is not incomplete. If not, flowers must bloom overnight, do not wait for the morning breeze to blow.
Ascending the hall on the Dragon Boat Festival. A monk asked: 'Mañjuśrī (文殊菩薩, Bodhisattva of wisdom) instructed Sudhana (善財童子, a youth who sought enlightenment) to gather herbs; Sudhana said: There is nothing that is not a herb.' What is the meaning of this? The master said: 'Drawing out the lotus falling in the wind.' The monk said: 'Sudhana picked up a blade of grass and handed it to Mañjuśrī; Mañjuśrī said: This herb can also kill people, and also save people.' How else to understand it? The master said: 'One person transmits falsehood, ten thousand people transmit truth.' The monk said: 'This student's whole body is sick; how to cure it?' The master said: 'Even the Buddha's hand cannot cure you.'
The master then said: 'Today is the Heavenly Middle Festival; good things must be said. A toothless Daoist, spitting water and writing talismans. A one-armed immortal, pointing to the sky and forming mudras. Red-eyed measles, extinguished in an instant. Only Empty Hall, seven dents and eight bumps.'
Ascending the hall. The cows of Huaizhou eat the rice, the horses of Yizhou have bloated bellies. Seeking doctors throughout the land, cauterizing the left leg of a pig. Dùshùn (杜順, a Buddhist monk) and the monk, wearing a tattered cloth robe smelling of falcon, ultimately difficult to take off. Yüwang Monastery's eyebrows shatter Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology), nostrils drink dry the great ocean. There is also one long point, meeting people, he simply does not speak of it.
Ascending the hall. 'Zhā zhā yā yā,' like a lion cub. I here must examine you. 'Sù sù sū sū,' like probing for shadows of grass with a pole. I here must doubt you. Although beans and wheat are not distinguished, what can be done, salt has fallen into the sauce.
Ascending the hall at the end of summer retreat. Picking up the staff and saying: 'The vows practiced, the Dharma doors realized, each and every one is fully complete.' Why, since entering the summer, do you not know there are worms in the rice? If you can utter a turning phrase, you are permitted to destroy the harmony of the Sangha (僧團, Buddhist monastic community), to draw the blood of the Buddha. If not, striking the staff, only knowing in the mortar, there is this.'
斷腸人。
上堂。盡信書不知無書。識得個字。不如忘卻個字。九經諸子。徒爾藻飾。一大藏教。儘是藥方。分明對物收稅。何用商量。一葉扁舟載大唐。
上堂。舉。僧問云居。山河大地從何而有。居云。從妄想而有。僧云。某甲想出一鋋金得么。居便休去。師云。云居只個休去。者僧無地藏身。
中秋上堂。舉一步則。光吞萬象。掎一毫則。影落千江。為什麼。往往今宵貪觀天上。擊拂子。只為分明極。翻令所得遲。
開爐上堂。知寒知暖是第二機。作么生是第一機。卓主丈。不得動著。動著則燎卻面門。
閏月旦謝秉拂。上堂。僧問。不知月之大小。歲之閏余。是什麼人。師云。第一等不唧𠺕漢。僧云。且道。今日是什麼日師云我也不知僧云老和尚也被使得七顛八倒師。云爾也脫不得。僧云。爭奈學人。不入者保社。師云。豈容退款。僧云。玄沙不出領。保壽不渡河。雙林今夏著許多漆桶作么。師云。個個似餓虎投崖。人人如風擺荷葉。僧云。和尚手臂終不向外曲。
師乃云。金錍刮膜。自病難醫。利劍揮空。逃蹤莫及。何似橫拈麈尾。抑挫來機。殺活雖殊。對揚有準。什麼人得此三昧。卓主文。一二三三二一。
除夜小參。僧問。禪和窮鬼子。朝思暮想。得到結
【現代漢語翻譯】 現代漢語譯本： 斷腸人。
上堂：完全相信書本，就不知道沒有書本的道理。認識字，還不如忘記字。九經諸子，不過是些華麗的辭藻。全部的佛經，都只是藥方。明明是針對事物來徵稅，還用得著商量嗎？一葉小船就能載動整個大唐。
上堂：舉例。有僧人問云居（Yunju，禪師名）：山河大地從何而來？云居說：從妄想而來。僧人問：我妄想出一鋋金子，可以嗎？云居便停止回答。師說：云居只是這樣停止回答，這個僧人就沒有藏身的地方了。
中秋上堂：舉起一步，就光芒吞沒萬象；搖動一根毫毛，影子就落入千江。為什麼呢？往往今晚貪圖觀看天上的月亮。敲擊拂塵。只因爲太想分明，反而使得領悟遲緩。
開爐上堂：知道寒冷知道溫暖，這是第二等機鋒。什麼是第一等機鋒？用拄杖敲擊。不得動它，動它就會燒傷你的臉。
閏月開始感謝秉拂。上堂：僧人問：不知道月亮的大小，歲月的閏余，是什麼樣的人？師說：第一等不中用的人。僧人說：那麼，今天是什麼日子？師說：我也不知道。僧人說：老和尚也被使得七顛八倒了。師說：你也逃脫不了。僧人說：無奈學人我不加入這個保社。師說：豈能退款？僧人說：玄沙（Xuansha，禪師名）不出來領導，保壽（Baoshou，禪師名）不渡河，雙林（Shuanglin，寺廟名）今年夏天放著這麼多漆桶做什麼？師說：個個像餓虎撲向懸崖，人人如風中搖擺的荷葉。僧人說：和尚的手臂始終不會向外彎曲。
師於是說：用金錍刮除眼膜，自己的病難以醫治；利劍揮向天空，逃跑也來不及。哪裡比得上橫著拿著拂塵，抑制來勢洶洶的機鋒？殺與活雖然不同，應對提問卻有準則。什麼人能得到這種三昧？用拄杖敲擊。一二三，三二一。
除夕小參：僧人問：禪和窮鬼，朝思暮想，得到結果
【English Translation】 English version: Duanchang Ren (name).
Ascending the hall: To completely believe in books is to not know the principle of having no books. Knowing characters is not as good as forgetting characters. The Nine Classics and various philosophers are merely flowery embellishments. The entire Tripitaka is just a collection of prescriptions. Clearly, taxes are collected based on things, so what need is there for discussion? A single leaf of a boat can carry the entire Tang Dynasty.
Ascending the hall: An example. A monk asked Yunju (Yunju, a Chan master): From where do mountains, rivers, and the great earth arise? Yunju said: They arise from delusion. The monk asked: Can I delude myself into producing a string of gold coins? Yunju then stopped answering. The master said: Yunju's mere cessation of answering left that monk with nowhere to hide.
Mid-Autumn Festival, ascending the hall: Lifting one step, light swallows all phenomena; moving a single hair, shadows fall into a thousand rivers. Why is this? Often tonight, people greedily gaze at the moon in the sky. Striking the whisk. Just because one wants to be too clear, it causes the attainment to be delayed.
Opening the furnace, ascending the hall: Knowing cold and knowing warmth is the second-rate opportunity. What is the first-rate opportunity? Strike the staff. It must not be touched; touching it will burn your face.
On the first day of the leap month, thanking for the whisk. Ascending the hall: A monk asked: Not knowing the size of the moon or the surplus of the year, what kind of person is that? The master said: The most useless kind of person. The monk said: Then, what day is it today? The master said: I don't know either. The monk said: The old master is also being made to stumble. The master said: You can't escape either. The monk said: Helplessly, this student does not join that protection society. The master said: How can there be a refund? The monk said: Xuansha (Xuansha, a Chan master) does not come out to lead, Baoshou (Baoshou, a Chan master) does not cross the river, what are Shuanglin (Shuanglin, a temple name) doing with so many lacquer buckets this summer? The master said: Each one is like a hungry tiger leaping off a cliff, everyone is like a lotus leaf swaying in the wind. The monk said: The master's arm will never bend outward.
The master then said: Using a golden needle to scrape the membrane, one's own illness is difficult to cure; wielding a sharp sword in the sky, there is no escape. What is it like to hold the whisk horizontally, suppressing the overwhelming opportunity? Although killing and giving life are different, there are principles for responding to questions. Who can attain this samadhi? Strike the staff. One two three, three two one.
New Year's Eve, small gathering: A monk asked: Chan monks, poor ghosts, thinking day and night, reaching a conclusion
交頭。北禪烹露地白牛。雙林將何分歲。師云。金圈栗蓬。僧云。勝他北禪家風多矣。師云。作么生吞。僧云。百雜碎。師云。再犯不容。僧云。法昌又道。臘雪連天白。青風逼戶寒聻。師云。也在北禪背後叉手。僧云。和尚出他北禪一句子看師云。黃金自有黃金價。僧云。也是買帽相頭。師云。爾驗得恰好。
僧乃云。古佛家風。恰好臘月三十夜。祖師巴鼻。來日定是大年朝。抖擻屎腸說向伊。玄妙機關初不密。打透底。眨眼知歙州米價。懵懂底。老棒打不回頭。行藏被二十四氣推排。有時一似大蟲看水磨。我也誰能管得。從教日炙風吹。雖然如是。且不涉時宜。一句作么生。擊拂子。領梅先破玉江柳未搖金。
復舉。古德因。僧問。年窮歲盡時如何。德云。東村王老夜燒錢。師云。事上也到。理上也到。理事互融。會盡物我。山僧年來。如水浸水頭。理事拘他不得。忽有人問年窮歲盡時如何。和聲便打。何故。添一歲也不知。
佛生日上堂。僧問。二千年前天下太平。二千年后風波競起。雲門雖有殺活之機。要且斷他命根不得。今朝佛法。付在育王。未審如何施設。師云。惡水劈頭潑。僧云。何異諸方。師云。今日失利。僧云。只如目顧四方。意作么生。師云。已落然燈后。僧云。恁么則黃面
【現代漢語翻譯】 現代漢語譯本 交頭（討論）。北禪烹飪露地白牛（比喻稀有珍貴的食物）。雙林（指佛涅槃之地）將如何度過新年？師父說：『金圈栗蓬（比喻珍貴的供品）。』僧人說：『勝過北禪家的風範太多了。』師父說：『怎麼吞下去？』僧人說：『百雜碎（比喻徹底粉碎）。』師父說：『再犯不容（不允許再次犯錯）。』僧人說：『法昌（禪師名號）又說，臘月雪連天白，青風逼戶寒。』師父說：『也在北禪背後叉手（表示不屑一顧）。』僧人說：『和尚（指師父）說一句北禪的話來看看。』師父說：『黃金自有黃金價（比喻真理的價值）。』僧人說：『也是買帽相頭（比喻不相稱）。』師父說：『你驗證得恰好。』
僧人於是說：『古佛家風（古佛的風格），恰好臘月三十夜。祖師巴鼻（祖師的鼻孔，比喻關鍵之處），來日定是大年朝。抖擻屎腸說向伊（比喻坦誠相待），玄妙機關初不密（玄妙的機關本來就不隱秘），打透底（徹底領悟）。眨眼知歙州米價（比喻瞬間明白）。懵懂底（糊塗的人），老棒打不回頭（比喻頑固不化）。行藏被二十四氣推排（比喻受命運擺佈）。有時一似大蟲看水磨（比喻徒勞無功）。我也誰能管得（我也無人能管）。從教日炙風吹（任憑風吹日曬）。雖然如是（雖然如此），且不涉時宜（但不合時宜）。一句作么生（一句話怎麼說）？』擊拂子（拿起拂塵敲擊）。領梅先破玉江柳未搖金（比喻春天來臨）。』
復舉（再次舉例）。古德（古代的禪師）因。僧人問：『年窮歲盡時如何？』德云：『東村王老夜燒錢（比喻徒勞無功）。』師父說：『事上也到（從現象上來說也說得通），理上也到（從道理上來說也說得通）。理事互融（現象和道理相互融合），會盡物我（領會萬物與自我的統一）。山僧（謙稱，指自己）年來，如水浸水頭（比喻沒有進步）。理事拘他不得（現象和道理都束縛不了他）。忽有人問年窮歲盡時如何（如果有人問年終歲末時如何）？和聲便打（立刻就打）。何故（為什麼）？添一歲也不知（增加一歲也不知道）。』
佛生日上堂（在佛誕日上堂說法）。僧人問：『二千年前天下太平，二千年后風波競起。雲門（禪師名號）雖有殺活之機（雖然有殺生和救生的手段），要且斷他命根不得（但不能斷絕他的命根）。今朝佛法（今天的佛法），付在育王（寺廟名）。未審如何施設（不知道如何安排）？』師父說：『惡水劈頭潑（當頭棒喝）。』僧人說：『何異諸方（和其他地方有什麼不同）？』師父說：『今日失利（今天失敗了）。』僧人說：『只如目顧四方（就像眼睛看著四方），意作么生（心意如何）？』師父說：『已落然燈后（已經落在燃燈佛之後了）。』僧人說：『恁么則黃面（那麼黃面……）』
【English Translation】 English version Dialogue. Beichan cooks dew-ground white ox (a metaphor for rare and precious food). How will Shuanglin (referring to the place where the Buddha entered Nirvana) spend the New Year? The master said, 'Golden ring chestnut bur (a metaphor for precious offerings).' The monk said, 'It surpasses the style of the Beichan family by far.' The master said, 'How to swallow it?' The monk said, 'A hundred miscellaneous pieces (a metaphor for completely crushing).' The master said, 'No tolerance for repeated offenses (no repeated mistakes allowed).' The monk said, 'Fachang (a Zen master's name) also said, 'The snow in the twelfth month is white as the sky, and the green wind forces the door to be cold.'' The master said, 'Also standing behind Beichan with hands crossed (expressing disdain).' The monk said, 'Venerable (referring to the master), say a sentence from Beichan for us to see.' The master said, 'Gold has its own gold price (a metaphor for the value of truth).' The monk said, 'It's also like buying a hat to match the head (a metaphor for being mismatched).' The master said, 'You have verified it perfectly.'
The monk then said, 'The style of the ancient Buddhas, just like the thirtieth night of the twelfth month. The ancestral master's nose (the ancestral master's nostrils, a metaphor for the key point), tomorrow will surely be the New Year's Day. Shake out your bowels and speak to him (a metaphor for treating each other frankly), the mysterious mechanism was never secret (the mysterious mechanism was never hidden), understand it thoroughly. In the blink of an eye, know the price of rice in Shezhou (a metaphor for understanding instantly). For the ignorant, the old stick will not turn back (a metaphor for being stubborn). Actions are pushed and arranged by the twenty-four solar terms (a metaphor for being at the mercy of fate). Sometimes it's like a tiger watching a water mill (a metaphor for futile effort). I can't be controlled by anyone (I can't be controlled by anyone). Let the sun burn and the wind blow (let the wind and sun blow). Although it is so, it is not suitable for the times (but it is not suitable for the times). How to say a sentence?' Strike the whisk (pick up the whisk and strike). Leading the plum blossoms to break the jade first, the river willows have not yet shaken gold (a metaphor for the arrival of spring).'
Again, an example is given. An ancient virtue (an ancient Zen master) said. A monk asked, 'What about when the year is exhausted?' De said, 'Old Wang in the east village burns money at night (a metaphor for futile effort).' The master said, 'It has arrived in terms of phenomena (it makes sense in terms of phenomena), and it has arrived in terms of principle (it makes sense in terms of principle). Phenomena and principles merge with each other, understanding the unity of all things and oneself. This mountain monk (a humble term, referring to oneself) has been like soaking the head in water for years (a metaphor for no progress). Phenomena and principles cannot restrain him. If someone suddenly asks what it is like when the year is exhausted? Strike immediately with a sound. Why? Not knowing that one year has been added.'
Giving a Dharma talk on the Buddha's birthday. A monk asked, 'Two thousand years ago, the world was peaceful, and two thousand years later, storms arose. Although Yunmen (a Zen master's name) has the opportunity to kill and give life, he cannot cut off his life root. Today's Buddha-dharma is entrusted to Yuwang (temple name). I don't know how to arrange it?' The master said, 'Pour bad water over the head (a head-on blow).' The monk said, 'How is it different from other places?' The master said, 'Today is a loss.' The monk said, 'Just like the eyes looking in all directions, what is the intention?' The master said, 'It has already fallen behind Dipamkara Buddha.' The monk said, 'Then the yellow face...'
老子背地叫屈。師云。作么。僧云。氣急殺人。
師乃云。七步周行猶彷彿。指天指地不分明。是非既落傍人耳。洗到驢年也不清。
上堂。舉。僧問馬祖。如何是佛。祖云。即心是。師云。馬大師一隻透心箭子。中者絕訊息。今日看看。鋒棱盡矣。
中秋無月上堂。僧問。馬祖玩月。正當恁么時如何。西堂云。正好供養。此意如何。師云。掘地深埋。僧云。百丈云。正好修行。師云。好個系驢橛。僧云。南泉拂袖便行。又作么生。師云。一把骨頭挑去後。不知明月落誰家。僧云。祖云。經歸藏。禪歸海。惟有普愿。獨超物外。師云。路不拾遺。僧云。或有人問育王。又作么生。師云。挨看。僧禮拜。
師乃云。光飛玉宇。影落秋江。是時人知有。因什麼寒山子。伸手不見掌。會得。正當三五夜。何處不嬋娟。
佛涅槃上堂。僧問。釋迦老子。未離兜率。已降王宮。為什麼卻有生滅。師云。不因汝問。大眾那知。僧云。過去已二千年。因甚煒煒煌煌。尚在人間。師云。指鹿為馬。師乃云。暫戢化機。徇彼波旬之請。再垂方便。示以紫磨之軀。便見今日即有。明日即無。要見釋迦老子么。卓主丈。
上堂。僧問。玄沙因甚不出嶺。師云。認賊為子。僧云。保壽因甚不渡河。師云。
【現代漢語翻譯】 現代漢語譯本：
有人背後抱怨。師父說：『做什麼？』僧人說：『氣得要死。』 師父於是說：『七步周行還彷彿可見，指天指地卻不分明。是非一旦落入旁人耳中，洗到驢年也洗不清。』 上堂說法。師父舉例說：僧人問馬祖：『如何是佛？』馬祖說：『即心是佛。』師父說：『馬大師這一箭真是透心，中了的人就斷絕了訊息。今日看看，鋒芒都磨盡了。』 中秋無月上堂說法。僧人問：『馬祖賞月，正在這個時候如何？』西堂說：『正好供養。』這個意思如何？師父說：『掘地深埋。』僧人說：『百丈說：正好修行。』師父說：『好一個系驢的木樁。』僧人說：『南泉拂袖便走，又怎麼樣？』師父說：『一把骨頭挑走後，不知明月落誰家。』僧人說：『祖師說：經歸藏，禪歸海，只有普愿（馬祖道一的弟子）獨超物外。』師父說：『路不拾遺。』僧人說：『如果有人問育王（阿育王），又怎麼樣？』師父說：『挨著看。』僧人禮拜。 師父於是說：『光飛玉宇，影落秋江。這時人人都知道有，為什麼寒山子（唐代詩人）伸手不見掌？』會得這個道理，正當三五夜（指農曆十五），何處不嬋娟（美好）。』 佛涅槃上堂說法。僧人問：『釋迦老子，未離開兜率天（欲界天之一），已降生王宮，為什麼卻有生滅？』師父說：『不因你問，大眾哪裡知道？』僧人說：『過去已經二千年，為什麼煒煒煌煌，還在人間？』師父說：『指鹿為馬。』師父於是說：『暫時停止教化之機，順從波旬（魔王）的請求，再次垂示方便，示現紫磨之軀。』便見今日即有，明日即無。要見釋迦老子嗎？卓主丈（豎起拄杖）。』 上堂說法。僧人問：『玄沙（玄沙師備禪師）為什麼不出嶺？』師父說：『認賊為子。』僧人問：『保壽（保壽延禪師）為什麼不渡河？』師父說：
【English Translation】 English version:
Someone complained behind his back. The master said, 'What's wrong?' The monk said, 'It's infuriating.' The master then said, 'Walking seven steps still seems visible, but pointing to the sky and the earth is unclear. Once right and wrong fall into the ears of others, washing until the Year of the Donkey will not make it clean.' Entering the hall for Dharma talk. The master gave an example: A monk asked Mazu (Ma-tsu Tao-i): 'What is Buddha?' Mazu said, 'The mind itself is Buddha.' The master said, 'Great Master Ma's arrow is truly penetrating, those who are hit are cut off from news. Look today, the sharpness is all worn away.' Entering the hall for Dharma talk on a Mid-Autumn Festival without a moon. A monk asked, 'Mazu enjoying the moon, what is it like at this very moment?' Xitang (Hsi-t'ang Chih-tsang) said, 'It's good to make offerings.' What does this mean? The master said, 'Bury it deep in the ground.' The monk said, 'Baizhang (Pai-chang Huai-hai) said: It's good to practice.' The master said, 'What a good donkey-tethering stake.' The monk said, 'Nanquan (Nan-ch'üan P'u-yüan) flicked his sleeves and left, what about that?' The master said, 'After a handful of bones is carried away, I don't know whose home the bright moon falls into.' The monk said, 'The Patriarch said: Sutras return to the Tripitaka, Chan (Zen) returns to the sea, only Puhyuan (P'u-yüan, a disciple of Mazu Daoyi) transcends all things.' The master said, 'No one picks up lost items on the road.' The monk said, 'If someone asks Yuwang (King Ashoka), what about that?' The master said, 'Look closely.' The monk bowed. The master then said, 'Light flies in the jade sky, shadows fall on the autumn river. At this time, everyone knows it exists, why can't Hanshanzi (Han-shan, Tang Dynasty poet) see his palm when he reaches out?' Understanding this principle, on the fifteenth night (referring to the fifteenth day of the lunar month), where is there no beauty?' Entering the hall for Dharma talk on Buddha's Nirvana. A monk asked, 'The old man Shakyamuni, before leaving Tushita Heaven (one of the heavens in the desire realm), had already descended into the royal palace, why does he still have birth and death?' The master said, 'If you didn't ask, how would the masses know?' The monk said, 'Two thousand years have passed, why is it still bright and shining in the human world?' The master said, 'Calling a deer a horse.' The master then said, 'Temporarily stopping the mechanism of teaching, complying with the request of Mara (demon king), again showing expedient means, manifesting a body of purple gold.' Then you see that today it exists, tomorrow it does not. Do you want to see the old man Shakyamuni? Raise the staff.' Entering the hall for Dharma talk. A monk asked, 'Why doesn't Xuansha (Hsüan-sha Shih-pei) leave the mountain?' The master said, 'Recognizing a thief as a son.' The monk asked, 'Why doesn't Baoshou (Pao-shou Yen) cross the river?' The master said,
人離鄉賤僧云。玄沙保壽千里同風。和尚為甚肯一人。不肯一人。師云。胡人飲乳。僧云。某甲今日自納敗闕。師云。魚腮鳥嘴。僧云。虛堂也須腦門著地。師云。老僧修行無力。
師乃云。佛法混濫無甚今日。尋常苦口。只要諸人不受謾。萬一入在髑髏里。卒難得出。二林與么告報。口是禍門。
上堂。有緊要。儘儘飏在背脊后。無緊要。時時拈在髑髏前。如今合而爲一。謂之混融無際。且恁么看。不然。滴水寸絲。酬𢤗有日。
上堂。僧問。德山托缽歸方丈。意旨如何。師云。貴買賤賣。僧云。巖頭道。者老漢未會。末後句在。又且如何。師云。鬧市裡打靜槌。僧云。德山問巖頭。汝不肯老僧那。頭密啟其意。又作么生。師云。鬼搗谷。佛跳墻。僧云。德山次日昇堂。果與尋常不同。頭撫掌大笑道。且喜老漢會末後句。又作么生。師云。刀瘡易沒。惡語難消。僧云。作么生是末後句。師云。爾勘辨巖頭。勘辨老僧。僧云。義烏。紙貴。一狀領過。師云。怪力亂神。
師乃云。雕沙鏤玉。截鐵斬釘。黠向冷地里臥。何故。太平時代。不得鼓籠人家男女。
佛涅槃上堂。僧問。法身無為不墮諸數。因甚有生有滅。師云。誰便不知。僧云。若以色見我如塵點于太虛。師云。一任𨁝跳。僧
【現代漢語翻譯】 現代漢語譯本：
『人離鄉賤僧云』，意思是說人離開了家鄉就不值錢了，僧人也這樣說。『玄沙保壽千里同風』，玄沙（Xuan Sha，人名）和保壽（Bao Shou，地名）相隔千里，風俗卻相同。有僧人問：「和尚為什麼肯放過一個人，卻不肯放過另一個人？」 師父說：「胡人飲乳。」 僧人說：「我今天自己承認失敗了。」 師父說：「魚腮鳥嘴。」 僧人說：「虛堂（Xu Tang，人名）也必須腦門著地。」 師父說：「老僧修行無力。」
師父於是說：「佛法混雜不清，沒有比今天更嚴重的了。我平時苦口婆心，只是希望你們不要受騙。萬一進入到骷髏里，就很難出來了。二林（Er Lin，地名）這樣告誡我們，口是禍患之門。」
上堂說法。師父說：「有緊要的事情，就全部丟在背後。沒有緊要的事情，就時時放在眼前。現在把它們合二為一，就叫做混融無際。且這麼看著。不然的話，滴水寸絲，償還的日子總會到來。」
上堂說法。有僧人問：「德山（De Shan，人名）托著缽回到方丈，意旨是什麼？」 師父說：「貴買賤賣。」 僧人說：「巖頭（Yan Tou，人名）說：『這個老漢還不明白末後一句。』又是什麼意思呢？」 師父說：「鬧市裡打靜槌。」 僧人說：「德山問巖頭：『你不認可老僧嗎？』 巖頭悄悄地告訴他其中的意思，又是怎麼回事呢？」 師父說：「鬼搗谷，佛跳墻。」 僧人說：「德山第二天升堂，果然與平時不同。巖頭拍手大笑道：『可喜老漢明白了末後一句。』又是什麼意思呢？」 師父說：「刀瘡容易痊癒，惡語難以消除。」 僧人說：「什麼是末後一句？」 師父說：「你勘辨巖頭，勘辨老僧。」 僧人說：「義烏（Yi Wu，地名）紙貴，我一併領受。」 師父說：「怪力亂神。」
師父於是說：「雕沙鏤玉，截鐵斬釘。聰明的人在冷僻的地方睡覺。為什麼呢？因為在太平時代，不能勾引人家男女。」
佛涅槃日上堂說法。有僧人問：「法身無為，不落入各種數量之中，為什麼會有生有滅？」 師父說：「誰會不知道呢？」 僧人說：「如果以色相來看我，就像塵埃落在太空中一樣。」 師父說：「任你蹦跳。」
【English Translation】 English version:
『People are cheap away from home, so are monks.』 Xuan Sha (Xuan Sha, a person's name) and Bao Shou (Bao Shou, a place name) share the same customs despite being thousands of miles apart. A monk asked, 『Why is the master willing to let one person go but not the other?』 The master said, 『Barbarians drink milk.』 The monk said, 『I admit my defeat today.』 The master said, 『Fish gills and bird beaks.』 The monk said, 『Xu Tang (Xu Tang, a person's name) must also have his forehead touch the ground.』 The master said, 『This old monk has no strength in cultivation.』
The master then said, 『The Dharma is so mixed up and chaotic, there is no worse time than today. I usually speak earnestly, just hoping that you will not be deceived. If you enter the skull, it will be difficult to get out. Er Lin (Er Lin, a place name) warns us that the mouth is the gate of disaster.』
Ascending the hall to preach. The master said, 『If there are important things, throw them all behind you. If there are no important things, always keep them in front of you. Now, combining them into one is called boundless fusion. Just look at it that way. Otherwise, every drop and every thread will have a day of reckoning.』
Ascending the hall to preach. A monk asked, 『De Shan (De Shan, a person's name) returns to his room carrying his bowl, what is the meaning of this?』 The master said, 『Buy dear and sell cheap.』 The monk said, 『Yan Tou (Yan Tou, a person's name) said, 『This old man does not understand the last sentence.』 What does that mean?』 The master said, 『Striking a quiet hammer in the noisy market.』 The monk said, 『De Shan asked Yan Tou, 『Do you not approve of this old monk?』 Yan Tou secretly told him the meaning, what is going on?』 The master said, 『Ghosts pound rice, Buddha jumps over the wall.』 The monk said, 『De Shan ascended the hall the next day, and indeed he was different from usual. Yan Tou clapped his hands and laughed loudly, 『Glad that the old man understands the last sentence.』 What does that mean?』 The master said, 『Knife wounds are easy to heal, but harsh words are hard to erase.』 The monk said, 『What is the last sentence?』 The master said, 『You examine Yan Tou, examine this old monk.』 The monk said, 『Paper is expensive in Yi Wu (Yi Wu, a place name), I accept it all.』 The master said, 『Strange powers and chaotic spirits.』
The master then said, 『Carving sand and engraving jade, cutting iron and chopping nails. The clever sleep in cold places. Why? Because in times of peace, you must not seduce the men and women of other families.』
Ascending the hall to preach on the day of Buddha's Nirvana. A monk asked, 『The Dharmakaya is non-active and does not fall into various numbers, why is there birth and death?』 The master said, 『Who wouldn't know?』 The monk said, 『If you see me by form, it is like a speck of dust in the void.』 The master said, 『Let you jump around.』
云。釋迦老子有什麼過。略不露個訊息。師云。明月夜光。多逢按劍。僧云。只聞風度竹。不覺雪漫山。師云。知過必改。
師乃云。黃面老子。每日與諸人。挨肩接踵。未嘗少間。何謂今辰入滅。爾若見得分曉。恩歸有自。不然佛殿里。自起自倒。
謝執事上堂。僧問。東邊也有人。西邊也有人。中間作么生。師云。一點黑如漆。僧云。且喜虛堂領話。師云。老僧從來柳下惠。僧云。忽有個東西不辨南北不分底。還用他也無。師云。安得不用。僧云。用他作什麼。師云。折東籬補西障。僧云。可謂是了事衲僧。師云。爾不得插嘴。
師乃云。阿逸多行道之日。他方化佛。悉來聚會。虛堂薄緣。道不及古。自吹自拍。隨分過時。所過從者。皆非良輔。刳文殊目。折普賢脛。碎維摩座。焚迦葉衣。如是流輩。難以親近。何也。只知克己從人。不覺唇寒齒冷。
佛涅槃上堂。靈鷲山頹。毗嵐風起。善類撫膺出涕。魔軍頓足歡喜。愛之慾其生。惡之慾其死。豈止乎二千年前而已。野外春風花正都。黃鶯枝上分明語。
圓覺大師忌日拈香。渡江風倚蘆梢碧。夜深金殿人相憶。此土西天賣不行。千古萬古成狼藉。當良月蓂敷五葉之辰。孰謂韜其光晦其跡。熏爐茗碗想遺音。分明對面不相識。
【現代漢語翻譯】 現代漢語譯本 僧人問：『釋迦老子（釋迦牟尼佛的俗稱）有什麼過錯，以至於一點訊息都不透露？』 師父說：『明月之夜，光芒四射，卻常常遇到按劍而立的人。』 僧人說：『我只聽到風吹動竹子的聲音，沒有察覺到雪已經覆蓋了山。』 師父說：『知道過錯就一定要改正。』
師父於是說：『黃面老子（指佛）每天都和你們這些人肩並肩，從未有過片刻的離開。為什麼今天卻說入滅（涅槃）了呢？你們如果能明白這個道理，就知道恩情歸於何處。如果不能明白，就像在佛殿里，自己站起來又自己倒下。』
謝執事上堂說法，僧人問：『東邊也有人，西邊也有人，中間應該怎麼做？』 師父說：『一點黑如漆。』 僧人說：『真高興虛堂（師父的法號）能領會我的話。』 師父說：『老僧我向來是柳下惠（形容男子行為端正，不為女色所動）。』 僧人說：『如果有個東西不辨南北，不分東西，還需要用它嗎？』 師父說：『怎麼能不用呢？』 僧人說：『用它做什麼？』 師父說：『拆東邊的籬笆來補西邊的墻。』 僧人說：『真可謂是了事的衲僧（指有作為的出家人）。』 師父說：『你不要插嘴。』
師父於是說：『阿逸多（彌勒菩薩的梵文音譯）行道的時候，他方世界的化佛（應化之佛）都來聚會。虛堂我福緣淺薄，所說不如古人。只能自吹自擂，隨隨便便地過日子。我所帶領的人，都不是好的輔佐。挖掉文殊（文殊菩薩）的眼睛，打斷普賢（普賢菩薩）的腿，打碎維摩（維摩詰）的座位，焚燒迦葉（迦葉尊者）的衣服。像這樣的人，難以親近。為什麼呢？只知道克制自己順從別人，卻不知道嘴唇寒冷牙齒也會冷。』
佛涅槃日上堂說法，靈鷲山（釋迦牟尼佛說法之地）崩塌，狂風颳起。善良的人們撫胸痛哭，魔軍頓足歡喜。愛他的人希望他活著，恨他的人希望他死去。難道僅僅是兩千年前的事情嗎？野外春風吹拂，花朵盛開，黃鶯在樹枝上清晰地鳴叫。
圓覺大師忌日拈香，渡江的風吹動蘆葦，一片碧綠。夜深了，在金殿里人們思念他。圓覺大師的教義，無論在此土還是西天都暢行無阻，千秋萬代都清晰明瞭。在這美好的月份，蓂莢（傳說中的一種植物）生長了五片葉子的時候，誰說他韜光養晦了呢？在熏爐和茶碗旁，彷彿還能聽到他的聲音，明明就在對面卻不相識。
【English Translation】 English version A monk asked: 'What fault did Shakya Old Man (Shakyamuni Buddha's common name) have, that he didn't reveal any news?' The master said: 'On a bright moonlit night, light shines everywhere, yet one often encounters those who stand with swords drawn.' The monk said: 'I only hear the wind moving the bamboo, unaware that snow has covered the mountain.' The master said: 'Knowing one's faults, one must correct them.'
The master then said: 'The Yellow-Faced Old Man (referring to the Buddha) is with you all every day, shoulder to shoulder, never leaving for a moment. Why is it said that he enters Nirvana today? If you can understand this principle, you will know where your gratitude lies. If you cannot understand, it is like being in the Buddha hall, standing up and falling down on your own.'
When the supervisor Xie ascended the platform to give a Dharma talk, a monk asked: 'There are people on the east side, and there are people on the west side. What should be done in the middle?' The master said: 'A spot as black as lacquer.' The monk said: 'I am truly glad that Empty Hall (the master's Dharma name) can understand my words.' The master said: 'This old monk has always been a Liu Xiahui (describing a man of integrity, unmoved by female beauty).' The monk said: 'If there is something that cannot distinguish north from south, east from west, is it still useful?' The master said: 'How can it not be useful?' The monk said: 'What is it used for?' The master said: 'Tearing down the east fence to mend the west wall.' The monk said: 'Truly, he is a capable monastic.' The master said: 'You are not allowed to interrupt.'
The master then said: 'When Ajita (Sanskrit transliteration of Maitreya Bodhisattva) practiced the Way, the manifested Buddhas from other worlds all gathered. I, Empty Hall, have shallow blessings, and what I say is not as good as the ancients. I can only boast and pass the days casually. Those who follow me are not good assistants. Gouging out the eyes of Manjusri (Manjusri Bodhisattva), breaking the legs of Samantabhadra (Samantabhadra Bodhisattva), smashing the seat of Vimalakirti (Vimalakirti), burning the robes of Kasyapa (Mahakasyapa). Such people are difficult to approach. Why? They only know how to restrain themselves and follow others, unaware that when the lips are cold, the teeth will also be cold.'
On the day of the Buddha's Nirvana, ascending the platform to give a Dharma talk, Mount Grdhrakuta (where Shakyamuni Buddha taught) collapses, and a violent wind rises. Good people beat their chests and weep, while the armies of Mara stomp their feet and rejoice. Those who love him want him to live, and those who hate him want him to die. Is this only something that happened two thousand years ago? In the spring breeze in the fields, the flowers are in full bloom, and the orioles sing clearly on the branches.
Offering incense on the anniversary of Great Master Yuanjue's death, the wind crossing the river sways the reeds, a verdant green. Deep in the night, people in the golden hall remember him. Great Master Yuanjue's teachings, whether in this land or the Western Heaven, are unobstructed, clear for thousands of generations. In this auspicious month, when the 'mingjia' (a legendary plant) grows five leaves, who says he concealed his light and hid his traces? Beside the incense burner and teacup, it seems we can still hear his voice, clearly right in front of us, yet we do not recognize him.
泉州崇福源長老到。上堂。舉。楊岐和尚道。縮卻項暗嗟吁。白雲則曰。大似臨嫁醫癭。卒著手腳不辨。五祖又道。行不成步語低聲。鼻孔依然空突兀。以致圓悟．虎丘．應庵．密庵．松源．運庵．皆戛玉鏗金。擅此家法。莫有蹈得此脈底么。卓主丈。龍蛇易辨。衲子難謾。
上堂。丁一卓二。無邊剎境一毫收放兩拈三。萬仞峰頭獨足立。以言不及處。穿透魔王鼻孔。以食未到口。塞斷衲子咽喉。燈籠露柱暗攢眉。木馬石人顛倒走。既有如是妙用。如是奇特。則育王門戶未致寂寥。何故。擊拂子。云。後代兒孫休妄想。鷓鴣啼不為春風。
上堂。鐘鼓之鳴。可以節禮樂。權衡之正。可以定錙銖。而我比丘。為佛弟子。有道有德。有仁有義。結夏已一月。業識茫茫。殊不在己。良可悲也。驀然有個牙如劍樹。口似血盆。出來便喝。擬議便掌。老僧道。爾且住。我今年七十七。爾也饒我些子。者漢回頭一覷。冷笑而去。且道。他笑個甚麼。卓主丈。投我以木桃。報之以瓊瑤。
上堂。舉。興化未出世時。常云。我在南方行腳。一遭。主丈頭不曾撥著個會佛法人。大覺聞得云。何時得業風吹入大覺門下。化一日果到。大覺請充院主。大覺一日喚院主。我聞爾道向南方行腳。主丈頭不曾撥著個會佛法底
【現代漢語翻譯】 現代漢語譯本： 泉州崇福源長老到。上堂說法。 舉楊岐和尚的話說：『縮著脖子暗自嘆息。』白雲則說：『很像臨嫁前才去醫治脖子上的癭瘤。』 突然著手，手腳都慌亂了。五祖又說：『走不成路，說話聲音低微，鼻孔依然空空地突兀著。』 以致圓悟、虎丘、應庵、密庵、松源、運庵，都敲玉擊金，擅長這種家法。 難道沒有人能繼承這種脈絡嗎？』 拄著禪杖說：『龍蛇容易辨認，衲子難以欺騙。』 上堂說法。『丁一卓二』，無邊的剎土，在一毫中收放，兩指拈花，三世因果。 萬仞高峰之巔，獨自站立。 用言語無法表達的地方，穿透魔王的鼻孔。 食物還未到口，就堵塞住衲子的咽喉。 燈籠和露柱暗自皺眉，木馬和石人顛倒奔走。 既然有如此妙用，如此奇特，那麼育王的門庭就不會寂寞冷落。』 為什麼呢？ 擊打拂塵說：『後代子孫不要妄想，鷓鴣啼叫不是爲了春風。』 上堂說法。鐘鼓的鳴響，可以調節禮樂； 權衡的公正，可以確定錙銖。 而我們比丘（bhikkhu，佛教出家男眾），作為佛的弟子，有道有德，有仁有義，結夏（vassa，雨季安居）已經一個月了，業識茫茫，卻全然不放在心上，實在可悲啊。 忽然有個牙齒像劍樹，嘴巴像血盆的人，出來就喝斥，稍有遲疑就打。 老僧我說：『你且住手，我今年七十七歲了，你也饒了我一些吧。』 那人回頭看了一眼，冷笑而去。 且說，他笑什麼呢？ 拄著禪杖說：『投我以木桃，報之以瓊瑤。』 上堂說法。 舉興化禪師未出世時，常說：『我在南方行腳，一遭，禪杖頭不曾碰到一個會佛法的人。』 大覺禪師聽了說：『什麼時候能讓業風吹到我大覺門下呢？』 興化禪師有一天果然到了，大覺禪師請他擔任院主。 大覺禪師有一天叫院主來，說：『我聽說你以前說在南方行腳，禪杖頭不曾碰到一個會佛法的人。』
【English Translation】 English version: Elder Yuan of Chongfu Temple in Quanzhou arrived. Ascending the hall, he gave a sermon. He cited Yangqi (Yangqi, a Chan master) saying, 'Shrinking the neck and sighing secretly.' Baiyun (Baiyun, a Chan master) then said, 'Very much like treating a goiter just before the wedding.' Suddenly starting, hands and feet are confused. The Fifth Patriarch (Fifth Patriarch, refers to Hongren) also said, 'Unable to walk properly, speaking in a low voice, the nostrils still stand out empty.' Consequently, Yuanwu (Yuanwu, a Chan master), Huqiu (Huqiu, a Chan master), Ying'an (Ying'an, a Chan master), Mi'an (Mi'an, a Chan master), Songyuan (Songyuan, a Chan master), and Yun'an (Yun'an, a Chan master) all struck jade and chimed gold, excelling in this family tradition. Is there no one who can inherit this lineage?' He struck the staff and said, 'Dragons and snakes are easy to distinguish, but monastics are hard to deceive.' Ascending the hall, he gave a sermon. 'Ding Yi Zhuo Er.' (Ding Yi Zhuo Er, a Chan term) Limitless Buddha-lands are collected and released in a single hair, plucking flowers with two fingers, the three times of cause and effect. Standing alone on the summit of a ten-thousand-fathom peak. Where words cannot reach, pierce through the nostrils of the demon king. Before food reaches the mouth, block the throats of the monastics. The lantern and the pillar secretly frown, the wooden horse and the stone man run upside down. Since there are such wonderful functions and such peculiarities, then the gate of Yuwang (Yuwang, refers to King Ashoka) will not be desolate.' Why? He struck the whisk and said, 'Future generations should not have wild thoughts; the partridge does not sing for the spring breeze.' Ascending the hall, he gave a sermon. 'The sound of bells and drums can regulate ritual and music; the fairness of weights and measures can determine the smallest amounts. But we bhikkhus (bhikkhu, Buddhist monks), as disciples of the Buddha, possessing the Way and virtue, benevolence and righteousness, have completed one month of the summer retreat (vassa, rainy season retreat), yet our karmic consciousness is vast and indistinct, and we do not take it to heart. It is truly lamentable. Suddenly, someone with teeth like sword trees and a mouth like a blood basin comes out and shouts, and strikes at the slightest hesitation. This old monk says, 'Please stop. I am seventy-seven years old this year; please spare me a little.' That person glanced back, sneered, and left. Tell me, what was he laughing at?' He struck the staff and said, 'They give me a wooden peach, and I repay them with fine jade.' Ascending the hall, he gave a sermon. He cited that when Xinghua (Xinghua, a Chan master) had not yet appeared in the world, he often said, 'I have traveled in the south, and my staff has not touched a single person who understands the Buddha-dharma.' Dajue (Dajue, a Chan master) heard this and said, 'When will the karmic wind blow me into the gate of Dajue?' One day, Xinghua (Xinghua, a Chan master) indeed arrived, and Dajue (Dajue, a Chan master) invited him to be the head of the monastery. One day, Dajue (Dajue, a Chan master) called the head of the monastery and said, 'I heard that you used to say that when you traveled in the south, your staff did not touch a single person who understood the Buddha-dharma.'
人。爾具什麼眼。化便喝。大覺拈棒。化擬議。覺便打。化又喝。覺又打。來日化從法堂前過。覺喚院主。我直下疑爾昨日者兩喝。為我說看。化云。我在三聖處。得個賓主句。總被師兄折倒了也。乞個安樂法門。覺云。者瞎漢。來者里。納敗闕。脫下衲衣。痛打一頓。興化忽于大覺棒下頓悟云。我今日方知。先師在黃檗處。吃棒底意旨。師云。百尺竿頭進步。未為之險。當時太覺棒頭。若無活眼。興化要見臨濟悟處。也未得在。近日有等瞎驢。不辨精粗。只管胡喝亂喝。
上堂。朝朝相似。日日一般。見成受用。千難萬難。因思臨濟掌黃檗。何似華亭把釣竿。
謝瑞巖和尚。上堂。有意待不來。無心忽會面。頂發垂絲。眼光如電。說盡湖海風波。論量柴米貴賤。更有一處少人知。擊拂子。也是重安眼上眉。
上堂。德山入門便棒。臨濟入門便喝。處堂入門便罵。德山入門便棒。喚作棒得么。臨濟入門便喝。喝作喝得么。虛堂入門便罵。喚作罵得么。既喚作棒不得。又喚作喝不得。又喚作罵不得。畢竟喚作什麼。擊拂子。平生肝膽向人傾。相識猶如不相識。
冬夜小參。群陰剝盡一陽生。又見東山水上行。冷笑雲門多口老。卻來日午打三更。若恁么見得。皓老布裈。不是不洗。無得替換。鏡
【現代漢語翻譯】 現代漢語譯本 僧人：你有什麼樣的眼力？ 興化（Xinghua，人名）隨即大喝一聲。 大覺（Dajue，人名）拿起棒子。 興化剛想說話。 大覺就打。 興化又喝一聲。 大覺又打。 第二天，興化從法堂前經過。 大覺叫來院主，說：『我一直懷疑昨天那兩聲喝，你給我說說看。』 興化說：『我在三聖（Sansheng，地名）那裡，得到一個賓主句，全被師兄折倒了。請給我一個安樂的法門。』 大覺說：『你這瞎漢，到這裡來，是來認輸的嗎？』 脫下興化的僧衣，痛打一頓。 興化忽然在大覺的棒下頓悟，說：『我今天才知道，先師在黃檗（Huangbo，地名）那裡，捱打的用意。』 師父說：『百尺竿頭更進一步，還不能算是最危險的。當時大覺的棒頭，如果沒有活眼，興化想要見到臨濟（Linji，人名）的悟處，也是不可能的。』 『近日有些瞎驢，不辨別精粗，只管胡喝亂喝。』
上堂說法：每天都相似，每天都一樣，現成的受用，千難萬難。 因此想到臨濟掌管黃檗，怎麼比得上華亭（Huating，地名）垂釣？
感謝瑞巖（Ruiyan，人名）和尚。 上堂說法：有意等待不來，無心忽然相遇。 頭頂的頭髮垂下來，眼光像閃電一樣。 說盡了湖海的風波，議論柴米的價格貴賤。 還有一處少人知道，擊打拂塵，也是重安（Chongan，人名）眼上的眉毛。
上堂說法：德山（Deshan，人名）入門就打，臨濟入門就喝，虛堂（Xutang，人名）入門就罵。 德山入門就打，能叫做打嗎？ 臨濟入門就喝，能叫做喝嗎？ 虛堂入門就罵，能叫做罵嗎？ 既然不能叫做打，又不能叫做喝，又不能叫做罵，到底叫做什麼？ 擊打拂塵：平生肝膽向人傾訴，相識卻好像不相識。
冬夜小參：群陰消盡一陽生，又見東山（Dongshan，地名）水上行。 冷笑雲門（Yunmen，人名）多嘴老，卻來日午打三更。 如果這樣見解，皓老（Hao Lao，人名）的布褲，不是不洗，是沒有得替換。
【English Translation】 English version Monk: What kind of eyes do you have? Xinghua then shouted loudly. Dajue picked up the stick. Xinghua was about to speak. Dajue hit him. Xinghua shouted again. Dajue hit him again. The next day, Xinghua passed by the Dharma hall. Dajue called the abbot and said, 'I have been suspecting those two shouts yesterday. Tell me about them.' Xinghua said, 'I got a guest-host phrase at Sansheng, but it was all overturned by my brother. Please give me a peaceful Dharma gate.' Dajue said, 'You blind man, are you here to admit defeat?' He took off Xinghua's robe and beat him severely. Xinghua suddenly had an epiphany under Dajue's stick and said, 'Today I know the intention of the former master being beaten at Huangbo.' The master said, 'Taking a step forward from the top of a hundred-foot pole is not the most dangerous thing. At that time, if Dajue's stick did not have living eyes, Xinghua would not have been able to see Linji's enlightenment.' 'Recently, some blind donkeys do not distinguish between the refined and the coarse, and just shout and shout randomly.'
Ascending the hall to preach: Every day is similar, every day is the same, readily available enjoyment, a thousand difficulties and ten thousand difficulties. Therefore, thinking of Linji in charge of Huangbo, how can it compare to Huating fishing?
Thank you to Monk Ruiyan. Ascending the hall to preach: Intentionally waiting does not come, unintentionally suddenly meet. The hair on the top of the head hangs down, and the eyes are like lightning. Speaking of the storms of the lakes and seas, discussing the price of firewood and rice. There is also a place that few people know, striking the whisk, is also Chong'an's eyebrows on his eyes.
Ascending the hall to preach: Deshan hits as soon as he enters the door, Linji shouts as soon as he enters the door, Xutang scolds as soon as he enters the door. Deshan hits as soon as he enters the door, can it be called hitting? Linji shouts as soon as he enters the door, can it be called shouting? Xutang scolds as soon as he enters the door, can it be called scolding? Since it cannot be called hitting, nor can it be called shouting, nor can it be called scolding, what is it called after all? Striking the whisk: All my life, I pour out my heart to people, but knowing each other is like not knowing each other.
Winter night small participation: The group of yin is exhausted and one yang is born, and I see Dongshan walking on the water again. Laughing coldly at Yunmen's talkative old man, but coming to beat the third watch at noon. If you see it this way, Hao Lao's cloth pants are not that they are not washed, but that there is nothing to replace them.
清臥單。不是不展。無者閑工夫。看古人。九九百百。艱艱難難。成得什麼面嘴。卓主丈。一東二冬。叉手當胸。
上堂。舉。云峰悅禪師初參大愚。示眾云。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。峰奇之。求參堂。后詣方丈請益。芝曰。佛法不怕爛卻。我忍寒不暇。何暇為汝說佛法。且去化炭。及歸再請益。芝曰。佛法不怕爛卻。我忍饑不暇。何暇為汝說佛法。更去持缽。歸日又詣方丈請益。芝曰。佛法不怕爛卻。堂司闕人。且為我充維那去。忽一日僧堂后架。見桶箍爆有省。急走方丈。芝迎笑曰。維那且喜大事了畢。再拜汗下。無語趨出。師拈云。大愚不施鍼砭。起云峰之疾于膏盲。後人指下不明。只管向藥病相治處看。
師到乳峰。眾請上堂。雪竇門下。儘是上根利器。親之則毛髮悚然。望之則精神恍惚。到者里。誰敢妄通訊息。賴遇堂上西江老子是家裡人。未免借。風揚帆。所以道。路逢道伴交肩過。一生參學事畢。雖然如是。且參學事畢底上根利器。作么生相見。卓主丈。錦鏡亭前風凜凜。妙高孤頂雪漫漫。
師在靈隱鷲峰塔。杜絕世諦。衲子請益。遂立三問示之。各令著語。
一已眼未明底。因甚將虛空作布褲著。
二劃地為牢低。因甚透者個不過。
三入海算沙底。因甚針鋒頭上翹足。
臨安府凈慈報恩光孝禪寺后錄
參學道準禧會紹賢編
上堂。僧問。黃檗打臨濟時如何。師云。逼生蠶作繭。僧云。臨際掌黃檗時如何。師云。冬行春令。僧云。若與么黃檗臨濟二俱瞎漢。師云。許多年黃檗臨濟。今日方遇知音。僧云。黃檗臨濟有甚麼過。師云。如龜負圖。僧云。于中還有得失也無。師云。吃棒了聽款。僧云。若如是和尚。也是個瞎漢。便禮拜。師云。家無小使。
師乃云。耳目之察。不足以分物理。情識之論。不足以定功勛。山僧進院以來。每日僕僕尚爾。收息不暇。又何暇分物理。定功勛耶。擊拂子云。自小持齋今已老。見人無力下禪床。
佛涅槃上堂。舉。世尊臨入涅槃。於人天眾前。以手摩胸。普告大眾。汝等善觀吾紫磨金色之身。今日則有。明日則無。瞻仰取足。毋令後悔。師云。山僧當時若在會中。但低低地道。世尊拈取簸箕別處舂。若下得者一轉語。免得今日鄭重。
上堂。識心達本。坐井觀天。窮理盡性。水中撈月。抹過兩重關。且向行住坐臥處。借人鼻孔出氣。直饒與么。猶墮在圓覺四病。作么生。得獨脫無依去。卓主丈云。長憶江南三月里。鷓鴣啼處百花香。
上堂。舉。斷際禪師。嘗
【現代漢語翻譯】 現代漢語譯本： 三入海算沙，到底想做什麼？又為何要在針尖上翹起腳？
臨安府凈慈報恩光孝禪寺后錄
參學道準禧會紹賢編
上堂。有僧人問：『黃檗（Huangbo，唐代禪師）打臨濟（Linji，唐代禪師）時，情況如何？』 師父說：『逼著春蠶作繭自縛。』 僧人又問：『臨濟掌摑黃檗時，情況如何？』 師父說：『冬天行使春天的命令。』 僧人說：『如果這樣說，黃檗和臨濟都是瞎子。』 師父說：『這麼多年了，黃檗和臨濟今天才遇到知音。』 僧人問：『黃檗和臨濟有什麼過錯？』 師父說：『像烏龜揹負著圖。』 僧人問：『其中還有得失嗎？』 師父說：『捱了棒子再聽我說。』 僧人說：『如果這樣，和尚你也是個瞎子。』 便禮拜。 師父說：『家裡沒有小使喚。』
師父於是說：『只靠耳目的觀察，不足以分辨事物的道理；只靠情感和認識的議論，不足以評定功勞。』 山僧我自從來到這寺院，每天忙碌不堪，尚且收斂氣息都來不及，又哪裡有空閑去分辨事物的道理，評定功勞呢？』 擊打拂塵說：『從小吃齋到現在已經老了，看到人也沒力氣下禪床。』
佛涅槃上堂。 舉例說：『世尊（Shizun，釋迦牟尼佛的尊稱）臨近涅槃（Nirvana，佛教用語，指解脫生死輪迴的狀態）時，在人天大眾面前，用手摩挲胸膛，普告大眾：你們好好觀看我這紫磨金色的身體，今天還有，明天就沒有了。仔細瞻仰，不要後悔。』 師父說：『山僧我當時如果在場，只會低聲說：世尊拿取簸箕到別處舂米去。如果能說出這一句轉語，就免得今日如此鄭重其事。』
上堂。認識心性，通達根本，如同坐在井裡觀看天空；窮究事理，竭盡本性，如同在水中撈月亮。抹過這兩重關卡，且在行住坐臥之處，借用別人的鼻孔出氣。即使這樣，仍然落在圓覺經（Yuanjue Sutra）所說的四種病態之中。怎樣才能獨脫無依呢？』 卓拄杖說：『常常憶起江南三月里，鷓鴣啼叫的地方百花飄香。』
上堂。舉例說：『斷際禪師（Duanji Chanshi，即臨濟義玄禪師）曾經……』
【English Translation】 English version: What is the purpose of calculating sand three times entering the sea? And why raise a foot on the tip of a needle?
Post-records of Jingci Bao'en Guangxiao Chan Monastery, Lin'an Prefecture
Compiled by Canxue Daozhun Xihui Shaoxian
Ascending the hall. A monk asked: 'What was the situation when Huangbo (Huangbo, a Chan master of the Tang Dynasty) hit Linji (Linji, a Chan master of the Tang Dynasty)?' The master said: 'Forcing silkworms to make cocoons and bind themselves.' The monk asked again: 'What was the situation when Linji slapped Huangbo?' The master said: 'Exercising the orders of spring in winter.' The monk said: 'If that's the case, Huangbo and Linji are both blind.' The master said: 'After so many years, Huangbo and Linji have finally met a kindred spirit today.' The monk asked: 'What faults did Huangbo and Linji have?' The master said: 'Like a turtle carrying a map.' The monk asked: 'Are there any gains or losses in this?' The master said: 'Listen after being beaten.' The monk said: 'If that's the case, you, the monk, are also blind.' Then he bowed. The master said: 'There are no small servants at home.'
The master then said: 'Relying solely on the observation of the ears and eyes is not enough to distinguish the principles of things; relying solely on the arguments of emotions and knowledge is not enough to determine merit.' Since I, this mountain monk, came to this monastery, I have been busy every day, and I don't even have time to collect my breath. How can I have the leisure to distinguish the principles of things and determine merit?' Striking the whisk, he said: 'I have been a vegetarian since I was young and am now old. I don't even have the strength to get off the meditation bed when I see people.'
Ascending the hall on the Nirvana of the Buddha. Citing an example: 'When the World Honored One (Shizun, the honorable name of Sakyamuni Buddha) was about to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), in front of the assembly of humans and gods, he stroked his chest with his hand and announced to the assembly: You should carefully observe my body of purple-gold color, which exists today but will not exist tomorrow. Gaze upon it carefully and do not regret it.' The master said: 'If I, this mountain monk, had been present at that time, I would have only said in a low voice: The World Honored One should take the winnowing fan and pound rice elsewhere. If one could say this turning phrase, one would be spared from being so solemn today.'
Ascending the hall. Knowing the mind and reaching the root is like sitting in a well and watching the sky; exhausting the principles and exhausting the nature is like scooping the moon in the water. Having passed through these two barriers, one should borrow the nostrils of others to breathe in the places of walking, standing, sitting, and lying down. Even so, one still falls into the four sicknesses mentioned in the Yuanjue Sutra (Yuanjue Sutra). How can one be independent and without reliance?' Striking the staff, he said: 'I often remember the third month in Jiangnan, where the partridges sing and the flowers are fragrant.'
Ascending the hall. Citing an example: 'Chan Master Duanji (Duanji Chanshi, namely Chan Master Linji Yixuan) once...'
與異僧游天臺。行數日值江漲。不能濟。植杖久之。異僧以笠當舟。登之浮去。斷際曰。我早知汝。定捶折汝脛。乃快也。異僧嘆曰。道人猛利。非我所及。師云。道人猛利難親近。漾笠中流驗作家。憶昔高人何處去。夜深和月過平沙。
謝新承天和尚。上堂。泰山頹巨靈可托。絃音斷鸞膠可續。顧茲末運。正脈將沈。不因豆爆冷灰。何得云峰肉暖。所以松源師祖道。敗壞多年苕帚椿。等閑拈起定宗。綱。個般標格天然別。不比諸方孟八郎。此是老子不平之氣。今對人天眾前。分付石帆和尚。于姑蘇城畔。大闡芳猷。使天下衲僧。知有東山正續。
上堂。舉。無著和尚送供臺山。遇文殊迎接云。尊者何方而來。無著云。南方。殊云。南方佛法如何住持。著云。末法比丘少奉戒律。殊云。多少眾。著云。或三百或五百。無著卻問。和尚此間如何住持。殊云。凡聖同居。龍蛇混雜。又問。多少眾。殊云。前三三后三三。師拈云。當時無著好與一拶。道是多少。待他擬議便。與一喝。當時既已放過。今則翻成不了。忽有人問南山如何住持。以手指天示之。或問多少眾。以手指地示之。待他擬議。亦與一喝。何故。擊拂子云。劍為不平離寶匣。藥因救病出金瓶。
佛生日上堂。世尊初生下時。分手指天地道
【現代漢語翻譯】 現代漢語譯本： 與一位奇異的僧人同遊天臺山。走了幾天，遇到江水上漲，無法渡過。我拄著枴杖站了很久。那位奇異的僧人便用斗笠當作船，登上斗笠漂浮而去。斷際禪師說：『我早就知道你這樣，一定捶斷你的小腿，才覺得痛快。』奇異的僧人嘆息道：『道人真是勇猛犀利，不是我所能及的。』我說：『道人勇猛犀利難以親近，用斗笠在江中漂流來驗證他的作為。回想當年高人如今身在何處？深夜伴著月光走過平坦的沙灘。』 謝新承天和尚。上堂說法。泰山崩塌，巨靈神都可以依託；琴絃斷了，鸞膠還可以續接。顧念這末法時代，佛法正脈將要沉淪。不經過豆子爆裂冷灰，哪裡能得到云峰寺肉身佛的溫暖？所以松源禪師說道：『敗壞多年的苕帚椿，隨意拈起就能確定宗旨綱領。』這種品格天然與衆不同，不像其他地方的孟八郎。這是老子不平之氣。現在當著人天大眾面前，交付給石帆和尚，在姑蘇城邊，大力闡揚美好的謀劃，使天下僧人，知道東山禪宗的正統延續。 上堂說法。舉例說，無著和尚送供品到五臺山，遇到文殊菩薩迎接，文殊菩薩問道：『尊者從哪裡來？』無著回答：『從南方來。』文殊菩薩問：『南方佛法如何住持？』無著回答：『末法時代的比丘很少奉行戒律。』文殊菩薩問：『有多少僧眾？』無著回答：『或者三百，或者五百。』無著反問：『和尚這裡如何住持？』文殊菩薩回答：『凡人和聖人同住，龍和蛇混雜在一起。』又問：『有多少僧眾？』文殊菩薩回答：『前三三，后三三。』我說：『當時無著最好給他一下痛擊，問他到底是多少？等他猶豫的時候，就給他一喝。』當時既然已經放過，現在就變成不了了之。如果有人問南山如何住持？就用手指指天來示意。或者問有多少僧眾？就用手指指地來示意。等他猶豫的時候，也給他一喝。』為什麼呢？用拂塵敲擊禪床說：『劍因為不平而離開寶匣，藥因為救病而從金瓶中取出。』 佛誕日上堂說法。釋迦牟尼佛（世尊）剛出生的時候，分別用手指著天和地說道：
【English Translation】 English version: I traveled to Mount Tiantai with an unusual monk. After several days, we encountered a river that had risen, making it impossible to cross. I stood there for a long time, leaning on my staff. The unusual monk used his bamboo hat as a boat, climbed on it, and floated away. Duanji Chan Master said, 'I knew you would do this; I should have broken your shin to feel satisfied.' The unusual monk sighed, 'The Daoist is truly fierce and sharp, beyond my reach.' I said, 'The Daoist is fierce and sharp, difficult to approach, using a bamboo hat to float in the river to verify his actions. Recalling where the eminent person of the past has gone? Deep in the night, accompanying the moonlight, he passes over the flat sands.' Addressing Abbot Xiexin Chengtian during a Dharma talk: 'If Mount Tai collapses, the giant spirit can be relied upon; if a zither string breaks, it can be mended with luanjiao (a legendary adhesive). Considering this degenerate age, the true lineage of the Dharma is about to sink. Without the cracking of beans in cold ashes, how can we obtain the warmth of the Yunfeng Temple's mummified monk? Therefore, Zen Master Songyuan said, 'A worn-out broomstick, casually picked up, can establish the fundamental principles.' This kind of character is naturally different, not like the Meng Balangs of other places. This is Laozi's spirit of injustice. Now, in front of the assembly of humans and gods, I entrust it to Abbot Shifan to greatly promote excellent plans on the edge of Gusu City, so that all monks in the world will know the orthodox continuation of the Dongshan Zen school.' During a Dharma talk, an example was cited: 'Zen Master Wuzhu was sending offerings to Mount Wutai when he encountered Manjusri Bodhisattva greeting him. Manjusri Bodhisattva asked, 'Venerable one, where do you come from?' Wuzhu replied, 'From the South.' Manjusri Bodhisattva asked, 'How is the Dharma maintained in the South?' Wuzhu replied, 'In the degenerate age, monks rarely observe the precepts.' Manjusri Bodhisattva asked, 'How many monks are there?' Wuzhu replied, 'Perhaps three hundred, perhaps five hundred.' Wuzhu asked in return, 'How is it maintained here, Venerable?' Manjusri Bodhisattva replied, 'Ordinary people and sages live together, dragons and snakes are mixed together.' He also asked, 'How many monks are there?' Manjusri Bodhisattva replied, 'Three threes in front, three threes behind.' I said, 'At that time, Wuzhu should have given him a sharp blow, asking him exactly how many there were? Waiting for him to hesitate, he should have given him a shout.' Since he had already let it go at that time, now it has become unresolved. If someone asks how Nanshan is maintained? Point to the sky to indicate it. Or ask how many monks there are? Point to the ground to indicate it. Waiting for him to hesitate, also give him a shout.' Why? Striking the meditation seat with a whisk, he said, 'The sword leaves its precious box because of injustice, the medicine is taken from the golden bottle to cure illness.' During a Dharma talk on the Buddha's Birthday: 'When Shakyamuni Buddha (Sezun) was first born, he pointed to the sky and the earth with his fingers and said:'
。天上天下惟我獨尊。也是半夜拾得錫。後來雲門大師道。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。獻佛不假香多。南山今日。要與黃面老子出氣。卓主丈云。鴆羽落水魚鱉死。
結夏上堂。拈主丈云。主丈子。久靜思動。欲出來發揮古佛二千年前底嚴規。要驗納僧九十日之功用。左顧右盻。朝誦夕思。直教入林不動草入水不動波。以錶行腳從人之德。卓主丈云。主丈子。爾從上所說底法要。南山一一從之九。夏爾底也把教定始得。
中夏上堂。卓主丈。贊底沙翹足七日。尚自不知四祖大師。六十年脅不著席。何曾會去。見前龍象。前四十五日。既已放過。后四十五日。又作么生。忽有個眼皮綻底出來道。乞師賞勞。只向他道。三。貫襯錢三味食。相招攜手上高臺。
上堂。舉。趙州問僧。甚處來。僧云。雪峰。州云。雪峰近日有何言句示徒。僧云。大師道。盡大地是沙門一隻眼。汝諸人向甚處屙。州云。曾有人下語否。僧云。未有。州云。汝若過嶺與我。寄個鍬子去。師云。趙州將一顆甜桃。換得個醋梨。若有人問凈慈有何言句示徒。只向他道。爾好采問著我。若問著別人。打教爾嘴喎。
上堂。拈主丈云。首山和尚上堂。汾陽出衆云。百丈卷席意旨如何。山云。龍袖拂開全體
【現代漢語翻譯】 現代漢語譯本：『天上天下惟我獨尊』，這就像半夜裡撿到錫杖一樣。後來雲門大師說：『我當時如果見到，一棒打死，餵狗吃，這樣才能天下太平。』獻佛不在於香多。南山我今天，要替黃面老子出氣。』卓拄杖說：『鴆鳥的羽毛落入水中，魚鱉都會死。』
結夏上堂。拈起拄杖說：『拄杖子，長久靜止思念著動，想要出來發揮古佛兩千年前的嚴厲規矩，要檢驗修行者九十日的功用。』左顧右盼，早晚誦讀思索，要讓修行者達到入林不動草，入水不動波的境界，以此來表明行腳僧人的德行。』卓拄杖說：『拄杖子，你從前所說的法要，南山我都一一遵從了，九十天你也要把教義確定下來才行。』
中夏上堂。卓拄杖說：『贊底沙（Zandisha，佛教人物）翹足七日，尚且不知道四祖大師。四祖大師六十年脅不著席，何曾會去領會？』見前的龍象（比喻傑出的人才）。前四十五日，既然已經放過，后四十五日，又該怎麼辦呢？忽然有個眼皮綻開的人出來說：『乞求師父賞賜。』只對他說：『三貫襯錢三味食，相招攜手上高臺。』
上堂。舉例說，趙州（Zhaozhou，禪宗大師）問僧人：『從哪裡來？』僧人說：『雪峰（Xuefeng，山名）。』趙州說：『雪峰近日有什麼言語開示徒弟？』僧人說：『大師說：盡大地是沙門（Shamen，出家修道的人）一隻眼。你們這些人向哪裡屙？』趙州說：『曾有人下過評語嗎？』僧人說：『沒有。』趙州說：『你如果過嶺，替我寄個鍬子去。』師父說：趙州將一顆甜桃，換得個醋梨。如果有人問凈慈（Jingci，寺廟名）有什麼言語開示徒弟，只對他說：『你好好地去問問我，如果問著別人，打得你嘴歪。』
上堂。拈起拄杖說：『首山（Shoushan，人名）和尚上堂，汾陽（Fenyang，地名）出衆說：百丈（Baizhang，人名）卷席的意旨如何？』首山說：『龍袖拂開全體。』
【English Translation】 English version: 'Above the heavens and below, I alone am the honored one.' This is like finding a tin staff in the middle of the night. Later, Zen Master Yunmen (Yunmen, a Zen master) said, 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs, so that the world could be at peace.' Offering to the Buddha is not about having a lot of incense. I, Nanshan (Nanshan, a place name), today, want to vent my anger for the yellow-faced old man (referring to the Buddha).' He struck the staff and said, 'If the feathers of the zhen bird (a poisonous bird) fall into the water, the fish and turtles will die.'
At the beginning of the summer retreat, he raised his staff and said, 'Staff, after a long period of stillness, it thinks of movement and wants to come out and expound the strict rules of the ancient Buddhas two thousand years ago, to test the ninety days of practice of the monks.' Looking left and right, reciting and contemplating morning and evening, he wants the practitioners to reach the state of not moving the grass when entering the forest, and not moving the waves when entering the water, in order to show the virtue of the traveling monks.' He struck the staff and said, 'Staff, the Dharma essentials you have spoken of before, I, Nanshan, have followed them all, and you must also finalize the teachings in these ninety days.'
In the middle of the summer retreat, he struck the staff and said, 'Zandisha (Zandisha, a Buddhist figure) stood on one foot for seven days and still did not know the Fourth Patriarch. The Fourth Patriarch did not rest his side for sixty years, how could he have understood?' Seeing the dragons and elephants (metaphor for outstanding talents) in front of him. The first forty-five days have already passed, what should be done in the next forty-five days? Suddenly, someone with open eyes came out and said, 'Begging the master to reward me.' Just say to him, 'Three strings of coins, three flavors of food, invite each other to hold hands and ascend to the high platform.'
In the Dharma hall. For example, Zhaozhou (Zhaozhou, a Zen master) asked a monk, 'Where do you come from?' The monk said, 'Xuefeng (Xuefeng, a mountain name).' Zhaozhou said, 'What words has Xuefeng recently used to instruct his disciples?' The monk said, 'The master said: The entire earth is the one eye of the Shamen (Shamen, a monk). Where do you people excrete?' Zhaozhou said, 'Has anyone commented on it?' The monk said, 'No.' Zhaozhou said, 'If you cross the ridge, send me a hoe.' The master said: Zhaozhou exchanged a sweet peach for a sour pear. If someone asks what words Jingci (Jingci, a temple name) has used to instruct his disciples, just say to him, 'You should ask me well, if you ask someone else, I will beat your mouth crooked.'
In the Dharma hall. He raised his staff and said, 'When Abbot Shoushan (Shoushan, a person's name) ascended the Dharma hall, Fenyang (Fenyang, a place name) came out and said, 'What is the meaning of Baizhang (Baizhang, a person's name) rolling up the mat?' Shoushan said, 'The dragon's sleeve sweeps open the whole body.'
現。汾云。意旨如何。山云。像王行處絕狐蹤。陽於此大悟云。萬古碧潭空界月。再三撈樚始應知。禮拜而退。時葉縣省和尚為首座。問昭兄。汝適間見個甚麼。便禮拜。陽云。正是某甲放身捨命處。師卓主丈凰鳳生鸑鷟。獅子產狻猊。
解夏小參。呼風嘯指。傍若無人。百數成群。不屬王化。及乎言薦賞勞。便如暗中取物。其間有一個半個。知因識果底。頂在額角頭上。不敢妄有走作。驀然蹉腳蹈殺一個蟻子。便乃話頭不圓。只如西天廣額屠兒放下屠刀。我是千佛一數。又作么生。出來下得一轉語。管取別甑炊香。
復舉。五祖演和尚道。我者里是皮栲栳禪。從虛空撲下來也跳幾跳。不比諸方琉璃甕子禪。師云。五祖老手舊𩨘膊。凈慈雞皮鼓子。不勞重擊。有般漢便道。虛堂年老心孤。殊不知。富嫌千口少。貧恨一身多。
次日上堂。舉。溈山問仰山。子一夏不上來公案。師拈云。溈山家法森嚴。只是仰山。不合道著祖諱。至今不了。會得一。夏亦不虛過。不然。路途巇險。各宜保之。
謝新舊執事監收。上堂。進退有常。除擢特異。其進也。如青山白雲開遮自在。其退也如巖壑生秋澹靜淵默。要知進退一如。自然和氣可掬。只如刊禾鐮子。刈得幾個祖師頭。出來露個訊息看。
上
【現代漢語翻譯】 現代漢語譯本： 汾陽（Fényáng，地名）說：『意旨如何？』山云（Shānyún，人名）說：『象王（xiàngwáng，比喻大乘菩薩）行處絕狐蹤。』陽於此大悟說：『萬古碧潭空界月，再三撈樚始應知。』禮拜而退。當時葉縣省和尚為首座，問昭兄：『你剛才見了個什麼，便禮拜？』陽云：『正是某甲放身捨命處。』師卓拄杖說：『凰鳳生鸑鷟（huángfèng shēng yuèzhuó，鳳凰生鸑鷟，比喻高貴者生出不凡之物），獅子產狻猊（shīzi chǎn suānní，獅子生狻猊，比喻英雄生英雄）。』 解夏小參（jiěxià xiǎocān，夏季安居結束后的禪修）時，呼風嘯指，旁若無人，百數成群，不屬王化。及至言薦賞勞，便如暗中取物。其中有一個半個，知因識果底，頂在額角頭上，不敢妄有走作。驀然蹉腳蹈殺一個蟻子，便乃話頭不圓。只如西天廣額屠兒放下屠刀，我是千佛一數，又作么生？出來下得一轉語，管取別甑炊香。 復舉五祖演和尚道：『我者里是皮栲栳禪（pí kǎolǎo chán，一種簡樸的禪法），從虛空撲下來也跳幾跳，不比諸方琉璃甕子禪（liúlí wèngzi chán，比喻華而不實的禪法）。』師云：『五祖老手舊𩨘膊，凈慈雞皮鼓子，不勞重擊。』有般漢便道：『虛堂年老心孤。』殊不知，富嫌千口少，貧恨一身多。 次日上堂，舉溈山（Wéishān，地名）問仰山（Yǎngshān，地名）：『子一夏不上來公案。』師拈云：『溈山家法森嚴，只是仰山，不合道著祖諱。至今不了。會得一，夏亦不虛過。不然，路途巇險，各宜保之。』 謝新舊執事監收上堂，進退有常，除擢特異。其進也，如青山白雲開遮自在；其退也如巖壑生秋澹靜淵默。要知進退一如，自然和氣可掬。只如刊禾鐮子，刈得幾個祖師頭？出來露個訊息看。 上
【English Translation】 English version: Fenyang (Fényáng, place name) said, 'What is the meaning?' Shanyun (Shānyún, person's name) said, 'The elephant king (xiàngwáng, metaphor for a Mahayana Bodhisattva) walks where fox tracks are absent.' Yang had a great enlightenment at this point and said, 'The moon in the empty realm of the ancient blue pool, only after repeatedly trying to scoop it up can one truly understand.' He bowed and withdrew. At that time, the monk Ye County Province was the head seat, and asked Brother Zhao, 'What did you see just now that made you bow?' Yang said, 'It is precisely where I abandon my body and life.' The master struck his staff and said, 'The phoenix gives birth to the yuèzhuó (yuèzhuó, a type of phoenix, metaphor for the noble giving birth to the extraordinary), the lion gives birth to the suānní (suānní, a mythical beast resembling a lion, metaphor for a hero giving birth to a hero).' During the Xia Jie (jiěxià, end of the summer retreat) small assembly, he called the wind and whistled, as if there was no one else around, hundreds in groups, not belonging to the king's domain. When it came to mentioning rewards and labor, it was like taking things in the dark. Among them, there were one or two who knew the cause and recognized the result, placing it on their foreheads, not daring to act rashly. Suddenly, they stumbled and killed an ant, and then the topic became incomplete. Just like the butcher with a broad forehead in the Western Heaven who put down his butcher knife, I am one of the thousand Buddhas, so what? Come out and give a turning phrase, and you will surely cook fragrant rice in a different pot. Again, Master Wuzu Yan said, 'My place is the pí kǎolǎo Chan (pí kǎolǎo chán, a simple form of Chan), jumping a few times after falling from the void, not like the liúlí wèngzi Chan (liúlí wèngzi chán, metaphor for ornate but insubstantial Chan) of other places.' The master said, 'Wuzu is an old hand with old elbows, Jingci's chicken skin drum, no need to strike it hard.' Some people then said, 'Xutang is old and lonely.' Little do they know, the rich hate having too few mouths, and the poor hate having too much of themselves. The next day, in the hall, he cited Weishan (Wéishān, place name) asking Yangshan (Yǎngshān, place name), 'Why haven't you come up with a public case this summer?' The master picked it up and said, 'Weishan's family rules are strict, but Yangshan should not have mentioned the ancestral taboo. It is still not understood. If you understand one, the summer will not be wasted. Otherwise, the road is dangerous, and everyone should protect themselves.' Thanking the old and new supervisors for their service, in the hall, advancement and retreat are constant, except for special promotions. Its advancement is like green mountains and white clouds opening and closing freely; its retreat is like rocks and valleys giving birth to autumn, tranquil and silent. To know that advancement and retreat are the same, natural harmony can be gathered. Just like the sickle for cutting grain, how many ancestral heads can it cut off? Come out and reveal a message to see. Up
堂舉。道吾和尚因。僧問。無神通菩薩。因甚軌跡難尋。吾云。同道者方知。僧云。和尚還知么。吾云。不知。僧云。為什麼不知。吾云。去汝不會我語。師云。不知二字。已是鎖斷者僧咽喉。無端為物傷慈。暗露圭角。忽有問南山無神通菩薩。因甚軌跡難尋。拈主丈便打。何故老僧不曾管人閑事。
中秋上堂。或隱或顯。有虧有盈。為天上無私之鑑實人間照夜之燈。尋常多是論三五。惟有今宵分外明。雖然鼓山道底。
謝執事上堂。船上無散工。駕御有方所。打篙底打蒿。搖櫓底搖櫓。觸浪迎風天地寬。去來不礙東西浦。何也。擊拂子云。火伴得人。
上堂舉。藥山問石頭。三乘十二分教。某甲粗知。嘗聞南方直指人心。見性成佛。實未明瞭。伏望和尚慈悲指示。頭云。與么也不得。不與么也不得。與么不與么總不得。汝作么生。山佇思。頭云。子因緣不在此。江西有馬大師。子往彼。應為子說。山至彼。準前問。馬祖云。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目。者是。有時教伊揚眉瞬目。者不是。山於是有省。便作禮。馬祖曰。子見個什麼道理。山云。某甲在石頭時。如蚊子上鐵牛。師云。挾泰山超北海。不以為難。無味之談。塞斷人口。為難。雖然藥山因什麼悟去。
【現代漢語翻譯】 現代漢語譯本： 堂舉。道吾和尚因為有僧人問道：『沒有神通的菩薩（Bodhisattva，具有覺悟之心，立志普度眾生的修行者），為什麼軌跡難以尋覓？』道吾和尚回答說：『與我同道的人才能知道。』僧人又問：『和尚您知道嗎？』道吾和尚說：『我不知道。』僧人問：『為什麼不知道？』道吾和尚說：『你離開，你不會明白我的話。』 師父說：『「不知道」這兩個字，已經鎖斷了那個僧人的咽喉。無端地因為外物而生出慈悲，暗中顯露出鋒芒。』如果有人問：『南山的沒有神通的菩薩（Bodhisattva），為什麼軌跡難以尋覓？』拿起拄杖就打。為什麼？老僧我從不管別人的閑事。
中秋節上堂說法。月亮有時隱沒，有時顯現，有虧缺，也有圓滿，因為天上的明鏡沒有私心，實在可以作為人間照夜的明燈。通常人們大多談論三五的月亮，只有今晚的月亮格外明亮。雖然鼓山是這樣說的。
感謝執事上堂說法。船上沒有閑散的工人，駕船有一定的方法和場所。打篙的打篙，搖櫓的搖櫓。衝破波浪，迎著風，天地廣闊，來來往往，不妨礙東西兩岸。為什麼呢？（敲擊拂塵說）夥伴們得到了合適的人。
上堂說法時舉例。藥山（Yaoshan，人名）問石頭（Shitou，人名）：『三乘十二分教（Triyana and Twelve Divisions of Teachings，佛教的各種教義），我大致瞭解。常常聽說南方直指人心，見性成佛（Directly pointing to the human mind, seeing one's nature and becoming a Buddha，禪宗的頓悟法門），實在還不明白。希望和尚慈悲指示。』石頭（Shitou）說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山（Yaoshan）佇立思考。石頭（Shitou）說：『你的因緣不在這裡，江西有馬大師（Mazu，人名），你到那裡去，他應該會為你解說。』藥山（Yaoshan）到了那裡，按照之前的問題提問。馬祖（Mazu）說：『我有時教他揚眉瞬目，有時不教他揚眉瞬目，有時教他揚眉瞬目，這是對的，有時教他揚眉瞬目，這是不對的。』藥山（Yaoshan）因此有所領悟，便行作禮。馬祖（Mazu）說：『你見到了什麼道理？』藥山（Yaoshan）說：『我在石頭（Shitou）那裡時，就像蚊子叮鐵牛一樣。』師父說：『挾著泰山超越北海，不認為困難，無味的談論，堵塞了人們的口。』認為困難。雖然藥山（Yaoshan）因為什麼而悟道的呢？
【English Translation】 English version: In the hall. Because of a question from a monk, Daowu (Daowu, name of a monk) said: 'Why are the traces of a Bodhisattva (Bodhisattva, a being with a mind of enlightenment, determined to universally save all living beings) without supernatural powers difficult to find?' Daowu replied, 'Only those who share the same path as I do can know.' The monk then asked, 'Does the Abbot know?' Daowu said, 'I do not know.' The monk asked, 'Why don't you know?' Daowu said, 'Leave, you will not understand my words.' The Master said: 'The two words 'I do not know' have already locked the monk's throat. Groundlessly, compassion arises because of external things, secretly revealing sharpness.' If someone asks: 'Why are the traces of a Bodhisattva (Bodhisattva) without supernatural powers in Nanshan difficult to find?' Pick up the staff and strike. Why? This old monk never meddles in other people's business.
Giving a Dharma talk in the hall on the Mid-Autumn Festival. The moon sometimes hides, sometimes appears, sometimes wanes, and sometimes is full, because the mirror in the sky has no selfishness, and it can truly serve as a lamp to illuminate the night in the human world. Usually, people mostly talk about the moon on the fifteenth, but tonight's moon is especially bright. Although Gushan said it this way.
Giving a Dharma talk in the hall to thank the stewards. There are no idle workers on the boat, and there are fixed methods and places for steering the boat. Those who punt punt, and those who row row. Breaking through the waves and facing the wind, the world is vast, coming and going, without hindering the east and west shores. Why? (Striking the whisk and saying) The companions have found the right people.
Giving a Dharma talk, citing an example. Yaoshan (Yaoshan, name of a monk) asked Shitou (Shitou, name of a monk): 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (Triyana and Twelve Divisions of Teachings, various Buddhist doctrines). I have often heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha (Directly pointing to the human mind, seeing one's nature and becoming a Buddha, a sudden enlightenment method of Zen Buddhism), but I really don't understand it yet. I hope the Abbot will compassionately instruct me.' Shitou (Shitou) said, 'That won't do, that won't do either, neither that nor that will do. What will you do?' Yaoshan (Yaoshan) stood and pondered. Shitou (Shitou) said, 'Your affinity is not here. There is Master Mazu (Mazu, name of a monk) in Jiangxi. Go there, and he should explain it to you.' Yaoshan (Yaoshan) went there and asked according to the previous question. Mazu (Mazu) said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes I teach him to raise his eyebrows and blink, that is right, sometimes I teach him to raise his eyebrows and blink, that is not right.' Yaoshan (Yaoshan) therefore had some understanding and bowed. Mazu (Mazu) said, 'What principle have you seen?' Yaoshan (Yaoshan) said, 'When I was with Shitou (Shitou), it was like a mosquito biting an iron ox.' The Master said, 'Carrying Mount Tai over the North Sea is not considered difficult, tasteless talk blocks people's mouths.' Considered difficult. Although, what did Yaoshan (Yaoshan) become enlightened by?
卓主丈。
上堂舉。雲門因。僧問。殺父殺母佛前懺悔。殺佛殺祖向甚處懺悔。門云。露。忽有人問凈慈。只向道。知。還得相應么。復云。雲門露。凈慈知。權衡常在握。不放秤頭低。
開爐上堂。謝 降賜錢翻蓋僧堂。鱗鱗鴛瓦。絕滲漏于枯木堂中。赫赫紅爐。回暖律于衲僧衣下。可以坐忘空劫力究心宗。從教黃葉堆云。免致霜風戒曉。麗金昆玉。降自九重坐臥經行舉頭戴德。
達磨大師忌。拈香。我天爾狗。神機雄辯。難以嬰其鋒。魏闕梁園。枯禪面壁。得以藏諸用。佩西天無文之印。行東土不傳之衣。誤人斷臂安心。遂致口門齒缺。音容漸遠。諱日斯臨。嗟末運正脈將沈。想餘光聊陳菲供。時當良月。深炷爐熏。
上堂。丁寧損君德。無言真有功。任從滄海變。終不為君通。好笑好笑。得恁么入泥入水。南山口似磉盤。諸人也須薦取。
謝賜田上堂。八家為井。十字添圍。人人知道。靈苗異草。從地發生。因甚拈匙放箸。又卻瑳過。四郡九邑。總作一處取功。別甑炊香。只要普同供養。九重降旨。闔國咸知。本色衲僧。將何論報。卓主丈。行到水窮處。坐看云起時。
上堂舉。魯祖見僧來。便面壁而坐。是則是。不掛葫蘆醋越酸。但未見有絕訊息者。南泉云。我尋常道
【現代漢語翻譯】 現代漢語譯本： 卓主丈。
上堂開示，引用雲門禪師的公案。有僧人問：『殺了父親、殺了母親，可以在佛前懺悔；殺了佛、殺了祖師，向哪裡懺悔？』雲門禪師回答：『露。』 忽然有人問凈慈禪師：『只說知道，就能相應嗎？』 凈慈禪師又說：『雲門禪師說「露」，凈慈禪師說「知」，權衡的標準常在自己掌握，不要放低了秤頭。』
開爐上堂。感謝施主捐錢翻蓋僧堂。像魚鱗一樣的鴛鴦瓦，使枯木堂中不再滲漏。紅紅的火爐，使僧人的衣服下感到溫暖。可以靜坐忘卻空劫之力，深入研究心宗。任憑黃葉堆積如雲，免得遭受霜風侵襲。麗金昆玉，來自皇宮，坐臥行走都感戴皇恩。
達磨大師忌日。拈香。『我天爾狗』，神機雄辯，難以抵擋他的鋒芒。魏國的宮闕，梁王的園林，枯禪面壁，得以隱藏他的作用。佩戴西天無字的印，行走東土不傳的衣缽。使人斷臂求安心，以致口齒缺損。音容逐漸遠去，忌日來臨。嘆息末法時代正脈將要沉淪，想借著餘光略陳菲薄的供品。時當良辰吉日，深深地燃起爐中的香。
上堂。過於叮嚀反而損害君子的德行，沉默不語才是真正的功德。任憑滄海變為桑田，始終不為你所動。可笑啊可笑，竟然如此入泥入水。南山口像磉盤一樣堅固，各位也必須領會。
感謝賜田上堂。八家共用一口井，十字形地劃分田地。人人都知道，靈苗異草，從土地中生長出來。為什麼拿起勺子放下筷子，又反而錯過了機會？四郡九邑，總合在一處來建立功德。另外用甑煮飯，只是爲了普遍地供養大家。皇帝降下旨意，全國都知道。本色的衲僧，將用什麼來報答？卓主丈。走到水的盡頭，就坐下來觀看云的升起。
上堂引用。魯祖見到僧人來，就面壁而坐。這樣說是可以，但不像掛著葫蘆的醋越發酸。只是沒有見到有完全斷絕訊息的人。南泉禪師說：『我平常說』
【English Translation】 English version: Venerable Zhuozhu.
In an elevated Dharma talk, he cited a case of Zen Master Yunmen. A monk asked: 'If one kills one's father and mother, one can repent before the Buddha; but if one kills the Buddha and the Patriarchs, where can one repent?' Yunmen answered: 'Exposed.' Suddenly, someone asked Zen Master Jingci: 'Is it enough to just say 'knowing' to be in accord?' Jingci then said: 'Yunmen said 'exposed,' and Jingci said 'knowing'; the standard of measure is always in one's own grasp, do not lower the weighing head.'
Opening the furnace and ascending the hall. Thanking the benefactors for donating money to rebuild the monks' hall. The scales of mandarin duck tiles prevent leakage in the withered wood hall. The blazing red furnace warms the monks' robes. One can sit in meditation, forgetting the power of empty kalpas, and deeply study the essence of the mind. Let the yellow leaves pile up like clouds, avoiding the frost and wind at dawn. The beautiful gold and jade, descended from the imperial palace, we are grateful for the imperial grace in sitting, lying, walking, and moving.
On the anniversary of the Great Master Bodhidharma's death. Burning incense. 'I am heaven, you are a dog,' his divine wit and eloquence were difficult to resist. The palaces of Wei, the gardens of Liang, the dry meditation facing the wall, allowed his function to be hidden. Wearing the wordless seal of the Western Heaven, practicing the untransmitted robe of the Eastern Land. Causing people to cut off their arms to seek peace of mind, resulting in the loss of teeth. His voice and appearance gradually fade away, and the anniversary of his death arrives. Alas, the true lineage of the final age is about to sink, and I wish to offer a meager offering in the remaining light. The time is auspicious, and the incense is deeply lit in the furnace.
Ascending the hall. Excessive nagging harms the virtue of a gentleman; silence is true merit. Let the sea turn into mulberry fields, I will never be moved by you. How laughable, how laughable, to be so mired in mud and water. The South Mountain pass is as solid as a foundation stone; you must all understand this.
Ascending the hall to thank for the donated fields. Eight families share a well, and the fields are divided in a cross shape. Everyone knows that spiritual seedlings and rare herbs grow from the earth. Why pick up the spoon and put down the chopsticks, and then miss the opportunity? The four prefectures and nine counties are all combined to establish merit. Cooking rice in a separate steamer is only for the universal offering to everyone. The emperor issued an edict, and the whole country knows. What will the true monks use to repay? Venerable Zhuozhu. Walk to the end of the water, and sit down to watch the clouds rise.
Ascending the hall and citing. When Patriarch Lu saw a monk coming, he sat facing the wall. This is acceptable, but it is not like vinegar in a gourd that becomes more sour. But I have not seen anyone who has completely cut off news. Zen Master Nanquan said: 'I usually say'
。向佛未出世時會取。尚不得一個半個。他恁么地。驢年去。師拈云。仁者見之謂之仁。智者見之謂之智。
至節小參。今年寒勝似去年寒。去年無冰。去年寒勝似今年寒。今年有雪。去年寒。十一月十二日。是書云之日。今年寒十一月二十四日。是至節之朝。候候不相謾。物物還對偶。衲僧家。有。有不被二十四氣之所推遷者。水邊林底捫虱負喧。有有不被二十四氣之所管帶者。拋家失業久歷風埃。還有不關造化底么。擊拂子。陽氣未回吹律管。野梅先發向南枝。
復舉。資福和尚因。僧問。古人拈槌豎拂。意旨如何。資福云。古人與么。僧再問。資福喝云。古人是什麼眼目。師云。善竊者鬼神莫測其由。會則便會。不然。來夜請首座。為諸人拈出。
次日上堂。晷運推移。日南長至。東海鯉魚。鼓腮振鬣。南山鱉鼻。伸眉吐氣。唯有趙州老兒。沒意智拖個破席。日裡睡。凈慈路見不平。道個蘇盧悉利。何故。恐者老子。背地裡討人便宜。
臘八上堂。棄萬乘尊榮。受六年饑凍。不離草坐。成等正覺。美則美矣。無端道。于臘月八夜。忽睹明星。豁然大悟。致令後代兒孫。東卜西卜。凈慈與么告報。還與黃面老子有相見分么。卓主丈。晴干開雨路。無事設曹司。
上堂。舉。趙州僧
【現代漢語翻譯】 現代漢語譯本：向佛未出世時會去取（在佛陀還未出世的時候就想要去獲取）。尚且連一個半個都得不到（連一點點都得不到）。他那樣做（他這樣做），要到驢年才能成功（要到遙遙無期的時候才能成功）。師父拈起禪杖說（師父拿起禪杖說）：『仁者見之謂之仁，智者見之謂之智（仁者看到它說是仁，智者看到它說是智）。』
至節小參（冬至時的小參）。今年寒冷勝過去年寒冷（今年的寒冷勝過往年）。去年沒有結冰（去年沒有冰凍）。去年寒冷勝過今年寒冷（去年的寒冷勝過今年）。今年有雪（今年有降雪）。去年寒冷在十一月十二日（去年的寒冷在十一月十二日），是書云的日子（是古代曆法中記錄節氣的日子）。今年寒冷在十一月二十四日（今年的寒冷在十一月二十四日），是冬至的早晨（是冬至的早晨）。節候不會欺騙人（節候的變化不會欺騙人），萬物都成雙成對（萬物都相互對應）。衲僧家（出家人），有不被二十四節氣所推移的（有不被二十四節氣所影響的）。在水邊林下捉虱子，揹著陽光取暖（在清凈的地方修行）。有不被二十四節氣所管轄的（有不被二十四節氣所束縛的），拋家舍業，長期經歷風塵（爲了修行而四處漂泊）。還有不關涉造化的嗎（還有不被自然規律所左右的嗎）？擊打拂塵（師父敲擊拂塵）。陽氣尚未回升，吹奏律管也無法催動（陽氣還沒有恢復，即使吹奏音律也無法改變）。野梅花已經率先在南枝上開放（野梅花卻已在向陽的枝頭綻放）。
復舉（再次舉例）。資福和尚因為有僧人問（資福和尚因為有僧人問）：『古人拈起木槌，豎起拂塵，意旨如何（古人拿起木槌，豎起拂塵，用意是什麼）？』資福說（資福回答）：『古人就是這樣（古人就是這樣做的）。』僧人再次問（僧人又問）。資福呵斥道（資福呵斥道）：『古人是什麼眼目（古人是什麼樣的見地）？』師父說（師父說）：『善於偷竊的人，鬼神也無法測知他的行蹤（善於學習的人，其方法神妙莫測）。』會了就會了（明白了就明白了），不然的話（不然的話），今晚請首座（寺院的領班僧人）為大家講解（為大家詳細解釋）。
次日上堂（第二天上堂）。時光流逝（時光流逝），太陽到達南迴歸線，白晝開始變長（冬至到來）。東海的鯉魚（東海的鯉魚），鼓動魚鰓，抖動魚鰭（感受到陽氣而活躍起來）。南山的鱉鼻（南山的鱉），舒展眉頭，吐出氣息（也感受到陽氣而有所變化）。只有趙州老和尚（只有趙州老和尚），沒有心思，拖著破蓆子（什麼也不管），白天睡覺（白天睡覺）。凈慈禪師看到不平之事（凈慈禪師看到不合理的事情），說了一句『蘇盧悉利』（表示不滿）。為什麼呢（為什麼呢）？恐怕這個老傢伙（恐怕趙州老和尚），在暗地裡佔人便宜（在暗地裡佔人便宜）。
臘八上堂（臘八節上堂）。拋棄萬乘之尊榮（放棄了王子的尊貴），受六年飢餓之苦（經歷了六年的苦修）。不離開草地而坐（一直堅持禪坐），成就正等正覺（最終悟道成佛）。這很好（這很好），但無端地說（但是無端地說），在臘月八日的夜晚（在臘月八日的夜晚），忽然看見明星（忽然看見啟明星），豁然大悟（豁然大悟）。導致後代的子孫（導致後代的學人），到處卜卦算命（到處尋求開悟的方法）。凈慈這樣告訴你們（凈慈這樣告訴你們），還能和黃面老子（指佛陀）有相見的機會嗎（還能和佛陀有相見的機會嗎）？卓主丈（師父拄著禪杖）。晴天開闢雨路（在晴朗的天空開闢出下雨的道路），無事也要設立官府（本來沒事也要找事做）。
上堂。舉（上堂。舉例）。趙州和尚...
【English Translation】 English version: 'Before the Buddha appeared in the world, they would go to take it. Yet, they couldn't even get half of it. If he does it that way, it will be the year of the donkey (never).』 The master picked up the staff and said, 『The benevolent see it and call it benevolence; the wise see it and call it wisdom.』
Winter Solstice Small Gathering. This year's cold surpasses last year's cold. Last year there was no ice. Last year's cold surpassed this year's cold. This year there is snow. Last year's cold was on the twelfth day of the eleventh month, which is the day recorded in the calendar. This year's cold is on the twenty-fourth day of the eleventh month, which is the morning of the Winter Solstice. The seasons do not deceive, and all things come in pairs. Monks, there are those who are not moved by the twenty-four solar terms. By the water's edge, under the trees, they pick lice and bask in the sun. There are those who are not governed by the twenty-four solar terms, having abandoned their homes and livelihoods, enduring the dust of the world for a long time. Is there anything that is not related to creation? (The master) strikes the whisk. The yang energy has not yet returned, and blowing the pitch pipe cannot hasten it. The wild plum blossoms bloom first on the southern branches.
Again, it is cited that because of a monk's question, Zifu (Zifu, a Zen master) said, 'What is the meaning of the ancients raising the mallet and holding up the whisk?' Zifu said, 'The ancients were like that.' The monk asked again. Zifu shouted, 'What kind of eyes did the ancients have?' The master said, 'The skillful thief cannot be detected by ghosts or gods.' If you understand, then you understand. If not, please ask the head monk tonight to explain it to everyone.
The next day, ascending the hall. The movement of the sun and stars pushes forward, and the day reaches its longest at the southern solstice. The carp in the East Sea (East Sea, the sea to the east of China) puff out their gills and shake their fins. The turtle's nose on South Mountain (South Mountain, a mountain in China) stretches its eyebrows and exhales. Only old Zhao Zhou (Zhao Zhou, a famous Zen master) has no intention, dragging a broken mat, sleeping during the day. Chan Master Jingci (Jingci, a Zen temple) sees injustice and says 'Sulu Sili' (a phrase expressing dissatisfaction). Why? I fear that old fellow is secretly taking advantage of others.
Laba Festival Ascending the Hall. Abandoning the honor of ten thousand chariots (referring to the prince's status), enduring six years of starvation (referring to Buddha's ascetic practice), not leaving the grass seat (referring to Buddha's meditation posture), attaining perfect enlightenment. That is good, but to say without reason that on the eighth night of the twelfth month (Laba Festival), suddenly seeing the morning star, he suddenly awakened, causing later generations to divine and calculate everywhere. Jingci tells you this, do you still have a chance to meet the yellow-faced old man (referring to the Buddha)? (The master) strikes the staff. Opening a path for rain on a clear day, setting up an office when there is nothing to do.
Ascending the Hall. Citing. Zen Master Zhao Zhou...
堂后。問一僧。大眾向什麼處去。僧云。上山普請。趙州袖出一柄刀云。老僧住持事繁。請上座斷卻命。僧拋下刀子而走。師云。趙州過頭丈子。到處探水。當時者僧。若與本分草料。管取別甑炊香。
上堂舉。雲門問僧。甚處來。僧云。西禪。門云。西禪近日有何言句。僧展兩手。門打一掌。僧云。某甲話在。門展兩手。僧無語。門便打。師拈云。電光石火之機則不無雲門。爭奈性命落在者僧手裡。
上堂舉。夾山住京口鶴林。僧問。如何是法身。山云。法身無相。如何是法眼。山云。法眼無瑕。時道吾在座下失笑。夾山下座請道吾問。某甲適來答者僧。話必有不是處。望指教。吾云。一等是出世人。和尚未有師在。夾山云。與某甲說得不。吾云。某甲說不得。此去華亭有船子和尚。卻能明此。遂散眾去。云云。師拈云。擔板漢。萬牛挽之不回。說甚法身無相法眼無瑕。拈坐具便摵。非惟坐斷道吾舌頭。亦免夾山打落水中。會么。卓主丈。泉聲中夜后。山色夕陽時。
佛涅槃上堂。法身無為。不墮諸數。為什麼卻有生滅。恁么會得。許爾每日開單展缽。親見釋迦老子。其或未然。點鐵化成金玉易。勸人除卻是非難。
上堂舉。梁山因園頭僧問。家賊難防時如何。山云。識得不為冤。僧云。
【現代漢語翻譯】 堂后，問一僧：『大眾向什麼處去？』（在禪堂後面，問一個僧人：『大家往哪裡去？』）僧云：『上山普請。』（僧人回答：『上山出坡勞動。』）趙州（指趙州從諗禪師，778-897）袖出一柄刀云：『老僧住持事繁，請上座斷卻命。』（趙州禪師從袖子里拿出一把刀說：『老僧我住持事務繁忙，請上座了結我的性命。』）僧拋下刀子而走。（僧人丟下刀就跑了。）師云：『趙州過頭丈子，到處探水。』（我說：『趙州禪師太過分了，到處試探別人。』）當時者僧，若與本分草料，管取別甑炊香。（當時那個僧人，如果給他應有的對待，保證他能做出不同的成就。） 上堂舉：雲門（指雲門文偃禪師，864-949）問僧：『甚處來？』（上堂時舉例說：雲門禪師問僧人：『從哪裡來？』）僧云：『西禪。』（僧人回答：『西禪。』）門云：『西禪近日有何言句？』（雲門禪師問：『西禪最近有什麼新的說法？』）僧展兩手。（僧人伸出雙手。）門打一掌。（雲門禪師打了他一巴掌。）僧云：『某甲話在。』（僧人說：『我話還沒說完呢。』）門展兩手。（雲門禪師又伸出雙手。）僧無語。（僧人無話可說。）門便打。（雲門禪師又打了他。）師拈云：『電光石火之機則不無雲門，爭奈性命落在者僧手裡。』（我說：『雲門禪師有電光石火般的機鋒，但可惜性命卻掌握在這個僧人手裡。』） 上堂舉：夾山（指夾山善會禪師，805-881）住京口鶴林，僧問：『如何是法身？』（上堂時舉例說：夾山禪師住在京口鶴林，有僧人問：『什麼是法身？』）山云：『法身無相。』（夾山禪師回答：『法身沒有形象。』）如何是法眼？（又問：『什麼是法眼？』）山云：『法眼無瑕。』（夾山禪師回答：『法眼沒有瑕疵。』）時道吾（指道吾圓智禪師，769-835）在座下失笑。（當時道吾禪師在座下笑了出來。）夾山下座請道吾問：『某甲適來答者僧，話必有不是處，望指教。』（夾山禪師走下座位，請問道吾禪師：『我剛才回答那個僧人的話，一定有不對的地方，希望您指教。』）吾云：『一等是出世人，和尚未有師在。』（道吾禪師說：『大家都是出世之人，和尚您還沒有老師嗎？』）夾山云：『與某甲說得不？』（夾山禪師說：『能為我說說嗎？』）吾云：『某甲說不得。此去華亭有船子和尚，卻能明此。』（道吾禪師說：『我說不出來。從這裡去華亭有船子和尚，他能明白這個道理。』）遂散眾去，云云。（於是就解散了大眾，等等。）師拈云：『擔板漢，萬牛挽之不回。』（我說：『真是個死腦筋的人，一萬頭牛也拉不回來。』）說甚法身無相法眼無瑕。（還說什麼法身無相，法眼無瑕。）拈坐具便摵。（拿起坐具就摔。）非惟坐斷道吾舌頭，亦免夾山打落水中。（不僅僅是堵住了道吾禪師的嘴，也避免了夾山禪師被打落水中。）會么？（明白嗎？）卓主丈。（敲擊禪杖。）泉聲中夜后，山色夕陽時。（泉水的聲音在半夜之後更加清晰，山色在夕陽西下時更加美麗。） 佛涅槃上堂：法身無為，不墮諸數。（佛陀涅槃時上堂說法：法身是無為的，不屬於任何數量。）為什麼卻有生滅？（為什麼會有生滅呢？）恁么會得，許爾每日開單展缽，親見釋迦老子。（如果這樣理解，就允許你每天打開衣單，展開缽具，親眼見到釋迦老子。）其或未然，點鐵化成金玉易，勸人除卻是非難。（如果不是這樣，點鐵成金容易，勸人消除是非很難。） 上堂舉：梁山（指梁山緣觀禪師）因園頭僧問：『家賊難防時如何？』（上堂時舉例說：梁山禪師因為園頭僧問：『家賊難防的時候該怎麼辦？』）山云：『識得不為冤。』（梁山禪師回答：『認識到它就不會被冤枉。』）僧云：
【English Translation】 In the hall, [the master] asked a monk, 'Where are the assembly going?' The monk said, 'They are going up the mountain for Puqing (communal labor).' Zhaozhou (referring to Zen Master Zhaozhou Congshen, 778-897) took out a knife from his sleeve and said, 'This old monk is burdened with many responsibilities as abbot. Please, venerable one, end my life.' The monk threw down the knife and ran away. The master said, 'Zhaozhou went too far, probing everywhere.' If that monk had been given the proper treatment, he would surely have cooked fragrant rice in a different pot. In the hall, [the master] cited: Yunmen (referring to Zen Master Yunmen Wenyan, 864-949) asked a monk, 'Where do you come from?' The monk said, 'Xichan.' Yunmen said, 'What sayings have there been at Xichan recently?' The monk spread out his two hands. Yunmen struck him with a palm. The monk said, 'I was still speaking.' Yunmen spread out his two hands. The monk was speechless. Yunmen then struck him. The master commented, 'Yunmen certainly had the swiftness of lightning and flint, but unfortunately, his life was in the hands of that monk.' In the hall, [the master] cited: Jiashan (referring to Zen Master Jiashan Shanhui, 805-881) was residing at Helin in Jingkou. A monk asked, 'What is the Dharmakaya (法身, the body of the Dharma)?' Jiashan said, 'The Dharmakaya is without form.' 'What is the Dharma-eye (法眼, the eye of the Dharma)?' Jiashan said, 'The Dharma-eye is without flaw.' At that time, Daowu (referring to Zen Master Daowu Yuanzhi, 769-835) was in the assembly and laughed. Jiashan descended from his seat and asked Daowu, 'My answers to that monk just now must have been incorrect. I hope you will instruct me.' Daowu said, 'We are all renunciates, and yet the abbot still has a teacher.' Jiashan said, 'Can you explain it to me?' Daowu said, 'I cannot explain it. If you go to Huating, there is a boatman monk who can clarify this.' Then he dismissed the assembly, and so on. The master commented, 'A stubborn person cannot be turned back even by ten thousand oxen.' What is there to say about the Dharmakaya being without form and the Dharma-eye being without flaw? [The master] picked up the sitting cushion and threw it down. This not only silenced Daowu but also prevented Jiashan from being knocked into the water. Do you understand? [The master] struck the staff. 'The sound of the spring is clearer after midnight, and the mountain colors are more beautiful at sunset.' In the hall on the Buddha's Nirvana: The Dharmakaya is unconditioned and does not fall into any numbers. Why then is there birth and death? If you understand it in this way, you are allowed to open your robe and spread your bowl every day and see Shakyamuni Buddha himself. If not, it is easier to turn iron into gold and jade than to persuade people to eliminate right and wrong. In the hall, [the master] cited: Liangshan (referring to Zen Master Liangshan Yuanguan) was asked by the garden monk, 'What should be done when the house thief is difficult to guard against?' Liangshan said, 'Recognizing it, you will not be wronged.' The monk said,
識得后如何。山云。貶向無生國里。僧云。莫便是他安身立命處么。山云。死水不藏龍。僧云。如何是活水裡龍。山云。興波不作浪。僧云。忽然傾湫倒岳來時如何。梁山下座握僧手云。莫教濕卻老僧袈裟角。師云。來為先鋒。去為殿後。不因令出重圍。爭見草賊大敗。雖然且道。者僧還甘也無。擊拂子。
壽崇節上堂。至人垂化。示有形儀。開滿月之奇姿。蘊山天之瑞相。會么卓主丈。只知池上蟠桃熟。不覺壺中日月長。
上堂舉。永嘉大師道。一切數句非數句。與吾靈覺何交涉。靈覺妙明豈不是數句。色聲香味觸法。豈不是數句。每日山鳴谷應。風起水涌。豈不是數句雖然如是又置。永嘉真覺大師在何處。卓主丈。唇上畢斑賓狗剝。舌頭當的帝都丁。
上堂。鏗金戛玉。腐草化螢。坐井窺天。爛泥有刺。是則是。如人食蔗。中邊皆甜。因甚麼天傾西北。地陷東南。
滿散壽崇節。上堂。僧問。城東聖母。與佛同生。不願見佛時如何。云。赤眼撞著火柴頭。僧云。一日見佛。以手掩面。於十指掌。悉皆見佛。又作么生。師云。酒逢知已飲。詩向會人昑。僧云。只如皇太后與佛同生。且道。有何優劣。師云。輕如毫末。重如山。僧禮拜。
師乃舉。禪客所問。城東聖母。與佛同生。不
【現代漢語翻譯】 現代漢語譯本 僧：識得之後如何？（僧人問：認識到那個境界之後會怎麼樣呢？） 山云：貶向無生國里。（山云禪師答：會被貶到沒有生死的境界里去。） 僧：莫便是他安身立命處么？（僧人問：那不就是他安身立命的地方嗎？） 山云：死水不藏龍。（山云禪師答：死水裡藏不住龍。） 僧：如何是活水裡龍？（僧人問：什麼是活水裡的龍呢？） 山云：興波不作浪。（山云禪師答：興起波瀾卻不掀起巨浪。） 僧：忽然傾湫倒岳來時如何？（僧人問：如果忽然間像傾倒深潭、顛覆山嶽一樣的情況出現，又該如何呢？） 梁山下座握僧手云：莫教濕卻老僧袈裟角。（梁山禪師走下座位，握著僧人的手說：不要弄濕了老僧的袈裟角。） 師云：來為先鋒，去為殿後，不因令出重圍，爭見草賊大敗。（師父說：來的時候做先鋒，退的時候做殿後，如果不是因為命令突出重圍，怎麼能看到草寇大敗呢？） 雖然且道，者僧還甘也無？擊拂子。（雖然如此，且說，這個僧人還甘心嗎？說完，敲擊拂塵。）
壽崇節上堂。至人垂化，示有形儀，開滿月之奇姿，蘊山天之瑞相。（在壽崇節上堂說法。得道之人垂示教化，顯現有形的儀態，展現滿月般的奇妙姿態，蘊含山嶽天地的吉祥象徵。） 會么卓主丈。只知池上蟠桃熟，不覺壺中日月長。（明白了嗎？敲擊禪杖。只知道池塘上的蟠桃成熟了，卻沒察覺到壺中的日月流逝。）
上堂舉。永嘉大師道：一切數句非數句，與吾靈覺何交涉？（上堂說法時引用永嘉大師的話：一切有數量的語句和沒有數量的語句，與我的靈性覺悟有什麼關係呢？） 靈覺妙明豈不是數句？色聲香味觸法，豈不是數句？（靈性的覺悟和微妙的明悟難道不是有數量的語句嗎？色、聲、香、味、觸、法，難道不是有數量的語句嗎？） 每日山鳴谷應，風起水涌，豈不是數句？（每天山鳴谷應，風起水涌，難道不是有數量的語句嗎？） 雖然如是又置。永嘉真覺大師在何處？卓主丈。（雖然是這樣，又該如何安置呢？永嘉真覺大師在哪裡呢？敲擊禪杖。） 唇上畢斑賓狗剝，舌頭當的帝都丁。（嘴唇上佈滿斑點，像賓狗被剝了皮一樣，舌頭正對著帝都的丁字路口。）
上堂。鏗金戛玉，腐草化螢，坐井窺天，爛泥有刺。（上堂說法。敲擊金玉之聲，腐爛的草變成螢火蟲，坐在井裡看天，爛泥里長出刺。） 是則是，如人食蔗，中邊皆甜。（是就是，就像人吃甘蔗，中間和邊緣都是甜的。） 因甚麼天傾西北，地陷東南？（為什麼天向西北傾斜，地向東南陷落呢？）
滿散壽崇節。上堂。僧問：城東聖母，與佛同生，不願見佛時如何？（圓滿結束壽崇節。上堂說法。僧人問：城東聖母和佛同時出生，不願意見到佛的時候該怎麼辦？） 云：赤眼撞著火柴頭。（答：就像紅眼睛撞到火柴頭。） 僧云：一日見佛，以手掩面，於十指掌，悉皆見佛，又作么生？（僧人問：有一天見到佛，用手遮住臉，在十個指頭的掌紋里，全部都看到了佛，又該怎麼辦？） 師云：酒逢知已飲，詩向會人昑。（師父說：酒要和知己一起喝，詩要向懂得的人吟誦。） 僧云：只如皇太后與佛同生，且道，有何優劣？（僧人問：就像皇太后和佛同時出生，請問，有什麼優劣之分呢？） 師云：輕如毫末，重如山。（師父說：輕如毫毛，重如山嶽。） 僧禮拜。（僧人禮拜。）
師乃舉：禪客所問：城東聖母，與佛同生，不（師父於是舉例：有禪客問道：城東聖母和佛同時出生，不）
【English Translation】 English version Monk: What happens after recognizing it? (A monk asked: What will happen after recognizing that state?) Shan Yun: Banished to the land of no birth. (Zen Master Shan Yun replied: You will be banished to the realm where there is no birth and death.) Monk: Isn't that where he settles down? (The monk asked: Isn't that the place where he settles down and establishes his life?) Shan Yun: Still water does not hide dragons. (Zen Master Shan Yun replied: Still water cannot hide dragons.) Monk: What is a dragon in living water? (The monk asked: What is a dragon in living water?) Shan Yun: Stirring waves without making waves. (Zen Master Shan Yun replied: Stirring up waves without creating huge waves.) Monk: What if it suddenly pours down like an abyss and overturns mountains? (The monk asked: What if a situation suddenly arises like pouring down a deep pool and overturning mountains, what should be done?) Liangshan stepped down from his seat, held the monk's hand, and said: Don't let it wet the corner of the old monk's kasaya. (Zen Master Liangshan stepped down from his seat, held the monk's hand, and said: Don't let it wet the corner of the old monk's kasaya (robe).) The master said: Coming as the vanguard, leaving as the rearguard, if not for the order to break through the encirclement, how could one see the great defeat of the bandit rebels? (The master said: Coming as the vanguard, retreating as the rearguard, if not for the order to break through the encirclement, how could one see the great defeat of the bandit rebels?) Although, let's say, is this monk willing? Strike the whisk. (Although this is the case, let's say, is this monk still willing? After speaking, he struck the whisk.)
Ascending the hall on the Shouchong Festival. The Perfected One bestows transformation, showing form and appearance, revealing the wondrous form of the full moon, and containing the auspicious signs of mountains and heavens. (Ascending the hall to preach on the Shouchong Festival. The Perfected One bestows teachings, manifesting form and appearance, revealing the wondrous form of the full moon, and containing the auspicious signs of mountains and heavens.) Do you understand? Strike the staff. Only knowing that the peaches on the pond are ripe, unaware that the sun and moon are long in the pot. (Do you understand? Strike the staff. Only knowing that the peaches on the pond are ripe, unaware that the sun and moon are passing in the pot.)
Ascending the hall, quoting. Great Master Yongjia said: All numbered sentences are not numbered sentences, what does it have to do with my spiritual awareness? (Ascending the hall to preach, quoting Great Master Yongjia's words: All numbered sentences and unnumbered sentences, what does it have to do with my spiritual awareness?) Isn't spiritual awareness and wondrous clarity numbered sentences? Are not form, sound, smell, taste, touch, and dharma numbered sentences? (Isn't spiritual awareness and wondrous clarity numbered sentences? Are not form, sound, smell, taste, touch, and dharma numbered sentences?) Every day the mountains echo in the valleys, the wind rises and the water surges, are these not numbered sentences? (Every day the mountains echo in the valleys, the wind rises and the water surges, are these not numbered sentences?) Although it is so, how to place it? Where is Great Master Yongjia Zhenjue? Strike the staff. (Although it is so, how should it be placed? Where is Great Master Yongjia Zhenjue? Strike the staff.) The lips are covered with spots, like a peeled Bingou dog, the tongue is facing the D-shaped intersection of the imperial capital. (The lips are covered with spots, like a peeled Bingou dog, the tongue is facing the D-shaped intersection of the imperial capital.)
Ascending the hall. The sound of striking gold and jade, rotten grass turning into fireflies, sitting in a well looking at the sky, thorns in the mud. (Ascending the hall to preach. The sound of striking gold and jade, rotten grass turning into fireflies, sitting in a well looking at the sky, thorns in the mud.) It is, it is, like a person eating sugarcane, the middle and the edges are all sweet. (It is, it is, like a person eating sugarcane, the middle and the edges are all sweet.) Why does the sky tilt to the northwest and the earth sink to the southeast? (Why does the sky tilt to the northwest and the earth sink to the southeast?)
Fully dispersing the Shouchong Festival. Ascending the hall. A monk asked: The Holy Mother of the East City, born at the same time as the Buddha, what if she does not want to see the Buddha? (Fully concluding the Shouchong Festival. Ascending the hall to preach. A monk asked: The Holy Mother of the East City, born at the same time as the Buddha, what if she does not want to see the Buddha?) Answer: Red eyes bumping into a match head. (Answer: Like red eyes bumping into a match head.) The monk said: One day seeing the Buddha, covering his face with his hands, in the palm prints of ten fingers, all seeing the Buddha, what should be done? (The monk asked: One day seeing the Buddha, covering his face with his hands, in the palm prints of ten fingers, all seeing the Buddha, what should be done?) The master said: Wine is drunk with confidants, poetry is recited to those who understand. (The master said: Wine is drunk with confidants, poetry is recited to those who understand.) The monk said: Just like the Empress Dowager being born at the same time as the Buddha, may I ask, what are the advantages and disadvantages? (The monk asked: Just like the Empress Dowager being born at the same time as the Buddha, may I ask, what are the advantages and disadvantages?) The master said: Light as a feather, heavy as a mountain. (The master said: Light as a feather, heavy as a mountain.) The monk prostrates. (The monk prostrates.)
The master then cited: What the Zen guest asked: The Holy Mother of the East City, born at the same time as the Buddha, not (The master then cited: A Zen guest asked: The Holy Mother of the East City, born at the same time as the Buddha, not)
愿見佛。每見佛來。即便迴避。一日迴避不及。乃以手掩面。於十指掌。悉皆見佛。輒成一頌。城東聖母坐蓮臺。大地眾生正眼開。與佛同生嫌見佛。一身難作二如來。
佛生日上堂。二月十五入寂。四月八日復生。虛空開笑口。大地絕人行。恁么會得。何用九龍吐水。灌沐金軀。其或未然。擊拂子云。人在畫樓沽酒處。相邀來吃趙州茶。
結夏小參。僧問。西天舊令。東土共遵。諸方依樣。畫葫蘆。凈慈因甚不入者保社。師云。若不同床睡。焉知被底穿。僧云。西天以臘人為驗。東土以何為驗。師云。漆桶偽驗。僧云。如何以漆桶為驗。師云。漆桶盛得飯與人吃。僧云。恁么則三十三天撲帝鐘。師云。老僧關鑰不嚴。僧禮拜。
師乃云。胡言漢語。翻譯失真。此土西天。遞相狐魅。年年四月十五日。腳近前腳退後。不敢違條越制。子細看來。冷汗如雨。直饒舉得頭來。早是桑田變海。凈慈門下。毀於佛謗於法。不入眾數。尚且救不得一半。何況青山綠水。儘是安居。花笑鳥啼。無非禁足。山僧今夜。咬定牙關放一線道。卓主丈。
復舉。乾峰和尚示眾。法身有三種病二種光。須是一一透得。始解穩坐。雲門出衆云。庵內人為甚麼不知庵外事。乾峰呵呵大笑。雲門云。猶是學人疑處。峰云。
【現代漢語翻譯】 現代漢語譯本 想見到佛陀（Buddha）。每次佛陀（Buddha）到來，就趕緊躲避。一天沒能及時躲開，於是用手遮住臉。在十個手指的掌紋中，全都看到了佛陀（Buddha）的形象，於是寫了一首偈語：城東的聖母坐在蓮花臺上，大地上眾生的慧眼都睜開了。與佛陀（Buddha）一同出生，卻嫌棄見到佛陀（Buddha），一個身體難以化作兩個如來（Tathagata）。
在佛陀（Buddha）誕辰日上堂說法。二月十五日涅槃，四月八日又復生。虛空張開笑口，大地斷絕人行。如果這樣領會得了，何必用九條龍吐水，灌洗佛陀（Buddha）的金身。如果還不能領會，就擊打拂塵說：人們正在畫樓里買酒喝，互相邀請來喝趙州禪師的茶。
結夏安居時的小參。有僧人問：西天的舊規，東土共同遵守，各方都照著樣子，畫葫蘆。凈慈禪寺為什麼不加入這個保社？禪師說：如果不同床睡覺，怎麼知道被子哪裡破了？僧人說：西天用臘人來驗證，東土用什麼來驗證？禪師說：用漆桶來偽裝驗證。僧人說：如何用漆桶來驗證？禪師說：漆桶可以盛飯給人吃。僧人說：這樣說來，三十三天都要敲響帝鐘了。禪師說：老僧我把守關隘不嚴。僧人禮拜。
禪師於是說：胡語漢語，翻譯失真。此土西天，互相迷惑。每年四月十五日，腳往前邁，腳往後退，不敢違背條規，超越制度。仔細看來，冷汗如雨下。即使能夠舉起頭來，也已經是桑田變成大海了。凈慈門下，譭謗佛，譭謗法，不入眾數，尚且救不了（其中的）一半，何況青山綠水，到處都是安居之處，花笑鳥啼，無非都是禁足之所。山僧我今夜，咬緊牙關放一線生機。卓拄杖。
又舉例說：乾峰和尚向大眾開示說，法身有三種病，兩種光。必須一一透徹理解，才能安穩地坐著。雲門禪師從人群中走出來說：庵內的人為什麼不知道庵外的事？乾峰和尚聽了，呵呵大笑。雲門禪師說：這還是學人疑惑的地方。乾峰和尚說，……
【English Translation】 English version Wishing to see the Buddha (Buddha). Every time the Buddha (Buddha) came, he would immediately avoid him. One day he couldn't avoid him in time, so he covered his face with his hands. In the palms of his ten fingers, he saw the Buddha (Buddha) in every detail, and then composed a verse: The Holy Mother of the East City sits on a lotus platform, and the wisdom eyes of all beings on earth are opened. Born with the Buddha (Buddha), yet disliking to see the Buddha (Buddha), one body is difficult to transform into two Tathagatas (Tathagata).
Giving a sermon on the Buddha's (Buddha) birthday. Entered Nirvana on February 15th and was reborn on April 8th. The void opened its mouth in laughter, and human movement on earth ceased. If you can understand it this way, why use nine dragons to spout water and bathe the Buddha's (Buddha) golden body? If you still can't understand, strike the whisk and say: People are buying wine in the painted building, inviting each other to drink Zhao Zhou's tea.
A small consultation during the summer retreat. A monk asked: The old rules of the Western Heaven are commonly followed in the Eastern Land, and all parties follow the same pattern, drawing gourds. Why doesn't Jingci Temple join this mutual guarantee society? The master said: If you don't sleep in the same bed, how do you know where the quilt is torn? The monk said: The Western Heaven uses the senior monk to verify, what does the Eastern Land use to verify? The master said: Using a lacquer bucket to falsely verify. The monk said: How to use a lacquer bucket to verify? The master said: The lacquer bucket can hold rice for people to eat. The monk said: In that case, the Thirty-three Heavens will strike the Emperor's bell. The master said: This old monk is not strict in guarding the pass. The monk bowed.
The master then said: Hu language and Chinese language, the translation is distorted. This land and the Western Heaven, mutually bewitched. Every year on April 15th, feet move forward, feet move backward, not daring to violate the rules and regulations, exceeding the system. Looking closely, cold sweat is like rain. Even if you can raise your head, it is already a mulberry field turning into the sea. Under the Jingci gate, slandering the Buddha, slandering the Dharma, not entering the multitude, still can't save half of them, let alone the green mountains and clear waters, all of which are places of peaceful dwelling, the flowers laugh and the birds sing, all of which are places of confinement. This mountain monk tonight, clenches his teeth and releases a ray of life. Strikes the staff.
Again, he cited an example: Abbot Qianfeng instructed the assembly, saying that the Dharmakaya has three kinds of sickness and two kinds of light. You must thoroughly understand them one by one to be able to sit steadily. Zen Master Yunmen came out from the crowd and said: Why don't the people inside the hermitage know about the things outside the hermitage? Abbot Qianfeng laughed heartily. Zen Master Yunmen said: This is still where the student is in doubt. Abbot Qianfeng said, ...
子是什麼心行。門云。也要和尚委悉。峰云。與么始解穩坐。師拈云。氈拍板無孔笛。雖然韻出青霄。其奈音節失旨。會得。一夏容易得過。不然。來夜請首座。為眾拈出。
謝秉拂。夏齋上堂。寧可熱鐵纏身。不受信心人衣。寧可洋銅灌口。不受信心人食。上座若能如是。攪長河為酥酪。變大地作黃金。供養上座。未為分外。只是不受衣不受食。焉有許多殊勝。忽若有人修法供養。又作么生。卓主丈。生心受施。凈名所呵。
上堂舉。九峰慈慧禪師因。溈山示眾云。汝等諸人。只得大機。不得大用。慈慧抽身出去。溈山招之。更不回頭。溈山。云。此子堪為法器。師拈云。九峰易見。溈山難見。若是凈慈則不然。待他喚不回頭。急送官楮一千與之。何故。助他買草鞋行腳。
上堂舉。馬大師因。僧問。離四句絕百非。請師直指西來意。大師云。我今日勞倦。不能為汝說得。問取智藏。僧問藏。藏云。我今日頭疼。不能為汝說得。問取海兄。僧問海。海云。我到者里。卻不會。問取和尚。僧問大師。大師云。藏頭白。海頭黑。師拈云。盡謂者僧。被馬大師父子穿卻鼻孔。殊不知。馬大師父子鼻孔。被者僧穿卻。會得。藏頭白海頭黑。優劣已分。不然。易分霜里粉。難辨雪中梅。
中夏上堂舉
【現代漢語翻譯】 弟子是什麼樣的心行？門下弟子說：『也要請和尚您詳細說明。』高峰禪師說：『這樣才算真正穩坐。』禪師拈起拄杖說：『氈拍板是沒有孔的笛子，雖然音韻響徹雲霄，但可惜音節失去了宗旨。』如果領會了，一個夏天很容易度過；不然的話，今晚請首座為大眾拈出其中道理。
謝秉禪師在夏齋時上堂說法，說：『寧願被燒紅的鐵纏繞身體，也不接受信徒的衣服；寧願被熔化的銅灌入口中，也不接受信徒的食物。』各位上座如果能做到這樣，即使攪動長河成為酥酪，變大地為黃金來供養上座，也不算過分。只是不接受衣服和食物，哪裡會有這麼多殊勝之處？如果有人修法供養，又該怎麼辦呢？』禪師用拄杖敲地，說：『生起心念接受施捨，是維摩詰（Vimalakirti）所呵斥的。』
上堂時，禪師引用九峰慈慧禪師（Jiufeng Cihui, a Chan master）的公案。溈山禪師（Weishan, a Chan master）對大眾開示說：『你們這些人，只得到了大機，卻沒有得到大用。』慈慧禪師抽身離開。溈山禪師呼喚他，慈慧禪師卻沒有回頭。溈山禪師說：『這個弟子可以成為法器。』禪師拈起拄杖說：『九峰禪師容易見到，溈山禪師難以見到。』如果是凈慈禪師，就不會這樣。等他呼喚不回頭，就立刻送給他一千官楮（guanzhi, official paper money），為什麼呢？幫助他買草鞋去行腳。
上堂時，禪師引用馬祖大師（Mazu, a Chan master）的公案。有僧人問：『離開四句，斷絕百非，請禪師直接指示西來意。』馬祖大師說：『我今天勞累，不能為你說。去問智藏（Zhizang, a monk）。』僧人問智藏，智藏說：『我今天頭疼，不能為你說。去問海兄（Hai Xiong, a monk）。』僧人問海兄，海兄說：『我到這裡，卻不會。去問和尚。』僧人問馬祖大師，馬祖大師說：『智藏頭白，海兄頭黑。』禪師拈起拄杖說：『都以為這個僧人被馬祖大師父子穿了鼻孔，卻不知道，馬祖大師父子的鼻孔被這個僧人穿了。』如果領會了，智藏頭白海兄頭黑，優劣已經分明。不然的話，容易分辨霜里的粉末，難以辨別雪中的梅花。
中夏上堂說法
【English Translation】 What is the mind practice of a disciple? The disciple said, 'It is also necessary for the Abbot to explain in detail.' Feng (Feng, likely referring to a Chan master) said, 'Only then can one truly sit steadily.' The Master picked up his staff and said, 'The felt clapper is a flute without holes. Although the melody soars into the blue sky, unfortunately, the rhythm misses the point.' If you understand, the summer will easily pass; otherwise, tonight, please ask the head monk to explain it for the assembly.
Chan Master Xie Bing, during the summer fast, ascended the hall and said, 'I would rather have hot iron wrapped around my body than accept the clothes of a faithful person; I would rather have molten copper poured into my mouth than accept the food of a faithful person.' If you, the senior monks, can do this, even if you stir the long river into ghee and transform the earth into gold to offer to you, it would not be excessive. But just by not accepting clothes and food, where would there be so many extraordinary merits? If someone makes offerings through Dharma practice, what should be done?' He struck the ground with his staff and said, 'To give rise to the thought of accepting offerings is what Vimalakirti (Vimalakirti) rebuked.'
Ascending the hall, the Master cited the case of Chan Master Jiufeng Cihui (Jiufeng Cihui, a Chan master). Chan Master Weishan (Weishan, a Chan master) instructed the assembly, saying, 'You all have only obtained the great potential, but not the great function.' Chan Master Cihui withdrew. Chan Master Weishan called to him, but Chan Master Cihui did not turn back. Chan Master Weishan said, 'This disciple is worthy of becoming a Dharma vessel.' The Master picked up his staff and said, 'Jiufeng is easy to see, Weishan is difficult to see.' If it were Chan Master Jingci, it would not be like this. Waiting for him to call and not turn back, he would immediately send him a thousand official paper money (guanzhi, official paper money). Why? To help him buy straw sandals to travel on foot.
Ascending the hall, the Master cited the case of Master Mazu (Mazu, a Chan master). A monk asked, 'Apart from the four phrases and cutting off the hundred negations, please directly point to the meaning of the coming from the West.' Master Mazu said, 'I am tired today and cannot explain it to you. Go ask Zhizang (Zhizang, a monk).' The monk asked Zhizang, and Zhizang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai Xiong, a monk).' The monk asked Brother Hai, and Brother Hai said, 'When I get here, I don't know. Go ask the Abbot.' The monk asked Master Mazu, and Master Mazu said, 'Zhizang's head is white, Brother Hai's head is black.' The Master picked up his staff and said, 'Everyone thinks that this monk had his nostrils pierced by Master Mazu and his son, but they don't know that the nostrils of Master Mazu and his son were pierced by this monk.' If you understand, Zhizang's head is white and Brother Hai's head is black, and the superiority and inferiority are already clear. Otherwise, it is easy to distinguish powder in frost, but difficult to distinguish plum blossoms in snow.
Ascending the hall in mid-summer
。馬祖因。龐居士問。不昧本來人。請師高著眼。馬祖直下覷。居士云。一種沒絃琴。唯師彈得妙。馬祖直上覷。士禮拜。祖歸方丈。士隨後云。弄巧成拙。拈云。是誰弄巧成拙。若是馬師弄巧成拙。上半夏已過。若是居士弄巧成拙。猶有四十五日在。定當得出。免爾聽參。
上堂。尋常苦口不是不說。只是信不及。不是信不及。只是有些隔礙。且道。是什麼隔礙。卓主丈。信不及。
上堂舉。馬大師升座因。龐居士問。不與萬法為侶者。是什麼人。大師云。待汝一口吸盡西江水。即向汝道。拈云。馬大師接八十四員善知識。門戶稍峻輕。輕被龐公一拶。直得披肝露膽。或有人問。凈慈不與萬法為侶者是什麼人。拈主丈便打。何故。酒逢知已飲。詩向會人吟。
謝監收上堂。刈禾鐮子。未露鋒铓。多少祖師乞命。秤尺斗量。權衡在握。目機銖兩無差。要知兩處收功。塞斷衲僧枵腹。塞斷後如何。卓主丈。臨濟掌黃檗。
上堂。舉。松源師祖。臨示寂告眾云。久參兄弟。正路上行者。有隻不能用黑豆法。臨濟之道。將泯絕無聞傷哉。拈云。鷲峰老子。大似倚杖騎馬。雖無僵仆之患。未免傍觀者丑。
解制小參。僧問。溈山問仰山。子一夏不上來。在下面作得個什麼。仰云。鋤得一片畬。
{ "translations": [ "現代漢語譯本：\n馬祖（Mazu，禪宗大師）在世時，龐居士問：「不昧本來人（bù mèi běnlái rén，不迷惑于本來面目的人）是誰？請老師高明地指點一下。」馬祖直接向下看。居士說：「這就像一種沒有弦的琴，只有老師您才能彈奏出美妙的樂音。」馬祖直接向上看。居士行禮拜謝。馬祖回到方丈室。居士隨後說：「弄巧成拙（nòng qiǎo chéng zhuō，本想耍弄技巧，反而搞壞了事情）。」我（拈云，即作者）評論說：「是誰弄巧成拙呢？如果是馬祖弄巧成拙，那麼上半年已經過去了。如果是居士弄巧成拙，還有四十五天的時間，一定能夠領悟出來，免得你們聽禪參悟。」\n\n上堂說法時說：「通常苦口婆心的話不是不說，只是你們不相信。不是不相信，只是有些隔閡阻礙。那麼，是什麼隔閡阻礙呢？」用拄杖敲擊地面說：「就是不相信啊！」\n\n上堂說法時引用：馬大師升座說法時，龐居士問：「不與萬法為侶者（bù yǔ wànfǎ wéi lǚ zhě，不與世間萬物為伴侶的人）是誰？」大師說：「等你一口氣吸乾西江的水，我就告訴你。」我評論說：「馬大師接引了八十四位善知識，他的門風稍微嚴峻了一點，結果被龐居士輕輕一問，就直接袒露心跡。如果有人問凈慈（Jìngcí，禪寺名），『不與萬法為侶者是誰？』我就用拄杖直接打他。為什麼呢？因為酒要和知己一起喝，詩要向懂得的人吟誦。」\n\n謝監收上堂說法：「收割稻子的鐮刀，還沒有露出鋒利的刀刃，多少祖師都在乞求饒命。用秤和尺子來衡量，權衡掌握在手中，眼睛仔細觀察，每一銖每一兩都沒有差錯。要知道兩處收功，堵住僧人的空腹。堵住之後怎麼樣呢？」用拄杖敲擊地面說：「臨濟（Línjì，禪宗大師）掌管黃檗（Huángbò，山名，也指黃檗禪師）。」\n\n上堂說法時引用：松源師祖（Sōngyuán Shīzǔ，禪師名）臨終時告訴大家說：「長期參禪的兄弟們，在正道上行走的人，有一種不能用黑豆來占卜的方法。臨濟的道，將要泯滅而無人知曉，真是令人傷心啊！」我評論說：「鷲峰老子（Jiùfēng lǎozǐ，指釋迦牟尼佛），很像拄著枴杖騎馬，雖然沒有跌倒的危險，但免不了被旁觀者嘲笑。」\n\n解制小參時，有僧人問：「溈山（Wéishān，地名，也指溈山禪師）問仰山（Yǎngshān，地名，也指仰山禪師），『你一個夏天沒有上來，在下面做了些什麼？』仰山回答說：『開墾了一片田地。』」 ], "english_translations": [ "English version: \nWhen Mazu (Mazu, a Chan master) was alive, Layman Pang asked, 'Who is the one who is not deluded about their original nature (bù mèi běnlái rén)? Please, Teacher, give me your enlightened view.' Mazu looked directly down. The Layman said, 'It's like a stringless zither, only you, Teacher, can play such wonderful music.' Mazu looked directly up. The Layman bowed in gratitude. Mazu returned to his abbot's room. The Layman followed and said, 'Trying to be clever only makes things worse (nòng qiǎo chéng zhuō).' I (Nianyun, the author) comment, 'Who is trying to be clever and making things worse? If it's Mazu trying to be clever, then the first half of the year has already passed. If it's the Layman trying to be clever, there are still forty-five days left, and he will surely understand, saving you from listening to Chan meditation.'\n\nWhen ascending the Dharma hall, he said, 'Usually, words of sincere advice are not withheld, it's just that you don't believe them. It's not that you don't believe them, it's just that there are some barriers and obstacles. So, what are these barriers and obstacles?' He struck the ground with his staff and said, 'It's just disbelief!'\n\nWhen ascending the Dharma hall, he quoted: When Great Master Ma ascended the Dharma seat, Layman Pang asked, 'Who is the one who does not associate with the myriad dharmas (bù yǔ wànfǎ wéi lǚ zhě)?' The Great Master said, 'When you have swallowed all the water of the West River in one gulp, then I will tell you.' I comment, 'Great Master Ma received eighty-four good advisors, his style was a bit too strict, and as a result, he was easily exposed by Layman Pang's light questioning. If someone asks Jingci (Jìngcí, name of a Chan temple), 'Who is the one who does not associate with the myriad dharmas?' I will strike him directly with my staff. Why? Because wine should be drunk with a confidant, and poetry should be recited to those who understand.'\n\nThanking the supervisor for ascending the Dharma hall, he said, 'The sickle for harvesting rice, has not yet revealed its sharp edge, how many patriarchs are begging for their lives. Using scales and measures, the balance is in hand, the eyes carefully observe, every zhu and every liang are without error. You must know the merit of the two places, blocking the empty stomachs of the monks. What happens after blocking?' He struck the ground with his staff and said, 'Linji (Línjì, a Chan master) controls Huangbo (Huángbò, name of a mountain, also refers to Chan Master Huangbo).'\n\nWhen ascending the Dharma hall, he quoted: Ancestor Master Songyuan (Sōngyuán Shīzǔ, name of a Chan master), on the verge of passing away, told everyone, 'Brothers who have practiced Chan for a long time, those who walk on the right path, there is a method that cannot be used with black beans. The Way of Linji, will be extinguished and unknown, it is truly sad!' I comment, 'Old Man鷲峰 (Jiùfēng lǎozǐ, refers to Shakyamuni Buddha), is very much like riding a horse with a cane, although there is no danger of falling, he cannot avoid being ridiculed by onlookers.'\n\nDuring the small Chan gathering after the summer retreat, a monk asked, 'Weishan (Wéishān, place name, also refers to Chan Master Weishan) asked Yangshan (Yǎngshān, place name, also refers to Chan Master Yangshan), 'You haven't come up for a summer, what have you been doing down there?' Yangshan replied, 'I have cultivated a piece of land.'" ] }
種得一籮粟。溈云。子不虛過一夏。師云。下喬木入幽谷。僧云。仰山云。和尚作得個什麼。溈山云。日間一食。夜后一寢。仰云。和尚亦不虛過一夏。此意如何。師云。父不慈子不孝。僧云。仰山道了吐舌。溈山云。子何得自傷己命。師云。要且不是五逆人聞雷。僧禮拜。師云。劍握甑人手。
師乃云。卓錐無地。空餘雙眼蓋乾坤。別有生涯。誰把寸陰消白日。百二十日長期。禁制他不住。南天臺北五臺。八萬細行。撈摭他無門。晝兜率夜閻浮。衲僧以此護生。生無不護。以此禁足。足無不趺。摩挲主丈。待西風。缽囊鞋袋重挑起。前程忽有人問。聞南山一夏。以靈云兩處不答。煅煉學者。爾道得也未。脫或擬議。老僧院子既屬他人。未免更上徑山一遭了。
辭眾赴徑山。上堂。秤錘捻得汁出。石人喝得汗流。臨機應變。隨分知羞。乘時推上五峰頭。雖然孤舟共渡。尚有夙因。兩夏一冬。可無攀感。卓主丈。但有路可上。更高人也行凈慈后錄終
虛堂和尚語錄卷之八 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之九
臨安府徑山興聖萬壽禪寺后錄
參學正一凈喜尚賢編
上堂。開端令節。萬事從新。普賢么墨。文殊把筆。書個事事大吉
【現代漢語翻譯】 現代漢語譯本 僧人：種了一籮粟（穀子）。 溈山（人名，地名）：你沒有白過一個夏天。 師父：從高大的樹木下到幽深的山谷。 僧人：仰山（人名，地名）說，和尚你做了些什麼？ 溈山：白天吃一頓飯，晚上睡一覺。 仰山：和尚你也沒有白過一個夏天。這是什麼意思？ 師父：父親不慈愛，兒子不孝順。 僧人：仰山說了之後吐了舌頭。 溈山：你為何要自傷性命？ 師父：但還不是五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種重罪）之人聽到雷聲。 僧人禮拜。 師父：劍握在做飯的人手裡。
師父於是說：插錐子都沒有地方，空餘下雙眼覆蓋乾坤。另有生活，誰把短暫的光陰消磨在白日裡？一百二十天的長期禁足，也禁制不住他。南天臺、北五臺，八萬細行，也撈不著他入門。白天在兜率天（佛教欲界第四天），夜晚在閻浮提（指我們所居住的這個世界），衲僧（指僧人）用這些來護生，沒有不護的。用這些來禁足，沒有不趺坐的。摩挲著拄杖，等待西風。缽囊鞋袋重新挑起。前程忽然有人問起，聽說在南山過了一個夏天，用靈云（人名）兩處不回答來鍛鍊學者，你們說得了嗎？脫或擬議，老僧的院子既然已經屬於他人，免不了要再上徑山（地名）一趟了。
辭別大眾前往徑山。上堂說法：秤錘捻得出汁，石人喝得出汗。臨機應變，隨分知羞。乘時推上五峰頭。雖然孤舟共渡，尚有夙因。兩夏一冬，可沒有攀緣之感。卓主丈，只要有路可上，更高的人也可以走。凈慈后錄終。
虛堂和尚語錄卷之八 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之九
臨安府徑山興聖萬壽禪寺后錄
參學正一凈喜尚賢編
上堂說法：開端是美好的節日，萬事都從新開始。普賢（菩薩名）磨墨，文殊（菩薩名）把筆，書寫個事事大吉。
【English Translation】 English version A monk planted a basket of millet. Weishan (person's name, place name) said, 'You haven't wasted a summer.' The Master said, 'Going down from tall trees into a secluded valley.' The monk said, 'Yangshan (person's name, place name) said, 'What have you been doing, Master?' Weishan said, 'Eating one meal during the day and sleeping at night.' Yangshan said, 'You haven't wasted a summer either, Master. What does this mean?' The Master said, 'The father is not kind, and the son is not filial.' The monk said, 'After Yangshan spoke, he stuck out his tongue.' Weishan said, 'Why do you harm your own life?' The Master said, 'But it's not like a person who committed the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) hearing thunder.' The monk prostrated. The Master said, 'The sword is in the hands of the cook.'
The Master then said: 'There's no place to insert an awl, only a pair of eyes left to cover the universe. There's another life, who wastes the fleeting time in the daylight? One hundred and twenty days of long confinement cannot restrain him. South Tiantai, North Wutai, eighty thousand fine practices, cannot catch him to enter the gate. During the day in Tushita Heaven (the fourth heaven of the desire realm in Buddhism), at night in Jambudvipa (referring to the world we live in), the Sangha (referring to monks) use these to protect life, without failing to protect. They use these to restrain their feet, without failing to sit in meditation. Stroking the staff, waiting for the west wind. The bowl bag and shoes are picked up again. If someone suddenly asks about the journey, having heard of spending a summer in Nanshan, using Lingyun's (person's name) two instances of not answering to train scholars, can you speak of it? If you try to deliberate, since the old monk's courtyard already belongs to others, he will inevitably have to go to Jingshan (place name) again.'
Bidding farewell to the assembly and going to Jingshan. Ascending the hall to preach: 'Squeezing the weight until juice comes out, making the stone man sweat. Responding to the occasion, knowing shame according to one's lot. Taking advantage of the time to push up to the five peaks. Although crossing in the same boat alone, there is still a past cause. Two summers and one winter, there is no feeling of clinging. Holding the staff, as long as there is a road to climb, even higher people can walk. End of the Later Records of Jingci.'
Recorded Sayings of Master Xutang, Volume 8 Taisho Tripitaka, Volume 47, No. 2000, Recorded Sayings of Master Xutang
Recorded Sayings of Master Xutang, Volume 9
Later Records of Xingsheng Wanshou Chan Monastery on Mount Jingshan in Lin'an Prefecture
Compiled by Zheng Yi, Jingxi, and Shangxian, who participated in the study
Ascending the hall to preach: 'The beginning is a beautiful festival, everything starts anew. Samantabhadra (Bodhisattva's name) grinds ink, Manjushri (Bodhisattva's name) holds the brush, writing that everything is auspicious.'
。從茲常住寬餘。掃除逋積。斗南長見老人星。五峰峨峨倚空碧。
謝知事上堂。楊岐挾紙衾。出入庫司三十年。力輔慈明。用都寺不點常住油。買大碗造食供養大眾。后為亞世命師。叢林標準。況此龍峰名滿天下。來者即非凡木。居者儘是棟材。從茲日日春風。挽回國師元氣。且股肱得人。一句作么生。老僧八十間無數。贏得看山復看云。
上堂。舉。溈山因。摘茶次。謂仰山曰。終日摘茶。只聞子聲。不見子形。仰撼茶樹溈云。子只得其用。不得其體。仰云。未審和尚如何。溈良久。仰云。和尚只得其體。不得其用溈云。放子二十棒。拈云。溈山恐仰山不在。時時管帶。仰山子承父業。豈敢妄為。若是體用互換。放過杖子。總是第二月。
結夏小參。僧問。如來夏制。禁足護生。衲僧家。朝游西天。暮歸東土。作么生製得他。師云。只可自怡悅。不堪持贈君。僧云。若如是則不離當處。常湛然。覓則知。君不可見。師云。餓狗嚙枯髏。僧問。只如以大圓覺。為我伽藍。身心安居。平等性智。心如工伎兒。意似和伎者。作么生。得身心安居去。師云。見人空解笑。弄物不知名。僧云。某甲今夏。信受奉行去也。師云。釘嘴鐵舌得人憎。
師乃云。靈峰勝境。神龍變化。出沒難測其由。物外
【現代漢語翻譯】 現代漢語譯本：從此以後，寺院將永遠保持寬裕的狀態，清除所有積壓的事務。人們將經常在南方看到象徵長壽的老人星。五峰高聳，巍峨地倚靠著碧藍的天空。 知事（寺院執事）上堂說法。楊岐（禪師名）帶著他的紙被，在庫房和寺務處進進出出三十年，盡力輔佐慈明（禪師名）。他用都寺（寺院主管）省下來的常住油錢，購買大碗製作食物供養大眾。後來他成為亞世命師（受人尊敬的禪師），是叢林（指禪宗寺院）的典範。更何況龍峰（山名，指寺院所在地）的名聲響徹天下，來這裡的人都不是平庸之輩，居住在這裡的人都是棟樑之材。從此以後，每天都像沐浴在春風中一樣，挽回國師（指慈明禪師）的元氣。而且得到了得力的人才。那麼，『股肱得人』這句話該怎麼理解呢？老僧我已經八十歲了，數也數不清，只是贏得了看山又看云的閒適。 上堂說法。舉例說，溈山（禪師名）在採茶的時候，對仰山（禪師名）說：『整天都在採茶，只聽到你的聲音，卻看不到你的身影。』仰山搖動茶樹，溈山說：『你只得到了它的用，沒有得到它的體。』仰山說：『不知道和尚您怎麼樣？』溈山沉默良久。仰山說：『和尚您只得到了它的體，沒有得到它的用。』溈山說：『要打你二十棒。』拈出此事說，溈山是擔心仰山不在狀態，所以時時管教他。仰山繼承父業，哪裡敢胡作非爲。如果體和用可以互相轉換，那就放過這頓打。但那樣的話，一切都只是第二個月亮（虛幻不實）。 結夏（佛教僧侶在夏季雨季期間停止外出遊方，集中修行）小參（禪宗寺院中，住持在結夏期間對僧眾進行的簡短開示）。僧人問：『如來（佛）制定了夏季的制度，禁止外出，保護生命。但我們這些雲遊僧，早上游歷西天，晚上回到東土，要怎麼才能約束得了他們呢？』師父說：『只能自己感到快樂，不能拿來贈送給別人。』僧人說：『如果這樣，那就是不離開當下之處，永遠保持澄澈的狀態，尋找就能知道，但卻無法看見。』師父說：『餓狗啃咬乾枯的頭骨。』僧人問：『就像用大圓覺（指佛的智慧）作為我的伽藍（寺院），身心安住，以平等性智（指佛的智慧）為基礎，心就像表演的藝人，意就像伴奏的樂師，要怎麼才能讓身心安住呢？』師父說：『見到人只會傻笑，擺弄東西卻不知道名字。』僧人說：『我今年夏天，一定信受奉行。』師父說：『釘住嘴巴，用鐵做的舌頭說話，只會讓人厭惡。』 師父於是說，靈峰（山名）是殊勝的境地，神龍變化莫測，出沒難以預測它的原因，是塵世之外的地方。
【English Translation】 English version: From now on, the monastery will always remain in a state of abundance, clearing away all accumulated affairs. People will often see the Old Man Star (Canopus), a symbol of longevity, in the south. The Five Peaks stand tall, majestically leaning against the azure sky. The director (of the monastery) ascends the hall to give a Dharma talk. Yangqi (a Chan master) carries his paper quilt, going in and out of the treasury and administrative offices for thirty years, diligently assisting Ciming (a Chan master). He used the monastery's oil money saved by the director to buy large bowls to make food and offer it to the assembly. Later, he became a highly respected teacher, a model for the monastic community. Moreover, the name of Dragon Peak (mountain name, referring to the location of the monastery) resounds throughout the world. Those who come here are not ordinary people, and those who reside here are all pillars of society. From now on, every day will be like bathing in the spring breeze, restoring the vitality of the National Teacher (referring to Chan Master Ciming). And he has obtained capable talents. So, how should we understand the phrase 'obtaining capable talents'? This old monk is already eighty years old, countless times, and has only gained the leisure of watching the mountains and clouds. Ascending the hall to give a Dharma talk. For example, when Weishan (a Chan master) was picking tea, he said to Yangshan (a Chan master): 'All day long, I have been picking tea, only hearing your voice, but not seeing your form.' Yangshan shook the tea tree, and Weishan said: 'You have only obtained its function, not its essence.' Yangshan said: 'I wonder, what about you, Master?' Weishan remained silent for a long time. Yangshan said: 'Master, you have only obtained its essence, not its function.' Weishan said: 'I will give you twenty blows.' Picking up this matter, it is said that Weishan was worried that Yangshan was not in the right state, so he always supervised and taught him. Yangshan inherited his father's business, how dare he act recklessly. If essence and function could be interchanged, then this beating would be spared. But in that case, everything would only be the second moon (illusory and unreal). Concluding the summer retreat (Buddhist monks stop traveling during the rainy season in summer and concentrate on practice) - a short Dharma talk. A monk asked: 'The Tathagata (Buddha) established the summer retreat system, prohibiting going out and protecting life. But how can we restrain these wandering monks who travel to the Western Heaven in the morning and return to the Eastern Land in the evening?' The master said: 'One can only feel happy oneself, and cannot give it as a gift to others.' The monk said: 'If so, then it is not leaving the present place, always maintaining a clear state, and one can know if one seeks, but cannot see.' The master said: 'A hungry dog gnaws on a dry skull.' The monk asked: 'Just like using the Great Perfect Enlightenment (referring to the wisdom of the Buddha) as my Sangharama (monastery), settling the body and mind, based on the wisdom of equality, the mind is like a performing artist, and the intention is like an accompanying musician, how can one settle the body and mind?' The master said: 'Seeing people only knows how to smile foolishly, playing with things but not knowing their names.' The monk said: 'This summer, I will definitely believe and practice accordingly.' The master said: 'Nailing the mouth shut and speaking with an iron tongue will only make people disgusted.' The master then said, Lingfeng (mountain name) is a supreme realm, the divine dragon's transformations are unpredictable, and its appearances and disappearances are difficult to predict the reason for, it is a place beyond the mundane world.
高人。不憚崇岡峻領。望風而至。不為崑山采玉。赤水求珠。直教刺腦入膠盆。正好將身挨白刃。時臨夏制。意在護生。性地絕塵。無生可護。且九十日內。精修梵行。成就慧身。一句作么生。卓主丈。雪后始知松柏操。事難方見丈夫心。
復舉。睦州和尚因。西峰相訪。置茶果道話次。州云。長老今夏。在何處安居。峰云。蘭溪。睦云。多少眾。峰云。七十餘僧。睦云。時中將何示徒。峰拈起柑子。州云。著甚死急。拈云。睦州雖不用拶折雲門腳底險機。要且賓主歷然。忽有問徑山今夏多少眾。內外七百餘僧。忽又問尋常將何示徒。和聲便喝。待他擬議。則便道。徑山門下。誰敢捋虎鬚。
次日上堂。鵝護雪臘人冰。諸方恐有之。我者里毀於佛。謗於法。不入眾數。尚且救不得一半。何況九十日內。如守古冢鬼。作么生。得證入去。擊拂子。修心煉行。三世佛冤。
謝秉拂。夏齋上堂。齋粥二時。下地問訊。進退揖讓。謂之禮。撞鐘伐鼓。謂之樂。二者既備。三德六味。自天而降。棒喝交馳。從何而起會。則香風吹萎花。更雨新好者。不然。丁寧損君德。
上堂。君勿愛清涼。清涼如火如沸湯。君勿惡炎熱。炎熱如冰如積雪。勿愛亦勿惡。未是逍遙處。楊次公自見天衣懷和尚之後。縱其波
【現代漢語翻譯】 現代漢語譯本： 高人啊，不畏懼高聳的山岡和險峻的山嶺，聞風而至。不爲了在崑山采玉，也不爲了在赤水求珠。而是要直教你刺破頭腦，如同陷入膠盆一般難以掙脫，正好將身體置於刀刃之下。時值夏安居期間，意在護生，但自性之地絕無塵埃，本就無生可護。且說這九十日內，精進修行清凈的梵行，成就智慧之身。這一句該如何理解呢？拄起禪杖，如同雪後方知松柏的節操，事情艱難時才能顯現大丈夫的胸懷。
又舉例說，睦州（Muzhou，禪師名）和尚因為西峰（Xifeng，地名或人名）來訪，擺上茶果，開始交談。睦州問：『長老今年夏天在哪裡安居？』西峯迴答：『蘭溪（Lanxi，地名）。』睦州問：『有多少僧眾？』西峯迴答：『七十多位僧人。』睦州問：『平時用什麼來開示徒弟？』西峰拿起一個柑子。睦州說：『著什麼急？』拈起柑子這件事，睦州雖然不用雲門（Yunmen，禪宗宗派名）那拶折腳底的險峻機鋒，但賓主之間的關係卻歷歷分明。假如有人問徑山（Jingshan，山名，寺名）今年夏天有多少僧眾？內外共有七百多位僧人。如果又問平時用什麼來開示徒弟？便大聲呵斥。等他想要思量，就說：『徑山門下，誰敢捋虎鬚？』
第二天上堂說法，鵝能保護雪，臘人能抵禦冰，這些道理各處或許都有。但我這裡要譭謗佛，譭謗法，不入眾數，尚且救不了自己的一半，更何況在這九十日內，如同守護古墓的鬼魂一般，要怎樣才能證悟進去呢？敲擊拂塵，修心煉行，三世諸佛都要喊冤。
感謝施主秉持拂塵，夏安居期間的齋會上堂說法。齋粥二時，下地問訊，進退揖讓，這叫做禮。撞鐘伐鼓，這叫做樂。如果這兩者都具備了，那麼三德六味自然會從天而降。棒喝交加，又從何而起呢？如果領會了，就像香風吹落枯萎的花朵，又降下新的美好的花朵。不然的話，再三叮嚀反而會損害你的德行。
上堂說法，你們不要貪愛清涼，清涼有時就像火，就像沸騰的開水。你們不要厭惡炎熱，炎熱有時就像冰，就像堆積的白雪。不要貪愛也不要厭惡，這還不是逍遙自在的境界。楊次公（Yang Cigong，人名）自從見過天衣懷（Tianyi Huai，禪師名）和尚之後，放縱他的波
【English Translation】 English version: An eminent person, not fearing lofty ridges and steep peaks, arrives upon hearing the news. Not seeking jade in Kunshan (Kunshan, place name), nor pearls in the Red River (Chishui, place name), but directly teaching you to pierce your brain, as if trapped in a glue pot, making it difficult to escape, and willingly placing yourself under the blade. It is now the summer retreat period, intended to protect life, but the nature of self is free from dust, and there is nothing to protect. Furthermore, within these ninety days, diligently cultivate pure conduct, achieving a body of wisdom. How should this phrase be understood? Strike the staff, just as one knows the integrity of pine and cypress after the snow, and a great person's heart is revealed in difficult times.
Again, it is said that because Monk Muzhou (Muzhou, name of a Zen master) was visited by Xifeng (Xifeng, place name or person's name), tea and fruit were offered, and they began to converse. Muzhou asked, 'Elder, where are you residing this summer?' Xifeng replied, 'Lanxi (Lanxi, place name).' Muzhou asked, 'How many monks are there?' Xifeng replied, 'More than seventy monks.' Muzhou asked, 'What do you usually use to instruct your disciples?' Xifeng picked up a tangerine. Muzhou said, 'What's the rush?' Picking up the tangerine, although Muzhou does not use the dangerous and sharp Zen techniques of Yunmen (Yunmen, name of a Zen school) that break the soles of the feet, the relationship between host and guest is clearly defined. If someone were to ask how many monks are at Jingshan (Jingshan, name of a mountain and temple) this summer, there are more than seven hundred monks inside and outside. If they were to ask what you usually use to instruct your disciples, he would shout loudly. When he tries to think about it, he would say, 'Under the gate of Jingshan, who dares to stroke the tiger's whiskers?'
The next day, he ascended the hall to preach, saying that geese can protect snow, and wax makers can resist ice. Perhaps these principles exist everywhere. But here, I will slander the Buddha and slander the Dharma. Not being among the multitude, I still cannot save half of myself. How can one attain enlightenment within these ninety days, like a ghost guarding an ancient tomb? Striking the whisk, cultivating the mind and practicing, the Buddhas of the three worlds would cry injustice.
Thank you to the benefactor for holding the whisk. At the summer retreat's vegetarian meal, ascending the hall to preach. Serving vegetarian porridge at two times, bowing to the ground, advancing and retreating with bows, this is called ritual. Striking the bell and beating the drum, this is called music. If both of these are present, then the three virtues and six flavors will naturally descend from the heavens. Where does the use of blows and shouts arise from? If you understand, it is like the fragrant wind blowing away withered flowers, and new and beautiful flowers descending again. Otherwise, repeated reminders will only damage your virtue.
Ascending the hall to preach, do not love coolness, for coolness can be like fire, like boiling water. Do not hate heat, for heat can be like ice, like accumulated snow. Neither love nor hate, this is not yet the state of carefree ease. Since Yang Cigong (Yang Cigong, person's name) met Monk Tianyi Huai (Tianyi Huai, name of a Zen master), he indulged his waves.
辯。品藻諸方。咸謂法藏比丘後身。獨徑山殊未之信。畢竟此是何人。卓主丈。清朝楊依講。季世佛牙郎。
上堂。鴉作鴉鳴。鵲作鵲噪。盡大地人。不知孔竅。忽有個漢出來道。大唐國里有人在。老僧不覺屈膝吐舌。何故將謂無人。
謝監收上堂。禾子熟也。世間好事人皆聽。刈鐮一舉。缽盂無底貯虛空。古今差別情通。主丈頭邊路活。且道。往來飽德。所主者何人。卓主丈。家住海門東。槫桑最先照。
解夏小參。大覺世尊。直下五十三世嫡孫。比丘某甲。見住徑山興聖萬壽禪寺。承佛遺蔭。遵佛製法。於四月十五日。不用行籌坐草。與四海禪流。同此安居。於九十日內。四威儀中。無頃刻雜用身心。證此阿羅漢果無漏法身。出生入死。得大受用。夫復何疑。忽有個漢出來道。老和尚畢竟有何憑據。山僧教伊近前來。低聲子向他道。爾把得穩便了。
復舉。鏡清和尚問僧。近離甚處。僧云。三峰。夏在甚處。僧云。五峰。清云。放子三十棒。僧云。某甲有什麼過。清云。蓋汝出一叢林。入一叢林。拈云。動弦別曲。落葉知秋。山中散夏。豈無衲子。東去西去。忽有人問。切不得道。在徑山過夏。道著則打破爾髑髏。何故。卓主丈。酒逢知己飲。詩向會人吟。
次日上堂。頂上笠腰
【現代漢語翻譯】 現代漢語譯本： 辯。品評各方，都說（咸謂）法藏比丘（Dharmākara，意為法藏）是他的後身。只有（獨）徑山不相信（未之信）。這個人（此是何人）究竟是誰？ 拄杖。 清朝的楊依講，季世的佛牙郎。
上堂。烏鴉發出烏鴉的叫聲，喜鵲發出喜鵲的叫聲。全天下的人，都不明白其中的關鍵（不知孔竅）。忽然有個人出來說：『大唐國里有人在！』老僧我不禁（不覺）屈膝吐舌，為什麼呢？因為我以為沒有人了。
謝監收上堂。稻子成熟了（禾子熟也），世間的好事大家都來聽。鐮刀一舉，缽盂沒有底，用來盛滿虛空。古今的差別在於情理相通。拄杖頭邊道路活潑。那麼，往來飽德，所說的是什麼人？ 拄杖。 家住在海門東，槫桑最早被照亮。
解夏小參。大覺世尊，是直下五十三世的嫡孫。比丘某甲，現住在徑山興聖萬壽禪寺。承蒙佛的遺蔭，遵循佛的制度。在四月十五日，不用行籌坐草，與四海的禪僧，一同安居。在九十天內，四威儀中，沒有片刻雜用身心，以此來證明阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）的無漏法身。出生入死，得到大的受用。還懷疑什麼呢？忽然有個人出來說：『老和尚你到底有什麼憑據？』山僧我教他近前來，低聲地對他說：『你把握得穩便了。』
又舉例說。鏡清和尚問僧人：『最近從哪裡來？』僧人說：『三峰。』『夏天在哪裡？』僧人說：『五峰。』鏡清說：『打你三十棒！』僧人說：『我有什麼過錯？』鏡清說：『因為你出一叢林，入一叢林。』拈云：『動弦別曲，落葉知秋。山中散夏，難道沒有衲子？東去西去，如果有人問，千萬不要說在徑山過夏。』如果說了，就打破你的頭顱。為什麼呢？ 拄杖。 酒逢知己飲，詩向會人吟。
次日上堂。頂上戴著斗笠，腰
【English Translation】 English version: Debate. Appraising all sides, all say that Bhiksu Dharmākara (Dharmākara, meaning 'Treasury of Dharma') is his later incarnation. Only Jingshan does not believe it. Who exactly is this person? Staff. Yang Yi Jiang of the Qing Dynasty, the Buddha Tooth Lang of the degenerate age.
Ascending the hall. Crows caw like crows, magpies chirp like magpies. All the people in the world do not understand the key (do not know the apertures). Suddenly, someone comes out and says, 'There are people in the Great Tang Dynasty!' This old monk cannot help but kneel and stick out his tongue. Why? Because I thought there was no one.
Thanking the supervisor, ascending the hall. The rice is ripe, and everyone listens to the good things in the world. With a single stroke of the sickle, the alms bowl has no bottom, filling the void. The difference between ancient and modern lies in the communication of emotions and reason. The road at the head of the staff is lively. So, who is the one who comes and goes, full of virtue? Staff. Living in the east of Haimen, the 槫桑 is the first to be illuminated.
Summer Retreat Small Gathering. The Great Awakened World Honored One is the direct descendant of the fifty-third generation. Bhiksu Moujia, currently residing in Jingshan Xingsheng Wanshou Zen Temple. Receiving the Buddha's legacy and following the Buddha's precepts. On April 15th, without using counting sticks or sitting on grass, he resides in peace with the Zen monks of the four seas. Within ninety days, in the four dignities, there is not a moment of mixed use of body and mind, to prove the Arhat fruit (Arhat, a saint who has exhausted afflictions and attained liberation) of the un-leaking Dharma body. Born into death, receiving great enjoyment. What else is there to doubt? Suddenly, someone comes out and says, 'Old monk, what evidence do you have?' This mountain monk teaches him to come closer and whispers to him, 'You have grasped it firmly.'
Again, giving an example. Zen Master Jingqing asked a monk, 'Where did you come from recently?' The monk said, 'Three Peaks.' 'Where were you in the summer?' The monk said, 'Five Peaks.' Jingqing said, 'Give you thirty blows!' The monk said, 'What fault do I have?' Jingqing said, 'Because you leave one monastery and enter another.' Nian Yun: 'Moving the strings creates a different tune, falling leaves know autumn. Scattering summer in the mountains, how can there be no monks? Going east and going west, if someone asks, do not say that you spent the summer in Jingshan.' If you say it, break your skull. Why? Staff. Wine is drunk with confidants, and poetry is recited to those who understand.
The next day, ascending the hall. Wearing a bamboo hat on the head, the waist
下包。千里萬里路岧峣。途中忽然撞著定上座輩。道。趙州東壁掛葫蘆。意作么生。放下笠子。向他道。我今夏在徑山住。曾見虛堂和尚說來。且待我思量看。待他擬議。攔胸一拳頂笠便行。
謝書記藏主維那知客侍者。上堂。禮樂謙恭。進退揖讓。叢林標準。後學蓍龜。只因夫子不識一字。帶累他老胡。說得不盡。道饒綱令清峻。驗人眼高。置之一邊。忽若丹霞來訪國師。又作么生。卓主丈。三應不得漏泄。
上堂舉。雲門示眾。三乘十二分教。達磨西來。放過則不可。後來雪竇大師舉了。隨後喝云。大眾。好喝落在什麼處。若要鼻孔遼天。須是辨取者一喝。拈云。二大士承承家法。殊不知。有滲漏處。徑山則不然。若要鼻孔遼天。直須去此一喝。
運庵和尚忌日。拈香。吽㗶吒喇竭節。地轉天回難辨別。不使松源省數錢。慣用衲僧鎖口訣。同死不同生。特地成途轍。秋風影里重羅列。義斷情忘四十年。何時待得龜成鱉。
上堂。鬧不如靜。忙不如間。靜鬧俱泯。謂之得理歸宗事理絕。日輪正當午。又作么生商量。擊拂子。向道莫行山下路。果然猿叫斷腸聲。
上堂。舉。仰山坐次。忽有異僧。從空而至。作禮庭立。仰云。近離甚處。僧云。今早離西天。仰云。何來太遲。僧云。游
山玩水。仰云。神通妙用則不無阇梨。佛法須還老僧。僧云。特來東土禮文殊。卻遇著個小釋迦。拈云。仰山布漫天網。于集云峰下。羅織有知。無端被小果聲聞。用冬瓜印子。當頭一搭。卻乃休去。若到徑山門下。更須驗過始得。何故。擊拂子。禮非玉帛而不表。樂非鐘鼓而不傳。
開爐上堂。徑山年老心孤。要說火爐頭活。終不道東家杓柄長。西家杓柄短。只要每日缽盂兩度濕。忽然坐到更深。毛頭星現。各自救取眉毛。
達磨忌拈香。應般若多羅之讖。嫩桂無差。破流支三藏之疑。詞鋒峻烈。從此六宗斂影。正脈流通。一花五葉。滿地吹香。海豎山椒。咸沾聖澤。月良春小。蓂莢五敷。炷此兜樓。少伸攀慕。且道。大師還來也無。插香云。不審不審。
上堂。舉。德山因。廓侍者問。從上諸聖向什麼處去。山云。作么作么。廓云。敕點飛龍馬。跛鱉出頭來。山休去。明日山浴出。廓度茶與山。山撫廓背一下云。昨日公案作么生。廓云。老漢今日方始瞥地。山又休去。師拈云。盡謂德山兩處休去。是養子之緣。殊不知。鬧市裡打靜槌。死水裡設羈絆。
上堂。朝鐘暮鼓。晨粥午齋。一一見聞覺知。謾他一星子不得。及問他歸宗斬蛇。大隨蓋龜。便去不得。且道。障礙在什麼處。忽有眾中
【現代漢語翻譯】 現代漢語譯本： 仰山遊山玩水，仰望雲彩。神通妙用這些東西，阇梨（梵語 आचार्य，意為導師）或許有，但真正的佛法，還是要問老僧我。有僧人說：『我特地來到東土禮拜文殊菩薩，卻遇到了一個小釋迦。』仰山拈起禪杖說：『仰山佈下漫天大網，在集云峰下，羅織有情眾生。不料卻被小果聲聞，用冬瓜印子當頭一擊，這才作罷。如果到了徑山門下，更要仔細檢驗一番才行。』為什麼呢？』擊打拂塵說：『禮儀不是用玉帛來表達，音樂不是用鐘鼓來傳播的。』
開爐上堂。徑山年老心孤，要說火爐頭的活計，終究不說東家的勺柄長，西家的勺柄短。只要每天缽盂兩次濕潤，忽然坐到更深人靜，毛頭星出現，各自救取自己的眉毛吧。
達磨忌日拈香。應驗了般若多羅（Prajnatara，印度禪宗祖師）的預言，嫩桂沒有差別。打破了流支三藏（Bodhiruci，北魏譯經僧）的疑惑，詞鋒峻烈。從此六宗（指禪宗六家）斂聲屏跡，正脈得以流通，一花五葉（禪宗傳承的比喻），滿地吹香。海邊山腳，都沾染了聖人的恩澤。月亮美好，春天短暫，蓂莢五片開放。點燃這兜樓香，略表攀慕之情。且說，大師還會來嗎？』插上香說：『不審，不審（不知，不知）。』
上堂。舉例說，德山（德山宣鑒，唐代禪師）因為廓侍者問：『從上以來的諸位聖賢，都到什麼地方去了？』德山說：『作么？作么？（做什麼？做什麼？）』廓侍者說：『敕點飛龍馬，跛鱉出頭來。』德山便作罷。第二天，德山沐浴后出來，廓侍者端茶給德山，德山撫摸著廓侍者的背說：『昨天的公案怎麼樣？』廓侍者說：『老漢我今天才剛剛瞥見。』德山又作罷。師父拈起禪杖說：『都以為德山兩次作罷，是養子的緣故。卻不知道，這是在鬧市裡敲打靜槌，在死水裡設定羈絆。』
上堂。早晨的鐘聲，傍晚的鼓聲，早上的粥，中午的齋飯，一一見聞覺知，絲毫也瞞不過。等到問他歸宗斬蛇（歸宗智常禪師斬蛇的故事），大隨蓋龜（大隨法真禪師以草蓋龜的故事），就去不得了。且說，障礙在哪裡？忽然有大眾之中
【English Translation】 English version: Yangshan (a Zen master) enjoys the mountains and rivers, looking up at the clouds. The miraculous powers and wonderful functions, the Acarya (Sanskrit for 'teacher') may have them, but the true Buddha-dharma must still be asked of this old monk. A monk said, 'I came especially to the Eastern Land to pay homage to Manjushri (Bodhisattva of wisdom), but I encountered a small Shakyamuni (historical Buddha).' Yangshan picked up his staff and said, 'Yangshan casts a net covering the sky, weaving together sentient beings under Jiyun Peak. Unexpectedly, he was struck on the head by a small-fruit Sravaka (a type of Buddhist practitioner) with a winter melon stamp, and that was the end of it. If you go to the gate of Jingshan (another Zen master), you must be carefully examined before you are allowed to pass. Why?' He struck the whisk and said, 'Rituals are not expressed with jade and silk, and music is not transmitted with bells and drums.'
Opening the furnace and ascending the hall. Jingshan is old and lonely. If you want to talk about the activity at the head of the furnace, you will never say that the handle of the spoon is long in the east family and short in the west family. Just make sure that the bowl is wet twice a day. Suddenly, when you sit until late at night and the Mao Star (Pleiades) appears, each of you should save your own eyebrows.
Offering incense on the anniversary of Bodhidharma's (founder of Zen Buddhism) death. It fulfills the prophecy of Prajnatara (Indian Zen patriarch), the tender cassia is no different. It breaks the doubts of Bodhiruci (translator monk of the Northern Wei Dynasty), the sharpness of his words is fierce. From then on, the six schools (referring to the six houses of Zen) silenced their voices, and the orthodox lineage was able to circulate, one flower with five petals (a metaphor for the transmission of Zen), fragrant scent blowing all over the ground. The seaside and the foot of the mountain are all stained with the grace of the saints. The moon is beautiful, the spring is short, and five leaves of the auspicious herb open. Light this Tolu incense to express a little admiration. Tell me, will the master come again?' He inserted the incense and said, 'I don't know, I don't know.'
Ascending the hall. For example, Deshan (Zen master of the Tang Dynasty) because the attendant Kuo asked, 'Where have all the sages from above gone?' Deshan said, 'What? What?' Kuo said, 'An imperial decree appoints a flying dragon horse, and a lame turtle comes out.' Deshan then stopped. The next day, Deshan came out after bathing, and Kuo served tea to Deshan. Deshan stroked Kuo's back and said, 'How was yesterday's case?' Kuo said, 'This old man has only just glimpsed it today.' Deshan stopped again. The master picked up his staff and said, 'Everyone thinks that Deshan stopped twice because of the relationship of raising a son. But they don't know that this is striking a quiet mallet in the noisy market, and setting up restraints in dead water.'
Ascending the hall. The morning bell, the evening drum, the morning porridge, the noon meal, each and every one is seen, heard, and known, and nothing can be hidden. When asked about Guizong cutting the snake (the story of Zen Master Guizong Zhichang cutting a snake), Dasui covering the turtle (the story of Zen Master Dasui Fazhen covering a turtle with grass), they cannot go. Tell me, where is the obstacle? Suddenly, among the assembly
衣缽道友本色衲僧。出來露個訊息。供養大眾。也好個時節。
冬至小參。陰極陽生。理隨事變。是爾衲僧家傢俱子。若能一念知歸。不被寒暑之所遷。自然靈脈貫通。暖氣相接。道饒葭管飛灰。繡紋添線。也是什麼閑絡索。忽然傍不甘底。出來道。不涉化機。乞師指示。山僧只向他道。胡地冬抽筍江南雪亞梅。
復舉。洛浦和尚因。龐居士來參。禮拜起云。孟夏漸熱。仲冬薄寒。浦云。莫錯。士云。龐公年老。浦云。何不寒便道寒。熱便道熱。士云。患聾作么。浦云。放爾三十棒。士云。啞卻我口。塞卻汝耳。師拈云。洛浦貪程太速。下知蹉過鳳樓。老龐密用金針。不覺鋒頭已露。檢點將來。二俱不了。且道。那裡是他不了底。來夜請首座。為眾點破。
次日上堂。一氣不言。發自九淵之底。初爻無象。肇為萬化之宗。依舊雲物呈祥。山林改觀。忽有個漢。向陰陽未判已前。打破漆桶。又且如何。若果然。生鐵也須粉碎。
謝執事上堂。舉。地藏道。諸方浩浩說禪。爭如我者里種田博飯。師拈云。盡謂地藏坐一走七。殊下知。倒著麻鞋來似去。徑山窮天文。究地理。到底不識。者個畢竟是什麼。卓主丈。一舉兩得。
上堂。舉。乾峰和尚道。舉一不得舉二。放過一著。落在第二。師
【現代漢語翻譯】 衣缽道友，本色衲僧（指修行僧人）。出來透露個訊息，供養大眾，也是個好時節。
冬至小參。陰氣達到極點，陽氣開始萌生，道理隨著事物變化而變化。這是你們衲僧的看家本領。如果能一念知歸，不被寒冷暑熱所轉移，自然靈脈貫通，暖氣相接。即使像葭管飛灰那樣應時而動，或者像刺繡添線那樣精益求精，又有什麼可閑說的呢？忽然有個不甘示弱的人出來說：『不涉及造化之機，請老師指示。』山僧我只對他說：『胡地冬日抽出竹筍，江南雪中梅花含苞待放。』
又舉例說，洛浦和尚因為龐居士來參訪，禮拜完畢起身說：『孟夏天氣漸熱，仲冬天氣微寒。』洛浦和尚說：『不要說錯。』龐居士說：『龐公我年老了。』洛浦和尚說：『為什麼不冷就說冷，熱就說熱呢？』龐居士說：『裝聾作啞嗎？』洛浦和尚說：『打你三十棒。』龐居士說：『堵住我的嘴，塞住你的耳朵。』我拈出此事說，洛浦和尚求勝心切，不知道錯過了鳳樓。老龐暗中運用金針，不知不覺鋒芒已經顯露。仔細檢查起來，兩人都沒有完全明白。那麼，他們究竟哪裡沒有明白呢？來日晚上請首座，為大家點破。
第二天上堂。一氣不發聲，從九淵深處涌起。最初一爻沒有形象，卻成為萬物變化的開端。依舊是祥雲呈現，山林改變景象。忽然有個人，在陰陽未判之前，打破漆桶，又該如何呢？如果真能做到，即使是生鐵也必須粉碎。
感謝執事上堂。舉地藏菩薩的話說：『各處浩浩蕩蕩地說禪，哪裡比得上我在這裡種田吃飯？』我拈出此事說，都說地藏菩薩坐一走七，卻不知道他倒穿著麻鞋來來去去。徑山和尚窮究天文，研究地理，最終還是不認識這個究竟是什麼。拿起拄杖，一舉兩得。
上堂。舉乾峰和尚的話說：『舉一不得舉二，放過一著，就落在第二。』
【English Translation】 Fellow Daoists who inherit the Dharma robe, genuine monks. Come forth and reveal a message to offer to the assembly. It is indeed a good time.
Winter Solstice Small Assembly. Yin reaches its extreme, and Yang begins to arise. Principles change with circumstances. This is the family treasure of you monks. If you can return to the source with a single thought and not be moved by cold or heat, your spiritual channels will naturally be connected, and warm energy will flow continuously. Even if it's like the flying ashes of a reed pipe responding to the seasons, or like adding threads to embroidery for perfection, what is there to idly chatter about? Suddenly, someone unwilling to be outdone comes forth and says, 'Without involving the mechanism of transformation, please, teacher, give instructions.' This mountain monk would only say to him, 'In the land of the Hu, bamboo shoots emerge in winter; in the Jiangnan region, plum blossoms bud in the snow.'
Again, it is cited that because Layman Pang visited, Abbot Luopu rose after bowing and said, 'The early summer is gradually getting hot, and the mid-winter is slightly cold.' Luopu said, 'Don't be mistaken.' The Layman said, 'I, Old Pang, am old.' Luopu said, 'Why not say cold when it's cold and hot when it's hot?' The Layman said, 'Are you pretending to be deaf?' Luopu said, 'I'll give you thirty blows.' The Layman said, 'You've silenced my mouth and blocked your ears.' The master picks up on this and says, 'Luopu was too eager for success and didn't realize he missed the Phoenix Tower. Old Pang secretly used the golden needle and unknowingly revealed the tip of the blade. Examining it closely, neither of them fully understood. So, where is it that they didn't understand? Please, the head monk, reveal it to the assembly tonight.'
The next day, ascending the hall. One breath does not speak, originating from the bottom of the nine abysses. The initial line has no image, initiating the origin of all transformations. Still, auspicious clouds appear, and the mountains and forests change their appearance. Suddenly, there is a person who, before Yin and Yang are distinguished, breaks the lacquer bucket. What then? If it can truly be done, even pig iron must be pulverized.
Thanking the officers for ascending the hall. Citing Dizang (Ksitigarbha) Bodhisattva's words: 'Everywhere they talk about Chan in a grand manner, how can it compare to me tilling the fields and eating rice here?' The master picks up on this and says, 'Everyone says that Dizang sits one and walks seven, but they don't know that he comes and goes wearing hemp sandals upside down. Abbot Jingshan exhausts astronomy and studies geography, but in the end, he doesn't recognize what this ultimately is. Raising the staff, achieving two things with one action.'
Ascending the hall. Citing the words of Qianfeng (Dry Peak) Monk: 'If you raise one, you must not raise two. If you let go of one move, you will fall into the second.'
拈云。乾峰慣與人解注。徑山則不然。舉一也不得。舉二也不得。放過也不得。把住也不得。何故。卓主丈。又添一個解注也。
除夜小參。更籌餞臘看看。趲到結交頭。斗柄回春。日日數來添一歲。加一酌則龐公子帽頭著地。減一杯則李老君醉眼生瞋。從教臘雪連天。說甚宰牛分歲。儘是有名無實。說食充飢。徑山別有條章。只要知時識節。只如篝燈遠照靜守除夕。將何管顧。卓主丈。莫嫌老婦無盤饤。笑指爐中芋栗香。
復舉。歸宗因。小師辭次。宗云。向什麼處去。僧云。諸方學五味禪去。宗云。我者里一味禪。因什麼不學。僧云。如何是和尚一味禪。宗便打。僧云。我會也。我會也。宗云。道來看。僧擬開口。宗又打。是則是。劍刃上事。要且盡法無民。徑山令行一半。曲為今時。若依而行之。則非惟法堂前草深一丈。正恐無人看天澤庵。
正旦上堂。鳶飛戾天。魚躍于淵。四夷拜舞。八表宣傳。笑看紅日上闌干。且道。歲旦剛辰。是何祥瑞。卓主丈。天子南郊。
謝新舊兩班。上堂。有賓有主。有禮有樂。謂之栴檀叢林。其主也。正心誠意。待物如春。其賓也。標準後學。權衡通變。忽若賓主互融。禮樂一致。又作么生。卓主丈。向道是龍剛不信。果然奪得錦標歸。
元宵
【現代漢語翻譯】 現代漢語譯本： 拈起話頭說：乾峰禪師（Qianfeng）慣於為人解說註釋，逕山禪師（Jingshan）則不然。舉出一個，也不允許；舉出兩個，也不允許；放過，也不允許；抓住，也不允許。為什麼呢？拄杖一下。又增加了一個解說註釋的人啊！ 除夕小參時說：更漏聲聲，送別舊歲，眼看就要到新年伊始。斗柄迴轉，迎來春天。每天數著日子，又增加了一歲。多喝一杯酒，就像龐公子（Pang Gongzi）的帽子掉在地上；少喝一杯酒，就像李老君（Li Laojun）醉眼朦朧，怒目而視。任憑臘月大雪連天，說什麼宰牛分歲，都是有名無實，如同畫餅充飢。徑山禪師（Jingshan）另有規矩章程，只要懂得時節。比如在昏暗的燈光下靜靜地守候除夕，該如何照看呢？拄杖一下。不要嫌棄老婦沒有豐盛的菜餚，笑著指著爐子里香噴噴的芋頭和栗子。 又舉例說：歸宗禪師（Guizong）因為一個小沙彌要辭別，歸宗禪師（Guizong）問：『你要到哪裡去？』小沙彌說：『到各處去學習五味禪。』歸宗禪師（Guizong）說：『我這裡有一味禪，為什麼不學？』小沙彌問：『如何是和尚的一味禪？』歸宗禪師（Guizong）就打了他。小沙彌說：『我明白了，我明白了。』歸宗禪師（Guizong）說：『說來聽聽。』小沙彌剛要開口，歸宗禪師（Guizong）又打了他。』是這樣沒錯，就像劍刃上的事情，但最終會落得有法無民的境地。徑山禪師（Jingshan）的命令只執行一半，是爲了適應現在的時勢。如果完全按照他的命令執行，那麼不僅法堂前的草會長到一丈深，恐怕也沒有人會照看天澤庵了。 正月初一上堂時說：鳶鳥飛向天空，魚兒跳躍在深淵。四方各族前來朝拜，四面八方都在宣揚。笑著看著紅日昇上欄桿。那麼，新年元旦，是什麼祥瑞呢？拄杖一下。天子在南郊舉行祭祀大典。 感謝新舊兩班時上堂說：有賓客，有主人，有禮儀，有音樂，這叫做栴檀叢林（Zhan Tan Cong Lin）。作為主人，要心正意誠，待人如春風般溫暖。作為賓客，要以標準為準繩，通權達變。如果賓主互相融合，禮樂達到一致，又該如何呢？拄杖一下。說他是龍，他還不相信，果然奪得了錦標而歸。 元宵節
【English Translation】 English version: Picking up the topic, he said: Chan Master Qianfeng (Qianfeng, a Chan master) was accustomed to explaining and annotating for people, but Chan Master Jingshan (Jingshan, a Chan master) was not. To bring up one thing was not allowed; to bring up two things was not allowed; to let it go was not allowed; to hold onto it was not allowed. Why? A strike with the staff. Another person adding annotations! During the small evening assembly on New Year's Eve, he said: The clepsydra ticks away, seeing off the old year, and soon it will be the beginning of the new year. The handle of the Big Dipper turns, welcoming spring. Counting the days, another year is added. One more cup of wine, and it's like Young Master Pang's (Pang Gongzi, a character) hat falling to the ground; one less cup of wine, and it's like Old Lord Li's (Li Laojun, a deity) drunken eyes glaring in anger. Let the snow of the twelfth lunar month cover the sky, and what is said about slaughtering cattle to divide the year is all in name only, like drawing cakes to satisfy hunger. Chan Master Jingshan (Jingshan, a Chan master) has other rules and regulations, only requiring one to know the times and recognize the seasons. For example, quietly waiting for New Year's Eve in the dim light of a lamp, how should one take care of things? A strike with the staff. Don't dislike the old woman for not having a rich spread of dishes, smiling and pointing to the fragrant taro and chestnuts in the stove. He further cited an example: Because a young novice was about to leave, Chan Master Guizong (Guizong, a Chan master) asked, 'Where are you going?' The young novice said, 'I am going to various places to learn the five flavors of Chan.' Chan Master Guizong (Guizong, a Chan master) said, 'I have one flavor of Chan here, why don't you learn it?' The young novice asked, 'What is the abbot's one flavor of Chan?' Chan Master Guizong (Guizong, a Chan master) then hit him. The young novice said, 'I understand, I understand.' Chan Master Guizong (Guizong, a Chan master) said, 'Tell me what you understand.' As soon as the young novice was about to speak, Chan Master Guizong (Guizong, a Chan master) hit him again. 'It is indeed so, like matters on the edge of a sword, but in the end, it will lead to a situation where there is law but no people. Chan Master Jingshan's (Jingshan, a Chan master) orders are only half-implemented, in order to adapt to the present times. If his orders were fully implemented, then not only would the grass in front of the Dharma hall grow a foot deep, but I am afraid no one would take care of the Tianze Hermitage.' During the Dharma talk on the first day of the New Year, he said: 'The kite flies to the sky, the fish leaps in the abyss. People from all directions come to pay homage, and all directions proclaim. Smiling and watching the red sun rise over the railing. So, what auspicious sign is this New Year's Day?' A strike with the staff. The emperor holds a grand sacrificial ceremony in the southern suburbs. During the Dharma talk to thank both the new and old groups, he said: 'There are guests, there are hosts, there are rituals, there is music, this is called the Chandana Grove (Zhan Tan Cong Lin, a Buddhist term). As the host, one must have a correct mind and sincere intentions, treating others like a warm spring breeze. As the guest, one must use the standards as a guide, adapting to changes. If the guests and hosts merge with each other, and the rituals and music become one, what should be done?' A strike with the staff. Saying he is a dragon, he still doesn't believe it, and indeed he has won the championship and returned. Lantern Festival
上堂。朝家元日郊禮。天地開泰。聖天子。感而放燈一月。以享上帝。輦轂之下。青紅碧綠。巷陌如晝。禪門中。亦有五燈。有傳燈廣燈普燈續燈聯燈。燈燈相續。循環無盡。且道。徑山是什麼燈。卓主丈。墻壁有耳。
上堂。舉。保福因。僧侍立次。福云。爾得恁么粗心。僧云。什麼處是某粗心。福將一塊土度與云。拋向外邊著。其僧拋了再問。福云。我見爾𡎺著磕著。所以道。爾粗心。師拈云。前面許爾親見雪峰。後面未敢相許。何故。擊拂子。金以石試。人以言試。
佛涅槃上堂。天不文。地不理。忽去忽來。如月印水。歲月已往兮。波旬得時。槨示雙趺兮。飲光增喜。悲兮喜兮。春風桃李。一以貫之。曾子曰。唯。
上堂。舉。見見之時。見非是見。見猶離見。見不能及。拈云。黃面老子。其實要汝諸人不執方。歸乎中道。殊不知。雕砂無鏤玉之功。徑山不惜口業。今日作一句子。與諸人解注去也。擊拂子。
上堂。舉。長水問瑯瑯。清凈本然。云何忽生。山河大地。瑘云。清凈本然。云何忽生山河大地。長水有省。拈云。敢問諸人。問處一般。答亦不別。長水因甚悟去。徑山更與諸人。解注一遍。擊拂子。清凈本然。云何忽生山河大地。
上堂。首夏清和。百昌敷茂。會四
【現代漢語翻譯】 現代漢語譯本 上堂。朝廷在元旦舉行郊祭大禮，天地呈現開泰之象。聖明的君王，因此感動而放燈一個月，用來祭祀上帝。京城之內，燈火五彩繽紛，街道如同白晝。禪門之中，也有五種燈：有傳燈、廣燈、普燈、續燈、聯燈。燈燈相續，循環無盡。那麼，逕山又是什麼燈呢？（敲擊禪杖）墻壁有耳朵，不可妄言。 上堂。舉一則公案。保福禪師因為一個僧人侍立在旁，保福禪師說：『你如此粗心大意。』僧人說：『什麼地方是我粗心大意呢？』保福禪師將一塊泥土遞給他，說：『把它拋到外面去。』那僧人拋了之後再問。保福禪師說：『我見你拿著泥土磕磕碰碰的，所以說你粗心大意。』徑山禪師拈出此事說：『前面我認可你親見雪峰禪師的境界，後面我卻不敢認可。』為什麼呢？（擊拂子）金子要用石頭來試，人要用言語來試。 佛陀涅槃上堂。天道不顯現文采，地道不呈現條理，忽去忽來，如同月亮映在水中。歲月已經過去啊，波旬（Mara，佛教中阻礙修行的惡魔）得到了機會。棺槨顯示佛陀的雙足，飲光（Kasyapa，迦葉，佛陀的弟子）增加了喜悅。悲傷啊，喜悅啊，如同春風中的桃花和李花。用一個『一』字貫穿始終，曾子說：『是的。』 上堂。舉一則公案。見見之時，見不是真正的見，見還需離開見，見是無法企及的。徑山禪師拈出此事說：『黃面老子（指佛陀），實際上是要你們這些人不要執著於一方，迴歸到中道。』殊不知，在沙子上雕刻沒有在玉石上雕刻的功用。徑山禪師不惜口業，今天作一句子，為你們諸位解說註解。（擊拂子） 上堂。舉一則公案。長水禪師問瑯琊禪師：『清凈的本性本來就是如此，為何忽然產生山河大地？』瑯琊禪師回答說：『清凈的本性本來就是如此，為何忽然產生山河大地？』長水禪師因此有所領悟。徑山禪師拈出此事說：『請問諸位，問處相同，答亦沒有差別，長水禪師因何而悟？』徑山禪師再為諸位解說一遍。（擊拂子）清凈的本性本來就是如此，為何忽然產生山河大地？ 上堂。初夏時節，清和舒暢，萬物繁茂生長。適逢四
【English Translation】 English version Entering the hall. The imperial court holds a suburban sacrifice on the first day of the year. Heaven and earth reveal an auspicious sign. The sagacious emperor, moved by this, orders lanterns to be lit for a month to honor the Supreme God. Within the capital, the lanterns are colorful and vibrant, the streets as bright as day. In the Zen school, there are also five lamps: the Lamp of Transmission, the Lamp of Expansion, the Lamp of Universality, the Lamp of Continuation, and the Lamp of Association. Lamp after lamp continues, endlessly cycling. Now, what kind of lamp is Mount Jing (Jingshan) then? (Strikes the staff) Walls have ears. Entering the hall. Citing a case. Because a monk was standing by, Baofu (Baofu, a Zen master) said, 'You are so careless.' The monk said, 'Where am I careless?' Baofu handed him a piece of earth and said, 'Throw it outside.' After the monk threw it, he asked again. Baofu said, 'I saw you fumbling with the earth, that's why I said you were careless.' Zen Master Jingshan picks up this case and says, 'Before, I acknowledged that you personally saw the realm of Zen Master Xuefeng (Xuefeng, a Zen master), but later I dare not acknowledge it.' Why? (Strikes the whisk) Gold is tested with stone, and people are tested with words. Entering the hall on the Nirvana of the Buddha. Heaven does not display literary elegance, and earth does not present order. Coming and going suddenly, like the moon reflected in water. The years have passed, and Mara (Mara, the demon who obstructs practice in Buddhism) has gained an opportunity. The coffin reveals the Buddha's feet, and Kasyapa (Kasyapa, a disciple of the Buddha) increases his joy. Alas, joy! Like peach and plum blossoms in the spring breeze. Use one 'one' to penetrate from beginning to end. Zengzi (Zengzi, a disciple of Confucius) said, 'Yes.' Entering the hall. Citing a case. When seeing sees, seeing is not true seeing. Seeing still needs to leave seeing, and seeing cannot be reached. Zen Master Jingshan picks up this case and says, 'The old yellow face (referring to the Buddha) actually wants you all not to be attached to one side, but to return to the middle way.' Little does one know that carving on sand has no merit of carving on jade. Zen Master Jingshan does not spare his words, and today makes a sentence to explain and annotate for you all. (Strikes the whisk) Entering the hall. Citing a case. Zen Master Changshui (Changshui, a Zen master) asked Zen Master Langye (Langye, a Zen master), 'The pure nature is originally so, why does the mountain river and earth suddenly arise?' Zen Master Langye replied, 'The pure nature is originally so, why does the mountain river and earth suddenly arise?' Zen Master Changshui therefore had some understanding. Zen Master Jingshan picks up this case and says, 'May I ask you all, the question is the same, and the answer is no different. Why did Zen Master Changshui understand?' Zen Master Jingshan will explain it again for you all. (Strikes the whisk) The pure nature is originally so, why does the mountain river and earth suddenly arise? Entering the hall. Early summer, clear and harmonious, all things flourish and grow. Meeting four
海高人。深探淺究。驀然噴地一發。吸盡百川。不餘水之一滴。爝盡須彌。不消火之一豆。誰辨來由。松肥竹瘦。直饒七事隨身。徑山道個未是。何故。擊拂子。洞山佛無光。韓信臨朝底。
結夏小參。西天那蘭陀寺。不曾禁足。法令森嚴。給孤園中。不立期限。得道者多。故我大覺世尊。具真天眼宿命通。觀東土兒孫。不受戒律。心遊邪徑。故下制以禁之。令其九十日內。速證道果。山僧聞得。不覺寒毛卓豎。不敢預聞。何故。擊佛子。但持雞狗戒。不學祖師禪。
復舉。良遂座主。參麻谷和尚。一見來便。攜鋤入菜園。略不相顧。復參次。谷便閉卻門。遂扣門。谷云。誰。遂應聲未絕。豁然大悟云。和尚莫謾良遂好。若不來見和尚。幾被經論誤卻一生。後來告眾云。良遂知處。諸人不知。諸人知處。良遂總知。頌云。諸人知處良遂知。良遂知處人不知。因思積雨花狼藉。空寫愁腸說向誰。
次日上堂。舉。一明三目機銖。兩為什麼。終身不得。放浪雲山。無適無莫。為什麼。經年泰定。且如來制中。合取那一等上科。為後人法式。
上堂。丁一卓二。未解度關。坐一走七。似近岑樓。會得炎天火聚。如入清涼寶所。不會則清涼寶所。如坐火聚刀山。要須如顏子坐忘。始有做工夫分。
【現代漢語翻譯】 現代漢語譯本： 海一般高深的人啊，深入地探索和淺顯地研究。突然像從地裡噴發一樣頓悟，吸盡百川之水，不留下一滴。燒盡須彌山，不費一豆燈火。誰能辨別這頓悟的來由？就像松樹長得茂盛而竹子顯得清瘦一樣。縱然擁有七寶在身，逕山也說這還不是最終的境界。為什麼呢？（敲擊拂塵）因為洞山佛沒有光芒，就像韓信在朝廷上一樣。
結夏小參（僧人在夏季安居期間的簡短開示）。西天的那爛陀寺（Nālandā Temple，古印度佛教寺院和學術中心）不曾禁止僧人外出，寺規非常森嚴。給孤獨園（Anāthapiṇḍika's Park，佛教早期重要的弘法場所）中，沒有設立期限，所以得道的人很多。因此，我大覺世尊（釋迦牟尼佛的尊稱），具備真正的天眼和宿命通，觀察到東土的子孫，不受戒律的約束，心思遊蕩在邪路上，所以制定戒律來禁止他們，讓他們在九十天內迅速證得道果。山僧我聽了這些，不禁寒毛直豎，不敢參與議論。為什麼呢？（敲擊拂塵）因為他們只是持守雞狗之類的低階戒律，而不學習祖師的禪法。
又舉例說，良遂座主（Liáng Suí Zuòzhǔ，一位佛教學者）參訪麻谷和尚（Mágǔ Héshàng，一位禪宗大師），一見面，麻谷和尚就拿著鋤頭進入菜園，完全不理睬他。再次參訪時，麻谷和尚就關上了門。良遂座主敲門，麻谷和尚問：『誰？』良遂座主應聲未絕，突然大悟，說：『和尚不要欺騙良遂啊！如果我不來見和尚，幾乎被經論耽誤了一生。』後來他告訴大家說：『良遂知道的地方，你們不知道；你們知道的地方，良遂都知道。』頌詞說：『你們知道的地方良遂知道，良遂知道的地方你們不知道。想到連日積雨，花朵凋零狼藉，空自寫下愁腸，又能向誰訴說呢？』
第二天上堂說法。舉例說，一明三目（Yī Míng Sān Mù，指具有非凡智慧的人）的機鋒和銖兩（衡量），『兩』是什麼？終身不得解脫，放浪于雲山之間，無所適從，無所偏頗，這又是為什麼？常年處於泰然安定之中。那麼，如來制定的戒律中，應該選取哪一類作為後人的法則呢？
上堂說法。丁一卓二（Dīng Yī Zhuó Èr，指技藝精湛），還未懂得如何過關。坐一走七（Zuò Yī Zǒu Qī，形容心神不定），好像靠近高聳的樓閣。領會了炎熱天氣中的火聚，就像進入清涼的寶所一樣；不領會，那麼清涼的寶所，就像坐在火聚刀山之上。必須要像顏回那樣達到坐忘的境界，才會有做功夫的份。
【English Translation】 English version: Oh, people as profound as the sea, deeply exploring and superficially studying. Suddenly, like a burst from the earth, they awaken, absorbing all the rivers, leaving not a single drop of water. Burning away Mount Sumeru, without using even a bean of fire. Who can discern the origin of this awakening? It's like the pine tree growing lush while the bamboo appears slender. Even with the seven treasures in hand, Jingshan says this is not the ultimate state. Why? (Strikes the whisk) Because the Buddha of Dongshan has no light, like Han Xin at the imperial court.
Concluding the Summer Retreat with a Small Dharma Talk. The Nālandā Temple (Nālandā Temple, an ancient Indian Buddhist monastery and academic center) in the Western Heaven never forbade monks from going out; the rules were very strict. In Anāthapiṇḍika's Park (Anāthapiṇḍika's Park, an important early Buddhist preaching site), no time limit was set, so many attained enlightenment. Therefore, my Great Awakened World Honored One (a respectful title for Shakyamuni Buddha), possessing true heavenly eyes and knowledge of past lives, observed that the descendants of the Eastern Land were not bound by precepts and their minds wandered on evil paths. Therefore, he established precepts to restrain them, so that they could quickly attain the fruit of the path within ninety days. This mountain monk, upon hearing this, felt his hair stand on end and dared not participate in the discussion. Why? (Strikes the whisk) Because they only uphold the precepts of chickens and dogs, and do not study the Zen of the Patriarchs.
Furthermore, it is said that Layman Liang Sui (Liáng Suí Zuòzhǔ, a Buddhist scholar) visited Monk Magu (Mágǔ Héshàng, a Zen master). Upon meeting him, Monk Magu took a hoe and entered the vegetable garden, completely ignoring him. During a subsequent visit, Monk Magu closed the door. Layman Liang Sui knocked on the door, and Monk Magu asked, 'Who is it?' Before Layman Liang Sui could finish his reply, he suddenly awakened and said, 'Monk, don't deceive Liang Sui! If I hadn't come to see you, I would have been misled by the scriptures for my entire life.' Later, he told everyone, 'Liang Sui knows what you don't know; Liang Sui knows everything you know.' A verse says, 'Liang Sui knows what you know, Liang Sui knows what you don't know. Thinking of the accumulated rain and the scattered flowers, I write down my sorrow, but to whom can I tell it?'
The next day, he ascended the hall to give a Dharma talk. He cited the sharp wit and precise measure of One Bright Three Eyes (Yī Míng Sān Mù, referring to someone with extraordinary wisdom), 'What is the 'two'?' Spending one's whole life without liberation, wandering among the clouds and mountains, without attachment or aversion, why is this? Being in a state of peace and stability year after year. So, among the precepts established by the Tathagata, which category should be chosen as a model for future generations?
Ascending the hall to give a Dharma talk. Being skilled in one thing but clumsy in another (Dīng Yī Zhuó Èr, referring to being skilled in one area but lacking in another), one still doesn't understand how to pass through the barrier. Sitting still for one part but running around for seven parts (Zuò Yī Zǒu Qī, describing a restless mind), it's like being near a tall building. Understanding the fire gathering in the hot weather is like entering a cool and refreshing treasure place; not understanding it, then the cool and refreshing treasure place is like sitting on a mountain of fire and knives. One must be like Yan Hui, reaching the state of sitting in forgetfulness, to have a share in doing the work.
上堂。舉。朝奉郭功甫。請五祖演和尚。上堂。朝奉先於法座前燒香云。此一瓣香。爇向爐中。為光明雲。遍滿法界。供養我堂頭師兄禪師。伏願。於此雲中方廣座上。擘開面門。放出先師形相。與他諸人描邈。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。祖乃云。曩謨薩怛多缽啰野。恁么恁么。幾度白雲溪上望。黃梅花向雪中開。不恁么不恁么。嫩柳條金線。且要應時來。不見。龐居士問馬大師云。不與萬法為侶者是什麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾。一口吸盡西江水。萬丈深潭窮到底。[彳*京]彴不是趙州橋。明月清風安可比。師拈云。者般說話。有甚捉摸處。盡從無依無慾中。流出此三昧。或者道。棋逢敵乎。琴遇知音。誰便不與么道。待虛堂換劫骨頭。卻許爾者一轉語。
解夏小參。結集法藏。取證刻期。此是先聖洪範。結集法藏。務要慧命流通。取證刻期。貴在情量頓脫。徑山今夏一眾。現大人相。各不相知。主賓彼此偷安。說甚明知故犯。及乎逗到言薦賞勞。直是無啟口處。且道。是何等叢林。卓主丈。韓幹馬嘶芳草渡。戴嵩牛臥綠楊陰。
復舉。黃檗因。臨濟上山問訊。住數日乃辭。檗云。汝破夏來。何不終夏去。濟云。
【現代漢語翻譯】 現代漢語譯本 （五祖法演禪師上堂說法） （禪師）舉（例）：朝奉（官名）郭功甫，請五祖演和尚上堂（說法）。朝奉先在法座前燒香，說道：『這一瓣香，焚燒在爐中，作為光明雲，遍滿法界，供養我的堂頭師兄禪師。伏願（希望）禪師在此雲中方廣座上，擘開（打開）面門（智慧之門），放出先師（五祖法演的老師）的形相，與他們諸人描邈（描繪）。何以如此（為什麼這樣做）？白雲巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮峰。』 五祖（法演）於是說道：『曩謨薩怛多缽啰野（梵語，皈依一切佛）。恁么恁么（這樣這樣），幾度白雲溪上望，黃梅花向雪中開。不恁么不恁么（不這樣不這樣），嫩柳條金線，且要應時來。』 『不見（沒聽說）龐居士問馬大師（馬祖道一）道：『不與萬法為侶者是什麼人？』馬大師道：『待汝一口吸盡西江水，即向汝道（就告訴你）。』大眾，一口吸盡西江水，萬丈深潭窮到底。[彳*京]彴（小橋）不是趙州橋，明月清風安可比（怎麼能相比）？』 五祖拈（拈出）說道：『者般（這種）說話，有甚（什麼）捉摸處（可以捉摸的地方）？盡從無依無慾中，流出此三昧（正定）。或者道（有人說），棋逢敵手，琴遇知音。誰便不與么道（誰又不這樣說呢）？待虛堂換劫骨頭（經歷無數劫難），卻許爾者一轉語（才允許你用這一轉語）。』
（解夏小參） 結集法藏（彙集佛法經典），取證刻期（限定證悟的時間）。此是先聖洪範（偉大的典範）。結集法藏，務要慧命流通（務必使智慧之命得以流傳）。取證刻期，貴在情量頓脫（貴在情感和思量頓時脫落）。徑山今夏一眾，現大人相（顯現大丈夫的氣象），各不相知（互不相識）。主賓彼此偷安（主客之間彼此茍且安逸），說甚明知故犯（說什麼明知故犯）？及乎逗到言薦賞勞（等到要推薦賞賜的時候），直是無啟口處（簡直沒有開口的地方）。且道（請問），是何等叢林（什麼樣的叢林）？卓主丈（豎起拄杖）。韓幹馬嘶芳草渡，戴嵩牛臥綠楊陰（韓幹的馬在芳草渡口嘶鳴，戴嵩的牛在綠楊樹蔭下臥倒）。』
復舉（再次舉例）：黃檗（希運禪師）因（因為），臨濟（義玄禪師）上山問訊（拜訪），住了數日便告辭。黃檗問道：『汝破夏來（你破了安居才來），何不終夏去（為什麼不等到安居結束再去）？』臨濟說道：
【English Translation】 English version (Zen Master Fayan of Wuzu's Dharma talk) (The Zen Master) cites (an example): Chaofeng (an official title) Guo Gongfu, invited Zen Master Fayan of Wuzu to ascend the hall (to give a Dharma talk). Chaofeng first burned incense in front of the Dharma seat, saying: 'This petal of incense, burned in the furnace, serves as a cloud of light, pervading the Dharma realm, offering it to my senior Dharma brother, the Zen Master. I humbly wish (hope) that the Zen Master, on this vast seat in the cloud, will open (unfold) the door of his face (the door of wisdom), release the image of the former teacher (Zen Master Fayan's teacher), and allow these people to depict it (describe it). Why is this so? We met at the Baiyun Cliff in the past, but today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat; a furnace of incense scatters over the White Lotus Peak.' Wuzu (Fayan) then said: 'Namo Saptatathagatavyavalokite (Sanskrit, Homage to all Buddhas). Thus, thus, how many times have I gazed upon the Baiyun Creek, the plum blossoms bloom in the snow. Not thus, not thus, the tender willow branches are golden threads, and they must come in due season.' 'Have you not heard (Haven't you heard) that Layman Pang asked Master Ma (Mazu Daoyi): 'Who is it that does not associate with the myriad dharmas?' Master Ma said: 'When you have swallowed the entire West River in one gulp, then I will tell you.' Everyone, swallow the entire West River in one gulp, exhaust the depths of the ten-thousand-zhang deep pool. The [彳*京] bridge (small bridge) is not the Zhao Zhou Bridge, how can the bright moon and clear breeze be compared?' Wuzu picks up (picks out) and says: 'What is there to grasp (What is there to grasp) in this kind of talk? It all flows from a state of no reliance and no desire, from which this samadhi (right concentration) arises. Someone might say, 'A chess match meets its equal, a zither meets its soulmate.' Who wouldn't say so? Wait until Xutang has changed his kalpa bones (experienced countless kalpas), then I will allow you to use this turning phrase.'
(Summer Retreat Small Gathering) Compiling the Dharma treasury (collecting Buddhist scriptures), setting a deadline for certification (setting a time limit for enlightenment). This is the great model of the ancient sages. Compiling the Dharma treasury, it is essential that the life of wisdom circulates (it is essential that the life of wisdom is transmitted). Setting a deadline for certification, the value lies in the sudden release of emotional measurement (the value lies in the sudden release of emotions and thoughts). This summer, the assembly at Jingshan manifests the appearance of great people (manifests the aura of great people), each not knowing the other (not knowing each other). Host and guest steal peace from each other (host and guest are complacent with each other), what is there to say about knowingly violating the rules (what is there to say about knowingly violating the rules)? When it comes to recommending rewards (when it comes to recommending rewards), there is simply no place to open one's mouth (there is simply no place to open one's mouth). And say (Please ask), what kind of monastery is this (what kind of monastery is this)? Raise the staff (raise the staff). Han Gan's horse neighs at the fragrant grass crossing, Dai Song's ox lies in the shade of the green willow (Han Gan's horse neighs at the fragrant grass crossing, Dai Song's ox lies in the shade of the green willow).'
Again citing (Again citing): Huangbo (Zen Master Xiyun) because (because), Linji (Zen Master Yixuan) went up the mountain to inquire (visit), stayed for several days and then bid farewell. Huangbo asked: 'You came after breaking the summer retreat (you came after breaking the summer retreat), why not go after the summer retreat ends (why not wait until the summer retreat ends before leaving)?' Linji said:
暫來問訊。檗便打令其去。濟行數里。疑其事再回終夏。師拈云。臨濟當時。若一去不回。使黃檗懸鼓待槌。方有些衲僧氣息。無端再回終夏。依舊鹽落醬里。且道。誵訛在什麼處。擊拂子。將謂不然。今則果然。
次日上堂。秋風吹曉露。秋雨送秋炎。祖師門下客。無處不咨參。前程忽撞著個金口木舌漢。又作么生。卓主丈。且喜大事了畢。
上堂。舉。五祖戒和尚問僧。近離甚處。僧云。東京。祖云。曾見天子么。僧云。常年一度出金明池。祖云。有禮可恕。無禮難容。出去。師拈云。者僧若親從京師來。也恐謾他不得。
中秋送鏡空西堂赴三塔。上堂。門當古道。塔帶寒江。不須招手自來。誰敢橫趨而去。景德堂上鏡空禪師。蘊前輩典刑。有尊宿禮貌。榮膺朝命。光闡宗猷。聚首龍峰。可無攀感。直得寒山拊掌。拾得歡呼。何也。卓主丈。此夜一輪滿。清光何處無。
上堂。舉。雪峰在洞山。作飯頭淘米次。山問云。為復是淘沙去米。為復是淘米去沙。峰云。沙米一齊去。山云。大眾吃個什麼。峰覆卻盆子。山云。子緣法合在德山。師拈云。季咸相壺丘子林。隨變不分。仗劍而逐之。洞山謂。雪峰緣在德山。不知是何相法。峰後果嗣德山。此又過是季咸之徒歟。
開爐上堂。舉
【現代漢語翻譯】 現代漢語譯本： 暫且前來問訊。黃檗（Huangbo，禪師名）便喝令他離開。臨濟（Linji，禪師名）走了幾里路，懷疑其中有事，再次回來住了整個夏天。師父拈起云：『臨濟當時，如果一去不回，讓黃檗懸掛起鼓等待敲擊，才有些衲僧（衲僧，指僧人）的氣息。無端地再次回來住了整個夏天，依舊是鹽掉進了醬里。』且說，錯誤在哪裡？擊打拂塵。『將謂不然，今則果然。』
第二天上堂。秋風吹拂著清晨的露水，秋雨送走了秋天的炎熱。祖師門下的弟子，無處不參禪請教。前程忽然撞見一個金口木舌的漢子，又該怎麼辦？卓拄杖。且喜大事已經了結。
上堂。舉例說，五祖戒和尚（Wuzu Jieheshang，禪師名）問僧人：『最近從哪裡來？』僧人說：『東京。』五祖說：『曾見過天子嗎？』僧人說：『常年一度在金明池見到。』五祖說：『有禮可以寬恕，無禮難以容忍。出去。』師父拈起云：『這個僧人如果真是從京師來，恐怕也騙不了他。』
中秋節送鏡空西堂（Jingkong Xitang，禪師名）去三塔。上堂。門對著古道，塔映著寒江。不必招手自己來，誰敢橫衝直撞而去？景德堂上的鏡空禪師，蘊含著前輩的典範，有尊宿的禮貌。榮幸地接受朝廷的命令，光大闡揚宗門的要旨。聚集在龍峰，怎能沒有攀援感念之情？簡直讓寒山（Hanshan，詩人名）拍手，拾得（Shide，詩人名）歡呼。為什麼呢？卓拄杖。『此夜一輪滿，清光何處無。』
上堂。舉例說，雪峰（Xuefeng，禪師名）在洞山（Dongshan，禪師名）做飯頭，正在淘米。洞山問：『是爲了淘沙去米，還是爲了淘米去沙？』雪峰說：『沙和米一起去掉。』洞山說：『大眾吃什麼？』雪峰把盆子翻了過來。洞山說：『你的緣分適合在德山（Deshan，禪師名）。』師父拈起云：『季咸（Jixian，人名）給壺丘子林（Huqiu Zilin，人名）看相，隨機應變，不分彼此，拿著劍追趕他。洞山說，雪峰的緣分在德山，不知道是什麼相法。雪峰後來果然繼承了德山，這又超過了季咸的徒弟嗎？』
開爐上堂。舉例說
【English Translation】 English version: He came to inquire. Huangbo (Huangbo, name of a Zen master) immediately ordered him to leave. Linji (Linji, name of a Zen master) walked several miles, suspecting something was amiss, and returned to stay for the entire summer. The master picked up and said, 'If Linji had left and not returned at that time, making Huangbo hang the drum and wait to be struck, that would have had some essence of a monastic. Returning again and staying for the entire summer for no reason is still like salt falling into the soy sauce.' Now, where is the mistake? Striking the whisk. 'I thought it wasn't so, but now it is indeed so.'
The next day, ascending the hall. The autumn wind blows the morning dew, the autumn rain sends away the autumn heat. Disciples of the Patriarch's lineage consult and learn everywhere. If you suddenly encounter a man with a golden mouth and a wooden tongue on your journey, what should you do? Strike the staff. Rejoice that the great matter has been completed.
Ascending the hall. For example, Zen Master Wuzu Jie (Wuzu Jieheshang, name of a Zen master) asked a monk, 'Where have you come from recently?' The monk said, 'Tokyo.' Wuzu said, 'Have you seen the Emperor?' The monk said, 'I see him once a year at Jinming Pond.' Wuzu said, 'Courtesy can be forgiven, but discourtesy is difficult to tolerate. Leave.' The master picked up and said, 'If this monk truly came from the capital, I'm afraid he couldn't deceive him.'
Sending Jingkong Xitang (Jingkong Xitang, name of a Zen master) to the Three Pagodas on the Mid-Autumn Festival. Ascending the hall. The gate faces the ancient road, the pagoda reflects the cold river. There is no need to beckon, come on your own; who dares to rush across and leave? Zen Master Jingkong of Jingde Hall embodies the models of his predecessors and has the manners of a venerable elder. He is honored to receive the imperial command and to propagate the essence of the sect. Gathering at Dragon Peak, how can there be no feelings of admiration and gratitude? It's as if Hanshan (Hanshan, name of a poet) claps his hands and Shide (Shide, name of a poet) cheers. Why? Strike the staff. 'This night the moon is full, where is there no clear light?'
Ascending the hall. For example, Xuefeng (Xuefeng, name of a Zen master) was working as a cook in Dongshan (Dongshan, name of a Zen master), washing rice. Dongshan asked, 'Is it to wash away the sand and keep the rice, or to wash away the rice and keep the sand?' Xuefeng said, 'The sand and rice are removed together.' Dongshan said, 'What will the assembly eat?' Xuefeng overturned the basin. Dongshan said, 'Your affinity is suited for Deshan (Deshan, name of a Zen master).' The master picked up and said, 'Jixian (Jixian, name of a person) was fortune-telling for Huqiu Zilin (Huqiu Zilin, name of a person), adapting to changes without distinction, and chased him with a sword. Dongshan said that Xuefeng's affinity was with Deshan, I don't know what kind of fortune-telling that is. Xuefeng later indeed succeeded Deshan, is this even more than a disciple of Jixian?'
Opening the furnace and ascending the hall. For example
。趙州火爐頭。無賓主話。多年無人提掇。徑山火爐頭。無賓主話。又作么生。每日只管理論。范粥鍋筑浴室。鞔法鼓造江船。且與么過。何暇舉火爐頭話。來春又要。架僧堂移行堂。立行者名次。與么時節。方可閉門作活。
達磨大師忌日拈香。觀東震旦有大乘根器。逾海越漠而來。遠赴梁朝丹闕。一言吃合如春。卷衣北面。折葦問津。信知桂讖不誣人。追思嚴諱。炊黍鲙芹。流水希聲弦欲斷。不知將底續芳塵。
上堂。舉。風穴示眾云。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。師拈云。風穴只要個相似底。殊不知。天傾東南。地陷西北。會得。日與義皇上人。遊戲大槐安國。其間得失榮辱。自能知之。卓主丈云。參。
上堂。平生好攻禪病。不知病是道源。要知道源端的。直須陸地行船。因思大唐裴相國。作圓覺經一序。一字一義。聳動人天。又思。本朝溫國公。制解禪頌六篇。一褒一貶。口業昭然。匪伊自絕夙種。佛亦不度無緣。
冬夜小參。僧問。溈山問仰山。仲冬嚴寒年年事。晷運推移事若何。仰山叉手近前而立。師云。父攘羊子證之。僧云。溈山云。情知子答者話不得。師云。一家父子和氣如春。僧云。香嚴入來。溈舉前話。嚴云。某甲偏答得者話。
【現代漢語翻譯】 現代漢語譯本：趙州（Zhaozhou，人名）的火爐頭，沒有賓主之分的話語。多年來沒有人提起。徑山（Jingshan，山名）的火爐頭，沒有賓主之分的話語，又該如何呢？每天只是管理討論，煮粥、建造浴室、修補法鼓、製造江船，就這樣過日子，哪裡有空閑提起火爐頭的話語？來年又要建造僧堂、移動行堂、設立行者名次。到了這種時候，才可以閉門修行。
達摩大師（Bodhidharma，佛教禪宗始祖）忌日拈香。觀東（Guandong，地名）震旦（Zhendan，中國的古稱）有大乘根器的人，跨越海洋沙漠而來，遠赴梁朝（Liang Dynasty，中國朝代）的丹闕（Danque，皇宮）。一句話就如同春天般契合。捲起衣袖向北，折斷蘆葦詢問渡口。相信桂樹的預言沒有欺騙人。追思達摩大師的忌日，煮黍米、切魚膾、拌芹菜。流水的聲音漸漸消失，琴絃好像要斷了。不知道用什麼來延續這美好的精神。
上堂說法。舉例說，風穴（Fengxue，人名）對大眾開示說：『如果立起一塵，國家就興盛，鄉下老翁就皺眉頭；如果不立一塵，國家就喪亡，鄉下老翁就安穩。』師父拈出說：『風穴只是要個相似的答案。卻不知道，天向東南傾斜，地向西北陷落。』如果領會了，就能和義皇上人（Yihuang，人名）一起，在槐安國（Huai'an，虛構的國家）里遊戲。其中的得失榮辱，自然能夠知道。』說完，敲了一下禪杖說：『參！』
上堂說法。我平生喜歡攻克禪病的毛病，卻不知道病就是道的源頭。要知道源頭的，就必須在陸地上行船。想到大唐（Tang Dynasty，中國朝代）的裴相國（Pei，人名），作《圓覺經》的序，一字一義，震動人天。又想到本朝的溫國公（Wenguo，爵位），製作《解禪頌》六篇，一褒一貶，口業昭然。這不僅是自己斷絕了宿世的善根，佛也無法度化沒有緣分的人。
冬夜小參。有僧人問：『溈山（Weishan，山名）問仰山（Yangshan，山名）：『仲冬嚴寒是每年的事情，日影執行推移，事情又如何呢？』仰山叉手向前站立。』師父說：『父親偷羊，兒子證明這件事。』僧人說：『溈山說：『我知道你回答的不是真話。』師父說：『一家父子和氣如春天。』僧人說：『香嚴（Xiangyan，人名）進來，溈山舉起之前的話，香嚴說：『我偏偏能回答真話。』
【English Translation】 English version: Zhaozhou's (Zhaozhou, a person's name) fire pit has no talk of host and guest. For many years, no one has mentioned it. Jingshan's (Jingshan, a mountain's name) fire pit has no talk of host and guest, so what should be done? Every day, they only manage discussions, cook porridge, build bathhouses, mend Dharma drums, and build river boats, just passing the days like this. Where is there time to mention the talk of the fire pit? Next year, they will also build monks' halls, move the practice hall, and establish the order of practitioners. Only at such times can they close the door and practice.
Offering incense on the anniversary of the death of Bodhidharma (Bodhidharma, the founder of Zen Buddhism). Observing that Guandong (Guandong, a place name) Zhendan (Zhendan, an ancient name for China) has people with great Mahayana roots, who came across the seas and deserts, traveling far to the Danque (Danque, the imperial palace) of the Liang Dynasty (Liang Dynasty, a Chinese dynasty). One word is as harmonious as spring. Rolling up their sleeves and facing north, breaking reeds to inquire about the ferry. Believing that the prophecy of the cassia tree does not deceive people. Remembering the anniversary of Bodhidharma's death, cooking millet, slicing fish, and mixing celery. The sound of flowing water gradually disappears, and the strings seem about to break. I don't know what to use to continue this beautiful spirit.
Ascending the hall to preach. For example, Fengxue (Fengxue, a person's name) instructed the assembly, saying: 'If one dust is established, the country will prosper, and the old man in the countryside will frown; if one dust is not established, the country will perish, and the old man in the countryside will be at peace.' The master picked it up and said: 'Fengxue only wants a similar answer. But he doesn't know that the sky is tilted to the southeast, and the earth is sinking to the northwest.' If you understand it, you can play with Yihuang (Yihuang, a person's name) in the country of Huai'an (Huai'an, a fictional country). The gains and losses, honor and disgrace, can naturally be known.' After speaking, he tapped the meditation staff and said: 'Participate!'
Ascending the hall to preach. I have always liked to attack the faults of Zen sickness, but I don't know that sickness is the source of the Dao. To know the source, you must travel by boat on land. Thinking of the Prime Minister Pei (Pei, a person's name) of the Tang Dynasty (Tang Dynasty, a Chinese dynasty), who wrote the preface to the Surangama Sutra, one word and one meaning, shaking people and gods. And thinking of the Duke of Wenguo (Wenguo, a noble title) of this dynasty, who made six Odes on Understanding Zen, one praising and one criticizing, the karma of speech is obvious. This is not only cutting off one's own roots of past lives, but the Buddha also cannot save those who have no affinity.
Small evening gathering in winter. A monk asked: 'Weishan (Weishan, a mountain's name) asked Yangshan (Yangshan, a mountain's name): 'Mid-winter is severely cold every year, how does the movement of the sun and the shifting of events go?' Yangshan folded his hands and stood forward.' The master said: 'The father steals the sheep, and the son proves it.' The monk said: 'Weishan said: 'I know that what you answered is not the truth.' The master said: 'The father and son of a family are as harmonious as spring.' The monk said: 'Xiangyan (Xiangyan, a person's name) came in, and Weishan raised the previous words, and Xiangyan said: 'I can answer the truth.''
溈山復舉。嚴亦叉手近前而立。此意如何。師云。離婁行處浪滔天。僧云。溈云。賴遇寂子不會。師云。手臂終不向外曲。僧云。今夜忽有個漢。出來問和尚。仲冬嚴寒年年事。晷運推移事若何。作么生答他。師云。老僧也只與么答他。僧云。畢竟作么生答。師云。劍去久矣。僧禮拜。
師乃云。山僧得長老之名。已四十年。於四十年中。住十個院子。其間論今考古。說東話西。儘是門頭戶底之設。其緊切處。不曾道著得一字子。今則時臨亞歲。節屆書云。反不如四十年前。未曾啟口底。一句子分曉。且作么生。是四十年前。未曾啟口底一句子。卓主丈。要且不是這一句子。
復舉。溈山一日臥次。仰山來。溈乃轉面向壁臥。仰云。某甲是和尚弟子。不用形跡。溈作起勢。仰便出。溈召云。寂子仰回。溈云。聽老僧說個夢。仰低頭作聽勢。溈云。為我厚看。仰取一盆水一條手巾。溈洗卻面才坐。香嚴入來。溈云。我適來與寂子。作一上神通。不同小小。嚴云。某甲在下面。了了知得。溈云。子試道看。香嚴乃點一碗茶來。溈云。二子智慧神通。過於鹙子目連。師拈云。溈山源脈。到五代時浸微。且道。因甚如此。卓主丈。過在目連鹙子。
次日上堂。一氣潛回。百昌萠動。君子道長兮。露柱咨參。
小人道消兮。燈籠作舞。義出豐年。道復太古。國師歡喜問如何。冬至寒食一百五。
謝秉拂。冬齋上堂。以佛法玄妙。佈施於人。如雀填滄海。以醍醐上味。供養於人。如蜜里砒霜。是他宿習因緣。佛也救他不得。徑山明如業鏡。這裡無爾討便宜處。
正旦上堂。臘里三白。元正氣和。天地開泰。萬物得序。因甚麼一年有兩個歲端。若謂閏余成歲。阿誰不知。山僧尋常道。天下人安我始安。徑令通事舍人。子細聽探。是何氣數如是。通事舍人。不移跬步。繞四天下。打一遭。無事不知。無處不到。歸來踴躍歡喜。果有豐年之兆。山僧云。以何為據。通事舍人道。都城巷陌。市廛邸店。村落鄉坊。柴米蔬菜。百物廉平。二麥雪后。郁然可觀。是為豐年之兆。山僧又問。此外別有訊息否。他云。桑柘樹頭聞布穀。春風影里牧耕牛。山僧道。通事舍人爾果然名德相孚。向春老僧有錢。買個油糍子。供養爾。他將身一旋。拊掌大笑而去。山僧惟切疑之。雖然且道。他笑個甚麼。
閏正月望。為新慶遠長老。上堂。不知歲之餘閏。不知月之大小。懵懵懂懂。如是者僅三十年。一旦眼睛活。便見朝旨踵門。趣歸慶遠。衲僧家潛行密用。得與么靈驗。且上馬見路。一句作么生。卓主丈。江南春信早。紫蕨已伸拳
【現代漢語翻譯】 現代漢語譯本： 小人之道衰退消失啊，燈籠彷彿在歡快地跳舞。這預示著豐收之年，大道恢復到太古時期的純樸狀態。國師歡喜地問道：『這是什麼預兆？』冬至之後一百零五天就是寒食節。
謝秉拂在冬齋上講堂說法，用玄妙的佛法佈施於人，如同用小鳥填滿大海一樣徒勞無功；用最上等的醍醐美味供養於人，卻如同蜜中的砒霜一樣適得其反。這是他宿世的習氣因緣所致，即使是佛也無法救度他。徑山明如業鏡，在這裡你休想佔到任何便宜。
正月初一上堂說法，臘月里下了三場雪，預示著新年伊始，天地祥和，萬物復甦。為什麼一年會有兩個歲首呢？如果說是爲了彌補閏余而形成，那誰都知道。老衲我經常說，天下人安樂我才能安樂。立即命令通事舍人仔細去打探，這是什麼樣的氣數啊？通事舍人不離開半步，卻繞著四天下轉了一圈，無所不知，無處不到。回來后高興地跳躍歡呼，果然是豐收的預兆。老衲問：『你有什麼根據？』通事舍人說：『都城的大街小巷，市場店舖，村莊鄉里，柴米蔬菜，各種物品價格低廉平穩，二麥在雪后長勢喜人，這就是豐收的預兆。』老衲又問：『此外還有別的訊息嗎？』他回答說：『桑樹和柘樹的樹梢上聽到了布穀鳥的叫聲，春風的影子中看到了牧童在耕牛。』老衲說：『通事舍人你果然名副其實，德行與名聲相符。等到春天，老衲我有錢了，買個油糍子來供養你。』他轉了個身，拍手大笑而去。老衲我對此感到疑惑。雖然如此，且說，他笑的是什麼呢？
閏正月十五，為新任慶遠長老上堂說法。不知道一年的閏余，不知道月份的大小，懵懵懂懂，就這樣過了將近三十年。一旦眼睛睜開了，就看到朝廷的旨意已經到了家門口，催促他回慶遠。衲僧家暗中修行，默默地發揮作用，竟然如此靈驗。且說上馬見路，這一句該怎麼說呢？』拿起拄杖，『江南的春意來得早，紫蕨已經伸出了嫩芽。』（紫蕨：一種可食用的蕨類植物）
【English Translation】 English version: The way of the petty person wanes and disappears, while the lanterns seem to dance joyfully. This signifies a year of abundant harvest, and the Great Way returns to the simplicity of ancient times. The National Preceptor asks with delight, 'What is this omen?' One hundred and five days after the Winter Solstice is the Cold Food Festival.
Thank you, Bingfu, for lecturing in the Winter Hall, bestowing the profound and subtle Dharma upon people, as futile as filling the ocean with sparrows; offering the supreme flavor of ghee to people, as harmful as arsenic in honey. This is due to his karmic conditions from past lives, and even the Buddha cannot save him. Jing Shan is as clear as a mirror of karma; there is no place here for you to seek advantage.
On the first day of the New Year, lecturing in the hall, three snowfalls in the twelfth lunar month herald a harmonious beginning to the year, with heaven and earth opening up and all things in order. Why are there two New Year's Days in a year? If it is said to compensate for the leap month, everyone knows that. This old monk often says, only when the people of the world are at peace can I be at peace. Immediately order the Master of Communications to inquire carefully, what kind of fortune is this? The Master of Communications, without moving a step, circles the four continents, knowing everything and going everywhere. Returning, he leaps and shouts with joy, indeed a sign of a bountiful year. The old monk asks, 'What is your basis?' The Master of Communications says, 'In the streets and alleys of the capital, in the markets and shops, in the villages and hamlets, firewood, rice, vegetables, and all goods are cheap and stable in price. The two wheats grow vigorously after the snow, which is a sign of a bountiful year.' The old monk asks again, 'Is there any other news besides this?' He replies, 'The cuckoo's call is heard on the mulberry and catalpa trees, and the shepherd is seen plowing with oxen in the shadow of the spring breeze.' The old monk says, 'Master of Communications, you are indeed worthy of your name, your virtue matches your reputation. When spring comes, this old monk will have money to buy you an oil cake to offer you.' He turns around, claps his hands, and laughs loudly as he leaves. This old monk is suspicious of this. Although it is so, let's say, what is he laughing about?
On the fifteenth day of the leap first month, lecturing in the hall for the newly appointed Elder of Qingyuan. Not knowing the leap of the year, not knowing the size of the month, muddleheaded, thus it has been nearly thirty years. Once the eyes are opened, one sees that the imperial decree has already arrived at the door, urging him to return to Qingyuan. The monks cultivate secretly and work silently, and it is so effective. Let's say, 'Mounting the horse and seeing the road,' how should this sentence be expressed?' Raising the staff, 'The spring in Jiangnan comes early, and the fiddleheads have already stretched out their tender shoots.' (fiddleheads: edible fern fronds)
。
上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。形山即不問。如何是一寶。莫是上大人丘乙己么。咄。可知禮也。
上堂。舉。疏山造壽塔次。知事白雲。將幾錢與匠人。山云。為將三文與匠人好。為將兩文與匠人好。為將一文與匠人好。若道得。與吾親造壽塔。其僧茫然。後有僧。舉似大嶺。嶺云。還有人道得么。僧云。未有人道得。嶺云。爾歸舉似和尚。若將三文與匠人。此生決不得塔。若將兩文與匠人。和尚與匠人。共出一隻手。若將一文與匠人。帶累匠人。眉須墮落。僧回舉似疏山。疏山禮拜云。大嶺古佛。放光射至此間。雖然也是臘月里蓮花。大嶺聞得云。我與么道。早是龜毛長數尺。師拈云。二大老向針頭上。削鐵擬鑄太阿。殺佛殺祖。爭柰未有人橫點頭。徑山壽塔。是崑山薦嚴嗣子。寶葉造來。亦不知其價直。且道。與大嶺古佛放光射至此間。相去多少。卓主文。多年曆日如能用。免被巡官指上推。
上堂。舉。德山參龍潭。才相見便問。久向龍潭及乎到來。潭又不見。龍又不現。潭云。子親到龍潭。至夜侍立次。潭云。子何不下去。德山即珍重。揭簾而出。見外面黑。卻回云。外面黑潭。點紙燭度與山。山擬接。潭即吹滅。山於此大悟。便作禮。潭云。子見個什麼道理。
【現代漢語翻譯】 現代漢語譯本：
上堂說法。天地之內，宇宙之間，其中有一寶物，隱藏在形山（指有形之山）。形山暫且不問，那麼什麼是這一寶物呢？莫非是『上大人丘乙己』（一種文字遊戲）嗎？呸！真是太講禮節了（反諷）。 上堂說法。講述了這樣一件事：疏山禪師建造壽塔時，知事白雲問他，『給工匠多少錢合適？』疏山說，『給工匠三文錢好呢？還是給兩文錢好呢？還是給一文錢好呢？』如果有人能說出其中道理，就讓他親自來建造我的壽塔。』眾僧茫然不知所措。後來有僧人將此事告訴了大嶺禪師，大嶺說，『還有人能說出其中道理嗎？』僧人說，『還沒有人能說出。』大嶺說，『你回去告訴疏山和尚，如果給工匠三文錢，那這輩子都別想建成塔；如果給兩文錢，那就是和尚與工匠共同出力；如果給一文錢，就會連累工匠，讓他們愁眉苦臉。』僧人回去將大嶺的話告訴了疏山，疏山聽后禮拜說，『大嶺古佛，放光照到這裡了。』雖然如此，也像是臘月里的蓮花（比喻稀有）。大嶺聽說后說，『我這樣說，已經是烏龜長毛好幾尺了（比喻不可能）。』
禪師拈香說，『這兩位老禪師，想在針尖上削鐵，來鑄造太阿寶劍（比喻不可能）。殺佛殺祖，又能怎麼樣呢？可惜沒有人點頭認可。徑山壽塔，是崑山薦嚴的嗣子，寶葉建造的，也不知道它的價值。』那麼，與大嶺古佛放光照到這裡，相差多少呢？
敲擊禪床說，『多年來的日曆如果能用得上，就能免得被巡官指著日曆推算日子（比喻要活在當下，不要依賴過去）。』 上堂說法。講述了這樣一件事：德山禪師參訪龍潭禪師，剛一見面就問，『久仰龍潭大名，及至到來，潭卻不見，龍也不現。』龍潭說，『你親自到了龍潭。』到了晚上侍立在龍潭身邊時，龍潭說，『你為什麼不下去休息？』德山於是小心地打開簾子走出去，看見外面一片漆黑，又回來對龍潭說，『外面太黑了，請禪師點個紙燭給我。』德山剛要接過蠟燭，龍潭就吹滅了。德山因此大悟，便向龍潭作禮。龍潭問，『你見到了什麼道理？』
【English Translation】 English version:
Giving a Dharma talk: Within the universe, between heaven and earth, there is a treasure hidden in the Shape Mountain (referring to a tangible mountain). Leaving the Shape Mountain aside for now, what is this treasure? Could it be 'Shang Da Ren Qiu Yi Ji' (a kind of word game)? Bah! That's just being too polite (ironically). Giving a Dharma talk: It is said that when Zen Master Shushan was building a longevity pagoda, the supervisor Baiyun asked him, 'How much money should we give the craftsmen?' Shushan said, 'Is it better to give the craftsmen three coins? Or two coins? Or one coin? If someone can explain the reason behind this, let him personally build my longevity pagoda.' The monks were at a loss. Later, a monk told Zen Master Daling about this matter. Daling said, 'Is there anyone who can explain the reason?' The monk said, 'No one has been able to explain it.' Daling said, 'Go back and tell Abbot Shushan that if you give the craftsmen three coins, you will never be able to build the pagoda in this lifetime; if you give them two coins, it means the abbot and the craftsmen are working together; if you give them one coin, it will burden the craftsmen and make them look worried.' The monk went back and told Shushan what Daling had said. After hearing this, Shushan bowed and said, 'Ancient Buddha Daling, your light shines here.' Even so, it's like a lotus flower in the twelfth month (a metaphor for rarity). After hearing this, Daling said, 'My saying this is already like a turtle growing hair several feet long (a metaphor for impossibility).'
The Zen master picked up incense and said, 'These two old Zen masters want to shave iron on the tip of a needle to forge the Tai'a sword (a metaphor for impossibility). What's the use of killing Buddhas and killing ancestors? It's a pity that no one nods in agreement. The Longevity Pagoda of Jingshan was built by Bao Ye, the successor of Kunshan Jianyan, and its value is unknown.' So, how much does it differ from the light of the Ancient Buddha Daling shining here?
Striking the meditation platform, he said, 'If the calendar of many years can be used, you can avoid being pointed at the calendar by the patrol officer to calculate the days (a metaphor for living in the present and not relying on the past).' Giving a Dharma talk: It is said that when Zen Master Deshan visited Zen Master Longtan, he asked as soon as they met, 'I have long admired the name of Longtan, but when I arrived, I didn't see the pond, nor did I see the dragon.' Longtan said, 'You have personally arrived at Longtan.' When he was standing by Longtan's side at night, Longtan said, 'Why don't you go down and rest?' So Deshan carefully opened the curtain and went out, saw that it was dark outside, and came back to Longtan and said, 'It's too dark outside, please light a paper candle for me.' Just as Deshan was about to take the candle, Longtan blew it out. Deshan was greatly enlightened by this and bowed to Longtan. Longtan asked, 'What principle have you seen?'
山云。某甲從今日去。不疑天下老和尚舌頭。次日潭升座云。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日。向孤峰頂上。盤結草菴。立吾道去也。山取疏鈔。於法堂前。將一炬火。提起云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。師拈云。辨龍蛇眼。擒虎兒機。自古有之。只因錯為指陳。以致破家散宅。還有人辨得出么。喝一喝。下座。
海西堂至上堂。推天文。窮地理。將陰陽易數。向蓍草影邊。點指頭子數過。無一星子漏落。且道。趙州東壁掛葫蘆。在什麼數中。會得事同一家。不然。多向洞庭青草岸。楚天空闊不知歸。
結夏小參。僧問。人皆苦炎熱。我愛夏日長。薰風自南來。殿閣生微涼。此是古人聯句。大慧聞得打破漆桶。且道。節文在甚麼處。師云。甚處見大慧。僧喝云。也是泥里洗土塊。師云。果然。僧云。德山小參不答話。有問。話者三十棒。此意如何。師云。醋酸何必掛葫蘆。進云。有僧出禮拜。德山便打。又作么生。師云。鐵旗鐵鼓。進云。僧云。某甲話也未問。為什麼打某甲。又且如何。師云。義出豐年。進云。山云。爾是何處人。僧云。新羅人。山云。未跨船舷。好與三十棒。又作么生。師云。德山性命。落在這僧手裡。進云。只如
【現代漢語翻譯】 現代漢語譯本 山云（僧人法號）。某甲（說話者自稱）從今天起，不再懷疑天下老和尚所說的話的真偽了。 第二天，潭（僧人法號）升座說法，說道：『人群中有一個人，牙齒像劍樹一樣鋒利，嘴巴像血盆一樣可怕，一旦認準方向，就不會回頭。將來有一天，他會在孤峰頂上，結廬而居，弘揚我的道法。』 山（僧人法號）取出疏鈔（經書註解），在法堂前，舉起一炬火把，說道：『窮盡一切玄妙的辯論，就像一根毫毛放置在太空中一樣渺小；竭盡世間一切重要的事務，就像一滴水投入到巨大的山谷中一樣微不足道。』於是將疏鈔焚燒。 師（僧人法號）拈起（拿起）說道：『辨別龍蛇的眼睛，擒拿老虎的機敏，自古以來就存在。只因爲錯誤地為人指點，以致於家破人亡。還有人能辨別出來嗎？』喝了一聲，下座。
海西堂（寺廟名）舉行上堂說法。推算天文，研究地理，將陰陽易數的道理，在蓍草的影子邊，用手指頭數過，沒有一顆星子遺漏。那麼，趙州（僧人法號）東壁上掛著的葫蘆，又在什麼數中呢？領會了，就事同一家；不然，就多半像在洞庭湖青草岸邊，楚地的天空遼闊，不知歸路一樣迷茫。
結夏小參（夏季安居結束后的參禪）。僧人問道：『人們都苦於炎熱，我卻喜愛夏日漫長，薰風從南方吹來，殿閣里產生微微的涼意。』這是古人的聯句，大慧（僧人法號）聽了之後打破了漆桶（比喻開悟）。那麼，關鍵在哪裡呢？ 師說：『哪裡見到大慧了？』 僧人喝道：『這也是在泥里洗土塊（比喻徒勞無功）。』 師說：『果然如此。』 僧人說：『德山（僧人法號）小參時不回答話，有人問話，就打三十棒。』這是什麼意思？ 師說：『醋酸何必掛葫蘆（比喻多此一舉）。』 僧人進一步問道：『有僧人出來禮拜，德山就打，又該怎麼理解？』 師說：『鐵旗鐵鼓（比喻強硬）。』 僧人說：『我話還沒問，為什麼要打我？又該如何理解？』 師說：『義出豐年（比喻理由充分）。』 僧人進一步問道：『山（德山）說：『你是哪裡人？』僧人說：『新羅人（古代朝鮮）。』山說：『還沒跨上船舷，就該打三十棒。』又該怎麼理解？』 師說：『德山的性命，落在這僧人手裡了。』 僧人進一步問道：『就像』
【English Translation】 English version Shanyun (monk's dharma name). Moujia (speaker's self-reference) from today onwards, I will no longer doubt the words of the old monks in the world. The next day, Tan (monk's dharma name) ascended the seat and said: 'Among the crowd, there is a person whose teeth are as sharp as sword trees, and whose mouth is as terrifying as a blood basin. Once he identifies the direction, he will not turn back. One day in the future, he will build a hermitage on the top of a solitary peak and propagate my Dharma.' Shan (monk's dharma name) took out the Shuchao (commentary on scriptures), and in front of the Dharma hall, raised a torch and said: 'Exhausting all profound debates is like placing a hair in the vastness of space; exhausting all important affairs in the world is like dropping a drop of water into a huge valley.' Then he burned the Shuchao. The Master (monk's dharma name) picked up (took) and said: 'Distinguishing the eyes of dragons and snakes, capturing the agility of tigers, has existed since ancient times. It is only because of wrongly pointing out for others that families are ruined and homes are destroyed. Is there anyone who can distinguish it?' He shouted and descended from the seat.
Haixitang (temple name) held an ascending-the-hall Dharma talk. Calculating astronomy, studying geography, and using the principles of Yin-Yang and Yi-Shu, counting with fingertips beside the shadow of the yarrow stalks, not a single star was missed. Then, in which number is the gourd hanging on the east wall of Zhaozhou (monk's dharma name)? If you understand, then things are of the same family; otherwise, you will mostly be like being on the Qingcao shore of Dongting Lake, with the sky of Chu vast and not knowing the way home.
Jiexia Xiaocan (Zen session after the summer retreat). A monk asked: 'People all suffer from the heat, but I love the long summer days, the warm wind comes from the south, and a slight coolness arises in the halls and pavilions.' This is an ancient couplet. After Da Hui (monk's dharma name) heard it, he broke the lacquer bucket (metaphor for enlightenment). Then, where is the key point? The Master said: 'Where do you see Da Hui?' The monk shouted: 'This is also washing mud in the mud (metaphor for futile effort).' The Master said: 'Indeed.' The monk said: 'Deshan (monk's dharma name) does not answer questions during Xiaocan, and if someone asks a question, he hits them with thirty blows.' What does this mean? The Master said: 'Why hang a gourd if the vinegar is sour (metaphor for superfluous action)?' The monk further asked: 'If a monk comes out to bow, Deshan hits him, how should this be understood?' The Master said: 'Iron flag and iron drum (metaphor for being unyielding).' The monk said: 'I haven't even asked the question, why hit me? And how should this be understood?' The Master said: 'The meaning comes from a year of abundance (metaphor for sufficient reason).' The monk further asked: 'Shan (Deshan) said: 'Where are you from?' The monk said: 'A person from Silla (ancient Korea).' Shan said: 'Before even crossing the ship's舷, you should be hit with thirty blows.' How should this be understood?' The Master said: 'Deshan's life is in the hands of this monk.' The monk further asked: 'Just like'
德山與么。為復是賞伊罰伊。師云。劍握甑人手。進云。者僧是個衝波逆浪。慣弄潮頭底。因甚德山覷他不破。師云。爾卻被諸人覷破了也。僧云。只如今夜。忽有個漢出來道。某甲話未問。為什麼打某甲。未審和尚。作么生答他。師云。我不似德山老婆心。僧云。明眼宗師天然有在。師云。賊是家親。師乃云。古篆不文。新條有制。九旬禁足。剖甕覓天。三月護生。劈琴煮鶴。致使有志之士。無所舒伸。縱饒別有生機。未免伏聽處分。老僧今夜不惜眉毛。作個方便。使現前四眾。九夏無虛棄之功。還信得及么。若信得及。水邊林底切磋琢磨。必有修證之期。其如不然。各請收歸上科。
復舉。涌泉因。雪峰訪。乃門送。峰入轎了。泉云。者個四人舁。那個幾人舁。峰聳身云。道甚麼。泉再舉。峰云。行行他不會。師拈云。電光石火之機。具大眼目。卒難湊泊。涌泉危流中。失卻手橈。雪峰過在後語。當時若是徑山待他聳身云。道甚麼。只向他道。請和尚穩乘轎子。非惟坐斷雪峰舌頭。亦使天下人針劄不入。
次日上堂。大覺世尊二千年前。給孤園中。聚一千二百五十比丘。至安居日。起模畫樣。迨今繩繩未已。今日忽有個漢。出來道。我者里是壺中天地別有日月。不入爾者保社。山僧只得明窗下安排。
【現代漢語翻譯】 現代漢語譯本 僧人問德山宣鑒禪師：『德山禪師的做法是獎賞他還是懲罰他？』 禪師回答：『劍掌握在會使用的人手中。』 僧人進一步說：『這個僧人是個衝破波浪、擅長駕馭潮流的人，為什麼德山禪師看不透他？』 禪師說：『你卻已經被大家看透了。』 僧人說：『就比如今天晚上，忽然有個人出來說：我話還沒問，為什麼要打我？』 未知和尚您會怎麼回答他？』 禪師說：『我不像德山那樣婆婆媽媽。』 僧人說：『有眼光的宗師自然有其獨到之處。』 禪師說：『賊是自己家裡人。』 禪師於是說：『古老的篆書已經不合時宜，新的條令已經制定。九十天禁止外出，如同剖開水甕尋找天空。三個月保護生物，如同劈開琴來煮鶴。』 導致有志之士，無法施展才能。縱然另有生機，也難免要聽從處分。老僧今晚不惜眉毛，做個方便，使在座的各位，九十天夏天沒有白白浪費。還相信得過嗎？如果信得過，就在水邊林下切磋琢磨，必定有修證的時候。如果不是這樣，請各自回到原來的地方。』
又舉例說，涌泉禪師因為雪峰義存禪師來訪，送到門口。雪峰禪師進入轎子后，涌泉禪師問：『這四個人抬轎子，那麼哪個人抬轎子？』 雪峰禪師聳了聳身子說：『說什麼？』 涌泉禪師再次提起這個問題。雪峰禪師說：『走吧走吧，他不會明白的。』 禪師拈出說：『電光石火的機鋒，需要具備大眼目才能理解，很難湊合。涌泉禪師在危急的水流中，失去了船槳。雪峰禪師的回答是過失。當時如果我是徑山禪師，等他聳身說『說什麼？』的時候，就直接對他說：『請和尚穩穩地坐在轎子里。』 這樣不僅能堵住雪峰禪師的嘴，也能讓天下人無從下手。』
第二天上堂，大覺世尊（釋迦摩尼佛的稱號）在兩千年前，于給孤園（祇樹給孤獨園的簡稱，是釋迦牟尼佛在世時重要的弘法場所）中，聚集了一千二百五十位比丘（佛教出家男眾的稱謂），在安居日（僧侶在雨季停止遊方，集中修行）開始制定規矩，直到今天仍然沿用未止。今天忽然有個人出來說：『我這裡是壺中天地，另有日月，不加入你們這個保社。』 山僧我只能在明亮的窗下安排他。
【English Translation】 English version A monk asked Deshan Xuanjian (a Chan master): 'Is Deshan's action a reward or a punishment?' The master replied, 'The sword is in the hands of the one who knows how to use it.' The monk further said, 'This monk is one who braves the waves and is skilled at riding the tide. Why couldn't Deshan see through him?' The master said, 'You have already been seen through by everyone.' The monk said, 'Just like tonight, if someone suddenly comes out and says, 'I haven't asked my question yet, why did you hit me?'' I wonder, how would you, Master, answer him?' The master said, 'I am not as fussy as Deshan.' The monk said, 'A clear-eyed master naturally has his unique insights.' The master said, 'The thief is a member of the family.' The master then said, 'The ancient seal script is outdated, and new regulations have been established. Ninety days of confinement are like splitting a jar to find the sky. Three months of protecting life are like splitting a zither to cook a crane.' This leads to ambitious individuals being unable to display their talents. Even if there is another opportunity, they will inevitably have to obey the orders. Tonight, this old monk will not hesitate to use a skillful means to ensure that everyone present does not waste the ninety days of summer. Do you believe it? If you believe it, then diligently study and polish each other by the water and in the forest, and there will surely be a time of realization. If not, please return to your original places.'
Again, it was cited that, because Yongquan (a Chan master) was visited by Xuefeng Yicun (a Chan master), he saw him off at the gate. After Xuefeng entered the sedan chair, Yongquan asked, 'These four people are carrying the sedan chair, so who is carrying the sedan chair?' Xuefeng shrugged and said, 'What are you saying?' Yongquan raised the question again. Xuefeng said, 'Let's go, let's go, he won't understand.' The master picked it up and said, 'The sharpness of the lightning flash requires great insight to understand, and it is difficult to achieve. Yongquan lost his oar in the dangerous current. Xuefeng's answer was a mistake. If I were Jingshan (a Chan master) at that time, when he shrugged and said, 'What are you saying?' I would have directly said to him, 'Please sit steadily in the sedan chair, Master.' This would not only shut Xuefeng's mouth but also make it impossible for anyone in the world to find a way in.'
The next day, in the Dharma hall, the World Honored One, the Greatly Enlightened One (an epithet for Shakyamuni Buddha), two thousand years ago, in the Garden of Anathapindika (Jetavana Anathapindika-arama, an important place for the Buddha to preach during his lifetime), gathered one thousand two hundred and fifty Bhikkhus (Buddhist monks), and on the day of the Rainy Season Retreat (a period when monks cease wandering and concentrate on practice), began to establish rules, which continue to be followed to this day. Today, if someone suddenly comes out and says, 'My place is a world within a pot, with its own sun and moon, and I will not join your community,' then I, this mountain monk, can only arrange for him under the bright window.
何故。麒麟上瑞舉世希逢謝福州光首座秉拂。上堂。夫蠱者最靈通。不期而會。不約而同。拶著崖崩石裂。拋出金圈栗蓬。驚倒露柱。嚇殺燈籠。不知何處毒種。元來門裡有蟲。
上堂。排日治疊。教盡一味。休去歇去。茫然湛然去。謂之得道之士。殊不知。未曾啟口。先犯國諱。只如離言詮絕依倚。諸方作么生接納端午日。嘉禾報恩水谷遺書至。上堂。午見五。謂之天中節。陽德既剛。元化以洽。盡大地無非是藥者。要且療不得無病之人。且道。那個是無病之人。卓主丈。問取冰谷老子。
中夏上堂。舉。趙州問南泉。如何是道。泉云。平常心是道。州云。還假趣向否。泉云。擬之則乖。州云。不擬又爭知是道。泉云。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。豁若太虛。豈可強是非耶。趙州禮拜。師拈云。一夏九十日。已過四十五日。此是四十五日已前語。四十五日已后語。若是四十五日已前語。焦磚打著連底凍。若是四十五日已后語。老僧不得不說。若不說又恐。諸人見疑。卻煩主丈子。子細分看。卓主丈。單拆交重。
上堂。炎威三伏不為苦。涼風四來不為樂。樂中有苦人不知。苦中有樂人不會。摶虛空揮象外。擔板一生死而無悔。
上堂。一喝分賓主。照用
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？就像麒麟這種上等祥瑞之物，世間難得一見，謝福州光首座手持拂塵，登上法堂說法。 蠱惑人心之事最為靈驗，無需期待而自會相遇，無需約定而彼此相同。緊逼之下，如同山崖崩塌、巖石碎裂；拋出的金圈，又似帶刺的栗子殼。驚倒了石柱，嚇壞了燈籠。不知這毒害的種子從何而來，原來是自家門裡生出的蟲子。
登上法堂說法。每日安排治理，教導的都是同一種滋味。停止思慮，放下一切，進入茫然、湛然的狀態，這就被稱為得道之士。殊不知，還未開口，就已經冒犯了國諱。就像那遠離言語詮釋、斷絕依靠之處，各方該如何接納這端午佳節呢？嘉禾呈祥，報答恩情，水稻穀物留下了書信。 登上法堂說法。端午節，午與五相見，稱為天中節。陽剛之德已經達到極致，天地萬物的化育也已完備。整個大地無一不是藥物，然而卻醫治不了沒有病的人。那麼，誰是沒有病的人呢？敲擊禪杖，去問問冰谷老子吧。
中夏時節登上法堂說法。引用趙州問南泉：『什麼是道？』南泉回答：『平常心是道。』趙州問：『還需要趣向嗎？』南泉回答：『如果想要趣向，那就錯了。』趙州問：『如果不趣向，又怎麼知道是道呢？』南泉回答：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達毫無疑惑的道，就會像虛空一樣空曠。』怎麼可以用是非來強加判斷呢？趙州聽后禮拜。師父拈起話頭說：『一個夏天九十天，已經過去了四十五天。』這是四十五天以前的話，還是四十五天以後的話？如果是四十五天以前的話，就像焦磚打在冰凍的河底一樣。如果是四十五天以後的話，老僧不得不說。如果不說，又恐怕各位產生疑惑。還是麻煩主丈子仔細分辨吧。敲擊禪杖，是單是雙，是交是重？
登上法堂說法。炎熱的三伏天不覺得苦，涼風吹來也不覺得快樂。快樂之中有苦，人們不知道；苦之中有樂，人們不會體會。在虛空中揮舞，在形象之外擔當，肩負生死重任一生也無怨無悔。
登上法堂說法。一聲棒喝，分清賓主，照用並施。
【English Translation】 English version: What is the reason? It's like the Qilin (a mythical Chinese creature symbolizing auspiciousness) a superior omen, rarely encountered in the world. Abbot Guang of Xie Fuzhou, holding a whisk, ascends the Dharma hall. The most effective thing is bewilderment. Meeting without expectation, agreeing without prior arrangement. Pressing on, cliffs collapse and rocks shatter; the thrown golden ring is like a prickly chestnut bur. Startling the stone pillar, scaring the lantern. Who knows where the poisonous seed comes from? Originally, there's a worm in the house.
Ascending the Dharma hall. Arranging and governing daily, teaching the same flavor. Cease and rest, go into a state of blankness and purity, this is called an enlightened person. Little do they know, before even opening their mouths, they've already violated the national taboo. Just like that which is apart from verbal expression and severed from reliance, how should all directions receive this Dragon Boat Festival? Auspicious rice ears report gratitude, and the grains of rice leave a letter. Ascending the Dharma hall. The Dragon Boat Festival, when 'wu' (noon) meets 'wu' (five), is called the Heavenly Middle Festival. The virtue of Yang is at its peak, and the transformation of all things is complete. The entire earth is nothing but medicine, yet it cannot cure those without illness. So, who is the person without illness? Strike the staff, and ask Old Man Binggu (Ice Valley).
Ascending the Dharma hall in mid-summer. Quoting Zhao Zhou (a famous Zen master) asking Nan Quan (another Zen master): 'What is the Dao (the Way)?' Nan Quan replied: 'Ordinary mind is the Dao.' Zhao Zhou asked: 'Does it require direction?' Nan Quan replied: 'If you intend to direct it, you're mistaken.' Zhao Zhou asked: 'If you don't intend to direct it, how do you know it is the Dao?' Nan Quan replied: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If you truly understand the Dao without doubt, it will be as vast as the empty sky.' How can you force judgment with right and wrong? Zhao Zhou bowed after listening. The master picked up the topic and said: 'Ninety days of summer, forty-five days have already passed.' Is this a word from before forty-five days, or after forty-five days? If it's a word from before forty-five days, it's like a burnt brick hitting the frozen riverbed. If it's a word from after forty-five days, the old monk has to speak. If I don't speak, I'm afraid everyone will be suspicious. Please, Master, carefully distinguish. Strike the staff, is it single or double, intersecting or overlapping?
Ascending the Dharma hall. The scorching heat of the three dog days is not considered bitter, and the cool breeze coming from all directions is not considered joyful. People do not know the bitterness in joy; people do not understand the joy in bitterness. Waving in the void, bearing beyond form, bearing the burden of life and death without regret.
Ascending the Dharma hall. A single shout distinguishes guest and host, illuminating and applying.
一時行。且道。賓主作么生分。若分得。犯突吉羅罪。若分不得。背地裡捫心。
上堂。舉。興化示眾云。今日不用如何若何。便請單刀直入。興化與汝證據。時有旻德長老。出禮拜。起便喝。化亦喝。德又喝。化亦喝。德禮拜歸眾。興化云。若是別人三十棒。一棒也較不得。何故。蓋他旻德一喝。不作一喝用。便下座。師拈云。漢高祖紿韓信而殺之。身雖死。其心果死乎。興化放旻德長老三十棒。和氣如春。較之賓主相見。則遠之遠矣。
解夏小參。僧問。初秋夏末。布袋頭開。時節因緣。請師開示。師云。若不得流水。還應過別山。僧云。學人到此。何似不問好。師云。叮嚀損君德。僧云。馬大師因。僧問。離四句絕百非。請師直指西來意。此意如何。師云。𢬵身入虎穴。僧云。馬師云。我今日勞倦。不能為汝說。問取智藏。又作么生。師云。貪程太速。不覺落草。僧云。僧問藏。藏云。我今日頭疼。不能為汝說。問取海兄。此意如何。師云。神號鬼哭。禍及私門。僧云。僧問海。海云。我到者里。卻不會。又作么生。師云。貶向無生國里。僧云。馬大師父子各有病痛。還有人醫得否。師云。先醫得爾。方醫得他。僧云。學人無病。何必求醫。師云。通身是癩。不肯承當。僧禮拜云。謝師答話。師云
【現代漢語翻譯】 現代漢語譯本：
一時行動。且說，賓與主該如何區分？如果區分得了，就犯了突吉羅罪（duk-ki-la，一種輕微的戒律過失）。如果區分不了，就在背後捫心自問。
上堂說法。舉例說，興化（Xinghua，禪師名）開示大眾說：『今天不用說如何如何，請直接單刀直入。興化與你們做證據。』當時有旻德長老（Min-de，一位年長的僧人）出來禮拜，起身就喝（大聲呵斥）。興化也喝。旻德又喝。興化也喝。旻德禮拜后回到大眾中。興化說：『如果是別人，要打三十棒。一棒也少不得。』為什麼呢？因為他旻德這一喝，不是當作一喝來用。』說完就下座。師父拈出此事說：『漢高祖欺騙韓信並將他殺死。身雖死，他的心果真死了嗎？興化放旻德長老三十棒，和氣如春天般溫暖。與賓主相見相比，那就差得太遠了。』
解夏小參。有僧人問：『初秋夏末，布袋頭打開。此時節因緣，請師父開示。』師父說：『如果得不到流水，還應該過別的山。』僧人說：『學人到了這裡，不如不問的好。』師父說：『叮嚀反而損害你的德行。』僧人說：『馬大師因為……』僧人問：『離四句絕百非，請師父直指西來意。這意如何？』師父說：『𢬵身入虎穴。』僧人說：『馬祖（Ma-tsu，禪師名）說：『我今天勞累，不能為你們說，去問智藏（Zhi-zang，禪師名）。』又該怎麼說？』師父說：『貪圖路程太快，不知不覺落入草叢。』僧人說：『僧人問智藏，智藏說：『我今天頭疼，不能為你們說，去問海兄（Hai-xiong，禪師名）。』這意如何？』師父說：『神號鬼哭，禍及私門。』僧人說：『僧人問海，海說：『我到了這裡，卻不會。』又該怎麼說？』師父說：『貶向無生國里。』僧人說：『馬大師父子各有病痛，還有人醫得好嗎？』師父說：『先醫好你，才能醫好他。』僧人說：『學人沒有病，何必求醫？』師父說：『通身是癩，不肯承認。』僧人禮拜說：『謝謝師父回答。』師父說……』 English version:
For a moment, let's act. And tell me, how should guest and host be distinguished? If you can distinguish them, you commit a Duk-ki-la (duk-ki-la, a minor offense against the precepts). If you cannot distinguish them, then secretly examine your conscience.
Ascending the Dharma Hall. It is said that Xinghua (Xinghua, a Zen master) addressed the assembly, saying, 'Today, we won't talk about this or that. Please go straight to the point with a single blade. Xinghua will be your evidence.' At that time, Elder Min-de (Min-de, an elder monk) came forward, bowed, and then shouted (a loud shout). Xinghua also shouted. Min-de shouted again. Xinghua also shouted. Min-de bowed and returned to the assembly. Xinghua said, 'If it were someone else, they would receive thirty blows. Not one blow could be spared.' Why? Because Min-de's shout was not used as a shout.' Then he descended from the seat. The Master picked up the story and said, 'Emperor Gaozu of Han deceived Han Xin and killed him. Although his body died, did his mind truly die? Xinghua gave Elder Min-de thirty blows, and the atmosphere was as warm as spring. Compared to the meeting of guest and host, it is far, far away.'
Small Dharma Assembly at the End of Summer. A monk asked, 'Early autumn, the end of summer, the mouth of the cloth bag opens. At this opportune moment, please enlighten us, Master.' The Master said, 'If you cannot find flowing water, you should cross another mountain.' The monk said, 'For a student like me, would it be better not to ask?' The Master said, 'Excessive urging harms your virtue.' The monk said, 'Master Ma because...' The monk asked, 'Beyond the four phrases and transcending the hundred negations, please directly point to the meaning of Bodhidharma's coming from the West. What is this meaning?' The Master said, 'Throw yourself into the tiger's den.' The monk said, 'Ma-tsu (Ma-tsu, a Zen master) said, 'I am tired today and cannot explain it to you. Go ask Zhi-zang (Zhi-zang, a Zen master).' What should be said then?' The Master said, 'Being too eager on the journey, you unknowingly fall into the grass.' The monk said, 'The monk asked Zhi-zang, and Zhi-zang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai-xiong, a Zen master).' What is this meaning?' The Master said, 'The gods wail and the ghosts cry, disaster befalls the private home.' The monk said, 'The monk asked Hai, and Hai said, 'When I get here, I don't understand.' What should be said then?' The Master said, 'Banishment to the land of no birth.' The monk said, 'Master Ma and his disciples each have their own ailments. Is there anyone who can cure them?' The Master said, 'First cure yourself, then you can cure them.' The monk said, 'I have no illness, why seek a doctor?' The Master said, 'Your whole body is covered in leprosy, and you refuse to admit it.' The monk bowed and said, 'Thank you for your answer, Master.' The Master said...'
【English Translation】 For a moment, let's act. And tell me, how should guest and host be distinguished? If you can distinguish them, you commit a Duk-ki-la (duk-ki-la, a minor offense against the precepts). If you cannot distinguish them, then secretly examine your conscience. Ascending the Dharma Hall. It is said that Xinghua (Xinghua, a Zen master) addressed the assembly, saying, 'Today, we won't talk about this or that. Please go straight to the point with a single blade. Xinghua will be your evidence.' At that time, Elder Min-de (Min-de, an elder monk) came forward, bowed, and then shouted (a loud shout). Xinghua also shouted. Min-de shouted again. Xinghua also shouted. Min-de bowed and returned to the assembly. Xinghua said, 'If it were someone else, they would receive thirty blows. Not one blow could be spared.' Why? Because Min-de's shout was not used as a shout.' Then he descended from the seat. The Master picked up the story and said, 'Emperor Gaozu of Han deceived Han Xin and killed him. Although his body died, did his mind truly die? Xinghua gave Elder Min-de thirty blows, and the atmosphere was as warm as spring. Compared to the meeting of guest and host, it is far, far away.' Small Dharma Assembly at the End of Summer. A monk asked, 'Early autumn, the end of summer, the mouth of the cloth bag opens. At this opportune moment, please enlighten us, Master.' The Master said, 'If you cannot find flowing water, you should cross another mountain.' The monk said, 'For a student like me, would it be better not to ask?' The Master said, 'Excessive urging harms your virtue.' The monk said, 'Master Ma because...' The monk asked, 'Beyond the four phrases and transcending the hundred negations, please directly point to the meaning of Bodhidharma's coming from the West. What is this meaning?' The Master said, 'Throw yourself into the tiger's den.' The monk said, 'Ma-tsu (Ma-tsu, a Zen master) said, 'I am tired today and cannot explain it to you. Go ask Zhi-zang (Zhi-zang, a Zen master).' What should be said then?' The Master said, 'Being too eager on the journey, you unknowingly fall into the grass.' The monk said, 'The monk asked Zhi-zang, and Zhi-zang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai-xiong, a Zen master).' What is this meaning?' The Master said, 'The gods wail and the ghosts cry, disaster befalls the private home.' The monk said, 'The monk asked Hai, and Hai said, 'When I get here, I don't understand.' What should be said then?' The Master said, 'Banishment to the land of no birth.' The monk said, 'Master Ma and his disciples each have their own ailments. Is there anyone who can cure them?' The Master said, 'First cure yourself, then you can cure them.' The monk said, 'I have no illness, why seek a doctor?' The Master said, 'Your whole body is covered in leprosy, and you refuse to admit it.' The monk bowed and said, 'Thank you for your answer, Master.' The Master said...'
。知過必改。
師乃云。清泉白石。偃月枕云。竹屋茅堂。怡神適意。可謂頓忘身世。絕俗幽緇。無端禁足安居。佛法朝朝在己。剋期取證。功行時時上心。只知規矩襲人。安得入流忘所。衲僧家。作得主把得定。不被人謾。且取功底句作么生。卓主丈。一把香芻拈未暇。六環金錫響遙空。
復舉。洞山示眾云。初秋夏末兄弟家。東去西去。直須向萬里無寸草處去。傳到瀏陽庵主。庵主云。何不道出門便是草。因此機感相投。道播寰中。徑山則不然。忽有僧出辭。只向他道。秋暑尚炎。擬整包笠。何如此之速耶。且道。與二大老。相去多少。擊拂子。醜婦顰眉。
次日上堂。卓主丈。一下云。頂笠挈包云外去。者回終不上龍峰。又卓一下。途中忽然撞著定上座。被他當頭道個不審。爾作么生祇對他。又卓一下。不須頻勸酒。自有解愁人。又卓一下。
謝都寺．維那．藏主．知客．侍者。上堂。挾紙衾歷重任。慈明其責得人。罰饡飯復遊山。興化求賢大急。主賓相見未舉先知。只如趙州繞禪床。又作么生。卓主丈。莫笑國師門戶冷。老來無力為三呼。
上堂。舉。石霜普會遷化。眾請首座住持。虔侍者云。先師道。休去歇去。一條白練去。一念萬年去。明甚麼邊事。若會得則住持。若不
【現代漢語翻譯】 現代漢語譯本：知道自己的過錯就一定要改正。
師父於是說：『清澈的泉水，潔白的石頭，彎彎的月亮枕著雲彩，竹屋茅草房，怡養精神，舒適愜意。』這可以說是完全忘記了身世，與世隔絕的隱士。無緣無故地禁足安居，佛法時時刻刻都在自己心中。限期取證，功德修行時時刻刻放在心上。只知道規規矩矩地模仿別人，怎麼能入流而忘記自己的根本呢？出家人，能夠做得了主，把持得定，不被人欺騙。且說這句有功底的話怎麼講？拿起拄杖，一把香草還沒來得及拈起，六環錫杖的聲音已經響徹遙遠的天空。
又舉例說，洞山（Dongshan）禪師開示大眾說：『初秋夏末，各位同修，向東去向西去，必須向萬里無寸草的地方去。』傳到瀏陽（Liuyang）庵主那裡，庵主說：『為什麼不說出門就是草呢？』因此機緣感應相投合，名聲傳播天下。徑山（Jingshan）我卻不這樣說。如果有個僧人來告辭，我就只對他說：『秋天的暑氣還很炎熱，打算整理行裝，為什麼這麼快呢？』且說，與洞山（Dongshan）和瀏陽（Liuyang）這兩位大德相比，相差多少？』用拂塵敲擊一下，『醜婦皺眉頭。』
第二天上堂，拿起拄杖，敲擊一下說：『頭戴斗笠，肩背行囊，向云外而去，這次終究不上龍峰（Longfeng）。』又敲擊一下，『途中忽然撞見定（Ding）上座，被他當頭棒喝，不知所措，你們怎麼回答他？』又敲擊一下，『不必頻頻勸酒，自有能夠解除憂愁的人。』又敲擊一下。
感謝都寺、維那、藏主、知客、侍者。上堂說法：『挾著紙被，經歷重重任務，慈明（Ciming）禪師的責任是得到了合適的人。』因為犯錯被罰沒飯食，又去遊山，興化（Xinghua）禪師求賢若渴。主客相見，還沒開口就已心領神會，就像趙州（Zhaozhou）禪師繞禪床一樣，又該怎麼做呢？』拿起拄杖，敲擊一下，『不要笑話國師的門庭冷落，老了沒有力氣再三呼萬歲了。』
上堂說法。舉例說，石霜普會（Shishuang Puhui）禪師圓寂，大眾請首座來住持。虔（Qian）侍者說：『先師說，休息去吧，歇息去吧，像一條白練一樣離去，一念就是萬年。』明白什麼事情？如果明白了就能住持，如果不明白
【English Translation】 English version: Knowing one's faults, one must correct them.
The master then said, 'Clear springs and white stones, a crescent moon pillows the clouds, bamboo huts and thatched cottages, refreshing the spirit and pleasing the mind.' This can be said to be completely forgetting one's worldly affairs, a recluse isolated from the world. For no reason, confined to living in seclusion, the Buddha's teachings are always in one's heart. Setting a deadline for attainment, meritorious practice is always on one's mind. Only knowing how to imitate others rigidly, how can one enter the stream and forget one's roots? A monastic, able to be the master and hold firm, not to be deceived by others. And what about this skillful saying? Taking up the staff, before a handful of fragrant grass can be picked up, the sound of the six-ringed staff already echoes in the distant sky.
He further cited, Dongshan (Zen master's name) instructed the assembly, 'Early autumn, late summer, brothers, going east, going west, you must go to a place where there is not an inch of grass for ten thousand miles.' Passed down to the hermit of Liuyang (place name), the hermit said, 'Why not say that going out the door is grass?' Therefore, the opportunity and feeling resonated, and the reputation spread throughout the world. I, Jingshan (mountain name), do not say it this way. If a monk comes to bid farewell, I will only say to him, 'The autumn heat is still very hot, planning to pack your bags, why so fast?' And say, compared to these two great elders, Dongshan (Zen master's name) and Liuyang (place name), how much difference is there?' He struck the whisk, 'An ugly woman frowns.'
The next day, ascending the hall, he took up his staff and struck it once, saying, 'Wearing a hat and carrying a bag, going beyond the clouds, this time I will not ascend Longfeng (mountain name) after all.' He struck it again, 'Suddenly encountering Ding (monk's name) on the way, being struck head-on by him, at a loss, how do you answer him?' He struck it again, 'No need to frequently offer wine, there are those who can dispel sorrow.' He struck it again.
Thanking the abbot, the leader, the librarian, the guest master, and the attendant. Ascending the hall to preach: 'Carrying a paper quilt, experiencing many tasks, Zen Master Ciming's (Zen master's name) responsibility was to obtain the right person.' Because of mistakes, being punished with the loss of food, and then going to travel in the mountains, Zen Master Xinghua (Zen master's name) eagerly sought talent. Host and guest meet, before speaking, they already understand each other, just like Zen Master Zhaozhou (Zen master's name) circling the Zen bed, what should be done?' He took up his staff and struck it, 'Don't laugh at the coldness of the national teacher's gate, old and without the strength to shout 'Long live' three times.'
Ascending the hall to preach. Citing the example of Zen Master Shishuang Puhui (Zen master's name) passing away, the assembly requested the head seat to preside. The attendant Qian (monk's name) said, 'The late master said, 'Rest, rest, leave like a white silk, one thought is ten thousand years.' What is understood? If you understand, you can preside, if you don't understand
會則不可。座云。明一色邊事。虔云。未會先師意在。座云。裝香來。香菸斷處。若去不得。則不會先師意。香菸未斷。首座脫去。虔拊首座背云。坐脫立亡者則不無。要會先師意猶未在。師拈云。一人高高峰頂立。一人深深海底行。不是與人難共住。大都緇素要分明。作么生。是分明底事。卓主丈。
中秋上堂。僧問。寒山子今夜見月。因甚拊掌大笑。師云。眼裡著沙不得。耳里著水不得。僧云。今夜還有人發笑也無。師云。直饒笑里有刀。也須勘過。僧云。記得馬大師玩月次。云。正與么時如何。西堂云。正好供養。此意如何。師云。寸丁入木。僧云。百丈云。正好修行。又作么生。師云。地獄門前鬼脫印。僧云。南泉拂袖便行。此意如何。師云。只緣步驟太過。不覺通身泥水。僧云。且道。三大老下語。還有優劣也無。師云。厭彩馬師多少。僧云。馬師又道。經歸藏。禪歸海。惟有普愿。獨超物外。又作么生。師云。巖下風生虎弄兒。僧禮拜。師云。禮拜則可。
師乃云。玉宇澄肅。眾星掩耀。尋常多是論三五。惟有今宵分外明。引得馬簸箕。呼兒喚子。縱而玩之。直饒各逞危機。畢竟出他影子不得。莫有出他影子底么。出來下一轉語。供養大眾。不然。山僧自道去也。
上堂。舉。溈山和
【現代漢語翻譯】 現代漢語譯本： 會了嗎？（座：指禪座上的僧人）不可以這樣說。（座）說：『明白了一色邊事』。（虔：指另一位僧人）說：『還沒有領會先師的意圖。』（座）說：『點上香來。如果香菸斷了的時候，你不能離開這裡，那就是沒有領會先師的意圖。』香菸還沒有斷，首座（指寺院中資歷較深的僧人）就離開了。（虔）拍著首座的背說：『坐著死去，站著離世的人不是沒有，但要領會先師的意圖，還差得遠呢。』 師（指禪師）拈起香說：『一個人在高高的山頂上站立，一個人在深深的海底行走。不是（他們）難以與人共同生活，而是出家人和俗人本來就要分清楚。』怎麼樣才是分清楚了呢？用拄杖敲擊地面。
中秋節上堂說法。僧人問：『寒山子（Hanshanzi，唐代詩人，以隱居和詩歌聞名）今晚看見月亮，為什麼拍手大笑？』師說：『眼睛裡不能進沙子，耳朵里不能進水。』僧人說：『今晚還有人發笑嗎？』師說：『即使笑容里藏著刀，也要仔細辨別。』僧人說：『記得馬大師（Mazu Daoyi，禪宗大師）賞月時說：『正在這個時候怎麼樣？』西堂（Xitang Zhizang，馬祖道一的弟子）說：『正好供養。』這是什麼意思？』師說：『寸丁入木（比喻恰到好處）。』僧人說：『百丈（Baizhang Huaihai，禪宗大師）說：『正好修行。』又是什麼意思？』師說：『地獄門前的鬼脫掉了印記（比喻擺脫了束縛）。』僧人說：『南泉（Nanquan Puyuan，禪宗大師）拂袖便走，這是什麼意思？』師說：『只因爲步子邁得太大了，不知不覺全身都是泥水。』僧人說：『那麼，這三位老禪師的說法，還有優劣之分嗎？』師說：『厭惡了彩色的馬，還不如馬師。』僧人說：『馬師又說：『經書歸藏，禪法歸海，只有普愿（指馬祖道一自己），獨自超越于萬物之外。』又是什麼意思？』師說：『巖石下風吹動，老虎玩弄幼崽。』僧人禮拜。師說：『禮拜是可以的。』
師於是說：『天空澄澈肅穆，眾星的光芒都被掩蓋了。通常都是談論十五的月亮，只有今晚的月亮格外明亮。引得馬簸箕（比喻月亮），呼喚著孩子。縱情地玩賞它。即使各自施展本領，最終也逃不出它的影子。』有沒有能逃出它的影子的？出來說一句轉語，供養大眾。如果沒有，山僧自己說了。』
上堂說法。舉例說，溈山（Guishan Lingyou，禪宗大師）和
【English Translation】 English version: Have you understood? (The 'seat' refers to the monk on the Zen seat.) You can't say it like that. (The 'seat') said, 'Understood the matter of one color.' (Qian: refers to another monk) said, 'Has not yet grasped the intention of the late master.' (The 'seat') said, 'Light the incense. If you cannot leave here when the incense smoke breaks, then you have not understood the intention of the late master.' Before the incense smoke broke, the head monk (referring to a senior monk in the monastery) left. (Qian) patted the head monk's back and said, 'Those who die sitting and depart standing are not absent, but to understand the intention of the late master is still far off.' The Master (referring to the Zen master) picked up the incense and said, 'One person stands on the high mountain peak, one person walks in the deep seabed. It's not that (they) are difficult to live with, but that monks and laypeople should be clearly distinguished.' How is it clearly distinguished? Strike the ground with the staff.
Giving a Dharma talk on the Mid-Autumn Festival. A monk asked, 'Hanshanzi (a Tang Dynasty poet known for his reclusive life and poetry) saw the moon tonight, why did he clap his hands and laugh?' The Master said, 'One cannot have sand in the eyes, one cannot have water in the ears.' The monk said, 'Is there anyone else laughing tonight?' The Master said, 'Even if there is a knife hidden in the smile, it must be carefully examined.' The monk said, 'I remember Master Ma (Mazu Daoyi, a Zen master) said while admiring the moon, 'What about at this very moment?' Xitang (Xitang Zhizang, a disciple of Mazu Daoyi) said, 'It's a good time to make offerings.' What does this mean?' The Master said, 'A small nail fits perfectly into the wood (a metaphor for being just right).' The monk said, 'Baizhang (Baizhang Huaihai, a Zen master) said, 'It's a good time to practice.' What does that mean?' The Master said, 'The ghosts in front of the gates of hell have shed their seals (a metaphor for breaking free from constraints).' The monk said, 'Nanquan (Nanquan Puyuan, a Zen master) flicked his sleeves and left, what does this mean?' The Master said, 'Only because the steps were taken too far, unknowingly the whole body is covered in mud.' The monk said, 'Then, is there any superiority or inferiority in the sayings of these three old Zen masters?' The Master said, 'Disgusted with the colorful horse, it's not as good as Master Ma.' The monk said, 'Master Ma also said, 'The scriptures return to the Tripitaka, the Zen teachings return to the sea, only P願 (referring to Mazu Daoyi himself) alone transcends all things.' What does that mean?' The Master said, 'The wind blows under the rocks, the tiger plays with its cubs.' The monk prostrated. The Master said, 'Prostrating is acceptable.'
The Master then said, 'The sky is clear and solemn, the light of the stars is obscured. Usually, we talk about the fifteenth moon, but tonight's moon is especially bright. It attracts the winnowing basket of Ma (a metaphor for the moon), calling out to the children. Indulge in enjoying it. Even if each displays their abilities, in the end, they cannot escape its shadow.' Is there anyone who can escape its shadow? Come out and say a turning word, to offer to the assembly. If not, this monk will say it myself.'
Giving a Dharma talk. Citing the example of Guishan (Guishan Lingyou, a Zen master) and
尚問仰山。臨濟道。石火莫及。電光罔追。從上諸聖以何法示人。仰山云。和尚作么生。溈云。凡有言說皆非實義。仰云。官不容針。私通車馬。溈云。如是如是。師拈云。是則是。父子投機。如水入水。惟恐歲月已過。久而成弊。莫有救得此弊者么。卓主丈。
上堂。未舉先知。未話先領。南天臺北五臺則可。若更說九疑泰華相高有殊。則未可也。衲僧家。朝山暮水。滿眼塞耳。覓什麼佛法玄妙。不然。朝茅暮茅。喜怒在爾。
圓覺大師第十二忌。拈香。西天末葉。東土初枝。趑趄梁魏兮。形影相弔。冷坐嵩少兮。路徑委蛇。將謂單傳直指。誰知一握亂絲。罵底恨底。患在為人之師。今則枝枯葉隕。敷茂何期。有屈明明無雪處。臨風只可自噓戲。聊陳菲供。來兮鑒諸。
開爐移眾僧單缽。歸千僧閣。上堂。建大廈。非鉅材難以任重責。安廣眾。非海量難以納眾流。從頭改作。赤手變通。大覺寮不許重鑰案櫝。千僧閣。只排三百餘單。但得爐中之火有種。自然暖氣相洽。既是千僧閣。因甚只安三百單。卓主丈。
書云夜參。僧問。北禪烹露地白牛。洞山掇退泰首座果卓。此意如何。師云。斗貧不鬥富。僧云。還有優劣也無。師云。優則同優。劣則同劣。僧云。只如徑山。今冬果子貴。將什麼
【現代漢語翻譯】 現代漢語譯本 尚問仰山（Yǎngshān，人名）。臨濟（Línjì，地名）道：『石火莫及，電光罔追。』從上諸聖以何法示人？仰山云：『和尚作么生？』溈（Wéi，人名）云：『凡有言說皆非實義。』仰山云：『官不容針，私通車馬。』溈云：『如是如是。』師拈云：『是則是，父子投機，如水入水。惟恐歲月已過，久而成弊。莫有救得此弊者么？』卓主丈。
上堂。未舉先知，未話先領，南天臺北五臺則可。若更說九疑泰華相高有殊，則未可也。衲僧家，朝山暮水，滿眼塞耳，覓什麼佛法玄妙？不然，朝茅暮茅，喜怒在爾。
圓覺大師第十二忌。拈香。西天末葉，東土初枝。趑趄梁魏兮，形影相弔。冷坐嵩少兮，路徑委蛇。將謂單傳直指，誰知一握亂絲。罵底恨底，患在為人之師。今則枝枯葉隕，敷茂何期。有屈明明無雪處，臨風只可自噓戲。聊陳菲供，來兮鑒諸。
開爐移眾僧單缽，歸千僧閣。上堂。建大廈，非鉅材難以任重責；安廣眾，非海量難以納眾流。從頭改作，赤手變通。大覺寮不許重鑰案櫝。千僧閣，只排三百餘單。但得爐中之火有種，自然暖氣相洽。既是千僧閣，因甚只安三百單？卓主丈。
書云夜參。僧問：『北禪烹露地白牛，洞山掇退泰首座果卓，此意如何？』師云：『斗貧不鬥富。』僧云：『還有優劣也無？』師云：『優則同優，劣則同劣。』僧云：『只如徑山（Jìngshān，地名），今冬果子貴，將什麼』
【English Translation】 English version Shang asked Yangshan (Yǎngshān, a person's name). Linji (Línjì, a place name) said: 'Like sparks from stone, too fast to catch; like lightning, too quick to follow.' What Dharma did all the sages of the past use to instruct people? Yangshan said, 'What does the venerable monk do?' Wei (Wéi, a person's name) said, 'All that can be said is not the true meaning.' Yangshan said, 'The government does not allow needles, but private traffic allows carriages and horses.' Wei said, 'So it is, so it is.' The master picked it up and said, 'Yes, it is, father and son in accord, like water entering water. I only fear that the years have passed, and it has become a long-standing problem. Is there anyone who can save this problem?' Strike the staff.
Ascending the hall. Knowing before it is mentioned, understanding before it is spoken, that is acceptable in Nantian, Tiantai, and Wutai. But if you further speak of the differences between Jiuyi and Taihua, that is not acceptable. Monks, traveling to mountains and waters, eyes and ears full, what subtle and profound Buddha-dharma are you seeking? If not, morning thatch, evening thatch, joy and anger are up to you.
The twelfth anniversary of Great Master Yuanjue. Burning incense. The last leaves of the Western Heaven, the first branches of the Eastern Land. Hesitating in Liang and Wei, shadows pitying each other. Sitting coldly in Song and Shao, the path winding. Thinking it was a single transmission pointing directly, who knew it was a handful of tangled silk. Cursing and hating, the trouble lies in being a teacher of others. Now the branches are withered and the leaves have fallen, what hope is there for flourishing? There is injustice clearly without a place to clear it, facing the wind one can only sigh to oneself. I offer these meager offerings, may you come and witness them.
Opening the furnace and moving the monks' single bowls, returning to the Thousand Monks Hall. Ascending the hall. Building a great mansion, it is difficult to entrust heavy responsibilities without great materials; accommodating a large crowd, it is difficult to accommodate many streams without a vast capacity. Starting from scratch, transforming with bare hands. The Great Enlightenment Dormitory does not allow heavily locked desks. The Thousand Monks Hall only arranges more than three hundred single seats. But if the fire in the furnace has kindling, naturally the warm air will be in harmony. Since it is the Thousand Monks Hall, why only arrange three hundred single seats? Strike the staff.
Writing, evening meditation. A monk asked, 'Beichan cooks a white cow in the open, Dongshan dismisses Chief Seat Tai, what is the meaning of this?' The master said, 'Competing in poverty, not competing in wealth.' The monk said, 'Is there still superiority or inferiority?' The master said, 'Superior, then equally superior; inferior, then equally inferior.' The monk said, 'Just like Jingshan (Jìngshān, a place name), this winter the fruits are expensive, what will you use'
與諸人分冬。師云。鐵酸豏。僧云。恁么則勝他北禪洞山多矣。師云。合取狗口。僧云。學人來夜果子。還有分也無。師云。獨有爾無分。僧云。謝和尚果子。師云。家賊難防。
師乃云。六爻未動。一氣潛回。不萠枝上擬抽條。無影樹頭先破萼。壺中日暖。虛室生白。佛法掇在鼻尖頭。流水有誰彈古調。此是時節因緣。只如指呼凡聖。號令人天。獨步大方。為世眼目。還有遷變也無。卓主丈。夜半起來屈膝坐。毛頭星現衲僧前。
復舉。玉泉皓和尚示眾。仲冬嚴寒。布裈赫赤。不是不洗。無得替換。拈云。皓布裈久貧乍富。向蟭螟眼裡。開張世界。出來三叉路。口大叫一聲道。土曠人稀。相逢者少。會得笑領取去。不然。來夜請首座。為諸人品題。
上堂。無中取有。短處求長。是爾衲僧。針孔線蹊邊事。爾若不受人謾。縱一機則須彌岌嶪。奪一境則海水騰波。直饒縱奪可觀。猶是諸方。撥牌交割底。徑山久默斯要。不敢預聞。
上堂。舉。芭蕉和尚示眾云。爾有主丈子。我與爾主丈子。爾無主丈子。我奪爾主丈子。真凈和尚云。爾有主丈子。我奪爾主丈子。爾無主丈子。我與爾主丈子。師拈云。請各放下者主丈子。且道。三轉語還有優劣也無。擊拂子。
朝廷祈雪。上堂。師云。
好雪片片不落別處。有僧出厲聲云。落在甚麼處。師云。莫作楊花柳絮飛。進云。世尊說法。大梵天王。以金色波羅花獻。此意如何。師云。錦上鋪花又一重。僧云。世尊拈起顯示大眾。惟有迦葉尊者破顏微笑。又作么生。師云。物見主眼卓豎。僧云。世尊云。吾有正法眼藏。分付摩訶大迦葉。此意又作么生。師云。黃金檐子千鈞重。僧云。今日和尚說法。忽有人獻花。未審如何顯示。師云。洞中春色人難見。僧云。只如萬乘帝君。深信此道。遠降御香。祈求瑞雪。應禱一句。作么生。師云。和氣兆豐年。僧云。與么則難逃化育。師云。知恩者少。
師乃云。六花現瑞。普賢境界全彰。三白應祈。金色真人避席。頓使乾坤一色。草木呈祥。平原二麥。郁然可觀。海豎山椒。咸沾聖澤。無為愿廣。恩大難酬。不須江路野梅香。雪裡一枝斜更好。時康物阜。天清地寧。
恭謝畢復云。憂民恤物斂天威。坐斷乾坤肅四夷。先放臘梅凝瑞雪。次教春色到瑤池。
朝廷降賜度牒二十道。入常住修造。上堂。僧問。徑山古剎屋老僧殘。天意好還。兩蒙 宣賜。學人上來。愿聞法要。師云。人人鼻孔遼天。個個感恩戴德。僧云。記得馬大師因。僧問。如何是祖師西來意。馬師云。爾道什麼。何不近前來。此意如何
【現代漢語翻譯】 現代漢語譯本： 『好雪片片不落別處。』有僧人高聲問道：『落在什麼地方？』 師父說：『不要把它當作楊花柳絮般飛舞。』 僧人又問：『世尊說法時，大梵天王（Mahābrahmā，佛教護法神）用金色波羅花供養，這是什麼意思？』 師父說：『錦上添花又加了一層。』 僧人問：『世尊拈起花來向大眾展示，只有迦葉尊者（Mahākāśyapa，釋迦摩尼十大弟子之一）破顏微笑，這又是怎麼回事？』 師父說：『東西遇到了主人的眼睛，就顯得特別精神。』 僧人問：『世尊說：『我有正法眼藏（dharma-cakṣus，能正確認識佛法的智慧），交付給摩訶大迦葉（Mahākāśyapa）。』這又是什麼意思？』 師父說：『黃金做的屋檐，重達千鈞。』 僧人問：『今天和尚您說法，如果有人獻花，您打算如何展示？』 師父說：『洞中的春色，一般人難以見到。』 僧人問：『如果萬乘之尊的帝王，深信佛法，遠道而來進獻御香，祈求瑞雪，應該如何迴應？』 師父說：『祥和之氣預示著豐收之年。』 僧人問：『這樣說來，就難以逃脫大自然的化育了。』 師父說：『懂得感恩的人太少了。』
師父於是說：『六出雪花呈現吉祥的景象，普賢菩薩（Samantabhadra，佛教四大菩薩之一）的境界完全彰顯。三日雪應驗了祈求，金色真人也要讓座。頓時使天地間一片潔白，草木都呈現出吉祥的徵兆。平原上的二麥，長勢茂盛，非常可觀。海邊和山頂，都沾染了聖潔的恩澤。無為的願力廣大，恩情深重難以報答。不需要江邊的野梅散發香味，雪中一枝斜出的梅花更加美好。時世安康，物產豐富，天下太平。』
恭敬地感謝完畢后又說：『憂慮百姓，體恤民情，收斂上天的威嚴，鎮守天地，使四方夷族安定。先讓臘梅凝結成吉祥的瑞雪，再讓春色來到瑤池。』
朝廷降旨賞賜了二十道度牒（ordination certificate，出家證明），用於寺廟的修繕。上堂說法時，有僧人問道：『徑山古寺破舊，僧人年老體衰，天意眷顧，兩次蒙受皇上的賞賜。學僧前來，希望聽聞佛法的要義。』 師父說：『人人都有通天的鼻孔，個個都感恩戴德。』 僧人說：『記得馬祖道一（Māzǔ Dàoyī，唐朝禪師）因為有僧人問：『什麼是祖師西來意（the meaning of Bodhidharma's arrival from the West，禪宗公案）？』馬祖道一說：『你道什麼？何不近前來？』這是什麼意思？』
【English Translation】 English version: 『Good snowflakes fall nowhere else.』 A monk loudly asked, 『Where do they fall?』 The master said, 『Don't treat them like flying catkins or willow down.』 The monk further asked, 『When the World-Honored One preached, the Great Brahmā King (Mahābrahmā, a protector deity in Buddhism) offered golden Poluo flowers. What does this mean?』 The master said, 『Adding flowers to brocade, another layer of beauty.』 The monk asked, 『The World-Honored One picked up a flower and showed it to the assembly, and only Venerable Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni) smiled. What's going on here?』 The master said, 『An object, when seen by its master's eyes, appears particularly vibrant.』 The monk asked, 『The World-Honored One said, 『I have the treasury of the true Dharma eye (dharma-cakṣus, the wisdom to correctly recognize the Dharma), which I entrust to Mahākāśyapa.』 What does this mean?』 The master said, 『A golden eave, weighing a thousand jun.』 The monk asked, 『Today, as you, the venerable monk, preach the Dharma, if someone offers flowers, how would you display them?』 The master said, 『The spring scenery in the cave is difficult for ordinary people to see.』 The monk asked, 『If the emperor, the lord of ten thousand chariots, deeply believes in this path and comes from afar to offer imperial incense, praying for auspicious snow, how should one respond?』 The master said, 『A harmonious atmosphere heralds a year of abundance.』 The monk asked, 『In that case, it's difficult to escape the nurturing of nature.』 The master said, 『Few are those who know gratitude.』
The master then said, 『The six-petaled snowflakes present an auspicious scene, the realm of Samantabhadra (Samantabhadra, one of the four great bodhisattvas in Buddhism) is fully revealed. The three days of snow answer the prayer, the golden-colored true man must yield his seat. Instantly, the universe becomes a single color, and the plants and trees present auspicious signs. The two crops of wheat on the plains grow luxuriantly and are a sight to behold. The seaside and mountaintops are all touched by the sacred grace. The vow of non-action is vast, and the kindness is great and difficult to repay. There is no need for the fragrance of wild plums by the river, a single branch of plum blossoms in the snow is even better. The times are peaceful and prosperous, the land is abundant, and the world is tranquil.』
After respectfully giving thanks, he further said, 『Worrying about the people, caring for their well-being, restraining the majesty of heaven, guarding the universe, and pacifying the barbarians in all directions. First, let the winter plum condense into auspicious snow, then let the spring colors arrive at the Jade Pool.』
The imperial court issued twenty ordination certificates (ordination certificate, proof of monastic status) to be used for the temple's renovation. During the Dharma talk, a monk asked, 『The ancient Jing Mountain Temple is dilapidated, and the monks are old and frail. Heaven favors us, and we have twice received imperial grants. The student has come to hear the essence of the Dharma.』 The master said, 『Everyone has a nose reaching to the sky, and everyone is grateful and indebted.』 The monk said, 『I remember that Master Mazu Daoyi (Māzǔ Dàoyī, a Tang Dynasty Chan master) because a monk asked, 『What is the meaning of Bodhidharma's arrival from the West (a Chan Buddhist koan)?』 Mazu Daoyi said, 『What do you say? Why don't you come closer?』 What does this mean?』
。師云。縵天網子百千重。僧云。者僧近前。復舉前話。被馬大師一腳蹈倒。起來呵呵大笑道。百千妙義無量法門。盡向一毫頭上。識得根源。復呵呵大笑。又作么生。師云。乞兒拾得錫。僧云。今日忽有人問和尚。如何是祖師西來意。未審作么生。答他。師云。雪后諸峰畫不如。僧云。學人今日小出大遇。師云。爾得個什麼。僧便喝。師云。金毛獅子。
師乃云。山鳴谷應。風起水涌。此皆時節因緣。非一毫而莫取。伐木丁丁于峰頂。僧牒遠降於中天。戴德日新。際遇特異。崇堂從茲易舉。皇恩難以報稱。誓勤禪誦。仰答鴻休。凡所見聞。悉皆妙證。
恭謝畢。復云。年垂九十礙叢林。歷盡風霜歲月深。妙蘊豈能超佛祖。寸衷端可格天心。
月旦上堂。兼謝紫巖長老。僧問。日月光天德。山河壯帝居。學人上來。請師祝聖。師云。巢知風穴知雨。僧云。今日精嚴和尚到來。如何祇接。師云。茶湯畢送歸客位。僧云。恁么則禮遇過僅。師云。爾不得來者里簸弄口觜。僧云。記得。慈明因。泉大道來訪。明云。片云橫谷口。遊人何處來。泉云。夜來何處火。燒出古人墳。此意如何。師云。踢天弄井得人憎。僧云。慈明又云。未在更道。泉便作虎聲。又作么生。師云。錢出急家門。僧云。只如和尚。今
【現代漢語翻譯】 師父說：『就像覆蓋天空的網有成千上萬層。』 僧人說：『這位僧人走近前來。』又重複了之前的話，被馬大師一腳踢倒，起來后哈哈大笑道：『成千上萬的妙義，無量的法門，都集中在一根毫毛的頂端。』如果認識到這個根源，又該如何呢？ 師父說：『乞丐撿到了錫杖。』 僧人說：『如果今天有人問和尚，什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』該如何回答他？ 師父說：『雪后的山峰，畫也畫不出它的美。』 僧人說：『學人今天真是小有付出，卻得到了大的回報。』 師父說：『你得到了什麼？』 僧人便大喝一聲。 師父說：『真是金毛獅子。』
師父於是說：『山鳴谷應，風起水涌，這都是時節因緣（conditions and causes）。即使是一毫之微也不可輕取。在山頂伐木的聲音丁丁作響，僧人的牒文從遙遠的天空中降臨。每天都要更新自己的德行，際遇非常特別。崇高的殿堂從此可以輕易建成，皇恩浩蕩難以報答。』 『我發誓要勤奮禪誦，以報答皇上的恩德。凡是我所見所聞，都將是妙證。』
恭敬地感謝完畢后，又說：『年近九十，老朽之身有礙叢林（monastery）。歷經風霜，歲月已深。我的妙悟或許不能超越佛祖，但我的寸心一定可以感動天心。』
每月初一上堂，兼感謝紫巖長老。 僧人問：『日月光照耀天德，山河壯麗帝王之居。學人上來，請師父祝聖。』 師父說：『巢知道風，穴知道雨。』 僧人說：『今天精嚴和尚到來，該如何接待？』 師父說：『茶湯準備好后，送他到客位。』 僧人說：『這樣禮遇是否太過簡單？』 師父說：『你不要在這裡賣弄口舌。』 僧人說：『我記得，慈明（Ciming）因為泉大道（Quan Dadao）來訪，慈明說：『一片云橫在山谷口，遊人從何處來？』泉說：『昨夜何處起火，燒出了古人的墳墓。』這是什麼意思？』 師父說：『踢天弄井，惹人憎恨。』 僧人說：『慈明又說：『還未到，再說一遍。』泉便發出老虎的吼聲，又是什麼意思？』 師父說：『錢從急迫的家庭流出。』 僧人說：『那麼和尚您現在又如何呢？』
【English Translation】 The master said, 'Like the net covering the sky with hundreds of thousands of layers.' The monk said, 'This monk comes forward.' He repeated the previous words and was kicked down by Master Ma. He got up and laughed loudly, saying, 'Hundreds of thousands of wonderful meanings, immeasurable Dharma gates, are all concentrated on the tip of a single hair.' If one recognizes this source, what then? The master said, 'A beggar picks up a tin staff.' The monk said, 'If someone asks the abbot today, what is Bodhidharma's intention in coming from the West?' How should he answer him? The master said, 'The peaks after the snow are more beautiful than any painting.' The monk said, 'The student today has made a small offering but received a great reward.' The master said, 'What did you get?' The monk then shouted loudly. The master said, 'Truly a golden-haired lion.'
The master then said, 'The mountain roars and the valley echoes, the wind rises and the water surges. These are all conditions and causes. Even a hair's breadth should not be taken lightly. The sound of chopping wood echoes from the mountaintop, and the monk's decree descends from the distant sky. Renew your virtue daily, and your encounters will be extraordinary.' 'Lofty halls can be easily built from now on, and the Emperor's grace is difficult to repay. I vow to diligently practice Chan meditation to repay the Emperor's kindness. All that I see and hear will be wonderful proof.'
After respectfully thanking him, he added, 'Approaching ninety years of age, my old body is a hindrance to the monastery. Having experienced wind and frost, the years have deepened. My wonderful understanding may not surpass the Buddhas, but my sincere heart can surely move the heart of Heaven.'
On the first day of the month, he ascended the hall, also thanking Elder Ziyan. The monk asked, 'The light of the sun and moon illuminates the virtue of Heaven, and the mountains and rivers glorify the Emperor's residence. The student has come up to ask the master to offer blessings to the Emperor.' The master said, 'The nest knows the wind, and the hole knows the rain.' The monk said, 'Today, Venerable Jingyan has arrived. How should we receive him?' The master said, 'After the tea and soup are prepared, send him to the guest seat.' The monk said, 'Is such courtesy too simple?' The master said, 'Do not come here to show off your eloquence.' The monk said, 'I remember that Ciming, because Quan Dadao came to visit, Ciming said, 'A cloud lies across the mouth of the valley, from where do the travelers come?' Quan said, 'Where did the fire come from last night, burning the tombs of the ancients?' What does this mean?' The master said, 'Kicking at the sky and playing with the well is hateful.' The monk said, 'Ciming also said, 'Not yet, say it again.' Quan then made the sound of a tiger's roar, what does that mean?' The master said, 'Money flows out of a desperate household.' The monk said, 'So what about you, Venerable, now?'
日離卻言句。如何與人相見。師云。爛熳葛藤拽不斷。僧云。且喜領話。師云。逆耳之談。
師乃云。起處精銳。東山正脈潛通。振領森嚴。松源家法猶在。去也。白雲澹濘。出沒無拘。住也。古柏凌霜。歲寒不變。且不約而會。一句如何付囑。卓主丈。但思天目塔。休話子陵灘。
除夜小參。僧問。門前爆竹通訊息。何必重新舉話頭。師云。刺腦入膠盆。僧云。灰寒火冷。歲律告闌。如何是交接頭句。師云。家中無怪兆。何必釘桃符。僧云。老和尚有福。改觀徑山。師云。窮鬼揶揄。僧云。記得。楊岐和尚因。除夜看打驅儺。謂湘中端上人曰。汝一籌不如他。此意如何。師云。垂絲千尺。不釣凡鱗。僧云。其僧曰。何謂也。楊岐云。他要人笑。爾怕人笑。其僧當下頓忘知見。還端的也無師云。鶻臭布衫須脫卻。僧云。徑山除夜只看百戲。學人忽然悟去。誰為證明。師云。坌掃堆頭。更加搕𢶍。僧云。和尚滿口讚歎學人。師云。劍戟齒牙。
師乃云。老不禁寒。山邊水邊曝日。春歸閬苑。長底短底從新。笙歌叢里賀年朝。錦繡筵中開壽域。衲僧門下。別有條章。每日矇頭打坐。不知歲月易遷。直饒拶著不來。誰展缽盂吃飯恁么會去。儱侗真如。茍或不然。且臘月三十夜。一句又作么生。卓主丈。老
【現代漢語翻譯】 現代漢語譯本 僧人問：『如果離開言語，如何與人相見？』 師父說：『糾纏不清的葛藤難以斬斷。』 僧人說：『我很高興領會了您的意思。』 師父說：『忠言逆耳。』
師父於是說：『起初精銳，東山（Dongshan，指禪宗）正脈暗中相通。整頓綱紀，松源（Songyuan，人名）家法依然存在。』 『去也，白雲淡泊，出沒無拘。住也，古柏傲立寒霜，歲寒不變。且不約而會，一句如何付囑？』 『卓拄杖，但思天目塔（Tianmu Pagoda，地名），休話子陵灘（Ziling shoal，地名）。』
除夕小參，僧人問：『門前爆竹傳遞訊息，何必重新提起話頭？』 師父說：『刺腦入膠盆。』 僧人說：『灰燼寒冷，火也熄滅，一年將盡，如何是交接時的那一句？』 師父說：『家中沒有怪異的預兆，何必釘桃符？』 僧人說：『老和尚有福氣，改變了徑山（Jingshan，地名）的景象。』 師父說：『窮鬼揶揄。』 僧人說：『記得楊岐（Yangqi，人名）和尚曾經在除夕觀看驅儺，對湘中（Xiangzhong，地名）端上人說：『你一籌不如他。』此話何意？』 師父說：『垂下千尺絲線，不是爲了釣取普通的魚。』 僧人說：『那位僧人問：『為什麼這樣說？』楊岐說：『他要人笑，你怕人笑。』那位僧人當下頓悟，忘記了知見。真的如此嗎？』 師父說：『破舊發臭的布衫必須脫掉。』 僧人說：『徑山除夕只看百戲，學人忽然領悟，誰來證明？』 師父說：『在垃圾堆上，更加敲打。』 僧人說：『和尚您滿口讚歎學人。』 師父說：『劍戟般的牙齒。』
師父於是說：『老了不禁寒冷，在山邊水邊曬太陽。春天回到閬苑（Langyuan，傳說中的仙境），長也好短也好，一切重新開始。在笙歌叢中慶祝新年，在錦繡筵席中開創長壽的境地。』 『衲僧門下，另有章法。每日矇頭打坐，不知歲月流逝。即使逼到無路可走，誰來展示缽盂吃飯？如果這樣理解，就是含糊的真如。如果不是這樣，那麼臘月三十夜，這一句又該怎麼說呢？』 『卓拄杖，老』
【English Translation】 English version Monk: 'If one departs from words and sentences, how does one meet people?' Master: 'The tangled kudzu vine is hard to cut through.' Monk: 'I am glad to have understood your meaning.' Master: 'Words that grate on the ear.'
The Master then said: 'At the outset, it is sharp and keen; the orthodox lineage of Dongshan (禪宗) secretly flows through. Upholding the collar is strict and solemn; the family tradition of Songyuan (人名) still remains.' 'Going, white clouds are light and free, appearing and disappearing without restraint. Staying, ancient cypresses defy the frost, unchanging in the cold of winter. Moreover, meeting without prior arrangement, how should this one sentence be entrusted?' 'Thrust the staff, but think of Tianmu Pagoda (地名), cease talking about Ziling shoal (地名).'
Small assembly on New Year's Eve. A monk asked: 'Firecrackers at the gate convey the message; why is it necessary to raise a new topic?' Master: 'Stabbing the brain and entering a glue pot.' Monk: 'The ashes are cold, the fire is out, and the year is coming to an end. What is the phrase for the moment of transition?' Master: 'There are no strange omens in the house; why nail up peach charms?' Monk: 'The old master is blessed, transforming the scenery of Jingshan (地名).' Master: 'A poor ghost mocks.' Monk: 'I remember that Yangqi (人名) once watched the exorcism ceremony on New Year's Eve and said to the monk Duan of Xiangzhong (地名): 'You are one step behind him.' What does this mean?' Master: 'Dropping a thousand-foot silk thread, not to catch ordinary fish.' Monk: 'That monk asked: 'What do you mean?' Yangqi said: 'He wants people to laugh; you are afraid of people laughing.' That monk immediately had a sudden awakening, forgetting his knowledge and views. Is this really the case?' Master: 'The smelly, tattered cloth robe must be taken off.' Monk: 'On New Year's Eve at Jingshan, they only watch the various performances. If a student suddenly awakens, who will prove it?' Master: 'On top of the garbage heap, add more beating.' Monk: 'The master praises the student with his mouth full.' Master: 'Sword-like teeth.'
The Master then said: 'Old age cannot withstand the cold; basking in the sun by the mountains and waters. Spring returns to Langyuan (傳說中的仙境); whether long or short, everything starts anew. Celebrating the New Year amidst the sounds of music, opening up a realm of longevity in the embroidered banquet.' 'Under the gate of the mendicant monks, there are separate rules. Every day, covering their heads and sitting in meditation, unaware of the passing of time. Even if pushed to the point of no return, who will display the begging bowl to eat? If you understand it this way, it is vague Suchness. If not, then on the thirtieth night of the twelfth month, what should be said in this one sentence?' 'Thrust the staff, old.'
樹臥波寒影動。野煙浮草夕陽昏。
復舉。溈山和尚。山下有一庵主。仰山。去驗他云。山中和尚道。許多人秪得大機。不得大用。庵主以謂如何。庵主云。再舉看。仰山復舉。被庵主攔胸一蹈。仰山歸舉似溈山。山呵呵大笑。拈云。溈山呵呵大笑。是笑仰山。是笑庵主。明得方知。者一蹈有落著處。
正旦上堂四達皇皇。無邊無表。因甚有新有舊。會得。此去漢陽不遠。不然。黃鶴摟前鸚鵡洲。
謝兩班上堂。龍象交參。主賓互換。叢林茂盛。兩序得人。國一禪師。出來呵呵大笑。不覺打失鼻孔。因甚如此。歡喜而得之。
元宵上堂。僧問。一燈然出百千燈。燈燈相續。且道。者一燈從何而出。師云。平生不曾與人述朱。僧以坐具打圓相。莫是自者里出么。師云。弄光影漢。僧云。若是做工夫底衲子。個個便知落著。師云。爾還知落著否。僧云。學人大似暗中拾物。師云。爾是探頭山裡人。僧禮拜云。謝師答話。
師乃云。上元新節。處處燒燈。都城巷陌。市廛邸店。觀者如堵。惟復燈來眼底。眼到燈邊。會得方是觀燈人。其或未然。多向暗地裡走。
謝馬安人舍僧堂禪床四十座及尼師。上堂。僧問。如何是祖師西來意。師云。一鏃破三關。分明箭後路。僧云。有僧問趙州。
【現代漢語翻譯】 現代漢語譯本： 樹木倒映在寒冷的水波中，影子搖動。田野的霧氣漂浮在草地上，夕陽昏暗。
又舉例說。溈山和尚（Weishan Heshan，禪師名）的山下有一個茅庵的主人。仰山（Yangshan，禪師名）去考察他，說：『山中的和尚說，很多人只得到了大的機鋒，沒有得到大的作用。庵主認為如何？』庵主說：『再說一遍看看。』仰山又說了一遍，被庵主攔胸一腳踢開。仰山回來把情況告訴溈山，溈山呵呵大笑。拈出話頭說：『溈山呵呵大笑，是笑仰山，是笑庵主？明白的人才知道，這一腳踢在哪裡。』
正月初一上堂說法，四面八方通達無礙，沒有邊際沒有表象。為什麼有新有舊？領會了，從此去漢陽（Hanyang，地名）不遠。不然，就在黃鶴樓（Huanghelou，地名）前鸚鵡洲（Yingwuzhou，地名）。
感謝兩班人員上堂說法。龍象（比喻有力量的人）交相參與，主客互相轉換。叢林（指寺院）茂盛，各部門都有得力的人。國一禪師（Guoyi Chanshi，禪師名）出來呵呵大笑，不覺打掉了鼻孔。為什麼這樣？因為歡喜而得到了真諦。
元宵節上堂說法。僧人問：『一盞燈點燃出成百上千盞燈，燈燈相續。請問，這一盞燈是從哪裡出來的？』師父說：『我平生不曾與人描述紅色。』僧人拿起坐具打了一個圓圈，說：『莫非是從這裡出來的嗎？』師父說：『玩弄光影的人。』僧人說：『如果是做功夫的衲子（僧人的別稱），個個便知道落腳之處。』師父說：『你還知道落腳之處嗎？』僧人說：『學人我好像在黑暗中拾東西。』師父說：『你是探頭山裡的人。』僧人禮拜說：『感謝師父回答。』
師父於是說：『上元佳節，處處燒燈。都城的大街小巷，市場店舖，觀看的人像墻一樣。只有燈光進入眼底，眼睛看到燈光，領會了才是觀燈人。如果不是這樣，多半在黑暗里走。』
感謝馬安人（Ma Anren，人名）捐舍僧堂禪床四十座以及尼師（女僧）。上堂說法。僧人問：『如何是祖師西來意？』師父說：『一箭射穿三道關卡，分明看到箭飛過的道路。』僧人說：『有僧人問趙州（Zhaozhou，禪師名），』
【English Translation】 English version: Trees lie reflected in the cold waves, their shadows swaying. Wild smoke floats over the grass, the setting sun dim.
Again, it is said. At the foot of Weishan Heshan's (name of a Chan master) mountain, there was a hermitage master. Yangshan (name of a Chan master) went to examine him, saying, 'The monks in the mountains say that many people only obtain great potential but not great application. What does the hermitage master think of this?' The hermitage master said, 'Say it again and let me see.' Yangshan repeated it, and the hermitage master kicked him in the chest. Yangshan returned and reported this to Weishan, who laughed heartily. He picked up the topic and said, 'Weishan's hearty laughter, is it laughing at Yangshan, or laughing at the hermitage master? Only those who understand know where this kick landed.'
On the first day of the New Year, he ascended the hall to preach, reaching everywhere without obstruction, without boundary or appearance. Why is there new and old? If you understand, it is not far from Hanyang (name of a place). If not, it is in Yingwuzhou (name of a place) in front of the Yellow Crane Tower (name of a place).
Thanking the two groups of people for ascending the hall to preach. Dragons and elephants (metaphor for powerful people) participate with each other, host and guest interchange. The monastery (referring to the temple) is flourishing, and each department has capable people. Chan Master Guoyi (name of a Chan master) came out and laughed heartily, unknowingly knocking off his nose. Why is this so? Because he obtained the truth through joy.
On the Lantern Festival, he ascended the hall to preach. A monk asked, 'One lamp lights hundreds and thousands of lamps, lamp after lamp continuing. May I ask, where does this one lamp come from?' The master said, 'In my life, I have never described red to anyone.' The monk took his sitting mat and made a circle, saying, 'Could it be coming from here?' The master said, 'A person who plays with light and shadow.' The monk said, 'If it is a monk who puts in effort, everyone will know where to land.' The master said, 'Do you know where to land?' The monk said, 'This student is like picking up things in the dark.' The master said, 'You are a person who pokes his head into the mountains.' The monk bowed and said, 'Thank you, Master, for answering.'
The master then said, 'On the Shangyuan Festival, lamps are lit everywhere. In the streets and alleys of the capital, in the markets and shops, the viewers are like a wall. Only when the light enters the eyes, and the eyes see the light, is one truly a lamp viewer. If not, most are walking in the dark.'
Thanking Ma Anren (name of a person) for donating forty meditation beds for the monks' hall and for the nuns. Ascending the hall to preach. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'One arrow pierces through three barriers, clearly seeing the path the arrow has flown.' The monk said, 'A monk asked Zhaozhou (name of a Chan master),'
如何是祖師西來意。州云。庭前柏樹子。此意如何。師云。為人方便勝修行。僧云。有僧問雲門。不起一念。還有過也無。門云。須彌山。又作么生。師云。蘇武持漢節而歸。僧禮拜。
師乃舉。鄭十三娘。隨一尼上溈山。山云。師姑在什麼處住。尼云。南臺江邊住。山便喝出。卻云。背後老婆子。向什麼處住。十三娘叉手近前而立。溈山再問。十三娘云。早個呈似了也。山云去。二人至法堂。尼云。十三娘尋常道。我會禪。口如利劍。今日被大師問。總無一言可答。十三娘云。苦哉苦哉。作者般眼目也。道我行腳。爾須脫下裙衫。與十三娘著。拈云。古人道。肯重不得全。尚被人檢點。何況未忘已見。念他初地菩薩。不欲徴之。
佛涅槃上堂。僧問。將此身心奉塵剎。是則名為報佛恩。師云。只爾一個是五逆兒孫。僧云。世尊臨入涅槃。以手摩胸。普告大眾。汝等善觀吾紫磨金色之身。今日即有。明日即無。瞻仰取足。母貽後悔。此意如何。師云。臨崖看滸。眼特地一場愁。僧云。如是人天大眾。悉皆垂淚。惟有波旬。踴躍歡喜。又作么生。師云。甜瓜徹蒂甜。苦瓠連根苦。僧云。且道。波旬是誰弟子。師云。是佛弟子。僧云。既是佛弟子。因甚麼卻踴躍歡喜。師云。三臺須是大家催。僧云。今日忽有
【現代漢語翻譯】 現代漢語譯本 僧問：『如何是祖師西來意？』（什麼是祖師菩提達摩從西方來到中國的真正意圖？）州云：『庭前柏樹子。』（趙州禪師說：『是庭院前的柏樹。』）此意如何？（這是什麼意思？）師云：『為人方便勝修行。』（我（云居禪師）說：『為他人提供方便勝過獨自修行。』） 僧云：『有僧問雲門，不起一念，還有過也無？』（有僧人問雲門禪師，不起一個念頭，還有過錯嗎？）門云：『須彌山。』（雲門禪師說：『像須彌山一樣大。』）又作么生？（又該如何理解？）師云：『蘇武持漢節而歸。』（我說：『就像蘇武拿著漢朝的符節回國一樣堅定。』）僧禮拜。（僧人聽后，行禮表示感謝。） 師乃舉：鄭十三娘隨一尼上溈山。（禪師於是舉例說：鄭十三娘跟隨一位尼姑去溈山。）山云：『師姑在什麼處住？』（溈山禪師問：『師姑住在哪裡？』）尼云：『南臺江邊住。』（尼姑說：『住在南臺江邊。』）山便喝出。（溈山禪師便大喝一聲。）卻云：『背後老婆子，向什麼處住？』（又問：『你身後的老婦人，住在哪裡？』）十三娘叉手近前而立。（鄭十三娘雙手合十，走到溈山禪師面前站立。）溈山再問。（溈山禪師再次發問。）十三娘云：『早個呈似了也。』（鄭十三娘說：『早就已經呈獻給您了。』）山云去。（溈山禪師說：『走吧。』） 二人至法堂。（兩人來到法堂。）尼云：『十三娘尋常道，我會禪，口如利劍。今日被大師問，總無一言可答。』（尼姑說：『十三娘平時說她懂得禪，口才像利劍一樣。今天被大師一問，竟然一句話也答不上來。』）十三娘云：『苦哉苦哉，作者般眼目也。』（鄭十三娘說：『苦啊苦啊，真是具有這種眼力的人啊。』）道我行腳，爾須脫下裙衫，與十三娘著。（說我四處參學，你必須脫下你的裙子，給十三娘穿上。）拈云：古人道，肯重不得全，尚被人檢點。（拈花微笑地說：古人說，肯于看重就不能保全，尚且會被人挑剔。）何況未忘已見。（更何況還沒有忘記自己的見解。）念他初地菩薩，不欲徴之。（考慮到她是初地菩薩，不打算責備她。） 佛涅槃上堂。（佛陀涅槃日上堂說法。）僧問：『將此身心奉塵剎，是則名為報佛恩。』（將此身心奉獻給無數世界，這才能報答佛恩。）師云：『只爾一個是五逆兒孫。』（我說：『只有你才是五逆之徒。』）僧云：『世尊臨入涅槃，以手摩胸，普告大眾，汝等善觀吾紫磨金色之身，今日即有，明日即無，瞻仰取足，母貽後悔。』（僧人說：『世尊臨近涅槃時，用手撫摸胸膛，普告大眾，你們好好看看我這紫磨金色的身體，今天還有，明天就沒有了，好好瞻仰，不要留下後悔。』）此意如何？（這是什麼意思？）師云：『臨崖看滸，眼特地一場愁。』（我說：『臨近懸崖觀看水邊，眼睛徒然增添一場憂愁。』） 僧云：『如是人天大眾，悉皆垂淚，惟有波旬，踴躍歡喜。』（僧人說：『這樣一來，人天大眾都流下了眼淚，只有波旬（魔王）歡欣鼓舞。』）又作么生？（又該如何理解？）師云：『甜瓜徹蒂甜，苦瓠連根苦。』（我說：『甜瓜從瓜蒂到瓜尾都是甜的，苦瓠連根都是苦的。』）僧云：『且道，波旬是誰弟子？』（僧人說：『請問，波旬是誰的弟子？』）師云：『是佛弟子。』（我說：『是佛的弟子。』）僧云：『既是佛弟子，因甚麼卻踴躍歡喜？』（僧人說：『既然是佛的弟子，為什麼卻歡欣鼓舞？』）師云：『三臺須是大家催。』（我說：『三臺星的運轉需要大家共同推動。』）僧云：『今日忽有...』（僧人說：『今天如果忽然有...』）
【English Translation】 English version A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma, the Patriarch, coming from the West to China?) Zhaozhou said: 'The cypress tree in the courtyard.' What does this mean? The Master (Yunju) said: 'Providing convenience for others is superior to cultivating oneself.' A monk said: 'A monk asked Yunmen, 'If not a single thought arises, is there still fault?' Yunmen said: 'Mount Sumeru.' What does this mean? The Master said: 'Su Wu held the Han imperial staff and returned.' The monk bowed. The Master then cited: Zheng Shisan Niang (Zheng Thirteenth Sister) followed a nun to Mount Wei. The mountain (Weishan) said: 'Where does the nun live?' The nun said: 'I live by the Nantai River.' The mountain then shouted. Then said: 'Old woman behind you, where do you live?' Zheng Shisan Niang folded her hands and stood forward. Weishan asked again. Zheng Shisan Niang said: 'It was presented earlier.' The mountain said, 'Go.' The two arrived at the Dharma Hall. The nun said: 'Zheng Shisan Niang usually says, 'I understand Chan, my mouth is like a sharp sword.' Today, when asked by the master, she couldn't answer a single word.' Zheng Shisan Niang said: 'Bitter, bitter, such eyes!' (referring to Weishan's insight) Saying that I travel around, you must take off your skirt and give it to Zheng Shisan Niang to wear. Picking up and saying: The ancients said, 'Willing to value cannot be complete,' and is still scrutinized. How much more so if one has not forgotten one's own views. Considering that she is a Bodhisattva of the first ground, I do not want to reproach her. The Buddha ascended the Dharma Hall on the day of Nirvana. A monk asked: 'To offer this body and mind to the dust and lands is called repaying the Buddha's kindness.' The Master said: 'Only you are a rebellious descendant.' The monk said: 'When the World Honored One was about to enter Nirvana, he stroked his chest and proclaimed to the assembly, 'You should carefully observe my body of purple-gold color, which exists today but will not exist tomorrow. Gaze upon it sufficiently, lest you leave behind regrets.'' What does this mean? The Master said: 'Looking at the shore from the edge of a cliff, the eyes especially feel a sense of sorrow.' The monk said: 'Thus, the assembly of humans and devas all shed tears, but only Mara (Pāpīyas), rejoiced and danced.' What does this mean? The Master said: 'Sweet melon is sweet from the stem to the end, bitter gourd is bitter from the root.' The monk said: 'Pray tell, who is Mara's disciple?' The Master said: 'He is a disciple of the Buddha.' The monk said: 'Since he is a disciple of the Buddha, why does he rejoice and dance?' The Master said: 'The Three Stars (San Tai) must be urged by everyone.' The monk said: 'If suddenly today...'
個漢。出來助哀。又作么生。師云。非吾眷屬。僧禮拜。
師乃云。葛藤椿子既倒。且喜天下太平。此是末世比丘。佛忌禪語。輕輕薄薄。以我慢為宗。還知大覺世尊金棺未舉已前事么。卓主丈。
上堂。舉。僧問法眼云。慧超咨和尚。如何是佛。法眼云。汝是慧超。雪竇和尚頌云。江國春風吹不起。鷓鴣啼在深花里。三級浪高魚化龍。癡人猶戽夜塘水。拈云。法眼其實啟迪者僧。猶有說不盡底法。有問徑山如何是佛只向他道。爾將篰籃擔水。繞須彌山千百匝。自謂無一滴子狼藉。猶未向汝道在。何故。佛之一字豈可濫觴。
上堂。末世眾生。希望成道。毋令求悟。惟益多聞。增長我見。心憤憤口悱悱。品藻當代。凌鑠先德。欲得把茅蓋頭。如水火之急。擬要出來宣發平時妙蘊。啟迪後昆。殊不知。有明眼者存焉。虛堂耄矣。無力與之明辯。但如司馬稱好而已。何也。有勢儘教從地起。更高無柰有天何。
聖制夜參。僧問。衲僧三月安居。九旬禁足。明甚麼邊事。師云。古祠無土偶。異域有幽人。僧云。若如是則一夏。無虛棄之功。師云。藏身露影。僧云。國師侍者處。索犀牛扇子。意旨如何。師云。因風吹火。僧云。侍者云。扇子已破了也。國師云。扇子既破。還我犀牛兒來。又作么生。
【現代漢語翻譯】 現代漢語譯本： 僧人：個漢（這漢）。出來助哀（出來幫助哀悼）。又作么生（又該怎麼辦）？ 師父說：非吾眷屬（不是我的親屬）。 僧人禮拜。
師父於是說：葛藤椿子既倒（葛藤椿樹既然倒了），且喜天下太平（就慶幸天下太平吧）。此是末世比丘（這是末世的比丘），佛忌禪語（佛忌諱禪語），輕輕薄薄（輕浮淺薄），以我慢為宗（以我慢為根本）。還知大覺世尊金棺未舉已前事么（還知道大覺世尊金棺未抬起之前的事嗎）？卓主丈（拄禪杖）。
上堂說法。舉例：僧人問法眼禪師：慧超（僧人名）請教和尚，如何是佛？ 法眼禪師說：汝是慧超（你就是慧超）。 雪竇和尚頌揚說：江國春風吹不起（江國的春風吹不起來），鷓鴣啼在深花里（鷓鴣在深花里啼叫）。三級浪高魚化龍（三級浪高魚化龍），癡人猶戽夜塘水（癡人還在戽夜塘的水）。 拈云：法眼（法眼禪師）其實啟迪者僧（其實是啟迪這個僧人），猶有說不盡底法（還有說不盡的佛法）。 有問徑山（徑山寺）如何是佛（如何是佛），只向他道（只告訴他）：爾將篰籃擔水（你用篰籃挑水），繞須彌山千百匝（繞須彌山千百圈），自謂無一滴子狼藉（自認為沒有一滴水灑落），猶未向汝道在（還沒有告訴你）。 何故（為什麼）？佛之一字豈可濫觴（佛這個字怎麼可以隨便說）？
上堂說法。末世眾生（末世的眾生），希望成道（希望成就道業），毋令求悟（不要只是追求開悟），惟益多聞（只是增加見聞），增長我見（增長我執）。心憤憤口悱悱（心裡憤憤不平，口裡說不清楚），品藻當代（評論當代人物），凌鑠先德（詆譭先前的賢德）。欲得把茅蓋頭（想要找個茅屋居住），如水火之急（像水火一樣緊急）。擬要出來宣發平時妙蘊（想要出來宣揚平時積累的精妙道理），啟迪後昆（啟迪後代）。殊不知（卻不知道），有明眼者存焉（有明眼的人存在）。虛堂（虛堂禪師，即作者本人）耄矣（老了），無力與之明辯（沒有力氣和他們辯論）。但如司馬稱好而已（只能像司馬懿一樣說好而已）。 何也（為什麼呢）？有勢儘教從地起（有權勢的就讓他們從地上起來），更高無柰有天何（再高也沒有辦法，還有天呢）。
聖制夜參。僧人問：衲僧（僧人）三月安居（三個月安居），九旬禁足（九十天禁止外出），明甚麼邊事（明白什麼事情）？ 師父說：古祠無土偶（古老的祠堂沒有泥土偶像），異域有幽人（異域有隱居的人）。 僧人說：若如是則一夏（如果這樣，那麼一個夏天），無虛棄之功（就沒有白白浪費的功夫）。 師父說：藏身露影（藏身也露影）。 僧人說：國師侍者處（在國師侍者那裡），索犀牛扇子（索要犀牛扇子），意旨如何（用意是什麼）？ 師父說：因風吹火（因為風吹火）。 僧人說：侍者云（侍者說），扇子已破了也（扇子已經破了）。國師云（國師說）：扇子既破（扇子既然破了），還我犀牛兒來（還我犀牛來）。又作么生（又該怎麼辦）？
【English Translation】 English version: Monk: 'Ge Han' (This fellow). 'Chu lai zhu ai' (Come out to help mourn). 'You zuo mo sheng' (What should be done then)? The master said: 'Fei wu juan shu' (Not my relatives). The monk bowed.
The master then said: 'Ge teng chun zi ji dao' (Since the kudzu vine and the ailanthus tree have fallen), 'qie xi tian xia tai ping' (rejoice that the world is at peace). 'Ci shi mo shi bi qiu' (These are monks of the degenerate age), 'Fo ji chan yu' (Buddha is wary of Zen sayings), 'qing qing bo bo' (frivolous and shallow), 'yi wo man wei zong' (taking arrogance as their foundation). 'Hai zhi da jue shi zun jin guan wei ju yi qian shi me' (Do you still know what happened before the golden coffin of the Greatly Enlightened World Honored One was lifted)? 'Zhuo zhu zhang' (Strike the staff).
Ascending the hall for Dharma talk. Example: A monk asked Dharma Eye Chan Master: 'Hui Chao' (monk's name) asks the venerable abbot, what is Buddha? Dharma Eye Chan Master said: 'Ru shi Hui Chao' (You are Hui Chao). Xuedou (Xuedou Monastery) praised: 'Jiang guo chun feng chui bu qi' (The spring breeze of the river country cannot blow it up), 'zhe gu ti zai shen hua li' (The partridge cries in the deep flowers). 'San ji lang gao yu hua long' (Three levels of high waves, the fish transforms into a dragon), 'chi ren you hu ye tang shui' (The foolish man still bails out the water of the night pond). Nian yun: 'Fa Yan' (Dharma Eye Chan Master) 'qi shi qi di zhe seng' (actually enlightened this monk), 'you you shuo bu jin di fa' (there is still inexhaustible Dharma to speak of). If someone asks Jing Shan (Jing Shan Temple) what is Buddha, just tell him: 'Er jiang bu lan dan shui' (You carry water with a wicker basket), 'rao Xu Mi Shan qian bai za' (go around Mount Sumeru thousands of times), 'zi wei wu yi di zi lang ji' (thinking that not a single drop of water has been spilled), 'you wei xiang ru dao zai' (still haven't told you). 'He gu' (Why)? 'Fo zhi yi zi qi ke lan shang' (How can the word 'Buddha' be used casually)?
Ascending the hall for Dharma talk. 'Mo shi zhong sheng' (Sentient beings of the degenerate age), 'xi wang cheng dao' (hoping to achieve the Way), 'wu ling qiu wu' (do not just seek enlightenment), 'wei yi duo wen' (only increase learning), 'zeng zhang wo jian' (increase egoistic views). 'Xin fen fen kou fei fei' (Hearts filled with resentment, mouths unable to express clearly), 'pin zao dang dai' (criticizing contemporary figures), 'ling shuo xian de' (denigrating previous virtues). 'Yu de ba mao gai tou' (Wanting to find a thatched hut to live in), 'ru shui huo zhi ji' (as urgent as water and fire). 'Ni yao chu lai xuan fa ping shi miao yun' (Intending to come out and proclaim the wonderful meanings accumulated in ordinary times), 'qi di hou kun' (enlightening future generations). 'Shu bu zhi' (But they don't know), 'you ming yan zhe cun yan' (there are those with clear eyes). 'Xu Tang' (Xu Tang Chan Master, the author himself) 'mao yi' (is old), 'wu li yu zhi ming bian' (has no strength to argue with them). 'Dan ru Si Ma cheng hao er yi' (Can only say 'good' like Sima Yi). 'He ye' (Why)? 'You shi jin jiao cong di qi' (Let those with power rise from the ground), 'geng gao wu nai you tian he' (There is nothing higher, there is still heaven).
Imperial Decree Night Session. A monk asked: 'Na seng' (Monks) 'san yue an ju' (three months of retreat), 'jiu xun jin zu' (ninety days of restricted movement), 'ming shen me bian shi' (what are they clarifying)? The master said: 'Gu ci wu tu ou' (Old shrines have no clay idols), 'yi yu you you ren' (foreign lands have hermits). The monk said: 'Ruo ru shi ze yi xia' (If so, then one summer), 'wu xu qi zhi gong' (there is no wasted effort). The master said: 'Cang shen lu ying' (Hiding the body reveals the shadow). The monk said: 'Guo shi shi zhe chu' (At the attendant of the National Teacher), 'suo xi niu shan zi' (demanding a rhinoceros horn fan), 'yi zhi ru he' (what is the intention)? The master said: 'Yin feng chui huo' (Because of the wind blowing the fire). The monk said: 'Shi zhe yun' (The attendant said), 'shan zi yi po le ye' (the fan is already broken). 'Guo shi yun' (The National Teacher said): 'Shan zi ji po' (Since the fan is broken), 'huan wo xi niu er lai' (return the rhinoceros to me). 'You zuo mo sheng' (What should be done then)?
師云。老倒無端入荒草。僧云。投子道不辭將出。只恐頭角不全。此意如何。師云。子期去後無訊息。僧云。雪竇云。我要不全底頭角。師云。終出他影子不得。僧云。謝師答話。師云。無人處。斫額望汝。
師乃云。今夏聚集四方衲子。據菩薩乘。修寂滅行。九十日內。孜孜矻矻。不敢妄有走作。一日忽見鐵船在水上浮。又不可謂之怪力亂神。當自體怗之。若體怗得去。不孤先聖所立期限。末後收功。茍或未然。咄。終不一向與人解注。
復舉。欽山同巖頭雪峰行腳會茶次。欽山云。若不解轉身通氣。不得喫茶。巖頭云。若恁么我斷不得茶吃。雪峰云。某甲亦然。拈云。親師擇友之難。古之今之。欽山方致薄禮。便有人動他座子。徑山則不然。但有來者便請。高掛缽囊。飽吃了常住茶飯。一任看山看水。恁么過。切不得漏泄。何故。卓主丈。恐百鳥獻花無路。
次日上堂。百丈清規千古洪範。藏之則虛空絕跡。用之則綱令森嚴。徑山雖則義氣薄雲爭。柰未有僧堂施設。且今夏聖制。如何講明卓主丈云。下座普同作禮不。到諸寮拜白。
謝秉拂。夏齋上堂。僧問。記得。僧問雲門。如何是諸佛出身處。門云。東山水上行。此意如何。師云。舌頭不出口。僧云。圓悟云。若是天寧則不然。如何
【現代漢語翻譯】 現代漢語譯本： 師父說：『老朽無端地進入荒草叢中。』僧人說：『投子（Touzi，禪宗祖師名號）道：不辭將它拿出來，只恐怕頭角不全。』這是什麼意思？師父說：『子期（Ziqi，指俞伯牙，善於欣賞音樂）去世后就沒有訊息了。』僧人說：『雪竇（Xuedou，禪宗大師名號）說：我要不全的頭角。』師父說：『終究擺脫不了他的影子。』僧人說：『感謝師父的回答。』師父說：『在無人處，敲著額頭盼望你。』 師父於是說：『今年夏天聚集四方僧人，依據菩薩乘，修習寂滅行。九十天內，勤勤懇懇，不敢妄自行動。如果有一天忽然看見鐵船在水上漂浮，又不能說是怪力亂神。應當自己去體會它。如果能夠體會得到，就不辜負先聖所設立的期限。最後就能成功。如果不能體會到，咄！終究不總是替人解釋。』 又舉例說：『欽山（Qinshan，人名）同巖頭（Yantou，人名）、雪峰（Xuefeng，人名）一起遊方，在茶館喝茶時，欽山說：如果不能理解轉身通氣，就不能喝茶。巖頭說：如果這樣，我就不能斷茶了。雪峰說：我也是這樣。』拈起話頭說：『親近善知識，選擇好朋友，自古至今都是很難的。欽山才稍微表示一點禮貌，就有人動他的座位。徑山（Jingshan，地名，寺廟名）就不是這樣，只要有人來就請他，高高掛起缽囊，飽飽地吃了常住的茶飯，任憑他看山看水，就這樣過日子。』千萬不能泄露出去。為什麼呢？拄著禪杖。恐怕百鳥獻花沒有路。』 第二天上堂，『百丈清規（Baizhang Qinggui，禪宗寺院規章制度）是千古洪範，藏起來就虛空絕跡，用起來就綱紀嚴明。徑山雖然義氣薄如雲，爭論不休，但是還沒有僧堂的設施。而且今年夏天是聖制，如何講明呢？』拄著禪杖說：『下座后大家一起作禮嗎？到各寮房拜訪。』 感謝秉拂。夏齋上堂。僧人問：『記得，僧人問雲門（Yunmen，禪宗大師名號）：如何是諸佛出身處？雲門說：東山水上行。』這是什麼意思？師父說：『舌頭不出口。』僧人說：『圓悟（Yuanwu，禪宗大師名號）說：如果是天寧（Tianning，寺廟名）就不是這樣，會怎麼說呢？』
【English Translation】 English version: The master said, 'Old and decrepit, I have aimlessly entered the wilderness.' A monk said, 'Touzi (a Zen master's name) said: I do not hesitate to bring it out, but I fear the horns and head are incomplete.' What does this mean? The master said, 'Since Ziqi (referring to Yu Boya, skilled in appreciating music) passed away, there has been no news.' The monk said, 'Xuedou (a Zen master's name) said: I want the incomplete horns and head.' The master said, 'Ultimately, you cannot escape his shadow.' The monk said, 'Thank you for your answer, Master.' The master said, 'In a deserted place, I knock my forehead hoping for you.' The master then said, 'This summer, we gather monks from all directions, based on the Bodhisattva Vehicle, to cultivate the practice of extinction. Within ninety days, diligently and earnestly, we dare not act rashly. If one day we suddenly see an iron boat floating on the water, we cannot call it strange powers or chaos. We should experience it ourselves. If we can experience it, we will not fail the limits set by the ancient sages. In the end, we will succeed. If we cannot experience it, tut! I will not always explain it to people.' He further cited, 'Qinshan (a person's name), Yantou (a person's name), and Xuefeng (a person's name) traveled together. While drinking tea at a teahouse, Qinshan said: If you cannot understand turning around and communicating, you cannot drink tea. Yantou said: If that's the case, I cannot stop drinking tea. Xuefeng said: Me too.' Picking up the topic, he said, 'It is difficult to be close to good teachers and choose good friends, from ancient times to the present. Qinshan only showed a little politeness, and someone moved his seat. Jingshan (a place name, temple name) is not like that. As long as someone comes, he invites them, hangs up the bowl bag high, eats the monastery's tea and rice to their fill, and lets them look at the mountains and water, and live like that.' Do not leak it out. Why? Leaning on the staff. I fear there is no way for the birds to offer flowers.' The next day, in the hall, 'The Baizhang Regulations (Zen monastery rules and regulations) are the eternal model, hidden they disappear without a trace, used they are strict and orderly. Although Jingshan's righteousness is as thin as clouds, and disputes are endless, there are no facilities for the monks' hall. And this summer is a sacred system, how to explain it?' Leaning on the staff, he said, 'Do we bow together after the lecture? Visit each room to pay respects.' Thank you for wielding the whisk. Summer fast, in the hall. A monk asked, 'Remember, a monk asked Yunmen (a Zen master's name): What is the birthplace of all Buddhas? Yunmen said: Walking on the water of Dongshan.' What does this mean? The master said, 'The tongue does not leave the mouth.' The monk said, 'Yuanwu (a Zen master's name) said: If it were Tianning (a temple name), it would not be like this, what would he say?'
是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。又作么生。師云。也不較多。僧云。大慧聞得便悟去。又作么生。師云。𢬵個渾身入地獄。僧云。今日忽有人。問和尚如何是諸佛出身處。未審如何答他。師云。三叉路口少人知。僧禮拜。云謝師答話。師云。椎空聽響。
師乃云。財法二施。等無差別。因甚北路山高。南路山低。會得一句子。如沾甘露毛骨頓清。投得一箸子。如飲醍醐。群心飽德徑山傍若無人。二俱不受。何故。卓主丈。寒犢晚歸桑柘塢短籬無主自開花。
上堂。舉。無盡張丞相。與玉泉布裈皓和尚。夜話無盡云。洞山初老也甚奇怪道。五臺山頂云蒸飯。佛殿階前狗尿天。要明法身。皓云。也有甚奇特。它只頌得法身邊事。不頌得法身向上事。無盡操蜀音云。如何是法身向上事。皓急呼紙未至。就金漆卓上。大書云。一夜雨霶澎。打倒葡萄棚。知事普請行者人力。拄底拄撐底撐。撐撐拄拄到天明。依舊可憐生。擲筆大笑。無盡為之入石。師拈云。盡謂二大老。縱無礙辯。明殺活機。殊不知。慧劍相持。各有優劣。
中夏上堂。事到極處則難說。理到極處則難明。事到極處則難說。河目海口。恣意瀾翻理。到極處則難明。云烝月暈。水瘦山肥。作么得二境相需去。忽有個衲僧。
【現代漢語翻譯】 現代漢語譯本： 是諸佛出身處（諸佛出生的地方）。只向他道：『薰風自南來，殿閣生微涼。』又作么生（又該如何）？師云：『也不較多（也沒有多多少）。』僧云：『大慧聞得便悟去（大慧聽聞后就領悟了），又作么生？』師云：『𢬵個渾身入地獄（拖著整個身體下地獄）。』僧云：『今日忽有人，問和尚如何是諸佛出身處（今天如果有人問和尚，什麼是諸佛出生的地方），未審如何答他？』師云：『三叉路口少人知（三岔路口很少人知道）。』僧禮拜，云：『謝師答話（感謝師父的回答）。』師云：『椎空聽響（敲打虛空來聽聲音）。』
師乃云：『財法二施（財施和法施），等無差別。因甚北路山高，南路山低（為什麼北邊的山高，南邊的山低）？會得一句子（領會一句），如沾甘露毛骨頓清（就像沾了甘露，毛髮骨骼都清涼）。投得一箸子（放下一根筷子），如飲醍醐（就像喝了醍醐）。群心飽德徑山傍若無人（大家心滿意足，逕山和尚好像沒看見一樣）。二俱不受（兩者都不接受），何故？』卓主丈（放下拄杖）。『寒犢晚歸桑柘塢，短籬無主自開花（寒冷的小牛傍晚回到桑樹林，矮矮的籬笆沒有人照看，花兒自顧自地開放）。』
上堂。舉：無盡張丞相，與玉泉布裈皓和尚，夜話。無盡云：『洞山初老也甚奇怪道：五臺山頂云蒸飯，佛殿階前狗尿天。要明法身（要明白法身）。』皓云：『也有甚奇特，它只頌得法身邊事，不頌得法身向上事。』無盡操蜀音云：『如何是法身向上事？』皓急呼紙未至，就金漆卓上，大書云：『一夜雨霶澎，打倒葡萄棚。知事普請行者人力，拄底拄撐底撐，撐撐拄拄到天明，依舊可憐生。』擲筆大笑。無盡為之入石。師拈云：『盡謂二大老，縱無礙辯，明殺活機。殊不知，慧劍相持，各有優劣。』
中夏上堂。事到極處則難說，理到極處則難明。事到極處則難說，河目海口，恣意瀾翻理。到極處則難明，云烝月暈，水瘦山肥。作么得二境相需去（怎樣才能讓這兩種境界相互需要呢）？忽有個衲僧（忽然有個僧人）。
【English Translation】 English version: These are the places where all Buddhas originate (the place where all Buddhas are born). Just tell him: 'A gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' What else (what should be done then)? The master said: 'It's not much different (it's not much different).' The monk said: 'Dahui understood it and became enlightened (Dahui heard it and understood), what else?' The master said: 'Dragging his whole body into hell (dragging the whole body into hell).' The monk said: 'If someone asks the abbot today, what is the place where all Buddhas originate (if someone asks the abbot today, what is the place where all Buddhas are born), how should he answer?' The master said: 'Few people know the crossroads (few people know the crossroads).' The monk bowed and said: 'Thank you for the answer (thank you for the master's answer).' The master said: 'Striking the void to hear the sound (striking the void to hear the sound).'
The master then said: 'Giving wealth and giving Dharma (giving wealth and giving Dharma) are equally without difference. Why are the mountains high in the north and the mountains low in the south (why are the mountains high in the north and the mountains low in the south)? Understanding a sentence (understanding a sentence) is like being touched by sweet dew, and the hair and bones are clear (like being touched by sweet dew, the hair and bones are clear). Putting down a chopstick (putting down a chopstick) is like drinking ghee (like drinking ghee). Everyone is satisfied with virtue, and Abbot Jingshan acts as if no one is there (everyone is satisfied with virtue, and Abbot Jingshan acts as if no one is there). Neither is accepted (neither is accepted), why?' He struck the staff (put down the staff). 'The cold calf returns late to the mulberry forest, and the short fence blooms unattended (the cold calf returns late to the mulberry forest, and the short fence blooms unattended).'
Ascending the hall. He cited: Prime Minister Zhang Wujin, and the monk Hao of Yuquan, who wore cloth trousers, were talking at night. Wujin said: 'Old Dongshan is also very strange, saying: Clouds steam rice on the top of Mount Wutai, and dogs urinate in the sky in front of the Buddha hall. To understand the Dharmakaya (to understand the Dharmakaya).' Hao said: 'There is nothing special about it, it only praises the affairs around the Dharmakaya, not the upward affairs of the Dharmakaya.' Wujin said in the Sichuan dialect: 'What are the upward affairs of the Dharmakaya?' Hao hurriedly called for paper, but it had not arrived, so he wrote on the gold-lacquered table: 'A night of heavy rain knocked down the grape trellis. The supervisor asked the practitioners to help, propping and supporting, propping and supporting until dawn, still pitiful.' He threw down the pen and laughed. Wujin was impressed by it. The master picked it up and said: 'Everyone thought that the two great elders had unobstructed eloquence and understood the mechanism of killing and giving life. But they did not know that the swords of wisdom were held against each other, each with its own advantages and disadvantages.'
Ascending the hall in midsummer. It is difficult to speak when things reach their extreme, and it is difficult to understand when principles reach their extreme. It is difficult to speak when things reach their extreme, the eyes of the river and the mouth of the sea, arbitrarily overturning the principles. It is difficult to understand when principles reach their extreme, clouds steaming and the moon haloed, the water thin and the mountains fat. How can these two realms need each other (how can these two realms need each other)? Suddenly there is a monk (suddenly there is a monk).
出來道。直饒理事雙泯。也是藥病相治。山僧道。爾是草烏頭半夏子。待他擬議。拈主丈便打。
千僧堂上樑上堂。僧問。記得世尊因地布發掩泥。獻花于然燈佛。此意如何。師云。焦磚打著連底凍。僧云。如是然燈佛。指布發處云。此方宜建一剎。又作么生。師云。事因叮囑起。僧云。會中有賢于長者。持標插於指處云。建梵剎已竟。此意如何。師云。神駿不勞鞭影。僧云。秪如和尚崇建千僧堂。還與賢于相去多少。師云。高出他一頭地。僧云。恁么則諸天散花。讚歎有分。師云。歸依佛法僧。僧禮拜。師云。吽吽。
師乃云。神功遜宅。大覺開基。六百年興廢異常。一萬指。棲身屋老。從頭改作。特地新條。乘時操鐵石之心。談笑際風雲之會。六龍起舞。五鳳爭高。不須立石。紀功。秪此見聞不昧。忽有個出格道流。出來道。虛堂老子。是則是。以幻修幻。有何妙理。遽然成此器業。山僧只向他道。自從咸淳戊辰之秋。鳩工至己巳六月一十日落成。
上堂。舉。世尊因。黑氏梵志。擎合歡梧桐花獻。世尊云。放下著。梵志放下左手梧桐花。世尊又云。放下著梵志放下右手梧桐花。世尊復云。放下著。梵志云。我今兩手盡空。未審放下個什麼。世尊云。爾放下外六塵內六根。中六識。是爾免生死
【現代漢語翻譯】 現代漢語譯本：出來說話。即使你對事和理都完全理解和超越，那也只是用藥物來治療疾病。我（山僧）會說，『你就像草烏頭和半夏的種子一樣』。如果他還在猶豫，我就拿起拄杖打他。
在千僧堂上樑時，方丈和尚上堂說法。有僧人問道：『記得世尊過去作為修行者時，爲了不讓燃燈佛（Dipamkara Buddha）踩到泥土，用頭髮鋪在地上，並將鮮花獻給燃燈佛。』這是什麼意思？方丈和尚回答：『就像用燒焦的磚頭打在結冰的河面上一樣，一下子就打穿了。』僧人說：『如果是這樣，燃燈佛（Dipamkara Buddha）指著鋪頭髮的地方說，這裡適合建造一座寺廟。』又是什麼意思呢？方丈和尚回答：『事情往往因為過多的叮囑而引起。』僧人說：『如果會中有人比長者賢于更聰明，拿著標記插在燃燈佛指的地方說，建造寺廟已經完成了。』這是什麼意思？方丈和尚回答：『駿馬不需要鞭子的影子就能跑得很快。』僧人說：『那麼，和尚您崇建千僧堂，和賢于相比，相差多少呢？』方丈和尚回答：『比他高出一頭。』僧人說：『這樣說來，諸天散花讚歎，我們也有份了。』方丈和尚回答：『歸依佛（Buddha）、法（Dharma）、僧（Sangha）。』僧人禮拜。方丈和尚說：『吽吽。』
方丈和尚於是說：『神功比不上住宅，大覺開創了基業。六百年來，興盛和衰敗變化無常。一萬僧人棲身的房屋已經老舊，需要從頭改建，特別制定新的規章。趁著時機，要有鋼鐵般的決心，在談笑間聚集風雲際會。六龍起舞，五鳳爭高。不需要立碑來記載功績，只要見聞不昧。』如果有個不落俗套的修行人出來說：『虛堂老和尚，您說的對。但是用幻象來修飾幻象，有什麼玄妙的道理呢？』竟然能建成這樣的建築。我（山僧）只會對他說：『自從咸淳戊辰年秋天開始動工，到己巳年六月十一日落成。』
上堂說法。舉例說：世尊因為黑氏梵志（a brahmin）拿著合歡梧桐花來獻給佛。世尊說：『放下。』梵志放下左手的梧桐花。世尊又說：『放下。』梵志放下右手的梧桐花。世尊又說：『放下。』梵志說：『我現在兩手都空了，還要放下什麼呢？』世尊說：『你放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），這樣你才能免除生死輪迴。』
【English Translation】 English version: Come forth and speak. Even if you have completely understood and transcended both principle and phenomena, it is still just using medicine to treat illness. I (this mountain monk) would say, 'You are like the seeds of aconite and pinellia.' If he hesitates, I will raise my staff and strike.
At the raising of the roof beams of the Thousand Monks Hall, the abbot ascended the hall to give a Dharma talk. A monk asked: 'I remember that when the World Honored One was a practitioner, he spread his hair on the ground to prevent Dipamkara Buddha (Dipamkara Buddha) from stepping in the mud, and offered flowers to Dipamkara Buddha. What is the meaning of this?' The abbot replied: 'It's like striking frozen ground with a burnt brick, breaking through to the bottom at once.' The monk said: 'If that is so, Dipamkara Buddha (Dipamkara Buddha) pointed to the place where the hair was spread and said, 'This place is suitable for building a monastery.' What does that mean?' The abbot replied: 'Matters often arise from excessive instructions.' The monk said: 'If there is someone in the assembly who is wiser than the elder Sudatta, holding a marker and inserting it where Dipamkara Buddha pointed, saying, 'The construction of the monastery is already complete.' What does that mean?' The abbot replied: 'A fine steed does not require the shadow of a whip.' The monk said: 'Then, how much difference is there between the abbot's grand construction of the Thousand Monks Hall and Sudatta?' The abbot replied: 'A head taller than him.' The monk said: 'In that case, the devas scattering flowers and praising, we also have a share.' The abbot replied: 'Take refuge in the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha).' The monk prostrated. The abbot said: 'Hum Hum.'
The abbot then said: 'Divine power is inferior to a dwelling, the Great Enlightenment established the foundation. For six hundred years, prosperity and decline have been impermanent. The house where ten thousand monks reside is old and needs to be rebuilt from scratch, with new rules specially formulated. Taking advantage of the opportunity, one must have a heart of iron and stone, gathering the convergence of wind and clouds in laughter. Six dragons rise and dance, five phoenixes compete for height. There is no need to erect a stone to record the merits, as long as seeing and hearing are not obscured.' If an unconventional practitioner comes out and says: 'Old Master Xutang, what you say is correct. But what subtle principle is there in using illusion to adorn illusion?' To be able to build such a structure. I (this mountain monk) would only say to him: 'Since the autumn of the Wuchen year of Xianchun, construction began until the eleventh day of the sixth month of the Jisi year when it was completed.'
Ascending the hall to give a Dharma talk. Citing the example: The World Honored One, because the brahmin (a brahmin) Heishi held a mimosa flower to offer to the Buddha. The World Honored One said: 'Put it down.' The brahmin put down the mimosa flower in his left hand. The World Honored One said again: 'Put it down.' The brahmin put down the mimosa flower in his right hand. The World Honored One said again: 'Put it down.' The brahmin said: 'Now my two hands are empty, what else should I put down?' The World Honored One said: 'Put down the six external sense objects (form, sound, smell, taste, touch, dharma), the six internal sense organs (eye, ear, nose, tongue, body, mind), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) in between, and then you can be free from the cycle of birth and death.'
處。梵志當下悟無生法忍。師拈云。世尊畫蛇添足。當時待他道。我今兩手盡空。未審放下個什麼。祇向伊道。爾放不下擔將去。若下得者一轉語。東土初僧。不如西天外道。
解夏夜參。僧出衆云。今夜小參不問話。師云。甕里何曾走卻鱉。僧問。九旬禁足魚投網。三月安居鳥入籠。生殺盡時蠶作繭。如何透得者三重。此意如何。師云。一槌擊作百雜碎。僧云。若恁么性燥衲僧。無出和尚。師云。適之主丈子不在手。僧云。如何是九旬禁足魚投網。師云。新婦騎驢阿家牽。僧云。如何是三月安居鳥入籠。師云。向來披岳頂今。已遍神州。僧云。如何是生殺盡時蠶作繭。師云。語是心苗。僧云。如何是透得者三重。師云。魚眼裡針線。僧云。記得。洞山和尚示眾云。秋初夏末。兄弟家。東去西去。直須向萬里無寸草處去。此意如何。師云。鷺鷥股里多割肉。僧云。後來有僧。舉似瀏陽庵主。庵主云。何不道出門便是草。又作么生。師云。秤尾星邊較重輕。僧云。洞山聞得乃云。大唐國里。能有幾人。為復是肯他不肯他。師云。買帽相頭。僧云。只如新建千僧堂。已自畢工。兄弟家還有東去西去底么。師云。臨時包裹。僧禮拜。師云。須是如此始得。
師乃云。入夏以來。並無做工夫底時節。每日只知登千
【現代漢語翻譯】 現代漢語譯本： 處。婆羅門當下領悟了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。師父拈起云：『世尊真是畫蛇添足。當時應該等他說：『我現在兩手空空』，還沒問他放下的是什麼，就直接對他說：『你放不下，就挑著擔子走吧。』如果能說出這一句轉語，東土的初祖（指達摩祖師）還不如西天的外道。』 解夏夜參時，一位僧人從人群中走出說：『今晚的小參我不提問。』師父說：『甕里哪裡跑得掉鱉？』僧人問：『九旬禁足，魚兒自投羅網；三月安居，鳥兒飛入牢籠；生殺之機用盡時，蠶兒自縛作繭。如何才能透脫這三重束縛？』這是什麼意思？師父說：『一槌擊作百雜碎。』僧人說：『如果這樣，性情急躁的衲僧，就沒法超出和尚您了。』師父說：『恰好老衲的拄杖不在手上。』僧人問：『如何是九旬禁足，魚兒自投羅網？』師父說：『新娘騎驢，阿家在前面牽。』僧人問：『如何是三月安居，鳥兒飛入牢籠？』師父說：『向來披岳頂，如今已遍神州。』僧人問：『如何是生殺之機用盡時，蠶兒自縛作繭？』師父說：『語是心苗。』僧人問：『如何是透脫這三重束縛？』師父說：『魚眼裡穿針線。』僧人說：『記得洞山和尚開示大眾說：『秋初夏末，各位同修，東去西去，必須向萬里無寸草的地方去。』這是什麼意思？』師父說：『鷺鷥腿上還要割肉。』僧人說：『後來有僧人，把這話告訴瀏陽庵主，庵主說：『何不說出門便是草？』又該怎麼說？』師父說：『秤尾星邊較重輕。』僧人說：『洞山和尚聽了說：『大唐國里，能有幾人？』是肯定他還是否定他？』師父說：『買帽相頭。』僧人說：『就像新建的千僧堂，已經竣工了，各位同修還有東去西去的嗎？』師父說：『臨時包裹。』僧人禮拜。師父說：『必須這樣才行。』 師父於是說：『入夏以來，並沒有做功夫的時節，每天只知道登上千』
【English Translation】 English version: At that moment, the Brahmin realized Anutpattika-dharma-kshanti (無生法忍, the insight into the non-arising of all dharmas). The Master picked up and said, 'The World-Honored One added feet to the snake. At that time, we should have waited for him to say, 'Now my two hands are empty.' Without even asking what he had put down, we should have directly told him, 'If you can't put it down, then carry the burden away.' If one could say this turning phrase, the first patriarch of the Eastern Land (referring to Bodhidharma) would not be as good as the heretic of the Western Heaven.' During the summer retreat night gathering, a monk came out from the crowd and said, 'Tonight's small gathering will not involve questions.' The Master said, 'How can a turtle escape from a jar?' The monk asked, 'After ninety days of restricted movement, the fish throws itself into the net; after three months of peaceful dwelling, the bird enters the cage; when the means of life and death are exhausted, the silkworm makes its cocoon. How can one break through these three layers?' What does this mean? The Master said, 'Smash it into a hundred pieces with one blow.' The monk said, 'If that's the case, then an impatient monk cannot surpass you, Master.' The Master said, 'It just so happens that my staff is not in my hand.' The monk asked, 'What is it like when after ninety days of restricted movement, the fish throws itself into the net?' The Master said, 'The bride rides the donkey, and the father-in-law leads it.' The monk asked, 'What is it like when after three months of peaceful dwelling, the bird enters the cage?' The Master said, 'Having previously covered the mountain peaks, now it has spread throughout the divine land.' The monk asked, 'What is it like when the means of life and death are exhausted, the silkworm makes its cocoon?' The Master said, 'Words are the sprouts of the mind.' The monk asked, 'What is it like to break through these three layers?' The Master said, 'Threading a needle through a fish's eye.' The monk said, 'I remember that Zen Master Dongshan instructed the assembly, saying, 'At the beginning of autumn and the end of summer, fellow practitioners, whether going east or going west, you must go to a place where there is not an inch of grass for ten thousand miles.' What does this mean?' The Master said, 'Cutting meat from the heron's leg.' The monk said, 'Later, a monk told this to the hermit of Liuyang, and the hermit said, 'Why not say that going out the door is all grass?' What else can be said?' The Master said, 'Weighing the heavy and light at the tail of the scale.' The monk said, 'Zen Master Dongshan heard this and said, 'How many people are there in the Great Tang Dynasty?' Is he affirming him or denying him?' The Master said, 'Buying a hat by looking at the head.' The monk said, 'Just like the newly built thousand-monk hall, which has already been completed, are there still fellow practitioners going east or going west?' The Master said, 'Wrap it up temporarily.' The monk bowed. The Master said, 'It must be like this.' The Master then said, 'Since the beginning of summer, there has been no time for doing Kung Fu. Every day, we only know how to climb thousands of'
僧閣守被位。上大覺寮。看飛雲。波波挈挈云過了九旬。雖然如是。直饒七佛出來。也覓他起處不得。時臨自恣。繩頭子越自把得緊。何故。蓋他是明眼衲僧。終不肯小小結果看。
復舉。黃檗在南泉會中。為首眾。一日捧缽。向南泉位中坐。南泉入堂問。長老甚麼年中行道。檗云。威音王已前。泉云。猶是王老師兒孫下去。檗于第二位坐。雪竇拈云。可惜。王老師只見錐頭利。我當時若作南泉待伊道。威音王已前。便於第二位坐。使黃檗一生起不得。師拈云。明覺一代龍門針劄古今。凌跨前作。是則是。順水張帆。若恁么。其師法何在。
次日上堂。追大鵬于藕絲竅中。納須彌于蟭螟眼裡。此是衲僧家九十日內。遊戲法門。今朝解開布袋。且收功一句作么生。卓主丈。玉宇澄肅。巖壑生秋。
謝維那知客浴主侍者。上堂。一槌未舉驚群聽。綱令清嚴。三緘才啟驗來賓。頂門眼活。只如不洗垢不洗塵。畢竟洗個甚麼。卓主丈。耽源侍國師之久。必能知之。
朝廷祈雨上堂。問答罷。師云。神本不靈。敬而禱之則靈。敬而禱之。既靈則便能摶虛空于掌上。驅旱魃于天隅。布雲霧於四郊。注甘霖於九野。漁歌煙浦。咸稱富足之年。樵唱云村。共樂昇平之化。然雖如是。且君臣慶會。一句作么生。
【現代漢語翻譯】 現代漢語譯本 僧閣守被位。上大覺寮。看飛雲。波波挈挈云過了九旬。雖然如此，即使七佛（過去七佛，佛教中的七位佛陀）出現，也找不到它的軌跡。時值自恣日（僧侶在雨季結束時自我反省的日子），繩頭子（比喻約束）越發抓得緊。為什麼呢？因為他是明眼的僧人，終究不肯只看小小的結果。
又舉例說，黃檗（唐代禪師）在南泉（唐代禪師）的僧團中，擔任首座。一天，他拿著缽，在南泉的位置上坐下。南泉進入禪堂問道：『長老哪一年開始修道的？』黃檗說：『在威音王（過去佛）之前。』南泉說：『你仍然是王老師的子孫。』黃檗於是坐在第二位。雪竇（宋代禪師）評論說：『可惜啊！王老師只看到錐子的尖利。我當時如果作為南泉，等他說『威音王之前』，就讓他坐在第二位，使黃檗一輩子都無法翻身。』師父拈出說：『明覺（禪師名）一代龍門針，刺穿古今，超越前人。』說的是對的。順水張帆。如果這樣，他的師法在哪裡呢？
第二天上堂，『在藕絲的孔中追逐大鵬（神鳥），在蟭螟（小蟲）的眼中容納須彌山（佛教名山）。』這是僧人們九十天內的遊戲法門。今天解開布袋，那麼收功一句怎麼說呢？』卓主丈（敲擊禪杖）。『玉宇澄澈肅穆，巖壑充滿秋意。』
感謝維那（寺院執事）、知客（寺院接待人員）、浴主（負責浴室的人）、侍者（服侍僧侶的人）。上堂，『一槌未舉，驚動眾人聽聞，綱紀法令清明嚴謹；三緘才啟，驗證來訪的賓客，頂門眼（智慧）靈活。』如果說不洗垢，不洗塵，那麼到底洗什麼呢？』卓主丈。『耽源（禪師名）侍奉國師（皇帝的老師）很久，一定能知道。』
朝廷祈雨上堂。問答完畢，師父說：『神本身並不靈驗，但恭敬地祈禱就會靈驗。恭敬地祈禱，既然靈驗，就能在掌上玩弄虛空，驅趕旱魃（旱神）到天邊，在四郊佈滿雲霧，在九州降下甘霖。漁夫在煙霧籠罩的河岸歌唱，都稱讚豐收的年份；樵夫在雲霧繚繞的山村歌唱，共同享受太平盛世的教化。』雖然如此，那麼君臣慶賀相會，一句怎麼說呢？』
【English Translation】 English version Venerable monks guard their positions. Ascending to the Great Enlightenment Hall, they watch the fleeting clouds. The clouds have drifted past for ninety days. Even so, even if the Seven Buddhas (the seven Buddhas of the past) were to appear, they could not find where it began. Now is the time of the Self-Surrender Ceremony (a day for monks to reflect on themselves at the end of the rainy season), and the rope is held even tighter. Why? Because he is a clear-eyed monk, and he will never be content with just a small result.
Again, it is said that Huangbo (a Chan master of the Tang Dynasty) was the head of the assembly in Nanquan's (a Chan master of the Tang Dynasty) monastery. One day, holding his bowl, he sat in Nanquan's seat. Nanquan entered the hall and asked, 'Elder, in what year did you begin practicing the Way?' Huangbo said, 'Before Weiyin Wang Buddha (a past Buddha).' Nanquan said, 'You are still the descendants of Teacher Wang.' Huangbo then sat in the second seat. Xuedou (a Chan master of the Song Dynasty) commented, 'What a pity! Teacher Wang only saw the sharpness of the awl. If I had been Nanquan at that time, when he said 'Before Weiyin Wang Buddha,' I would have made him sit in the second seat, so that Huangbo would never have been able to rise again.' The master picked it up and said, 'Mingjue's (name of a Chan master) generation is like a Dragon Gate needle, piercing through the past and present, surpassing the predecessors.' That is correct. Sailing with the current. If so, where is his teacher's Dharma?
The next day, ascending the hall, 'Chasing the Peng (a mythical bird) in the hole of a lotus root fiber, accommodating Mount Sumeru (a Buddhist sacred mountain) in the eye of a gnat.' This is the playful Dharma gate within the ninety days for the monks. Today, opening the bag, how do you say the concluding phrase?' Strike the staff. 'The jade sky is clear and solemn, and the ravines are filled with autumn.'
Thank you to the director, the guest prefect, the bath master, and the attendant. Ascending the hall, 'Before the mallet is raised, it startles the crowd to listen; the rules and regulations are clear and strict; only when the three seals are opened can the visiting guests be verified; the eye on the crown of the head (wisdom) is lively.' If you don't wash away the dirt and don't wash away the dust, then what exactly do you wash away?' Strike the staff. 'Danyuan (name of a Chan master) served the National Teacher (the emperor's teacher) for a long time, so he must know.'
The court prays for rain, ascending the hall. After the questions and answers, the master said, 'The gods themselves are not efficacious, but if you pray with reverence, they will be efficacious. If you pray with reverence, and it is efficacious, then you can play with emptiness in the palm of your hand, drive away the drought demon to the edge of the sky, spread clouds and mist over the four suburbs, and pour down sweet rain on the nine fields. The fishermen sing on the misty riverbanks, all praising the year of abundance; the woodcutters sing in the misty mountain villages, together enjoying the transformation of peace and prosperity.' Even so, how do you say the phrase about the celebration of the meeting between the ruler and his ministers?'
卓主丈。明明生下。穆穆當中。
朝廷明禋大禮祈晴。上堂。問答不錄。師云。天地之大。以孝為本。聖人立教。以禮為先。以孝為本。則感天地動鬼神。以禮為先。則享上帝敬祖宗。以致斡旋造化。密運樞機。月滿長空。云收岳面。此猶是轉句。作么生。是奇特一句。卓主丈。明禋大禮。杲日麗天。
中秋無月上堂。僧問。長沙與仰山玩月次。仰山云。人人盡有者個。為甚用不得。此意如何。師云。輪機是算人之本。僧云。長沙云。恰是債爾用看。又作么生。師云。無文印子胡亂搭。僧云。仰山云。爾作么生。用被長沙一腳蹈倒起來云。師叔直下似個大蟲。還端的也無。師云。未是性燥漢。僧禮拜。師云。短處求長。
乃云。金色世界人。見月必喜。為它坐在凈潔地上。始終脫不得。洞山云。摺合還歸炭里坐。蓋曹洞宗旨。以炭謂之正位。會得方檢點得馬大師。不然。一併轄向炭庫里坐。
上堂。靜之極。不知動則虛。動之極。不知靜則應。動靜一律。妙乎中道。衲僧家。得此三昧。攪長河為酥酪。變大地作黃金。未為分外。不然。卓主丈。匹粟斯。吃個青橄欖。
開爐並翻蓋佛殿。上堂。僧問。德山入門便拆卻。和尚入門重建一新。此意如何。師云。汝才入門。先穿卻汝鼻孔。僧
【現代漢語翻譯】 現代漢語譯本： 卓起拄杖。（卓：豎立。拄杖：禪杖）明明地顯現出來，穆穆然地處於其中。
朝廷舉行明禋（míng yīn）（明：明亮，禋：古代祭祀天地的一種儀式，用以祈求上天降福）大禮祈求晴天。上堂說法。問答內容省略。師父說：『天地之大，以孝為根本。聖人設立教化，以禮為先。以孝為根本，就能感動天地，驚動鬼神；以禮為先，就能祭享上帝，尊敬祖宗。從而斡旋造化（wò xuán zào huà）（斡旋：扭轉，造化：指天地化育萬物的功能），秘密地運轉樞機（shū jī）（樞機：關鍵）。月亮圓滿地懸掛在長空，雲彩消散，山嶽顯露出真容。』這仍然是轉句，那麼，什麼是奇特的一句呢？卓起拄杖，明禋大禮，杲日（gǎo rì）（杲：明亮，杲日：指太陽）照耀天空。
中秋節沒有月亮，上堂說法。僧人問：『長沙（指長沙景岑禪師）和仰山（指仰山慧寂禪師）一起賞月時，仰山說：「人人都有這個東西，為什麼用不上呢？」這是什麼意思？』師父說：『輪機（lún jī）（輪機：指運轉的機器，比喻人的心）是算計人的根本。』僧人說：『長沙說：「恰恰是欠你用來看。」又是什麼意思？』師父說：『沒有文字的印章胡亂蓋。』僧人說：『仰山說：「你怎麼樣？」被長沙一腳踢倒，然後起來說：「師叔直接像一隻大蟲。」真的如此嗎？』師父說：『還不是性情急躁的人。』僧人禮拜。師父說：『在短處尋求長處。』
於是說：『金色世界的人，見到月亮必定歡喜，因為他們坐在乾淨的地方，始終無法擺脫。』洞山（指洞山良價禪師）說：『摺合起來還是回到炭里坐。』大概曹洞宗的宗旨，以炭為正位。領會了才能檢點馬大師（指馬祖道一禪師）。不然，一併押送到炭庫里坐。
上堂說法。靜到極點，不知道動就是虛妄。動到極點，不知道靜就是應驗。動靜合一，妙在中道。衲僧（nà sēng）（衲：僧衣，衲僧：指僧人）家，得到這種三昧（sān mèi）（三昧：佛教用語，指止息雜念，使心專注於一境），攪動長河成為酥酪，改變大地成為黃金，還不算過分。不然，卓起拄杖，匹粟斯（pǐ sù sī）（匹粟：極小的穀粒），吃個青橄欖。
開爐並翻蓋佛殿。上堂說法。僧人問：『德山（指德山宣鑒禪師）入門就拆毀，和尚入門就重建一新，這是什麼意思？』師父說：『你才入門，先穿透你的鼻孔。』僧人...
【English Translation】 English version: Raising the staff. Manifestly appearing. Serene and dignified in the midst.
The imperial court performs the Mingyin (bright sacrifice) grand ceremony to pray for clear weather. Ascending the hall to preach. The question and answer are not recorded. The Master said: 'The greatness of heaven and earth takes filial piety as its root. The sages establish teachings, taking ritual as the priority. Taking filial piety as the root moves heaven and earth, and startles ghosts and spirits; taking ritual as the priority allows one to offer sacrifices to the Emperor of Heaven and respect ancestors. Thus, they manipulate creation (wò xuán zào huà), secretly operate the pivotal mechanism (shū jī). The moon is full in the sky, the clouds recede, and the mountains reveal their true faces.' This is still a turning phrase. So, what is the unique phrase? Raising the staff, the Mingyin grand ceremony, the bright sun (gǎo rì) shines in the sky.
The Mid-Autumn Festival with no moon, ascending the hall to preach. A monk asked: 'When Changsha (referring to Zen Master Changsha Jingcen) and Yangshan (referring to Zen Master Yangshan Huiji) were enjoying the moon together, Yangshan said, "Everyone has this thing, why can't they use it?" What does this mean?' The Master said: 'The mechanism (lún jī) is the basis for calculating people.' The monk said: 'Changsha said, "It is precisely that you owe it to use it to see." What does that mean?' The Master said: 'A seal without writing is stamped randomly.' The monk said: 'Yangshan said, "What are you doing?" He was kicked down by Changsha, then got up and said, "Uncle-Master is directly like a big tiger." Is that really so?' The Master said: 'Not yet a person with a hasty temperament.' The monk bowed. The Master said: 'Seek length in shortness.'
Then he said: 'People in the golden world are sure to rejoice when they see the moon, because they sit on clean ground, but they can't escape it in the end.' Dongshan (referring to Zen Master Dongshan Liangjie) said: 'Folding it up, it still returns to sitting in the charcoal.' Roughly, the principle of the Caodong sect takes charcoal as the proper position. Understanding this allows one to examine Master Ma (referring to Zen Master Mazu Daoyi). Otherwise, they will all be sent to sit in the charcoal warehouse.
Ascending the hall to preach. When stillness reaches its extreme, not knowing that movement is emptiness. When movement reaches its extreme, not knowing that stillness is the response. Movement and stillness are one, wonderful in the Middle Way. A monk (nà sēng) who attains this samadhi (sān mèi) can stir the long river into ghee and transform the earth into gold, which is not excessive. Otherwise, raising the staff, a tiny grain (pǐ sù sī), eat a green olive.
Opening the furnace and renovating the Buddha hall. Ascending the hall to preach. A monk asked: 'Deshan (referring to Zen Master Deshan Xuanjian) destroys as soon as he enters, while the abbot rebuilds everything anew upon entering. What does this mean?' The Master said: 'As soon as you enter, I will pierce your nostrils first.' The monk...
云。恁么則各立門風去也。師云。低聲低聲。墻壁有耳。僧云。此事且止。記得趙州示眾云。我三十年前。在火爐頭。說個無賓主話。此意如何。師云。投以五十犗。舉臂釣滄海。僧云。如何是賓主話。師云。鈍鳥籬邊毅不去。僧云。可謂冷暖箇中看火色。祖師心印為親傳。師云。果然跳不出。僧云。趙州道。無賓主話。至今無人舉著。又作么生。師云。孫臏放癡。僧云。今日徑山開爐。還許學人議論也無。師云。斬釘截鐵未是作家。
乃云。有雪有霜。有寒有燠。四時遷謝。變化不同。山僧今年八十五。骨冷如冰。才聞燠字。舉手而謝之。何故。免得老來挑灰弄火。
虛堂和尚語錄卷之九 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之十
偈頌
師入凈慈升座。問答罷。忽 天使踵門。傳奉聖旨。問趙州因甚八十行腳。虛堂因甚八十住山。師乃就舉。趙州行腳一日到臨濟。方濯足間。臨濟問。如何是祖師西來意。州云。恰值老僧洗腳。濟近前作聽勢。州云。會則便會。咂啖作么。濟歸方丈。閉卻門。州云。老僧八十行腳。今日卻被者驢子撲。輒成一頌。天使楊都知繳奏。龍顏大悅。特賜米五百碩。絹一百縑。開堂安眾。續以糧食闕典僧堂弊漏。敷奏
【現代漢語翻譯】 現代漢語譯本 僧：這麼說，大家各自創立門風去了？ 師：小聲點，小聲點，隔墻有耳。 僧：此事暫且放下。記得趙州（Zhaozhou，唐代禪師）示眾說：『我三十年前，在火爐頭，說個無賓主話。』此意如何？ 師：投以五十犗（gai，閹割過的公牛），舉臂釣滄海。 僧：如何是賓主話？ 師：鈍鳥籬邊毅不去。 僧：可謂冷暖箇中看火色，祖師心印為親傳。 師：果然跳不出。 僧：趙州道，無賓主話，至今無人舉著，又作么生？ 師：孫臏（Sun Bin，戰國時期軍事家）放癡。 僧：今日徑山（Jingshan，山名，寺廟名）開爐，還允許學人議論嗎？ 師：斬釘截鐵未是作家。
於是說：有雪有霜，有寒有燠（yu，熱），四時遷謝，變化不同。山僧今年八十五，骨冷如冰，才聽到『燠』字，舉手而謝之。何故？免得老來挑灰弄火。
虛堂和尚語錄卷之九 大正藏第 47 冊 No. 2000 虛堂和尚語錄
虛堂和尚語錄卷之十
偈頌
師父進入凈慈寺（Jingci Temple）升座，問答完畢。忽然，天使來到門前，傳達聖旨，問趙州（Zhaozhou）為何八十歲還要行腳，虛堂（Xutang，即師父本人）為何八十歲還要住山。師父於是就此說起，趙州行腳一日到達臨濟寺（Linji Temple），正在洗腳，臨濟（Linji，禪師）問：『如何是祖師西來意？』趙州說：『恰值老僧洗腳。』臨濟走近前來作傾聽的姿勢，趙州說：『會則便會，咂啖作么？』臨濟回到方丈，關上門。趙州說：『老僧八十行腳，今日卻被這驢子撲。』於是作了一首頌。天使楊都知（Yang Duzhi）呈報給皇帝，皇帝非常高興，特賜米五百碩，絹一百縑，開堂安眾，繼續上奏糧食缺乏和僧堂破損的情況。
【English Translation】 English version Monk: In that case, everyone will establish their own school of thought? Master: Keep your voice down, keep your voice down. The walls have ears. Monk: Let's put this matter aside for now. I remember Zhaozhou (Tang Dynasty Zen master) addressing the assembly, saying, 'Thirty years ago, by the stove, I spoke of a matter without host or guest.' What does this mean? Master: Throw in fifty castrated oxen, raise an arm to fish the vast sea. Monk: What is the matter without host or guest? Master: A dull bird stubbornly stays by the fence. Monk: It can be said that one personally experiences the warmth and cold by observing the fire, and the ancestral mind-seal is intimately transmitted. Master: Indeed, you can't jump out of it. Monk: Zhaozhou said that no one has mentioned the matter without host or guest until now. What about that? Master: Sun Bin (Military strategist during the Warring States period) feigns madness. Monk: Today, Jingshan (Mountain name, temple name) is opening the furnace. Are students still allowed to discuss it? Master: Decisively cutting nails and slicing iron is not the work of a master.
Then he said: There is snow and frost, there is cold and heat. The four seasons change and transform differently. This mountain monk is eighty-five years old this year, and his bones are as cold as ice. As soon as I hear the word 'heat,' I raise my hand to decline it. Why? To avoid having to stir ashes and play with fire when I'm old.
Xutang's Recorded Sayings, Volume 9 Taisho Tripitaka, Volume 47, No. 2000, Xutang's Recorded Sayings
Xutang's Recorded Sayings, Volume 10
Verses
The Master entered Jingci Temple and ascended the seat. After the questions and answers were finished, suddenly, an envoy arrived at the door, conveying the imperial decree, asking why Zhaozhou (Zhaozhou) still traveled at the age of eighty, and why Xutang (Xutang, referring to the Master himself) still resided in the mountains at the age of eighty. The Master then spoke of this, saying that Zhaozhou arrived at Linji Temple (Linji Temple) one day while traveling, and was washing his feet. Linji (Linji, Zen master) asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'It just so happens that the old monk is washing his feet.' Linji came closer and pretended to listen. Zhaozhou said, 'If you understand, then understand. What are you smacking your lips for?' Linji returned to his abbot's room and closed the door. Zhaozhou said, 'This old monk has traveled at the age of eighty, but today he was knocked down by this donkey.' So he composed a verse. The envoy Yang Duzhi (Yang Duzhi) reported it to the emperor, and the emperor was very pleased, and specially bestowed five hundred shuo of rice and one hundred bolts of silk to open the hall and settle the assembly, and continued to report the lack of food and the dilapidated state of the monks' hall.
伏蒙聖恩。撥賜水田。歲收租三十餘石。並免官稅。仍頒降楮券一十萬貫。重蓋僧堂。頌云。
趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。
寄集慶開山
如意來尸釋梵宮。雨花狼藉濕春風。自慚老矣無靈骨。日在深云聽講鐘。
賡靜學林府判游天澤庵韻
古道兼禪到。躬行得幾年。乾坤資定力。心月鑒前緣。一靜人難學。三生話未圓。老來重有約。不在北山邊。
答洞陽居士麋監丞(𤼷)
冷冰冰地洞陽春。橐籥乾坤萬物新。拋下葛藤提不起。不知纏縛幾多人。
送了侍者游臺山
慕膻高舉興何窮。秋在黃蘆葉里風。已事未明如蹈火。白雲深處見巖翁。
來知客慈峰之乳竇。瞻禮明覺塔
湖邊問路入深云。十載心香一炷焚。不見隱之真隱處。曉風凌露葉初聞。
賢侍者號木翁
錄曲輪囷兒似癡。春風花鳥自忘機。年來老大渾無用。一任叢林鼓是非。
寄道彬侍者
勃窣家風一任真。述朱終是不成文。何如竹榻吟清夜。月到花梢有幾分。
準侍者歸省
山空木落岸云輕。吹面霜風有幾程。明月修江歸夢急。入門先祝老人星。
清禪者遊方
金風露邑菊花秋。𣏌棘
當途何處游。衡岳康廬相撞著。恐伊未是汝同流。
圭禪者號石翁
逃空劫外已蒼然。玩水觀山得幾年。聞說聽經曾肯首。老來無力補青天。
瞿居士號無知
遇緣觸境總茫然。地闊天寬著那邊。一點既明超物表。不知將底鑒偏圓。
贈妙潔道人
妙心明潔契如如。操履分明女丈夫。龐老家風殊不二。捷籬高價許誰沽。
廢寺
入眼荒蓁古殿秋。歲華遷謝沒人修。夜深靜聽風甌語。似罵檀那不點頭。
越山
翠螺簇簇繞湖濱。寒影清磨古鑒塵。休問岡頭望夫石。人間恐有斷腸人。
墨戲屠生善老融牛
草木傳真筆力高。戴嵩牛在一秋毫。此行莫擬天臺去。忍作孤僧過石橋。
題凈業圖
煉行修身結佛冤。未曾說著齒先寒。老來不願西方去。樂得閻浮眼界寬。
示惠靈為僧
惠性何如見性通。要教靈驗顯吾宗。乘時飏下墜腰石。笑捧衣盂繼祖風。
佛事
侍者 惠明 編
咸淳元年三月十一日。恭奉聖旨。宣入大內普說。先於幾筵殿。遷理宗皇帝靈輿。入正殿拈香。語錄。師不許刊行。
安孝垂慈契宿熏。鸞輿宮殿出金門。乾坤日月無光彩。草木咸沾舊日恩。恭惟。烈文。仁武。安孝皇
【現代漢語翻譯】 現代漢語譯本 『當途何處游？』你打算去哪裡遊歷？『衡岳（Heng Yue，衡山）康廬（Kang Lu，廬山）相撞著。』衡山和廬山相互碰撞。『恐伊未是汝同流。』恐怕它們還不是與你同道之人。
圭禪者，號石翁 『逃空劫外已蒼然。』在空劫之外逃離，已經顯得蒼老。『玩水觀山得幾年。』玩賞水景，觀看山色，已經有多少年了？『聞說聽經曾肯首。』聽說聽經時曾經點頭認可。『老來無力補青天。』老了以後沒有力量去彌補青天。
瞿居士，號無知 『遇緣觸境總茫然。』遇到因緣，接觸環境，總是茫然不知。『地闊天寬著那邊。』天地廣闊，又該落腳在哪裡？『一點既明超物表。』如果一點明了，就能超越萬物之外。『不知將底鑒偏圓。』不知道用什麼來分辨偏頗和圓滿。
贈妙潔道人 『妙心明潔契如如。』妙心光明潔凈，與如如之理相契合。『操履分明女丈夫。』操守行為分明，真是一位女中丈夫。『龐老家風殊不二。』龐蘊（Pang Yun）居士一家的家風沒有什麼不同。『捷籬高價許誰沽。』高價的竹籬笆，允許誰來購買呢？
廢寺 『入眼荒蓁古殿秋。』映入眼簾的是荒草叢生，古老殿宇的秋色。『歲華遷謝沒人修。』時光流逝，沒有人來修繕。『夜深靜聽風甌語。』深夜靜靜地聽著風吹動瓦片的聲響，『似罵檀那不點頭。』好像在責罵施主不肯點頭。
越山 『翠螺簇簇繞湖濱。』翠綠的螺螄殼般的小山，簇擁著環繞在湖邊。『寒影清磨古鑒塵。』寒冷的影子，清晰地磨去了古鏡上的塵埃。『休問岡頭望夫石。』不要問山岡上的望夫石。『人間恐有斷腸人。』人間恐怕還有斷腸人。
墨戲屠生善老融牛 『草木傳真筆力高。』描繪草木，傳遞真實，筆力高超。『戴嵩牛在一秋毫。』戴嵩（Dai Song）畫牛，連一根秋毫都描繪得栩栩如生。『此行莫擬天臺去。』這次出行，不要打算去天臺山。『忍作孤僧過石橋。』怎能忍心讓孤獨的僧人走過石橋。
題凈業圖 『煉行修身結佛冤。』修行煉身，卻結下了與佛的冤仇。『未曾說著齒先寒。』還沒說出來，牙齒就先感到寒冷。『老來不願西方去。』老了以後不願意去西方極樂世界。『樂得閻浮眼界寬。』樂得在閻浮提（Jambudvipa，我們所居住的這個世界）眼界開闊。
示惠靈為僧 『惠性何如見性通。』惠靈的慧性如何，是否通達了見性？『要教靈驗顯吾宗。』要讓靈驗顯現我的宗風。『乘時飏下墜腰石。』趁著時機，拋下束縛腰間的石頭。『笑捧衣盂繼祖風。』笑著捧著衣缽，繼承祖師的遺風。
佛事 侍者 惠明 編 咸淳元年三月十一日。恭奉聖旨。宣入大內普說。先於幾筵殿。遷理宗皇帝靈輿。入正殿拈香。語錄。師不許刊行。 『安孝垂慈契宿熏。』安孝皇帝（Anxiao Emperor）垂憐慈悲，與前世的熏習相契合。『鸞輿宮殿出金門。』皇帝的儀仗和宮殿，從金門而出。『乾坤日月無光彩。』天地日月都失去了光彩。『草木咸沾舊日恩。』草木都沾染了往日的恩澤。恭惟。烈文。仁武。安孝皇帝。
English version Where do you intend to travel? Mount Heng (Heng Yue, Mount Heng) and Mount Lu (Kang Lu, Mount Lu) collide. I fear they are not of the same stream as you.
Chan Master Gui, named Stone Elder Escaping beyond the empty kalpa, he already appears aged. How many years have you spent enjoying the water and viewing the mountains? I heard that you used to nod in agreement when listening to the sutras. Now in old age, you lack the strength to mend the blue sky.
Layman Qu, named Ignorance Encountering conditions and touching environments, he is always at a loss. The earth is vast and the sky is wide, where should he settle down? If a single point is understood, one can transcend beyond all things. I don't know what to use to distinguish between bias and completeness.
Given to Taoist Miaojie The wonderful mind is bright and pure, in accordance with suchness. Her conduct is clear and distinct, a true woman of valor. The family tradition of Layman Pang (Pang Yun) is not different. Who is allowed to buy the high-priced bamboo fence?
Abandoned Temple Entering the eye, overgrown weeds and the ancient hall in autumn. Time passes and no one repairs it. Deep in the night, quietly listening to the wind whispering through the tiles, it seems to be scolding the donors for not nodding in agreement.
Yue Mountain Green snail-like hills cluster around the lakeside. The cold shadows clearly polish away the dust from the ancient mirror. Don't ask about the Waiting-for-Husband Rock on the hilltop. I fear there are still heartbroken people in the world.
Ink Play: Butcher Shanlao Melts the Ox Depicting plants and trees, conveying truth, the brushwork is superb. Dai Song's (Dai Song) ox is depicted so vividly, even a single hair is lifelike. Don't plan to go to Mount Tiantai on this trip. How can you bear to let the solitary monk cross the stone bridge?
Inscription on the Pure Karma Picture Cultivating practice and refining the body, yet creating enmity with the Buddha. Before even saying it, the teeth feel cold. In old age, I am unwilling to go to the Western Paradise. I am happy to have a broad perspective in Jambudvipa (Jambudvipa, the world we live in).
Showing Huiling to Become a Monk How is Huiling's wisdom, has he understood seeing the nature? You must let the efficacy reveal my sect's style. Taking the opportunity, cast off the stone tied around the waist. Smilingly holding the robe and bowl, inheriting the ancestral tradition.
Buddhist Affairs Attendant: Huiming Edited On the eleventh day of the third month of the first year of Xianchun. Respectfully following the imperial decree. Announcing the universal teaching within the palace. First, at the altar hall. Moving Emperor Lizong's spirit carriage. Entering the main hall to offer incense. The recorded sayings. The master did not allow publication. Emperor Anxiao's (Anxiao Emperor) kindness and compassion are in accordance with past karmic influences. The imperial carriage and palace emerge from the golden gate. Heaven and earth, the sun and moon, lose their brilliance. Plants and trees are all moistened by the grace of the old days. Respectfully thinking of Emperor Lie Wen, Ren Wu, and Anxiao.
【English Translation】 English version Where do you intend to travel? Mount Heng (Heng Yue, Mount Heng) and Mount Lu (Kang Lu, Mount Lu) collide. I fear they are not of the same stream as you.
Chan Master Gui, named Stone Elder Escaping beyond the empty kalpa, he already appears aged. How many years have you spent enjoying the water and viewing the mountains? I heard that you used to nod in agreement when listening to the sutras. Now in old age, you lack the strength to mend the blue sky.
Layman Qu, named Ignorance Encountering conditions and touching environments, he is always at a loss. The earth is vast and the sky is wide, where should he settle down? If a single point is understood, one can transcend beyond all things. I don't know what to use to distinguish between bias and completeness.
Given to Taoist Miaojie The wonderful mind is bright and pure, in accordance with suchness. Her conduct is clear and distinct, a true woman of valor. The family tradition of Layman Pang (Pang Yun) is not different. Who is allowed to buy the high-priced bamboo fence?
Abandoned Temple Entering the eye, overgrown weeds and the ancient hall in autumn. Time passes and no one repairs it. Deep in the night, quietly listening to the wind whispering through the tiles, it seems to be scolding the donors for not nodding in agreement.
Yue Mountain Green snail-like hills cluster around the lakeside. The cold shadows clearly polish away the dust from the ancient mirror. Don't ask about the Waiting-for-Husband Rock on the hilltop. I fear there are still heartbroken people in the world.
Ink Play: Butcher Shanlao Melts the Ox Depicting plants and trees, conveying truth, the brushwork is superb. Dai Song's (Dai Song) ox is depicted so vividly, even a single hair is lifelike. Don't plan to go to Mount Tiantai on this trip. How can you bear to let the solitary monk cross the stone bridge?
Inscription on the Pure Karma Picture Cultivating practice and refining the body, yet creating enmity with the Buddha. Before even saying it, the teeth feel cold. In old age, I am unwilling to go to the Western Paradise. I am happy to have a broad perspective in Jambudvipa (Jambudvipa, the world we live in).
Showing Huiling to Become a Monk How is Huiling's wisdom, has he understood seeing the nature? You must let the efficacy reveal my sect's style. Taking the opportunity, cast off the stone tied around the waist. Smilingly holding the robe and bowl, inheriting the ancestral tradition.
Buddhist Affairs Attendant: Huiming Edited On the eleventh day of the third month of the first year of Xianchun. Respectfully following the imperial decree. Announcing the universal teaching within the palace. First, at the altar hall. Moving Emperor Lizong's spirit carriage. Entering the main hall to offer incense. The recorded sayings. The master did not allow publication. Emperor Anxiao's (Anxiao Emperor) kindness and compassion are in accordance with past karmic influences. The imperial carriage and palace emerge from the golden gate. Heaven and earth, the sun and moon, lose their brilliance. Plants and trees are all moistened by the grace of the old days. Respectfully thinking of Emperor Lie Wen, Ren Wu, and Anxiao.
帝。龍鳳之姿。天日之表。堯仁舜德。濟世澤民。垂衣端拱。四十一年顯道繼明。一十三葉。時康物阜。天清地寧。十方國土果圓。一徑西天路活。千花捧足。百寶嚴身。空中仙樂來迎。大地六種震動。今也次第攀違嚴駕。奉重春行。一句無私。如何話會。深炷紫檀樓閣現。百千諸佛共遨遊。
楊御藥奉聖旨。請跋每月唸佛圖
每月唸佛之圖。戒禪師所編。自初一定光佛為首。三十日。至釋迦世尊。終而復始。猶若貫花。新新不住。唸唸不停。口誦心思。光明發現。為人天福。此唸佛精誠之感驗也。然而當月小之日。黃面老子無所念處。若趲在初一日。則定光佛。又無念處。以此究竟得去。無上法王。于當念中。巍然不動。現瑞呈祥。使定光不前。釋迦不后。二六時中。拋三作兩。喚去呼來。普應大千。統攝法界。了無妨礙。一任流通。真所謂功成行滿者哉。
都省董節使起棺
凜凜聲華出禁闈。行藏多是合天機。圓明定力人皆有。妙得心傳世所稀。都省節使太尉董公。氣吞佛祖。眼蓋乾坤。赤心奉上。則氣烈嚴霜。綱紀禁庭。則風行草偃。隨珠絕颣。趙璧無瑕。人間萬事只如許。大笑一聲。天地空今也溪山云塢。處處逢迎。水鳥樹林。互相顯發。只如轉位就功。出門一句作么生。拊棺云。
【現代漢語翻譯】 現代漢語譯本： 帝王具有龍鳳般的姿容，如天日般的光輝儀表，具備堯的仁愛和舜的德行，救濟世人，恩澤百姓。垂衣拱手，以無為而治的方式治理天下。在位的四十一年裡，彰顯聖道，繼承先明的遺志。經歷了十三代君王，國家安定，物產豐饒，天下太平。十方國土的修行者都獲得了圓滿的果位，通往西方極樂世界的道路暢通無阻。無數鮮花捧著佛的足，無數珍寶裝飾著佛的身軀。天空中傳來仙樂迎接，大地發生六種震動。如今也要依次攀登，莊嚴地駕臨，奉行重要的春季祭祀。一句沒有任何私心的話，該如何理解和體會呢？深深地燃起紫檀香，樓閣顯現，成百上千的諸佛共同遨遊。
楊御藥奉聖旨，為每月唸佛圖題跋
這每月唸佛圖，是戒禪師所編纂的。從初一的定光佛（Dipankara Buddha）開始，到三十日的釋迦世尊（Sakyamuni Buddha）結束，循環往復，就像用線貫穿鮮花一樣，新新相續，唸唸不停。口中誦唸佛號，心中思念佛的功德，光明自然顯現，能為人天帶來福報。這就是念佛精誠所產生的感應和驗證。然而，當遇到小月的時候，黃面老佛（指釋迦牟尼佛）就沒有地方可以唸了。如果提前到初一，那麼定光佛又沒有地方可以唸了。要以此來究竟地理解，無上的法王，在當下的念頭中，巍然不動，顯現瑞相，使定光佛不在前，釋迦佛不在後。在一天二十四小時中，將三件事合併成兩件事來做，隨叫隨到，普遍應化于大千世界，統攝整個法界，沒有任何妨礙，任其流通。這真是所謂的功成行滿啊！
都省董節使起棺
凜然的聲威從皇宮中發出，他的行為舉止大多符合天意。圓滿光明的定力人人都有，但能巧妙地得到心傳的世間卻很少。都省節使太尉董公，氣概吞沒佛祖，眼光覆蓋天地。以赤誠之心侍奉君上，他的氣勢像嚴霜一樣凜冽。整頓朝綱，肅清禁庭，他的威勢像風吹過草地一樣，草隨風倒。他像隨侯珠一樣珍貴，像和氏璧一樣完美無瑕。人間萬事不過如此。他大笑一聲，天地空明。如今溪山雲霧繚繞，處處逢迎。水鳥樹林，互相輝映，顯發禪機。就像轉位就功一樣，出門一句該怎麼說呢？他撫摸著棺材說。
【English Translation】 English version: The emperor possesses the appearance of a dragon and phoenix, a countenance as radiant as the sun and sky, embodying the benevolence of Yao and the virtue of Shun, saving the world and benefiting the people. He governs with folded hands and hanging robes, in a non-interfering manner. During his forty-one years on the throne, he manifested the sacred path and continued the legacy of his predecessors. Through thirteen reigns, the nation was stable, resources were abundant, and the world was at peace. Practitioners in the ten directions attained complete enlightenment, and the path to the Western Paradise was unobstructed. Countless flowers held up the Buddha's feet, and countless treasures adorned his body. Celestial music came from the sky to welcome him, and the earth shook in six ways. Now, he must ascend step by step, solemnly arrive, and carry out the important spring sacrifices. How should one understand and experience a word without any selfishness? Deeply light the sandalwood incense, the pavilions appear, and hundreds of thousands of Buddhas roam together.
Yang Yuyi, by imperial decree, writes a postscript for the Monthly Buddha Recitation Chart
This Monthly Buddha Recitation Chart was compiled by Chan Master Jie. It begins with Dipankara Buddha (定光佛) on the first day and ends with Sakyamuni Buddha (釋迦世尊) on the thirtieth day, repeating cyclically, like threading flowers on a string, constantly new, and ceaselessly mindful. Reciting the Buddha's name with the mouth and contemplating the Buddha's virtues in the mind, light naturally appears, bringing blessings to humans and gods. This is the response and verification of sincere Buddha recitation. However, when a month has fewer days, the Yellow-Faced Buddha (referring to Sakyamuni Buddha) has nowhere to be recited. If it is advanced to the first day, then Dipankara Buddha has nowhere to be recited. To understand this ultimately, the supreme Dharma King, in the present moment of thought, remains steadfast and unmoving, manifesting auspicious signs, so that Dipankara Buddha is not before, and Sakyamuni Buddha is not after. Throughout the twenty-four hours of the day, combining three things into two, responding to every call, universally transforming in the great thousand worlds, encompassing the entire Dharma realm, without any hindrance, allowing it to flow freely. This is truly what is called the completion of merit and fulfillment of practice!
The Governor-General of the Capital Province, Dong, raises the coffin
A dignified reputation emanates from the imperial palace, and his actions mostly align with the will of heaven. Everyone possesses complete and luminous samadhi power, but few in the world can skillfully obtain the mind-to-mind transmission. Governor-General Dong of the Capital Province, his spirit engulfs Buddhas and Patriarchs, his vision covers heaven and earth. Serving the emperor with a sincere heart, his aura is as stern as severe frost. Rectifying the court and purifying the forbidden palace, his authority is like the wind blowing through the grass, causing it to bend. He is as precious as the Pearl of Sui and as flawless as the Jade of Zhao. All matters in the human world are just like this. He laughs loudly, and heaven and earth become clear. Now, the streams and mountains are surrounded by clouds and mist, welcoming him everywhere. The water birds and trees reflect each other, revealing Zen insights. Just like shifting positions to accomplish merit, what should be said upon leaving? He strokes the coffin and says.
高空有月千門照。大道無人獨自行。
湯正言請為前雙林雲峰德和尚入塔
劫火曾烹鐵面皮。從來不放價頭低。有時云外露訊息。巇險門風到者迷。某人一生擔板。咬薑呷醋。佛眼難窺。兩處住山。時止時行。聖凡莫辯。靖退全收晚節。信緣來應古搗。拍板未拈。大星先殞。今則舍利流溢。剖玉斯函。雖然未睹音容。爭柰面目猶在。還見么提起骨云。窣堵波中收不得。無陰陽地起云雷。
徑山荊叟入凈慈祖堂
餓狗纖𦃇古調新。年來奏入胡笳曲。韻出凌霄最上層。聽者和者俱不足。天風吹散落西湖。南宕茭蘆春水綠。夜深相對共誰語。無位次中陪列祖。
秉炬
師覲書記
閩山青浙水碧。去住悠悠忘影跡。急從秋覲整禪衣。不知天地誰相識。有相識無準的。南山爐鞴正炎。爾看是甚火色。
可拱藏主
進而趨。拱而立。五千余卷。詮註不及。沐浴更衣。信意行。道人瀟灑無包笠。火不燥水不濕。鐵壁銀山從者里入。
東山秀老請為小師一侍者
一呼便領。終不孤他國師。再喚不回。只為貪程太速。春云乍斂。宿雨初收。火焰里轉得身來。缽袋子付囑有在。
本然侍者
清凈本然。臭煙熢㶿。抹過兩重關。放出遼天鶻。然侍者。將謂
吾孤負汝。汝元來孤負吾。偷眼涅槃臺上望。果然做得死工夫。
潮州本植禪者
鱷鄉枯瘠人。悟得傳心訣。無根樹子。一植便活。不知寒影落誰邊。但覺腥風起天末。植禪者休甄別。當爐不避熱鐵。
德圓堂主
行不德規不圓。死則活病則痊。寸心多在藥爐邊。誰委悉實難言。無明火里雪佛祖冤。
居靜副寺
以靜照心。日中逃影。以空觀妙。大夢方省。萬里岷峨飛片云。何如月到千峰頂。靜副寺孤迥迥。火后莖茆。點著便領。
至義禪者
背法堂著草鞋去。衲僧義斷情忘。觀方知彼去。去彼不至方。轉入南山爐鞴。不守自己靈光。數莖枯骨撐天地。一葉扁舟載大唐。
惟一知客
惟此一事實。餘二即非真。洞然明白。猶落法塵。自己禪只參半夏。行腳眼帶來幾春。且向寒爐敲石火。不須茗碗驗來賓。
暫到如是禪者
背得四大部經。到頭不識如是。虛己扣南屏。跨門先領旨。火聚刀山當等閑。去來不在秋風里。
凌霄峰念庵主
正念現前。七顛八倒。豎起拳頭賓主分。驗人眼活如鷹鷂。鬧時禪凈非照。凌霄峰頂看云人。天寒不入者爐竉。
祖秀老宿
得之豈在衣盂。賽過南能北秀。胸襟空洞無物。導人如出
【現代漢語翻譯】 現代漢語譯本 我辜負了你，你原本也辜負了我。偷偷地在涅槃臺（Nirvana platform）上觀望，果然是下了死的功夫。
潮州本植禪者
身處鱷魚出沒的貧瘠之地，領悟了傳心之訣。無根的樹苗，一旦栽種便能成活。不知寒冷的影子落在何處，只覺得腥臭的風從天邊颳起。植禪者啊，不要再分辨了，面對火爐也不要躲避燒紅的鐵塊。
德圓堂主
行為不合乎道德，規範也不圓滿。死了反而活了，生病反而痊癒。心思大多在藥爐邊，誰能完全明白其中真意？在無明之火中，雪洗佛祖的冤屈。
居靜副寺
用靜來照見內心，如同在太陽下逃避影子。用空來觀照妙理，才如大夢初醒。萬里的岷山和峨眉山，如同飛過一片云。又怎能比得上月光照在千座山峰頂上？居靜副寺孤身獨立，如同火災後的草木，一點就著，立刻領悟。
至義禪者
背離法堂，穿著草鞋離去。禪僧斷絕情義，忘卻世俗。觀察方向，知道他要離去。離去彼岸，卻又未到達任何地方。轉入南山的爐火中，不守護自己的靈光。幾根枯骨支撐天地，一葉扁舟承載著大唐。
惟一知客
只有這一件事是真實的，其餘都是虛妄。即使洞徹明白，仍然落在法塵之中。自己的禪只參悟了一半的半夏，行腳參訪的眼界帶來了多少個春天？姑且在寒冷的爐邊敲擊石火，不必用茶碗來驗證來客。
暫到如是禪者
背誦了四大部經典，到頭來卻不認識『如是』（Thusness）。虛心叩問南屏山，跨入門檻就領悟了宗旨。火聚刀山也當做等閑，來去不在秋風之中。
凌霄峰念庵主
正念現前，卻七顛八倒。豎起拳頭來分清賓主，考驗人的眼力像老鷹一樣敏銳。熱鬧時禪定和清凈都不能照見真相。凌霄峰頂看云的人，天冷也不進入火爐取暖。
祖秀老宿
得道難道在於衣缽？勝過南能（Huineng）北秀（Shenxiu）。胸懷空曠，一無所有，引導人如同從...
【English Translation】 English version I have failed you. You originally failed me. Stealing a glance at the Nirvana platform (Nirvana platform), indeed, you have put in the effort of dying.
Chan Practitioner Ben Zhi of Chaozhou
Living in the barren land of crocodiles, he understood the secret of mind-to-mind transmission. A rootless tree, once planted, will thrive. I don't know where the cold shadow falls, but I feel the fishy wind rising from the end of the sky. Chan practitioner Zhi, don't distinguish anymore, and don't avoid the hot iron when facing the furnace.
Abbot Deyuan
Conduct is not virtuous, and the rules are not complete. Death brings life, and illness brings recovery. Most of his heart is by the medicine furnace. Who can fully understand the true meaning? In the fire of ignorance, he clears the grievances of the Buddha.
Deputy Abbot Ju Jing
Using stillness to illuminate the heart is like escaping the shadow in the sun. Using emptiness to contemplate the wonders is like awakening from a great dream. The vast Min and Emei Mountains are like a passing cloud. How can it compare to the moonlight shining on a thousand peaks? Deputy Abbot Jing stands alone, like grass after a fire, easily ignited and immediately enlightened.
Chan Practitioner Zhi Yi
Turning away from the Dharma hall, he leaves wearing straw sandals. The Chan monk severs affection and forgets the world. Observing the direction, he knows where he is going. Leaving for the other shore, but not arriving anywhere. Turning into the furnace of Nanshan, he does not guard his own spiritual light. A few dry bones support the heavens and the earth, and a small boat carries the Tang Dynasty.
Guest Prefect Wei Yi
Only this one thing is true, and the rest are false. Even if you understand it clearly, you still fall into the dust of Dharma. His own Chan only understands half of Banxia, how many springs have the eyes of his pilgrimage brought? Let's strike the stone fire by the cold stove, and there is no need to verify the guests with tea bowls.
Chan Practitioner Zan Dao Ru Shi
Reciting the four major scriptures, but in the end, he does not recognize 'Thusness' (Thusness). Humbly knocking on Nanping Mountain, he understands the purpose as soon as he crosses the threshold. He treats the fire and knife mountain as ordinary, and his coming and going are not in the autumn wind.
Hermit Nian of Lingxiao Peak
When right mindfulness appears, it is upside down. Raising his fist to distinguish between guest and host, he tests people's eyesight like an eagle. In the hustle and bustle, Chan meditation and purity cannot illuminate the truth. The person watching the clouds on the top of Lingxiao Peak does not enter the furnace to warm himself when it is cold.
Old Monk Zu Xiu
Is enlightenment in the robe and bowl? Surpassing Huineng (Huineng) in the South and Shenxiu (Shenxiu) in the North. His mind is empty and without anything, guiding people as if from...
諸己。正如邪活如死。一個無羈藞苴翁。莫教觸著無明起。
如松禪者
夜來好風。吹折門前一枝松。自南自北自西自東。破頭山下不雷同。枝枯葉隕臘盡歲窮。磨洗雪霜禁得冷。者回方覺暖烘烘。
惟曉直歲
戴星耕耨。何如叉手插鍬。破曉燒畬勝似栽田博飯。近制急抽單子。可是本色道流。更若喚不回頭。火焰為汝說法。
妙蓮上坐
出水未出水。衲僧未舉先知。有子必有房。動著礙人牙齒。休論半池霜倒。且看綠影浮波。如今移向火中栽。劫外香風來未已。來未已擲下火把云。休要葛藤。
樹頭祖用
黃梅不墜腰間石。鄮嶺惟栽帶雨松。四十餘年今有驗。長長短短用無窮。祖衣未得入手。萬緣先以頓空。無柄钁頭何處著。一時分付丙丁童。
法語
高麗國淑法師印藏經
如石含玉。非精鑒焉能識其真。道在己躬。茍外求難以適其妙。鑒之弗精則隱微。求之不敏則溟涬。要明體道之源。非朝夕而可求之者也。故我竺土老師。守志不堅。棄萬乘尊榮。受六年饑凍。于臘月八夜。忽睹明星。不離草座。入不思議之境。說一大藏葛藤。籠絡天地日月。包括陰陽造化。致於有情無情。總出他影子不得。三賢十聖無不傾心。外道天魔悉皆拱手。可以報
【現代漢語翻譯】 現代漢語譯本： 諸己。正如邪活如死。一個無拘無束的老翁。不要讓他觸及無明而生起煩惱。
如松禪者
昨夜好風，吹斷門前一枝松樹。無論是來自南邊、北邊、西邊、東邊。都與破頭山下的景象不同。樹枝枯萎，樹葉凋零，一年將盡。經受風雪磨礪，禁得住嚴寒。到這時才覺得溫暖。
惟曉直歲
披星戴月地耕作。怎比得上叉手放下鋤頭。破曉時燒荒勝過種田求飽飯。最近強制徵收賦稅。這難道是本色道人的作風嗎？如果再喚不回頭。火焰為你說法。
妙蓮上坐
出水未出水。衲僧（指僧人）未舉動就已預先知道。有兒子必定有房子。一動就礙著別人的牙齒。不要議論半池倒影的霜。且看綠色的影子浮動在水波上。如今將它移到火中栽種。劫外的香風還沒有停止。還沒有停止，擲下火把說，不要糾纏不清。
樹頭祖用
黃梅山的石頭沒有墜落腰間。鄮嶺（山名）只栽種帶著雨水的松樹。四十多年後今天有了驗證。長長短短，作用無窮。祖衣還沒有得到手。萬般因緣先要頓然放空。沒有把柄的鋤頭放在哪裡呢？一時都交付給丙丁童子。
法語
高麗國淑法師印藏經
如同石頭裡含有玉。不是精於鑑別的人怎麼能識別它的真假。道在於自身。如果向外尋求難以達到它的精妙之處。鑑別不精細就會隱晦不明。求索不敏銳就會茫然無知。要明白體悟道的根源。不是朝夕之間就可以求得的。所以我竺土（指印度）的老師。堅守志向不改變。拋棄萬乘（指帝王）的尊貴榮華。忍受六年飢餓寒凍。在臘月八日的夜晚。忽然看見明星。不離開草蓆。進入不可思議的境界。說出了一大藏的葛藤（比喻佛經）。籠絡天地日月。包括陰陽造化。以至於有情無情。都逃不出他的影子。三賢十聖沒有不傾心信服的。外道天魔全都拱手降服。可以報答
【English Translation】 English version: Zhuge Ji. Just as a wicked life is like death. A free and unrestrained old man. Don't let him be touched by ignorance and give rise to afflictions.
Zen Master Rushong
Last night, a good wind blew and broke a pine branch in front of the door. Whether it comes from the south, north, west, or east. It is different from the scenery under Potou Mountain. The branches are withered, the leaves are falling, and the year is coming to an end. Polished by snow and frost, it can withstand the cold. Only now do I feel warm.
Only Xiao Zhishui
Plowing and weeding under the stars. How can it compare to putting down the hoe with folded hands. Burning fields at dawn is better than farming for food. Recently, taxes are being collected urgently. Is this the style of a true Daoist? If you still don't turn back. The flames will preach the Dharma for you.
Superior Seated Miaolian
Out of the water, not out of the water. The monk (Nasseng) knows in advance before acting. If there is a son, there must be a house. Moving it obstructs other people's teeth. Don't talk about the frost reflected in half the pond. Just look at the green shadows floating on the waves. Now move it to be planted in the fire. The fragrant wind from beyond the kalpa has not stopped. Has not stopped, throw down the torch and say, don't get entangled.
Shutou Zuyong
The stone of Huangmei Mountain did not fall from the waist. Only plant pine trees with rain on Mount Mao (mountain name). After more than forty years, it has been verified today. Long and short, the effect is infinite. The ancestral robe has not yet been obtained. All kinds of causes and conditions should be emptied suddenly. Where should the handleless hoe be placed? All at once, hand it over to the Bingding boy.
Dharma Words
Tripitaka Printed by Dharma Master Suk of Goryeo
Like jade contained in a stone. How can one recognize its truth without being skilled in appraisal. The Dao is in oneself. If you seek it externally, it is difficult to achieve its subtlety. If the appraisal is not precise, it will be obscure. If the search is not keen, it will be ignorant. To understand the source of embodying the Dao. It cannot be sought in a short time. Therefore, my teacher of Zhutu (referring to India). Upholds his ambition without changing. Abandoning the noble glory of ten thousand chariots (referring to the emperor). Endured six years of hunger and cold. On the eighth night of the twelfth month. Suddenly saw a bright star. Without leaving the grass mat. Entered an inconceivable state. Spoke of a great collection of tangled vines (metaphor for Buddhist scriptures). Enveloping heaven and earth, sun and moon. Including yin and yang creation. So that sentient and non-sentient beings. Cannot escape his shadow. The three sages and ten saints all admired and believed. Heretical ways and demons all bowed their heads in submission. Can repay
君親。厚風俗。鎮浮去偽。潛利陰益者多矣。末後卻道。始從鹿野苑。終至跋提河。於是二中間。未嘗譚一字。可殺漏逗。從茲關鑰不嚴。便見殊方異域。赤縣神州。海藏金文。無處不有。豈止乎破一微塵。而出此經卷而已哉。高麗淑法師者。竺土老師之眷屬也。宿熏既深。航海而來。遠致一身。愿滿十藏。綿歷風霜。其志愈篤。遍尋知識。求所未聞。儻能未展經絳。入此阿字法門。則五千余卷。總是切腳。且道。切個什麼字。㘞驀然眼皮綻。不得忘卻老僧。宋景定癸亥。秋八月。虛堂叟書於四明雪竇西庵。
雪蓬明長老。赴禾興光孝
雪蓬明老。相從有日。自育王過東山。客櫩之下。溫然如春。此老之力也。在南屏居第一座。忽淀湖有公選之寵。二年復勝集於雙徑。仍歸第一座群心歡如。今領朝命。遐赴禾興光孝。臨岐聊攄數語。以當祖行。卓錐無地。空餘雙眼。蓋乾坤鐵笛橫吹。有氣不吞雲夢澤。煙波渺渺。蘭棹依依。雪蘆霜葦冷相宜。幾度揭開閑對月。鴛湖深處。不必垂絲。長水江頭。錦鱗自得。臨岐句子如何分付。風飄飄兮吹衣。水泠泠兮聲詩。咸淳戊辰秋九月。虛堂老僧書于不動軒。是年八十四。
日本建長寺隆禪師語錄跋
宋有名衲。自號蘭溪。一筇高出于岷峨。萬里南詢於吳
【現代漢語翻譯】 現代漢語譯本： 君主親賢，使民風淳厚，匡正社會上虛浮和欺詐的風氣，暗中行善做好事的人就多了。最後卻說，『（佛陀）最初從鹿野苑開始，最終到跋提河，在這兩者之間，未曾談論過一個字。』這簡直是彌天大謊！從此以後，把關不嚴，便會看到各個不同的地方，無論是中國，還是儲藏著經文的各處，沒有哪個地方沒有佛法。難道僅僅是打破一粒微塵，才出現這部經卷嗎？高麗的淑法師，是印度老師的後代。因為前世的薰陶很深，所以遠渡重洋而來，不遠萬里來到中國，希望能圓滿求得全部佛藏的願望。經歷了長期的風霜，他的志向更加堅定。四處尋訪善知識，尋求自己沒有聽聞過的佛法。如果能不展開經書的卷軸，直接進入這『阿』字法門，那麼五千多卷經書，都只是輔助而已。那麼，要輔助哪個字呢？㘞（hōng）！驀然眼皮綻開，不要忘記老僧我啊。宋景定癸亥年，秋八月，虛堂叟書於四明雪竇西庵。 雪蓬明長老，前往禾興光孝寺 雪蓬明老，與我相處多日。自從育王寺到東山，在客房之下，溫暖如春天一般，這是雪蓬明老的力量啊。在南屏寺擔任第一座，忽然淀湖有推舉他的榮耀。兩年後又在雙徑寺勝出，仍然擔任第一座，大家都很高興。現在接受朝廷的命令，遠赴禾興光孝寺。臨別之際，稍微寫幾句話，作為送行。即使想立錐也找不到地方，只剩下兩隻眼睛。大概是像乾坤鐵笛橫吹一樣，有氣概吞吐雲夢澤。煙波浩渺，蘭舟緩緩移動。雪白的蘆葦和霜白的蘆葦，在寒冷中相互映襯，幾次打開船篷，悠閒地對著月亮。在鴛湖深處，不必垂釣，在長水江邊，魚兒自然可以自由自在地生活。臨別之際，要如何囑咐呢？風飄飄地吹動衣裳，水泠泠地發出詩歌般的聲音。咸淳戊辰年秋九月，虛堂老僧書于不動軒。那年八十四歲。 日本建長寺隆禪師語錄跋 宋朝有名望的僧人，自號蘭溪（僧人法號）。一根竹杖高高地從岷山、峨眉山中伸出，不遠萬里到南方來尋訪佛法。
【English Translation】 English version: Serving the ruler and cherishing kinship, enriching customs, suppressing superficiality and falsehood, and secretly benefiting others are plentiful. Yet, it is said in the end, 'Initially from Mrigadava (Deer Park), finally to the River Bhadra, in between these two, not a single word was spoken.' This is utterly absurd! From then on, the gatekeeping is lax, and one sees various lands, whether it be China or places storing scriptures, there is no place without the Dharma. Is it merely by breaking a single mote of dust that this scripture appears? The Korean Dharma Master Suk, is a descendant of Indian teachers. Because of deep past conditioning, he sailed across the sea, traveling far to China, hoping to fulfill his wish of obtaining the entire Tripitaka. Having endured long periods of wind and frost, his aspiration became even more firm. He sought out virtuous teachers everywhere, seeking what he had not heard. If one can enter this 'A' letter Dharma gate without unfolding the sutra scrolls, then the more than five thousand scrolls are all just supplementary. Then, which word do they supplement? 㘞 (hōng)! Suddenly the eyelids burst open, do not forget this old monk. In the year Guihai of the Jingding era of the Song Dynasty, in the eighth month of autumn, Xutang Sou wrote at the West Hermitage of Xuedou in Siming. Elder Xuěpéng Míng, Going to Guangxiao Temple in Héxīng Elder Xuěpéng Míng, I have been with him for many days. Since Yùwáng Temple to Dōngshān, under the guest room, warm as spring, this is the power of Elder Xuěpéng Míng. Serving as the first seat in Nánpíng Temple, suddenly Dìnghú had the honor of recommending him. Two years later, he won again at Shuāngjìng Temple, still serving as the first seat, everyone was happy. Now he receives the imperial order, going far to Guangxiao Temple in Héxīng. On the occasion of parting, I will write a few words as a farewell. Even if you want to set up a cone, you can't find a place, only two eyes are left. Probably like the Tiědí (iron flute) of heaven and earth blowing horizontally, with the spirit to swallow the Yúnmèng Marsh. The smoke and waves are vast, the orchid boat moves slowly. The snowy reeds and frosty reeds complement each other in the cold, several times opening the awning, leisurely facing the moon. In the depths of Yuānhú Lake, there is no need to fish, at the head of Chángshuǐ River, the brocade scales can naturally live freely. On the occasion of parting, how to instruct? The wind blows the clothes fluttering, the water sings poems. In the ninth month of autumn in the year Wùchén of the Xiánchún era, the old monk Xutang wrote at the Immovable Pavilion. That year he was eighty-four years old. Postscript to the Sayings of Zen Master Lánxī Lóngchán of Jiàncháng Temple in Japan A famous monk of the Song Dynasty, styled himself Lánxī (monk's Dharma name). A bamboo staff rises high from the Mín and Éméi Mountains, traveling thousands of miles south to seek the Dharma.
越。陽山領旨。到頭不識無明。抬腳千鈞。肯踐松源家法。乘桴于海大。行日本國中。淵默雷聲。三董半千雄席。積之歲月。遂成簡編。忍禪久侍雪庭。遠訪四明。鋟梓言不及處。務要正脈流通。用無盡時。切忌。望林止渴。
雪峰霜林果禪師語錄跋
大慧下尊宿。尚多足陌。虎丘下子孫。尚多省數。足陌使之有限。省數用之無窮。罵天翁三傳而之霜林。萬木正當凋落。郁然興起。此蓋擅省數而得之。善觀是錄者。可以升其堂。而未可入其室。
真贊
慶遠俊長老請
老不死心未灰。觸著惡發。青天怒雷。引得虎頭燕頷。競起叢林禍胎。點著便領。何其俊哉。
凈覃藏主請
容易肯人難與共語。竹篦頭惜之如金。禪床。角委之如土。凈覃知藏善知機。電光影里分賓主。
以文長老請
天地不仁。出此妖怪有偷營劫寨之機。無喜舍慈悲之戒。正脈將沈。法門凋瘵。如何嗣續松源派。大奸難后越精神。罵人嘴毒如蜂蠆。
新建凈慈天錫莊請
不期而會。不約而同。晴光爍爍。和氣融融。際遇兩朝聖主。中興徽廟禪叢。良田天錫平如砥。坐對靈苗歲歲豐。
徒弟宗璞建施水庵請
等是垂慈初無門戶。璞玉既分兮可觀。梵儀頓舉兮難睹。凌
【現代漢語翻譯】 現代漢語譯本： 越（Yuè）。陽山（Yángshān）領受旨意，卻始終不識無明（wúmíng，佛教術語，指根本的迷惑和無知）。抬腳有千鈞之力，肯于踐行松源（Sōngyuán）的家法。乘著木筏漂洋過海，遠行至日本國中。淵默如深淵，卻又如雷聲般震懾。三董（Sān Dǒng）半千（Bàn Qiān）雄踞一方。經過歲月的積累，最終編纂完成的書。忍禪（Rěn Chán）長久侍奉雪庭（Xuětíng），遠訪四明（Sìmíng）。在文字無法表達之處，務必要使正脈流通，永無止境。切記，不要望梅止渴。 《雪峰霜林果禪師語錄》跋
大慧（Dàhuì）門下的尊宿，尚且有很多不足之處。虎丘（Hǔqiū）門下的子孫，尚且有很多需要反省的地方。不足之處會使其發展有限，反省則能使其運用無窮。罵天翁（Mà Tiān Wēng）三傳之後到了霜林（Shuānglín），萬木正當凋零之時，卻郁然興起。這大概是擅長反省而得到的。善於閱讀這本語錄的人，可以進入他的廳堂，但還不能進入他的內室。 真贊
慶遠俊長老請
老而不死，心未灰。一觸即發，如青天霹靂。引得虎頭燕頷之人，競相成為叢林中的禍患。一點就領悟，多麼俊才啊！ 凈覃藏主請
容易認可別人，卻難以與人共語。竹篦頭（zhúbìtóu，禪宗用具）珍惜得如同黃金，禪床卻像泥土一樣隨意放置。凈覃知藏（Jìng Tán Zhīzàng）善於把握時機，在電光火石之間分清賓主。 以文長老請
天地不仁，產生了這樣的妖怪。有偷營劫寨的本事，卻沒有喜舍慈悲的戒律。正脈將要沉沒，法門凋零衰敗。如何繼承松源派？大奸之後更顯越（Yuè）的精神。罵人的嘴像蜂蝎一樣惡毒。 新建凈慈天錫莊請
不期而遇，不約而同。晴光閃爍，和氣融融。際遇兩朝聖主，中興徽廟禪叢。良田天錫（Tiānxī）平坦如砥，坐看靈苗歲歲豐收。 徒弟宗璞（Zōng Pú）建施水庵請
同樣是垂憐慈悲，本來就沒有門戶之別。璞玉既然已經區分出來，就可以觀賞。莊嚴的儀式一旦舉行，就難以再看到。凌
【English Translation】 English version: Yuè. Yángshān received the decree, yet never recognized ignorance (wúmíng, a Buddhist term referring to fundamental delusion and ignorance). Lifting his foot with the force of a thousand jun (a unit of weight), he was willing to practice the family tradition of Sōngyuán. Riding a raft across the sea, he traveled far to the country of Japan. Silent as an abyss, yet as awe-inspiring as thunder. Sān Dǒng and Bàn Qiān were heroic figures in their own right. Accumulated over the years, it was eventually compiled into a book. Rěn Chán served Xuětíng for a long time, and visited Sìmíng from afar. Where words cannot express, it is essential to ensure that the orthodox lineage flows continuously, without end. Remember, do not quench your thirst by looking at a forest of plums. Postscript to the Recorded Sayings of Chan Master Guǒ of Frosty Forest, Xuěfēng
Even the venerable monks under Dàhuì still have many shortcomings. The descendants under Hǔqiū still have much to reflect on. Shortcomings limit development, while reflection allows for infinite application. After three generations from the Mà Tiān Wēng, it reached Shuānglín, and when all the trees were withering, it flourished vigorously. This is probably due to being good at reflection. Those who are good at reading this record can enter his hall, but cannot yet enter his inner chamber. True Praise
Requested by Elder Jùn of Qìngyuǎn
Old but not dead, the heart has not yet turned to ashes. Touching it ignites it, like thunder in the clear sky. Attracting those with tiger heads and swallow chins, competing to become the scourge of the monastic community. Understanding immediately upon being pointed out, how talented! Requested by Zhīzàng Jìngtán
Easy to acknowledge others, but difficult to converse with them. The bamboo whisk (zhúbìtóu, a Zen implement) is cherished like gold, while the Zen bed is placed as casually as dirt. Zhīzàng Jìngtán is good at seizing opportunities, distinguishing between guest and host in the blink of an eye. Requested by Elder Yǐwén
Heaven and earth are unkind, producing such a monster. Having the ability to raid camps and seize strongholds, but lacking the precepts of joy, generosity, compassion, and kindness. The orthodox lineage is about to sink, and the Dharma gate is withering and declining. How to inherit the Sōngyuán school? The spirit of Yuè is revealed after the great traitor. The mouth that curses people is as venomous as bees and scorpions. Requested by the Newly Built Tiānxī Manor of Jìngcí
Meeting unexpectedly, agreeing without prior arrangement. The clear light shines brightly, and the atmosphere is harmonious. Encountering the holy lords of two dynasties, revitalizing the Chan community of Huī Temple. The fertile fields of Tiānxī are as flat as a whetstone, sitting and watching the spiritual seedlings flourish year after year. Requested by Disciple Zōng Pú for the Construction of Shīshuǐ Hermitage
Equally bestowing compassion, originally without any distinctions. Now that the jade has been distinguished, it can be admired. Once the solemn ceremony is held, it is difficult to see again. Lăng
霄峰頂看云人。普化堂中第一祖。
日本紹明知客請
紹既明白。語不失宗。手頭簸弄。金圈栗蓬。大唐國里無人會。又卻乘流過海東。
磻溪禪子請
怒氣噀人。殊不可犯。雖有蓋膽毛。且無驗人眼。是亦刬。非亦刬。咬定牙關。一生擔板。
光禪者請
初而欣。久而厭。明月夜光。多逢按劍。但信得及。自有靈驗。
無則都寺玉幾寫予夢影。自散席后。言音不相接者十二年。今上徑山請贊。筆老墨澀勉而書之。
敬而遠。親而疏。明鑑靈腑。善定銷銖。凌霄高而眾峰拱。海嶠聳而蟾影孤。子歸就父。吾不識渠。
徑山西寮眾老郎請
霜嚴氣烈。山空月明。涵養有得。刬削不平。拈起則佛祖不識。放下也草木爭榮。捱到凌霄八十四。誰知名重九重城。咄。
妙源 嘗拜觀師十會語。如南屏雙徑。提唱甚多。惜乎未盡鋟梓。曩曾侍師于凌霄。因有此請不允。今叢林衲子咸欲流傳。謹錄成後集。倘覽者言外知歸。則我師之語何剩焉。咸淳五年歲在己巳。佛成道日。新差住持福州鼓山嗣法小師。妙源拜書。
小師(楚蘋清塞)謹抽衣資命工刊行
后錄終
虛堂和尚新添
敕差住持洛陽萬壽法孫比丘宗卓集
贊禪會圖
【現代漢語翻譯】 現代漢語譯本 『霄峰頂看云人』。指在霄峰頂上看云的人。 『普化堂中第一祖』。指普化堂的第一代祖師。
日本紹明知客請
『紹既明白。語不失宗。』紹既然已經明白，所說的話就不會偏離禪宗的宗旨。 『手頭簸弄。金圈栗蓬。』手中把玩著，像是金色的圓圈和帶刺的栗子。 『大唐國里無人會。又卻乘流過海東。』在大唐國內沒有人能夠領會，又順著水流漂洋過海到了東方的日本。
磻溪禪子請
『怒氣噀人。殊不可犯。』怒氣衝衝地噴向人，非常難以冒犯。 『雖有蓋膽毛。且無驗人眼。』雖然有遮蓋膽子的毛髮（比喻有勇氣），卻沒有驗證人的眼力。 『是亦刬。非亦刬。』是也剷除，非也剷除。 『咬定牙關。一生擔板。』咬緊牙關，一生都揹負著木板（比喻固執）。
光禪者請
『初而欣。久而厭。』開始時感到欣喜，時間久了就感到厭倦。 『明月夜光。多逢按劍。』在明月之夜，常常會遇到按劍而起的人（比喻猜疑）。 『但信得及。自有靈驗。』只要能夠深信不疑，自然會有靈驗。
無則都寺玉幾寫予夢影。自散席后。言音不相接者十二年。今上徑山請贊。筆老墨澀勉而書之。
『敬而遠。親而疏。』表面上尊敬卻疏遠，表面上親近卻疏遠。 『明鑑靈腑。善定銷銖。』明亮的鏡子能夠照見人的內心，善於衡量細微的差別。 『凌霄高而眾峰拱。海嶠聳而蟾影孤。』凌霄峰高聳，眾山峰都拱衛著它；海邊的山峰聳立，月亮的影子顯得孤單。 『子歸就父。吾不識渠。』兒子回到父親身邊，我卻不認識他（比喻迴歸本源）。
徑山西寮眾老郎請
『霜嚴氣烈。山空月明。』霜凍嚴酷，寒氣凜冽；山谷空曠，月光明亮。 『涵養有得。刬削不平。』涵養功夫有所得，剷除不平之事。 『拈起則佛祖不識。放下也草木爭榮。』拿起則佛祖也不認識，放下也草木爭相生長。 『捱到凌霄八十四。誰知名重九重城。』熬到八十四歲高齡，誰知道他的名聲在九重城中受到重視。 『咄。』（禪宗用語，表示呵斥或警醒）。
妙源 嘗拜觀師十會語。如南屏雙徑。提唱甚多。惜乎未盡鋟梓。曩曾侍師于凌霄。因有此請不允。今叢林衲子咸欲流傳。謹錄成後集。倘覽者言外知歸。則我師之語何剩焉。咸淳五年歲在己巳。佛成道日。新差住持福州鼓山嗣法小師。妙源拜書。
小師(楚蘋清塞)謹抽衣資命工刊行
后錄終
虛堂和尚新添
敕差住持洛陽萬壽法孫比丘宗卓集
贊禪會圖
【English Translation】 English version 'The cloud-watcher on Xiaofeng Peak.' Refers to someone watching clouds on Xiaofeng Peak (a specific mountain peak). 'The first patriarch in Puhua Hall.' Refers to the first generation patriarch of Puhua Hall (a specific hall).
Requested by the visiting monk Shaoming from Japan
'Since Shao understands, his words do not deviate from the sect.' Since Shao (a person's name) already understands, what he says will not deviate from the tenets of Zen Buddhism. 'Playing with his hands, golden rings and spiky chestnuts.' Playing with something in his hands, resembling golden rings and spiky chestnuts. 'No one in the Great Tang understands, yet he crosses the sea to the East.' No one in the Great Tang Dynasty (China) can comprehend it, so he goes with the flow across the sea to Japan.
Requested by Zen Master Panxi
'Anger spews at people, making him unapproachable.' His anger bursts out at people, making him very difficult to approach. 'Though he has fur to cover his gall, he lacks the eye to test people.' Although he has the courage (metaphorically), he lacks the ability to judge people. 'Affirmation is cut away, negation is cut away.' Both affirmation and negation are eliminated. 'Clenching his teeth, he carries a plank his whole life.' Clenching his teeth, he carries a wooden plank his whole life (metaphor for stubbornness).
Requested by Zen practitioner Guang
'Initially delighted, eventually weary.' Initially feeling joy, but eventually growing tired. 'Bright moon, night light, often encountering drawn swords.' Under the bright moon, one often encounters people drawing their swords (metaphor for suspicion). 'Just believe deeply, and there will be miraculous effects.' As long as you can believe deeply, there will naturally be miraculous results.
Wuze, the director of the temple, wrote this for my dream image. Twelve years have passed since we parted ways. Now, I am asked to write a eulogy for Jingshan. Though my brush is old and the ink is dry, I reluctantly write it.
'Respectful yet distant, intimate yet estranged.' Respectful on the surface but distant in reality, intimate on the surface but estranged in reality. 'A bright mirror illuminates the spirit, skillfully determining the slightest difference.' A bright mirror can see into people's hearts, and is good at measuring subtle differences. 'Lingxiao is high and the peaks surround it, the sea mountain is towering and the moon's shadow is lonely.' Lingxiao Peak (a specific peak) is high and the surrounding peaks support it; the mountain by the sea is towering and the moon's shadow appears lonely. 'The son returns to his father, but I do not recognize him.' The son returns to his father, but I do not recognize him (metaphor for returning to the origin).
Requested by the old monks of the West Dormitory of Jingshan
'The frost is severe and the air is fierce, the mountain is empty and the moon is bright.' The frost is harsh and the air is cold; the mountain valley is empty and the moon is bright. 'Cultivation has been achieved, unevenness is eliminated.' Cultivation has been achieved, and unevenness is eliminated. 'If picked up, even the Buddhas and patriarchs do not recognize it; if put down, even the plants and trees compete for glory.' If picked up, even the Buddhas and patriarchs do not recognize it; if put down, even the plants and trees compete to flourish. 'Enduring until the age of eighty-four on Lingxiao, who knows his reputation is valued in the nine-layered city.' Enduring until the age of eighty-four, who knows his reputation is valued in the imperial city. 'Hmph!' (A Zen term expressing rebuke or awakening).
Miaoyuan once admired the 'Ten Assemblies' of the teacher, such as Nanping and Shuangjing, which were advocated extensively. It is a pity that they were not fully engraved and printed. I once served the teacher at Lingxiao, so this request was not granted. Now, the monks of the monastery all want to circulate it. I have carefully recorded it as a sequel. If the readers understand the meaning beyond the words, then what is left of my teacher's words? Written by Miaoyuan, the newly appointed abbot of Gushan in Fuzhou, a disciple of the Dharma lineage, on the day of Buddha's enlightenment in the fifth year of Xianchun, the year of Ji Si.
The junior monk (Chu Ping Qing Sai) respectfully contributed his clothing money to commission the publication.
End of the sequel
Newly added by Venerable Xutang
Collected by the ordained monk Zongzhuo, a Dharma grandson of the Abbot of Longevity Monastery in Luoyang, by imperial decree
Eulogy for the Zen Assembly Painting
黃檗禮佛。掌宣宗
七赤之軀。額有圓珠。問著便掌。膽大心粗。不是大中天子。幾乎喚馬作驢。大家水底按葫蘆。
趙王訪趙州。州不下禪床
堅不剛柔不弱。七百甲子老翁。偏要用此一著。列土王來不下床。高風千古為標格。
肅宗問忠國師十身調御
萬乘垂衣立問端。國師答處太瞞頇。誰知十月清霜重。一陣風來一陣寒。
李翱參藥山
黑豆數無窮。青松蓋不盡。臞然老比丘。即此吾無隱。更提雲水曲周遮。添得傍人眼裡花。
韓愈見大顛
氈拍板。無孔笛。省要乞一言。虛空轟霹靂。臨機不解轉身。又卻隨他聲色。非聲色。洞庭湖外千峰碧。
莊宗宣興化問答
君臣慶會豁全機。百億山河盡貢歸。拈起太平無價寶。乾坤何處不光輝。
順宗問鵝湖大義禪師
當機一句辟天關。海闊山遙豈等閑。堪笑冬瓜長儱侗。翻成瓠子曲彎彎。
文宗問終南山蛤蜊瑞相
攧不開。撲不破。人言大士應身。我也疑他真個。終南山相應和。喜動龍顏。百僚俱賀。誰知。別有彌天過。
龐居士問馬大師
藏頭露影問來由。卻把西江盡力酬。回首眼空天地窄。不知身在御街游。
丹霞見靈照女
冤
有頭債有主。天然欲訪龐翁。恰好撞著此女。揣盡傢俬。瓜甜蒂苦。因茲上下不和同。牛奶郎忙涂赤土。
龐居士大家團圞共說無生話
窮廝煎餓廝吵。父子不同途。大家相脫卯。萬頃湘江洗不清。無生曲調何時了。
龐居士闔家都去
神出鬼沒。接響承虛。這一火絡。邪法難扶。互將魚目作明珠。笑倒西天碧眼胡。
紹定四年清明日。住嘉禾興聖。(智愚)為妙源侍者敬贊。
棘林和尚遺書至
因記七峰來玉幾。去年花月下云㘭。未週一歲背盟我。剔盡春燈眼不交。
針生大坑
假道針鋒上。行藏雲水中。且非心法妙。自是手頭通。前輩多遺偈。靈襟出衆工。明朝何處去。黃葉度溪風。
琳禪人歸豫章
慎將窺管鑒靈知。用在亡羊愧在斯。莫謂西山好訊息。須知江海有名緇。
雲山小景
渺渺晴煙薄。蒼蒼古樹昏。天涯殊未足。對此暗消魂。
孤山
黯黯青青一望中。迥然不與眾峰同。白雲散盡江天曉。想見人間無路通。
(右五或載前錄。今本不見。故收在此)。
和秉彝李君五偈
深夜何人立少林。見成公案不須尋。堆山積岳難消遣。相對頑然鐵作心。
呈瑞喧傳是有年。眼前分曉
【現代漢語翻譯】 現代漢語譯本： 有頭債有主，天然想拜訪龐翁（龐蘊，唐代著名居士）。恰好撞見他的女兒。用盡所有家產。瓜的蒂是苦的。因此上下不和睦。牛奶郎忙著用赤土塗抹。
龐居士（龐蘊）一家團圓共同談論無生之理。
窮困的人煎熬，飢餓的人爭吵。父子各走各的路。大家都想擺脫束縛。萬頃湘江也洗不清罪孽。無生曲調何時才能停止。
龐居士（龐蘊）全家都離世。
神出鬼沒。接續聲響，承受空虛。這一團火熱。邪法難以扶持。互相把魚眼當作明珠。笑倒了西天的碧眼胡人。
紹定四年清明日。住在嘉禾興聖寺的智愚禪師為妙源侍者敬獻讚語。
棘林和尚的遺書到了。
因此想起七峰山的玉幾。去年花好月圓時在雲端相會。不到一年就背棄盟約。燃盡春燈，眼睛也不交匯。
針生大坑。
假借針尖上的道路。行蹤隱藏在雲水之間。這並非心法的奧妙。自然是手頭功夫精通。前輩留下很多偈語。靈巧的心思出自出衆的工匠。明天要到哪裡去呢？黃葉飄過溪流，隨風而去。
琳禪人返回豫章。
謹慎地用管子窺視來鑑別靈知。用在迷途的羊身上，感到慚愧。不要說西山有好訊息。要知道江海中有名的僧人。
雲山小景。
渺茫的晴煙稀薄。蒼茫的古樹昏暗。天涯海角似乎還不夠遠。面對此景，暗自消魂。
孤山。
黯淡的青色籠罩在一片之中。迥然不同于其他的山峰。白雲散盡，江天破曉。想像著人間沒有道路可以通行。
（右邊五首或許記載在前錄中。現在的版本沒有，所以收錄在這裡）。
和秉彝李君的五首偈語。
深夜是誰站在少林寺？現成的公案不必再去尋找。堆積如山嶽的煩惱難以消遣。相對而坐，頑固得像鐵石心腸。
呈祥獻瑞的喧囂傳揚多年。眼前分明。
【English Translation】 English version: 'Debts have their debtors, grievances their authors.' Naturally desiring to visit Elder Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty). Just happened to encounter his daughter. Exhausted all family possessions. The stem of the melon is bitter. Therefore, those above and below are not in harmony. The milk boy is busy smearing red soil.
The Pang Layman's (Pang Yun) family gathers together to discuss the principle of non-birth.
The poor suffer, the hungry quarrel. Father and son go different ways. Everyone wants to escape bondage. Ten thousand acres of the Xiang River cannot wash away sins. When will the tune of non-birth end?
The Pang Layman's (Pang Yun) entire family departs from this world.
Spirits appear and disappear unpredictably. Continuing sounds, bearing emptiness. This fiery heat. Heretical practices are difficult to support. Mutually mistaking fish eyes for bright pearls. Laughing at the blue-eyed barbarians of the Western Heaven.
On Qingming Day of the fourth year of Shaoding. Zhìyú (智愚), residing at Xingsheng Temple in Jiahe, respectfully offers praise for attendant Miaoyuan.
A letter from the Thorn Forest Monk has arrived.
Therefore, remembering the jade seat of Seven Peaks Mountain. Last year, we met in the clouds under the flowers and moon. In less than a year, you betrayed our alliance. Burning out the spring lamp, our eyes do not meet.
A needle creates a large pit.
Borrowing the path on the needle's point. Traces hidden in the clouds and water. This is not the subtlety of the mind-dharma. It is naturally the proficiency of the hand. The predecessors left many verses. The ingenious mind comes from outstanding craftsmanship. Where shall I go tomorrow? Yellow leaves cross the stream, carried by the wind.
Chan Master Lin returns to Yuzhang.
Carefully use a pipe to peep and discern spiritual knowledge. Use it on the lost sheep, feeling ashamed. Do not say that there is good news from West Mountain. Know that there are famous monks in the rivers and seas.
A small scene of clouds and mountains.
The misty clear smoke is thin. The vast ancient trees are dim. The ends of the earth seem not far enough. Facing this scene, the soul secretly fades away.
Lonely Mountain.
A dim green covers the entire view. Distinctly different from other peaks. White clouds scatter, and the river and sky dawn. Imagining that there is no road to pass through in the human world.
(The five on the right may be recorded in the previous record. The current version does not have them, so they are included here).
Five verses in response to Bingyi Li Jun.
Who is standing at Shaolin Temple in the deep night? The ready-made case need not be sought. Troubles piled up like mountains and peaks are difficult to dispel. Sitting face to face, stubbornly like an iron heart.
The clamor of presenting auspicious omens has been spreading for many years. It is clear before one's eyes.
被人謾。自家冷暖知來處。老骨從前不怕寒。
千鈞之重一毫輕。好向聊將尉客情。縱擬怪松為玉樹。月高依舊可憐生。
曉聽君臣慶賀時。六街如晝不曾迷。普賢境界應垂問。手詔來時見紫泥。
爐邊呵凍得能多。端石無辜日夜磨。卻把悼詞為雪詠。詩魔難敵勝修羅。
寵和五偈。調高難續。未免誶是。伏丐笑㩜。(智愚)再拜。
贈禪客智仁
法戰場中樹勝旗。話頭何似問頭危。古人減灶添兵處。切忌交鋒蹉過伊。
問話行者智仁。炷香請語。以此贈之。景定癸亥至節。虛堂老僧書于雪竇西庵。送日本南浦知客。
敲磕門庭細揣磨。路頭盡處再經過。明明說與虛堂叟。東海兒孫日轉多。
明知客自發明後。欲告歸日本。尋照知客通首座。源長老。聚頭說龍峰會裡傢俬。袖紙求法語。老僧今年八十三。無力思索。作一偈以[尹/?/貝]行色。萬里水程以道珍衛。咸淳丁卯秋。住大唐徑山(智愚)書于不動軒。
鳴鐘佛事
烹金煉玉。煅聖镕凡。不假鉗錘。便成大器。霜清月皎。證圓通三昧之門。云淡天低。破勞生昏迷之夢。壽同空有。永鎮化城。最初一椎。如何話會。聲鐘一下云。劫石有銷日。洪音無盡時。
化城鳴鐘咸淳戊辰冬十
【現代漢語翻譯】 現代漢語譯本： 被人謾罵，自己冷暖自知從何而來。老骨頭從前就不怕寒冷。
千鈞之重的東西，看淡了就如同一毫毛般輕。不妨用它來聊以慰藉客人的心情。縱然想把怪松比作玉樹，月亮高懸時，它依舊顯得可憐。
清晨聽到君臣慶賀的聲音，京城街道如同白晝一般，不會迷路。普賢菩薩（Samantabhadra）的境界應該垂詢，手詔到來時，能看到紫色的泥封。
在爐邊呵氣取暖，能得到多少呢？端硯無辜地日夜被磨損。竟然把悼詞當作詠雪的詩來寫，詩魔難以戰勝，勝過阿修羅（Asura）。
寵和五首偈頌，曲調高妙難以續寫。難免會受到責備，請允許我笑著接受。（智愚）再次拜謝。
贈送禪客智仁
在法戰的戰場中樹立勝利的旗幟，話頭不如問頭那樣危險。古人在減少灶的數量，增加士兵的地方，切記交鋒時錯過時機。
問話的行者智仁（Zhiren），點燃香請求開示。以此贈送給他。景定癸亥年至節，虛堂老僧書寫于雪竇西庵。送給日本的南浦知客。
敲打門庭，仔細揣摩。在道路的盡頭再次經過。明明地告訴虛堂老叟，東海的兒孫日益增多。
明知客自從發明之後，想要告假回日本。尋找照知客、通首座、源長老（Yuan Zhanglao），聚在一起說龍峰會裡的家當。袖中拿出紙來請求法語。老僧今年八十三歲，無力思索，作一偈來[尹/?/貝]行色。萬里水程用道珍衛。咸淳丁卯秋，住在徑山（Jingshan）的大唐（Dà Táng），（智愚）書寫于不動軒。
鳴鐘佛事
烹煉黃金和美玉，鍛鍊聖人和熔化凡人。不需要鉗子和錘子，就能成就大器。霜清月皎，證悟圓通三昧（Samadhi）之門。云淡天低，打破勞碌一生昏迷的夢。壽命如同空和有一樣，永遠鎮守化城。最初一擊鐘聲，如何領會？鐘聲一下說：劫石有銷燬的日子，洪亮的鐘聲沒有窮盡的時候。
化城鳴鐘，咸淳戊辰年冬天。
【English Translation】 English version: Being reviled, one knows the source of one's own warmth and cold. This old body has never feared the cold.
What weighs a thousand pounds feels as light as a feather when viewed with detachment. Might as well use it to comfort guests. Even if one tries to compare a strange pine to a jade tree, it still appears pitiable under the high moon.
Hearing the sounds of lords and ministers celebrating in the morning, the streets of the capital are as bright as day, and one won't get lost. The realm of Samantabhadra (普賢菩薩) should be inquired about; when the imperial edict arrives, one can see the purple clay seal.
How much warmth can one get by breathing on frozen hands by the stove? The Duan inkstone is innocently ground day and night. Yet, one uses an elegy as a poem to praise the snow; the demon of poetry is hard to defeat, surpassing even the Asura (阿修羅).
Five verses in praise of peace, the melody is too high to continue. Inevitably, there will be criticism; please allow me to accept it with a smile. (Zhiyu 智愚) bows again.
Presented to the Chan Monk Zhiren
Erect a banner of victory on the battlefield of Dharma; a question is more dangerous than a topic of conversation. Where the ancients reduced stoves and increased soldiers, be sure not to miss the opportunity in battle.
The questioner, the practitioner Zhiren (智仁), lights incense and requests instruction. This is presented to him. At the winter solstice of the year Guihai in the Jingding era, the old monk Xutang wrote this at the Xuedou Western Hermitage. Sent to the guest prefect Nanpu from Japan.
Knock on the door and carefully ponder. Pass through the end of the road again. Clearly tell the old man Xutang, the descendants of the Eastern Sea are increasing day by day.
Since the guest prefect Ming realized enlightenment, he wants to request leave to return to Japan. Seeking guest prefect Zhao, head monk Tong, and Elder Yuan (源長老), they gathered to discuss the family affairs within the Longfeng assembly. He took out paper from his sleeve to request Dharma words. This old monk is eighty-three years old this year and has no strength to think. I will write a verse to [尹/?/貝] his journey. May the journey of ten thousand miles of water be protected by Daozhen. In the autumn of the Dingmao year of the Xianchun era, (Zhiyu 智愚) residing at Great Tang (大唐) Jingshan (徑山), wrote this at the Immovable Pavilion.
Striking the Bell for Buddhist Service
Refining gold and jade, forging sages and melting mortals. Without the need for tongs and hammers, one can achieve great things. With clear frost and a bright moon, one realizes the gate of perfect penetration Samadhi (三昧). With faint clouds and a low sky, one breaks the dream of a lifetime of toil and confusion. Life is like emptiness and existence, forever guarding the Transformation City. How to understand the meaning of the first strike of the bell? The sound of the bell says: The kalpa stone has a day of destruction, but the resounding sound has no end.
Striking the bell at Transformation City, winter of the Wuchen year of the Xianchun era.
月日。住徑山虛堂(智愚)書。
答蓬萊宣長老書
(智愚)啟復萊堂頭無示禪師。二月初十仆至。收所惠書。且審住持緣法。增勝為尉。所言乏心腹宣勞之人。時節使然。當體古風。地藏道。諸方說禪浩浩。爭如我種田搏飯。者般說話。大有田地。風穴見破屋數間。單丁者七年。溈山吃橡斗子九載。此皆哲人事業。光明後世如此。但恐無久遠之心。今則利道交行。不可舉目也。況蓬萊海上名山。前輩行道之地。自當退步謹愿。以叢林爲念。以眾人為心。自然般若之緣勝起。香風四吹。何患無宣勞者。勉旃。是請承惠紫茹。兩月不甚佳想。交運如此。靈隱已脫。選相伴而已。光老恐三月初進院。移單歸松源塔所去。庶耳根清凈。又得江湖兄弟相伴。飲茶道話足矣。寄來提唱。已一一點校。付則師封去。緣方郎母信。塔住幾時。凡后措辭遣言。子細錐劄古今。詳盡大意。下刃處較嚴。莫似諸方泥中洗土。春喧善宜調攝。至祝不盡。二月二十八日(知愚)啟復。
示權凈侍收
出家人務。在潔清凈勤策三業。不當塵俗污居。老夫偶適之。低細教育。令其照前所戒。潔己虛心。學業週身。以了出家本志。如其不然。請出此𢩁。
辭世頌
八十五年 佛祖不識 掉臂便行 太虛絕跡
虛堂和尚語錄卷之十(終)
行狀
師諱智愚。四明象山陳氏子。虛堂其號也。家近邑之普明寺。相距一里許。有山。其祖欲卜壽穴。相者謂。此地高則蔭子孫富盛。低則當出異僧。祖曰。愿得僧以副吾崇佛之志。及祖葬未數年。母鄭氏嘗夢。一老僧修而臞。長挹乞飯。因而娠焉。逮生之夕。母復夢如前。年十二。父母攜師。拜祖墳。言其事。師若有所憶至十六歲。無經世意。父母見有異相。舌貫鼻端。聽其依普明寺僧師蘊出家。一日聞誦杜工部天河詩。長時任顯悔。秋至輒分明。縱被微云掩。終能永夜清。忽有警發。辭親出鄉。首依雪竇煥和尚凈慈中庵皎和尚。公務外。惟坐禪。二老撫愛。常置之左右。道過金山。掩室和尚。一見甚器重。通夕與語無倦。是時運庵師祖。謝事真之天寧。解后語話。見其氣宇不凡。未幾赴道場。攜師過霅上。剃染為不厘務侍者。凡入室。常舉古帆未掛因緣。不許下語。思之。古帆未掛話。有甚難會。其實只是一漚未發已前事。何得不教人下語。造方丈。通見解聲未絕。庵云。何不合取狗口。靜地裡密密體取去。歸寮不覺躁悶。忽然會得古帆未掛話。清凈行者不入涅槃話。次日入室。卻問南泉斬貓兒如何。師云。大地載不起。庵低頭微笑。自此遍歷諸大老之門。與
【現代漢語翻譯】 現代漢語譯本 虛堂和尚語錄卷之十(終)
行狀
師諱智愚（法名）。四明象山（今浙江寧波象山縣）陳氏之子。虛堂是他的別號。他家靠近縣裡的普明寺，相距大約一里路。那裡有一座山，他的祖父想在那裡選擇一塊墓地。風水先生說：『這塊地，如果地勢高，就能保佑子孫富貴興盛；如果地勢低，就會出一個不凡的僧人。』他的祖父說：『我希望出一個僧人，來符合我崇佛的願望。』等到他的祖父安葬后沒幾年，他的母親鄭氏曾經做了一個夢，夢見一位老僧，身材瘦削，向她作揖乞討食物。因此就懷孕了。到了生產的晚上，他的母親又做了和之前一樣的夢。十二歲時，他的父母帶著他去拜祭祖墳，告訴他這件事。他好像有所記憶。到了十六歲，他沒有經營世俗事務的心思。他的父母見他有奇異的相貌，舌頭能碰到鼻尖，就聽從他到普明寺跟隨僧人師蘊出家。有一天，他聽到有人誦讀杜甫的《天河》詩：『長時任顯晦，秋至輒分明。縱被微云掩，終能永夜清。』忽然有所領悟。於是告別父母，離開家鄉，先是依止雪竇煥和尚，又依止凈慈中庵皎和尚。除了日常事務外，他只是坐禪。兩位老和尚都很喜愛他，常常把他放在身邊。他路過金山寺時，掩室和尚一見到他就非常器重他，整夜和他談話也不覺得疲倦。這時，運庵師祖辭去真之天寧寺的職務，卸任后和他談話，見他氣度不凡。沒多久，他前往道場山，帶著他到霅上（今浙江湖州），剃度染衣，作為不厘務侍者。凡是入室參禪，運庵總是舉『古帆未掛』的因緣，不許他說話。他思索著，『古帆未掛』的話，有什麼難理解的呢？其實這只是一漚未發之前的事，為什麼不讓人說話呢？他到方丈室，通達見解的聲音還沒停止，運庵說：『為什麼不把狗嘴合上，在安靜的地方秘密地體會呢？』回到寮房，他感到煩躁不安。忽然領會了『古帆未掛』的話，以及『清凈行者不入涅槃』的話。第二天入室，運庵卻問『南泉斬貓兒』是怎麼回事。他說：『大地都承受不起。』運庵低頭微笑。從此他遍訪各位大德的門下，與他們...
【English Translation】 English version Xu Tang's Collection of Sayings, Volume 10 (End)
Deeds
The master's given name was Zhiyu (wisdom and foolishness). He was a son of the Chen family of Xiangshan (Elephant Mountain) in Siming (present-day Ningbo, Zhejiang). Xutang (Empty Hall) was his sobriquet. His home was near Puming Temple in the county, about a mile away. There was a mountain there, and his grandfather wanted to choose a burial site. The geomancer said, 'If this land is high, it will bless descendants with wealth and prosperity; if it is low, it will produce an extraordinary monk.' His grandfather said, 'I wish for a monk to fulfill my aspiration to venerate the Buddha.' Not many years after his grandfather was buried, his mother, Zheng, had a dream in which she saw an old monk, thin and emaciated, bowing and begging for food. As a result, she became pregnant. On the night of his birth, his mother had the same dream again. At the age of twelve, his parents took him to visit his grandfather's grave and told him about this event. He seemed to remember something. By the age of sixteen, he had no interest in worldly affairs. His parents saw that he had an unusual appearance, with a tongue that could touch the tip of his nose, so they allowed him to leave home and become a monk at Puming Temple, following the monk Shi Yun. One day, he heard someone reciting Du Fu's poem 'The Milky Way': 'For a long time, it allows obscurity and brightness, in autumn it becomes distinctly clear. Even if it is covered by thin clouds, it will eventually be clear all night long.' Suddenly, he had an awakening. So he bid farewell to his parents and left his hometown, first relying on the monk Xuetou Huan, and then on Zhong'an Jiao of Jingci Temple. Besides daily affairs, he only practiced seated meditation. The two old monks loved him very much and often kept him by their side. When he passed by Jinshan Temple, the monk Yanshi greatly valued him upon seeing him and talked with him all night without tiring. At this time, the ancestral master Yun'an resigned from his position at Tianning Temple in Zhenzhi. After his resignation, he spoke with him and saw that his demeanor was extraordinary. Not long after, he went to Daochang Mountain and took him to Zhashang (present-day Huzhou, Zhejiang), where he shaved his head and dyed his robes, making him an attendant who did not handle affairs. Whenever he entered the room for Chan practice, Yun'an always raised the 'Ancient Sail Not Yet Hoisted' cause and condition, not allowing him to speak. He thought, 'What is so difficult to understand about the 'Ancient Sail Not Yet Hoisted' saying? In fact, it is only the matter before a single bubble arises, why not allow people to speak?' He went to the abbot's room, and before the sound of his understanding had ceased, Yun'an said, 'Why not shut the dog's mouth and secretly contemplate it in a quiet place?' Returning to his room, he felt restless and uneasy. Suddenly, he understood the 'Ancient Sail Not Yet Hoisted' saying, as well as the saying 'Pure practitioners do not enter Nirvana.' The next day, when he entered the room, Yun'an asked, 'What about Nanquan's Slaying the Cat?' He said, 'The earth cannot bear it.' Yun'an lowered his head and smiled. From then on, he visited the doors of various great masters, and with them...
石帆衍叔結盟。游江淮湘漢。巡禮祖塔。坐夏荊門玉泉。因思虞察院于疏山壽塔因緣發明。孜孜參究因過廬山。大雪彌月。在東林旦過堂。夜坐無心中。會得大嶺古佛放光時節。自此凝滯泮然。其時無二月和尚主福嚴。奔走龍象。師往依之。即命典藏。有修首座飽參碩學。歸隱南嶽。影不出山。未嘗容易肯可諸方。師與商略古今。反覆博約。深相契合。有北禪禮和尚。機辯峻捷。衲子少得登其門者。師一日訪之。厲聲曰。新到相看。禮云。長老不在。師云。已得真人好訊息。禮出喚行者云。新到僧在那裡。師指露柱云。和尚問。爾何不答。禮云。甚處來。師云。福嚴。禮云。行李在甚麼處。師云。在旦過堂。禮云。我不問爾者個行李。師云。若是那個行李。北禪門下著不得。傾倒不忍舍。由是回浙到凈慈。見凈和尚。凈問云。爾還知所生父母通身紅爛。在荊棘林中么。師云。好事不在匆忙。凈隨後打一拳。師展兩手云。且緩緩。時笑翁和尚住靈隱。以虎丘舊職。命師再尸藏事。舉住杭之廣覺。力辭。忠獻史衛王秉鈞軸。嘉禾天寧別浦。以師名聞之。出世興聖。實紹定二年也。復遷報恩。開府存耕趙公。以明之顯孝。力請。開山。復遷瑞巖。二年丐退。掩關啟霞。萃成頌古代別。延福虛席侍郎黃公。堅請主之。繼遷婺之
【現代漢語翻譯】 現代漢語譯本 石帆衍叔（法號）結為盟友，遊歷江淮（指長江和淮河流域）湘漢（指湘江和漢江流域）一帶，巡禮各地的祖師塔。在荊門玉泉寺安居過夏。因為思及虞察院在疏山建造壽塔的因緣而有所啓發，於是勤奮參究，途中經過廬山。當時大雪紛飛，持續了一個月。在東林寺早課後，夜晚無意中靜坐，領會到大嶺古佛放光的時刻。從此，所有凝滯都消解了。當時無二月和尚主持福嚴寺，奔走于僧眾之間。石帆衍叔前去依止他，無二月和尚就命他管理藏經。有一位修首座，學識淵博，飽參禪理，歸隱南嶽，很少離開山，不輕易認可其他地方的僧人。石帆衍叔與他商量古今之事，反覆探討，深入契合。還有北禪禮和尚，機智敏捷，很少有僧人能進入他的門下。石帆衍叔有一天去拜訪他，厲聲說道：『新來的僧人前來拜見。』禮和尚說：『長老不在。』石帆衍叔說：『已經得到了真人的好訊息。』禮和尚叫出行者說：『新來的僧人在哪裡？』石帆衍叔指著露柱說：『和尚問你，你為什麼不回答？』禮和尚問：『從哪裡來？』石帆衍叔說：『福嚴寺。』禮和尚問：『行李在哪裡？』石帆衍叔說：『在早課的齋堂里。』禮和尚說：『我不是問你的這個行李。』石帆衍叔說：『如果是那個行李，北禪門下可承受不起，傾倒了也不忍捨棄。』因此回到浙江凈慈寺，拜見凈和尚。凈和尚問：『你還知道你的生身父母全身紅爛，在荊棘林中嗎？』石帆衍叔說：『好事不在匆忙。』凈和尚隨後打了他一拳。石帆衍叔張開雙手說：『且緩緩。』當時笑翁和尚住在靈隱寺，憑藉虎丘寺的舊職，命石帆衍叔再次負責藏經事務。後來讓他主持杭州的廣覺寺，石帆衍叔極力推辭。忠獻史衛王掌握朝政，嘉禾天寧別浦寺，因為石帆衍叔的名聲而聞名，請他出世主持興聖寺，實際上是紹定二年。後來又遷到報恩寺，開府存耕趙公，因為彰顯孝道的原因，極力邀請他開山。之後又遷到瑞巖寺，兩年後請求退隱，關閉啟霞寺的門，彙集成頌古代別的作品。延福寺空缺住持之位，侍郎黃公堅決請求他主持，之後又遷到婺州。
【English Translation】 English version Shi Fan Yan Shu (Dharma name) formed an alliance, traveling through the Jianghuai (Yangtze and Huai River basins) and Xianghan (Xiang and Han River basins) regions, and visiting ancestral pagodas in various places. He spent the summer retreat at Yuquan Temple in Jingmen. Inspired by the circumstances of Yu Chayuan's construction of a longevity pagoda at Shushan, he diligently investigated and passed by Mount Lu. At that time, heavy snow fell for a month. After the morning service at Donglin Temple, he sat in meditation at night without any particular intention, and realized the moment when the ancient Buddha of Daling emitted light. From then on, all stagnation dissolved. At that time, Monk Wu Eryue was in charge of Fuyan Temple, busying himself among the monks. Shi Fan Yan Shu went to rely on him, and Wu Eryue ordered him to manage the Sutra library. There was a senior monk named Xiu, who was erudite and deeply versed in Chan principles, and had retired to Mount Nanyue, rarely leaving the mountain and not easily approving of monks from other places. Shi Fan Yan Shu discussed ancient and modern matters with him, repeatedly exploring and deeply agreeing. There was also Monk Bei Chan Li, who was quick-witted and sharp, and few monks could enter his gate. One day, Shi Fan Yan Shu visited him and said sternly, 'A newly arrived monk comes to pay respects.' Monk Li said, 'The abbot is not here.' Shi Fan Yan Shu said, 'I have already received good news from the true man.' Monk Li called out to the attendant, 'Where is the newly arrived monk?' Shi Fan Yan Shu pointed to the pillar and said, 'The abbot is asking you, why don't you answer?' Monk Li asked, 'Where do you come from?' Shi Fan Yan Shu said, 'Fuyan Temple.' Monk Li asked, 'Where is your luggage?' Shi Fan Yan Shu said, 'In the dining hall for the morning service.' Monk Li said, 'I am not asking about this luggage of yours.' Shi Fan Yan Shu said, 'If it is that luggage, the Bei Chan lineage cannot bear it, and would not bear to abandon it even if it were overturned.' Therefore, he returned to Jingci Temple in Zhejiang and visited Monk Jing. Monk Jing asked, 'Do you still know that your birth parents are red and rotten all over, in the thorny forest?' Shi Fan Yan Shu said, 'Good things are not in a hurry.' Monk Jing then punched him. Shi Fan Yan Shu opened his hands and said, 'Take it slowly.' At that time, Monk Xiao Weng lived in Lingyin Temple, and by virtue of his old position at Tiger Hill Temple, ordered Shi Fan Yan Shu to be responsible for the Sutra library affairs again. Later, he was asked to preside over Guangjue Temple in Hangzhou, which Shi Fan Yan Shu strongly declined. Zhongxian Shi Wei Wang held the reins of government, and Tianning Bepu Temple in Jiahe, became famous because of Shi Fan Yan Shu's reputation, inviting him to come forth and preside over Xingsheng Temple, which was actually in the second year of Shaoding. Later, he moved to Baoen Temple, and Duke Zhao of Cun Geng, because of manifesting filial piety, strongly invited him to open the mountain. After that, he moved to Ruiyan Temple, and after two years, he requested to retire, closing the doors of Qixia Temple, compiling works to bid farewell to the ancients. The position of abbot of Yanfu Temple was vacant, and Attendant Huang Gong firmly requested him to preside over it, and later he moved to Wuzhou.
寶林。五年嬰強𡨥之難。歸松源塔下。東谷和尚主冷泉。欲舉立僧。恐不俯就。衲子再三禮請。師從之。開室普說。垂三轉語。罔有湊泊。寶祐戊午。育王虛席。禪衲毅然陳乞。有司節齋尚書陳公。嘉其公議。特與敷奏。是年四月領寺事。三年吳制相。信讒懷隙。辱師欲損其德。師怡然自若。始終拒抗。略無變色。聖旨宣諭釋放。作偈奉謝云。去時曉露消袢暑。歸日秋聲滿夕陽。恩渥重重何以報。望無雲處祝天長。古愚余尚書典鄉郡。特以金文延之。迫於晚景。退閑明覺塔下。作終焉計。景定甲子有旨。詔住凈慈。衲子奔集。堂單無以容。半居堂外。上徹宸聽。賜絹百疋造帳米伍伯碩。楮券十萬貫。是年秋。又賜田參阡餘畝。即今天錫莊是也。十月 帝崩。召師入內。對靈普說。兩宮宣賚憂渥。丁卯秋遷徑山。冬十月 朝廷降香。遣使禱雪。問師期應。師曰。今夕果至期無爽。回奏賜綾牒貳拾道。銀券等。一新僧堂浴堂行堂。區區工役中。猶勵眾無怠。師感兩朝恩遇之寵。將所賜帑帛。創小庵于望雲亭之東。扁曰天澤。就筑塔為歸藏之地。師平生性不通方。與時寡合。臨事無所寬假。言才脫口。則釋然無間。以是學者。畏而仰之。二十年常舉靈云兩處不答。徴問衲子。少有契其意者。己巳。十月五日。祖忌拈香罷。忽
【現代漢語翻譯】 現代漢語譯本：寶林禪師在五歲時遭遇了強𡨥之難。之後回到松源塔下。當時，東谷和尚主持冷泉寺，想要推舉寶林禪師擔任住持，但又擔心他不肯接受。眾僧多次懇請，寶林禪師才答應。他開始開堂說法，所說的三轉語，沒有人能夠輕易理解。寶祐戊午年，育王寺住持的位置空缺，眾禪僧堅決請求寶林禪師前去。當時的節齋尚書陳公讚賞大家的公議，特別上奏朝廷。當年四月，寶林禪師開始主持育王寺的事務。三年後，吳制相聽信讒言，對寶林禪師產生嫌隙，想要損害他的德行。寶林禪師卻怡然自若，始終堅持抗爭，沒有絲毫改變臉色。後來，聖旨下達，釋放了寶林禪師。他作偈奉謝說：『離開時，清晨的露水消散了夏天的暑氣；歸來時，秋天的聲音充滿了傍晚的夕陽。皇恩浩蕩，要如何報答？唯有在沒有云彩的地方，祝願天長地久。』古愚余尚書主管地方郡縣時，特地用重金聘請寶林禪師。但寶林禪師因為年事已高，便退隱到明覺塔下，作為最終的歸宿。景定甲子年，朝廷下旨，詔令寶林禪師前往凈慈寺。眾僧奔赴而來，寺院的堂單都容納不下，一半的人只能住在堂外。此事上達朝廷，皇帝賜絹一百匹，用來建造帳篷，米五百石，楮券十萬貫。當年秋天，又賜田參阡餘畝，就是今天的天錫莊。十月，皇帝駕崩，召寶林禪師入宮，對著靈柩普說佛法。兩宮太后宣示賞賜，表達深切的哀悼。丁卯年秋天，寶林禪師遷往徑山寺。冬天十月，朝廷降香，派遣使者祈求下雪。使者詢問寶林禪師何時應驗，寶林禪師說：『今晚一定應驗，不會有差錯。』使者回去稟報，朝廷賜綾牒二十道，銀券等物。寶林禪師重新修繕了僧堂、浴堂、行堂。即使在這些瑣碎的工程中，他仍然勉勵大家不要懈怠。寶林禪師感念兩朝皇帝的恩遇，將所賜的錢財布帛，在望雲亭的東邊建立了一座小庵，命名為天澤，並在此建造塔，作為歸藏之地。寶林禪師平生不善於變通，很少與世俗同流合污。臨事時毫不寬容，說話直率，但說完之後，便釋然無礙。因此，學者們既畏懼又仰慕他。二十年來，他經常舉靈雲和兩處不答的話頭，徵詢僧人的意見，很少有人能夠契合他的意思。己巳年十月五日，祖忌拈香完畢后，忽然…… 寶林 (Bao Lin): 禪師的名字 強𡨥 (Qiang Meng): 災難的名稱，具體含義需要進一步考證 松源 (Song Yuan): 地名，塔的名稱 東谷 (Dong Gu): 和尚的名字 冷泉 (Leng Quan): 寺廟的名字 育王 (Yu Wang): 寺廟的名字 陳公 (Chen Gong): 官員的姓氏和稱謂 吳制相 (Wu Zhi Xiang): 官員的姓氏和稱謂 明覺 (Ming Jue): 塔的名稱 凈慈 (Jing Ci): 寺廟的名字 天錫莊 (Tian Xi Zhuang): 莊園的名字 徑山 (Jing Shan): 寺廟的名字 天澤 (Tian Ze): 庵的名字 望雲亭 (Wang Yun Ting): 亭子的名字
【English Translation】 English version: Zen Master Bao Lin encountered the hardship of Qiang Meng at the age of five. Afterwards, he returned to the Song Yuan Pagoda. At that time, the monk Dong Gu was in charge of Leng Quan Temple and wanted to recommend Zen Master Bao Lin to be the abbot, but he was worried that he would not accept it. The monks repeatedly requested, and Zen Master Bao Lin finally agreed. He began to give sermons, but no one could easily understand the three-fold phrases he spoke. In the year Wu Wu of Bao You, the position of abbot of Yu Wang Temple was vacant, and the Zen monks firmly requested Zen Master Bao Lin to go there. Chen Gong, the then Minister of Jiezhai, praised everyone's public opinion and specially reported it to the court. In April of that year, Zen Master Bao Lin began to preside over the affairs of Yu Wang Temple. Three years later, Wu Zhixiang listened to slander and became suspicious of Zen Master Bao Lin, wanting to damage his virtue. Zen Master Bao Lin remained calm and composed, and always insisted on resisting, without changing his expression at all. Later, an imperial decree was issued, releasing Zen Master Bao Lin. He composed a verse to thank him, saying: 'When I left, the morning dew dissipated the summer heat; when I returned, the autumn sounds filled the evening sunset. How can I repay the great kindness of the emperor? Only in a place without clouds can I wish for the longevity of heaven.' When Gu Yu Yu, the Minister of Shangshu, was in charge of the local county, he specially hired Zen Master Bao Lin with heavy gold. However, Zen Master Bao Lin retired to Ming Jue Pagoda because of his old age, as his final destination. In the year Jia Zi of Jing Ding, the imperial court issued an edict, ordering Zen Master Bao Lin to go to Jing Ci Temple. The monks rushed to come, and the temple's hall could not accommodate them, and half of the people had to live outside the hall. This matter reached the imperial court, and the emperor bestowed one hundred bolts of silk to build tents, five hundred shi of rice, and one hundred thousand strings of paper money. In the autumn of that year, he also bestowed more than a thousand mu of Tian Can fields, which is today's Tian Xi Manor. In October, the emperor died, and Zen Master Bao Lin was summoned to the palace to preach the Dharma to the coffin. The two empresses dowager declared rewards to express their deep mourning. In the autumn of Ding Mao, Zen Master Bao Lin moved to Jing Shan Temple. In October of winter, the imperial court descended incense and sent envoys to pray for snow. The envoy asked Zen Master Bao Lin when it would be fulfilled, and Zen Master Bao Lin said: 'It will definitely be fulfilled tonight, without any mistake.' The envoy returned to report, and the imperial court bestowed twenty Dao of silk documents, silver coupons, etc. Zen Master Bao Lin renovated the monks' hall, bath hall, and walking hall. Even in these trivial projects, he still encouraged everyone not to slack off. Zen Master Bao Lin was grateful for the favor of the two emperors, and used the money and silk bestowed to create a small nunnery east of Wang Yun Pavilion, named Tian Ze, and built a pagoda here as a place of return. Zen Master Bao Lin was not good at being flexible in his life and rarely went along with the world. He was not tolerant in dealing with things, and he spoke frankly, but after he finished speaking, he was relieved and unhindered. Therefore, scholars both feared and admired him. For twenty years, he often cited Ling Yun and two places where he did not answer, soliciting the opinions of monks, and few people could agree with his meaning. On October 5th of the year Ji Si, after the ancestral taboo of burning incense was over, suddenly... Bao Lin: Name of the Zen Master Qiang Meng: Name of the disaster, the specific meaning needs further verification Song Yuan: Place name, name of the pagoda Dong Gu: Name of the monk Leng Quan: Name of the temple Yu Wang: Name of the temple Chen Gong: Official's surname and title Wu Zhi Xiang: Official's surname and title Ming Jue: Name of the pagoda Jing Ci: Name of the temple Tian Xi Zhuang: Name of the manor Jing Shan: Name of the temple Tian Ze: Name of the hermitage Wang Yun Ting: Name of the pavilion
感微疾。越二日。書偈沐浴。端坐而逝。春秋八十五。夏臘五十三。嗣法十數人。語錄二帙。已行於世。門人奉全身。瘞于塔焉。咸淳十年十月十一日。新劄差。
住持慶元府清涼禪寺嗣法小師 (法雲)謹狀
(行狀或唐刊系。在後祿末。令本不見。故付於此)。
祖翁在世。語錄二帙。刊流天下。宋咸淳五年晉之。續錄後集。已成三卷。而 本朝未刊行之。先師常為言。而未果成也。為人之後者。曷無勇為乎。仍搜遺逸。新添數紙於後錄之尾。鋟梓于龍翔。正和癸丑開爐日。拙孫(宗卓)敬書。
沙彌宗哲等施財開版
虛堂和尚新添(終)
【現代漢語翻譯】 現代漢語譯本：
略感不適，過了兩天，書寫偈語后沐浴，端正坐姿圓寂，享年八十五歲，僧臘五十三年。有十餘位嗣法弟子，語錄兩部，已在世間流傳。門人將全身安葬于塔中。咸淳十年十月十一日，新任命的官員前來。
住持慶元府清涼禪寺的嗣法小師（法雲）恭敬地記錄。
（行狀或唐刊的世系，在後記末尾。現今版本未見，故附於此處）。
祖翁在世時，語錄兩部，刊印流傳天下，宋咸淳五年進獻。續錄後集，已成三卷，但本朝尚未刊行。先師常提起此事，卻未能完成。作為後人，為何不勇敢地去做呢？於是蒐集遺漏的篇章，在後錄的末尾新添幾頁，在龍翔寺刊印。正和癸丑年開爐之日，拙孫（宗卓）敬書。
沙彌宗哲等捐資開版。
虛堂和尚新添（終）
【English Translation】 English version:
Feeling slightly unwell, after two days, he wrote a verse, took a bath, and passed away in a seated posture at the age of eighty-five, with fifty-three years of monastic life. He had more than ten Dharma heirs, and two collections of his recorded sayings are already circulating in the world. His disciples enshrined his whole body in a pagoda. On the eleventh day of the tenth month of the tenth year of Xianchun (1274 AD), the newly appointed official arrived.
The abbot of Qingliang Chan Monastery in Qingyuan Prefecture, the junior Dharma heir (Fayun), respectfully records.
(The biography or Tang dynasty lineage is at the end of the postscript. It is not found in the current version, so it is attached here).
When the ancestral master was alive, two collections of his recorded sayings were printed and circulated throughout the world, presented in the fifth year of Xianchun during the Song Dynasty. A sequel to the recorded sayings has been compiled into three volumes, but it has not yet been published in this dynasty. The late master often mentioned this matter, but it was not completed. As later generations, why not bravely undertake it? Therefore, I collected the missing chapters and added several new pages to the end of the sequel, and had them printed at Longxiang Monastery. Respectfully written by the humble grandson (Zongzhuo) on the day of the furnace opening in the year of Guichou in Zhenghe.
The novice monk Zongzhe and others donated funds to open the printing blocks.
Newly added by Venerable Xutang (End)