T48n2001_宏智禪師廣錄
大正藏第 48 冊 No. 2001 宏智禪師廣錄
No. 2001
天童覺和尚語錄序
余頑愚拙疏無所可用。獨於世味淡薄。人我相輕。若可學佛者。以故自幼喜從僧游。間遇本色道人。雖未言而意已親。殆若磁石鐵之冥契。有不可致詰者。否則雖日相從邈如也。今。
天童長老覺公。則所謂未言而意已親者。始余被罪南遷。泊舟廬山之下。與師一再邂逅耳而相與之意。便如故人。去歲罷相東來。師過余於四明。余復訪之於山中。語累日益歡。嘗謂師曰。學佛者期于了生死。誠可謂一大事矣。士大夫間。乃有酣飫聲色馳騁勢利。而口舌瀾翻說佛說祖。自以為有得。甚者至以為譚笑之資。此何理也。余之有意於此事。而不敢自欺。他時真實處。辦得少許。方敢拈出。求師別識也。師深肯此言。且教余以辦道之方。余信受焉。會師之徒。以師語錄序為請。余既不敢自欺。其敢措辭乎。姑記與師相從大略。以塞其請云。紹興壬子望日。退晦居士范宗尹序。
宏智禪師廣錄卷第一
泗州大聖普照禪寺上堂語錄
侍者整合編
師在長蘆受請。拈疏示眾。云言語道斷文字性空。到這裡可謂。鯨吞海水盡。露出珊瑚枝。諸人還會么。其或未然。更煩知音底人。為
【現代漢語翻譯】 現代漢語譯本 大正藏第 48 冊 No. 2001 宏智禪師廣錄
No. 2001
天童覺和尚語錄序
我這個人愚笨遲鈍，沒有什麼用處，唯獨對於世俗的享樂看得很淡，輕視人與人之間的爭鬥。如果說可以學佛的話，那就是因為我從小就喜歡和僧人交往。偶爾遇到真正有道的修行人，即使沒有說話，也能心意相通，就像磁石和鐵自然相互吸引一樣，其中奧妙難以言說。否則，即使整天在一起，也如同陌生人一般。如今，天童長老覺公，就是我所說的『未言而意已親』的人。當初我獲罪被貶到南方，停船在廬山腳下，與覺公一兩次相遇，彼此就如同老朋友一樣。去年我辭官東歸，覺公到四明來看我，我又到山中拜訪他，談話越來越投機。我曾經對覺公說：『學佛的人，目的是爲了了脫生死，這真可謂是一件大事啊！可是士大夫們，卻沉迷於聲色犬馬，追逐名利，卻又口若懸河地談論佛法、談論祖師，自以為有所得，甚至把這些當作談笑的資本，這是什麼道理呢？』我真心想了脫生死，所以不敢自欺欺人。等到將來在真實修行中，有了些許心得，才敢拿出來，請覺公您來鑑別。覺公非常贊同我的話，並且教我修行的方法，我深信不疑。恰逢覺公的弟子們，請求我為覺公的語錄作序。我既然不敢自欺欺人，又怎麼敢隨便措辭呢？姑且記錄下與覺公交往的大概情況，以應付他們的請求。紹興壬子望日，退晦居士范宗尹序。
宏智禪師廣錄卷第一
泗州大聖普照禪寺上堂語錄
侍者整合編
禪師在長蘆接受邀請，拈起法疏向大眾開示說：『言語的道路斷絕了，文字的體性本空。到了這個境界，真可謂是鯨魚吞盡海水，露出了鮮艷的珊瑚枝。』各位會了嗎？如果還不明白，更需要真正懂得其中奧妙的人，來為大家說明。 English version T48 No. 2001 The Extensive Records of Zen Master Hongzhi
No. 2001
Preface to the Recorded Sayings of Monk Jue of Tiantong
I am dull and clumsy, with no particular talents. My only virtue is a detachment from worldly pleasures and a disdain for personal rivalries. If I can be said to be inclined towards Buddhism, it is because I have enjoyed associating with monks since childhood. Occasionally, I would encounter genuine practitioners, and even without exchanging words, our minds would connect, like the natural attraction between a magnet and iron, a mysterious bond beyond explanation. Otherwise, even daily interactions would feel distant and unfamiliar. Now, Elder Jue of Tiantong is one of those with whom 'minds connect without words.' When I was exiled to the south, I stopped my boat at the foot of Mount Lu, and in my brief encounters with the Master, we felt like old friends. Last year, after retiring from my official post and returning east, the Master visited me in Siming, and I in turn visited him in the mountains. Our conversations grew increasingly joyful. I once said to the Master, 'The goal of Buddhist practice is to transcend birth and death, truly a momentous undertaking! Yet, many scholar-officials indulge in sensual pleasures and pursue worldly gain, while glibly discussing Buddhist teachings and the patriarchs, presuming to have attained enlightenment, even using it as a topic for casual conversation. What is the rationale behind this?' I am sincere in my desire to address this matter and dare not deceive myself. Only when I have gained some genuine understanding through practice will I dare to present it for your discerning judgment.' The Master deeply agreed with my words and taught me the methods of practice, which I accepted with faith. Now, the Master's disciples have requested me to write a preface to his recorded sayings. Since I dare not deceive myself, how could I dare to write carelessly? I will simply record the general outline of my interactions with the Master to fulfill their request. Written on the fifteenth day of the ninth month of the Renzi year of Shaoxing by the recluse Fan Zongyin.
The Extensive Records of Zen Master Hongzhi, Volume 1
Recorded Sayings from the Dharma Hall of Great Sage Universal Illumination Zen Monastery in Sizhou
Compiled by the attendant Jicheng
The Master, having accepted an invitation at Changlu, raised the Dharma address and showed it to the assembly, saying, 'The path of language is cut off, the nature of words is empty. Having arrived at this state, it can be said that the whale has swallowed the sea, revealing branches of coral.' Do you all understand? If not, then it requires someone who truly understands the underlying meaning to explain it for you.
【English Translation】 English translation line 1 English translation line 2
我說破。宣疏罷。師于長蘆和尚手中。接得法衣。捧起呈示。云西竺頭陀長年相待。東山行者半夜傳通。恰至大庾嶺頭。盡力提持不起。而今長蘆堂上兩手分付將來。諸人還會個中訊息么。一氣連枝同盛事。光風無影樹頭春。遂指法座云。朕兆未興。會要借功明位。影響才露。還須借位明功。諸人還相委悉么。跨足已超凡聖表。通身不滯有無功。便就座僧問。數行公命猶煩綵鳳銜來。一片閑心忽被清風引動。祇如祖意高提。如何剖露。師云。風行草偃水到渠成。進云。洪音一震驚天地。四海禪人盡得聞。師云。謝子證明。進云。此猶是應時及節因緣。祇如寂然不動。智已周於十方。廓爾無私。道已行於樂國。又作么生。師云。知音不在頻頻舉。僧問。三際泯跡。而真假頓空。悲智才興。而法輪便轉。祇如敲唱門中。如何得不落今時去。師云。不答爾這話。進云。恁么則玉馬雪行歸半夜。混然渾不露纖機。師云。更須知有轉身一路始得。進云。金雞啼處三更月。玉鳳棲時午夜云。師云。直須恁么。師乃云。名不得像不得。從來清凈不受染污。本自圓成不勞修證。銷融萬有。堂堂穩馭真乘。和合眾緣。處處顯揚茲事。諸仁者。今日山河大地草木叢林。與覺上座同時成道。一音說法。還相證明么。良久云。相逢會有知音知。
【現代漢語翻譯】 現代漢語譯本： 我說破。宣讀疏文完畢。我從長蘆和尚手中，接過了達摩祖師的法衣，捧起來展示給大家，說道：『西竺（古印度）的頭陀（苦行僧，指達摩）長年等待，東山（指禪宗四祖道信）的行者半夜傳授。』恰恰到了大庾嶺（地名）頭上，盡力提持也提持不起來。而今長蘆（叢林名）堂上將法衣兩手交付給我。各位，你們會了解其中的訊息嗎？一氣連枝，同享這盛事，光風霽月，無影樹頭也充滿春意。於是指向法座說：『朕兆（預兆）尚未顯現，要借用功來明白自己的位置；影響剛剛顯露，還須借用位置來明白自己的功用。』各位還相互瞭解這些嗎？跨出一步，已經超越了凡聖的界限，全身心投入，不執著于有無的功用。隨即就座。僧人提問：『數行公文，還要麻煩綵鳳銜來，一片閒適的心情，忽然被清風引動。只是祖師的意旨高遠，如何剖析顯露？』我回答說：『風吹過，草就倒伏；水流到，渠就形成。』僧人進言：『洪大的聲音一震，驚動天地，四海的禪人都聽到了。』我回答說：『感謝你為我證明。』僧人進言：『這還是應時應節的因緣。如果寂然不動，智慧已經周遍十方；廓然無私，道已經執行于極樂世界，又該如何是好？』我回答說：『知音之人，不必頻繁地提起。』僧人提問：『過去、現在、未來三際的痕跡都泯滅了，真和假頓時空無。悲心和智慧才剛剛興起，法輪就開始轉動。只是在敲唱的門庭中，如何才能不落入今時的窠臼？』我回答說：『我不回答你這個問題。』僧人進言：『這樣說來，就像玉馬在雪中行走，半夜才歸來，混混沌沌，一點痕跡也不顯露。』我回答說：『更要知道還有轉身的一條路才行。』僧人進言：『金雞啼叫的時候，是三更的月亮；玉鳳棲息的時候，是午夜的雲彩。』我回答說：『就應該這樣。』 我於是說：『無法用名來稱呼，無法用形象來描繪，從來都是清凈的，不受任何染污。本來就是圓滿成就的，不需要任何修行和證悟。』銷融萬有，堂堂正正地駕馭著真乘；和合各種因緣，處處顯揚著這件事。各位仁者，今日的山河大地、草木叢林，與覺上座（指我自己）同時成道，用一種聲音說法，還相互證明嗎？』良久之後說：『相逢總會有知音的。』
【English Translation】 English version: I have spoken clearly. The memorial has been read. I received the Dharma robe from the hands of Abbot Changlu, held it up for all to see, and said: 'The ascetic (Tuduo, meaning one who practices asceticism) of the Western Land (Xizhu, ancient India, referring to Bodhidharma) waited for many years, and the practitioner of Dongshan (referring to the Fourth Patriarch Daoxin) transmitted it in the middle of the night.' Precisely at the top of Dayu Ridge (Dayu Ling, a place name), all efforts to lift it failed. And now, the abbot of Changlu (Changlu, name of a monastery) has handed it over to me with both hands. Do you all understand the message within? The same branch shares the same flourishing event, and the clear breeze brings spring to the shadowless tree. Then, pointing to the Dharma seat, I said: 'Before the omens (Zhenzhao) appear, one must borrow merit to understand one's position; as soon as the influence is revealed, one must borrow position to understand one's merit.' Do you all understand each other in this? Taking a step has already transcended the realm of the mundane and the sacred, and wholeheartedly engaging without being attached to the merit of existence or non-existence.' Then I took my seat. A monk asked: 'A few lines of official documents still require the colorful phoenix to deliver them, and a moment of leisure is suddenly stirred by the clear breeze. But the Patriarch's intention is lofty, how can it be analyzed and revealed?' I replied: 'When the wind blows, the grass bends; when the water flows, the channel forms.' The monk continued: 'The great sound shakes the heavens and the earth, and all the Chan practitioners in the four seas hear it.' I replied: 'Thank you for proving it for me.' The monk continued: 'This is still a timely and seasonal cause and condition. If it is still and unmoving, wisdom has already pervaded the ten directions; if it is selfless, the Dao has already been practiced in the Land of Bliss, then what should be done?' I replied: 'A kindred spirit does not need to be mentioned frequently.' The monk asked: 'The traces of the three times (past, present, future) are extinguished, and the true and the false are instantly empty. As soon as compassion and wisdom arise, the Dharma wheel begins to turn. But in the gate of chanting, how can one avoid falling into the clichés of the present time?' I replied: 'I will not answer your question.' The monk continued: 'In that case, it is like a jade horse walking in the snow, returning in the middle of the night, completely and utterly without revealing any trace.' I replied: 'You must know that there is still a way to turn around.' The monk continued: 'When the golden rooster crows, it is the moon of the third watch; when the jade phoenix perches, it is the clouds of midnight.' I replied: 'It should be like this.' Then I said: 'It cannot be named, it cannot be imaged, it has always been pure and not subject to any defilement. It is originally complete and does not require any cultivation or realization.' Melting away all existence, majestically riding the true vehicle; harmonizing all conditions, everywhere manifesting this matter. Dear friends, today the mountains, rivers, earth, grasses, and trees are enlightened at the same time as the Venerable Jue (referring to myself), speaking the Dharma with one voice, do you all prove it for each other?' After a long silence, I said: 'There will always be kindred spirits who meet.'
何必清風動天地。陳謝罷復舉。僧問曹山。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。師云佛與曹山一出一沒。可謂拈頭作尾。拈尾作頭。子細看來。是他曹山終是不出世。覺上座今日不是顛敗家風。且要荷檐底事。敢問諸人。且道別有甚麼長處。良久云。白牛飲盡無源水。天曉乘風過玉關。久立眾慈伏惟珍重。
當日晚小參示眾云。護明降跡。破家[(林/日)*ㄆ]宅。達磨傳心。攙行奪市。我衲僧家本分事。元無一絲頭缺少。無一絲頭分外。從本已來。靈明廓徹。豈假人磨礱。豈假人處分。真是內無系蟻之絲。外無聚蠅之糝。還端的么。其或未然。不免指注去也。易外家風未兆時。三更黑馬上烏雞。而今撥轉機輪也。剎剎塵塵更是誰。陳謝罷復舉。僧問龍牙。蟾蜍無返照之光玉兔無伴月之意時如何。牙云。堯舜之君猶有化在。師云。好諸禪德。龍牙老子。善解逢場作戲混俗和光。覺上座今日也恁么去也。還相委悉么。天共白雲曉。水和明月秋。久立珍重。
次日辭眾。升座云。同聲相應。同氣相求。同風千里。不隔絲頭。脫盡情塵。訊息在。蘆花江上月明秋。乍遠眾慈伏惟珍重。
入寺上堂云。古人道盡十方世界。是個解脫門。把手拽不入。今日覺上座。意要
【現代漢語翻譯】 現代漢語譯本 何必是清風才能撼動天地呢？（這是）陳述、感謝之後再次提起的（話頭）。有僧人問曹山（洞山五本之一）禪師：『佛未出世時是什麼樣的？』曹山禪師回答：『不如曹山。』僧人又問：『出世后又是什麼樣的？』曹山禪師回答：『不如曹山。』我說佛與曹山，一個出現一個隱沒，這可以說是顛倒頭尾。仔細看來，還是曹山始終沒有出世。覺上座今天不是要破壞（曹山）的家風，而是要承擔屋檐下的事情。敢問各位，且說（曹山）還有什麼長處？』（停頓良久）說：『白牛飲盡無源之水，天亮時乘風越過玉門關。』站立很久，希望各位珍重。
當天晚上小參時開示大眾說：『護明菩薩降生，打破了（原本）貧困的家宅。達摩祖師傳授心法，如同在鬧市中搶奪。我們衲僧的本分事，原本就沒有一絲一毫的缺少，也沒有一絲一毫的多餘。從一開始，靈明就廓然通徹，哪裡需要別人來磨礪，哪裡需要別人來處置？真是內無一絲螞蟻的牽絆，外無一點蒼蠅聚集的食物。』還明白了嗎？如果還不明白，不免要指點一下了。在易經之外的家風尚未顯露時，三更半夜黑馬變成了烏雞。如今撥轉了機輪，每個剎土、每粒微塵都更是誰呢？（這是）陳述、感謝之後再次提起的（話頭）。有僧人問龍牙（禪師）：『蟾蜍沒有反射月亮的光芒，玉兔沒有陪伴月亮的心意時，是什麼樣的？』龍牙禪師回答：『堯舜這樣的君王還有教化存在。』我說：『各位禪德，龍牙老禪師，善於逢場作戲，混同世俗，和光同塵。覺上座今天也是這樣做的。』還相互瞭解嗎？天與白雲一同明亮，水與明月一同清秋。站立很久，希望各位珍重。
第二天辭別大眾，升座說法：『同聲相應，同氣相求，即使相隔千里，也如同沒有一絲一毫的間隔。脫盡情感塵埃，訊息就在蘆葦花盛開的江面上，月光明亮的秋夜。』暫時遠離各位，希望各位珍重。
進入寺院上堂說法：『古人說盡十方世界，就是一個解脫之門，（但有人）拉著你的手也不讓你進去。今天覺上座，想要……』
【English Translation】 English version Why must it be the clear breeze that moves heaven and earth? (This is) a statement, thanks, and then a re-raising (of the topic). A monk asked Zen Master Caoshan (one of the five houses of Dongshan): 'What is it like when the Buddha has not yet appeared in the world?' Zen Master Caoshan replied: 'Not as good as Caoshan.' The monk then asked: 'What is it like after he appears in the world?' Zen Master Caoshan replied: 'Not as good as Caoshan.' I say that the Buddha and Caoshan, one appears and one disappears, this can be said to be reversing the head and tail. Looking closely, it is still that Caoshan has never appeared in the world. Today, Superior Jue is not trying to destroy (Caoshan's) family style, but to bear the matter under the eaves. May I ask everyone, what are (Caoshan's) strengths?' (Pauses for a long time) says: 'The white ox drinks all the water without a source, and at dawn, rides the wind across the Jade Gate Pass.' Standing for a long time, I hope everyone cherishes this.
That evening, during the small assembly, he instructed the public: 'The Bodhisattva Huming descends, breaking the (originally) poor family home. Bodhidharma transmits the mind-dharma, like robbing in the marketplace. Our fundamental affair as monks, originally has not a single thread of lack, nor a single thread of excess. From the beginning, the spiritual light is vast and clear, where is there a need for others to polish it, where is there a need for others to manage it? Truly, there is not a single thread of entanglement of ants within, and not a single grain of food for flies to gather without.' Do you understand? If you still don't understand, I can't help but point it out. When the family style outside the Book of Changes has not yet appeared, in the middle of the night, the black horse turns into a black chicken. Now that the turning wheel has been turned, who is each kṣetra, each mote of dust even more? (This is) a statement, thanks, and then a re-raising (of the topic). A monk asked Longya (Zen Master): 'When the toad has no light to reflect the moon, and the jade rabbit has no intention to accompany the moon, what is it like?' Zen Master Longya replied: 'Even emperors like Yao and Shun still have teachings.' I say: 'Good Zen practitioners, old Zen Master Longya, is good at playing along with the occasion, mingling with the world, and harmonizing with the light. Superior Jue is doing the same today.' Do you understand each other? The sky is bright with the white clouds, and the water is autumnal with the bright moon. Standing for a long time, I hope everyone cherishes this.
The next day, bidding farewell to the public, he ascended the seat and said: 'Corresponding sounds respond to each other, similar qi seeks each other, even thousands of miles apart, it is as if there is not a single thread of separation. Having shed all emotional dust, the news is on the river covered with reed flowers, on a bright moonlit autumn night.' Temporarily departing from everyone, I hope everyone cherishes this.
Entering the temple and ascending the hall to speak: 'The ancients spoke exhaustively of the ten directions of the world, which is a door of liberation, (but some people) pull your hand and don't let you in. Today, Superior Jue wants to...'
普請諸人入門。還有得入者么。若也入得。便向普光法堂上相見。可謂尊賓和合。理事圓融。且作么生相見。還會么。幢網寶珠無向背。自他光影一時周。
當日晚小參。示眾云。法隨法行。法幢隨處建立。昨時長蘆江上。而今普照光中。衲僧家。不可以靜躁則。不可以去來求。步步不將來。心心無處所。直得正不立玄。偏不涉事。處處無滲漏。密密常現前始得。敢問諸人。畢竟向什麼處。見覺上座。良久云。幽洞不拘關鎖意。縱橫那涉兩頭人。
復舉趙州問僧。曾到此間么。僧云曾到。州云。喫茶去。又問僧。曾到此間么。僧云不曾到。州云。喫茶去。師云。到與不到。喫茶一樣。不著機關。殊無伎倆。且非平展家風。豈是隨波逐浪。唯嫌揀擇沒分疏。識得趙州老和尚。
上堂云。好諸禪德。廓爾而靈。本光自照。寂然而應。大用現前。木馬嘶風。不運今時之步。泥牛出海。耕開空劫之春。諸人還相委悉么。良久云。玉人招手處。復妙在回途。
上堂僧問。如何是溈仰宗。師云。一棬攣跳不出。進云。如何是臨濟宗。師云。一棒一條痕。進云。如何是雲門宗。師云。目前薦取。進云。如何是法眼宗。師云。山河大地。大地山河。進云。如何是曹洞宗。師云。黑狗爛銀蹄。白象昆命騎。進云
。未審。和尚宗風。又作么生。師云。別時來向爾道。師乃云。山云冉冉。江水茫茫。正不居位。偏不涉傍。顯而不露。隱而彌彰。猿啼古木音聲急。鶴宿枯松夢寐長。
上堂舉僧問洛浦。供養百千諸佛。不如供養一無心道人。未審。百千諸佛有何過。無心道人有何德。浦云。一片白雲橫谷口。幾多歸鳥盡迷巢。師云。好兄弟環中辨白。量外觀光不觸塵機。妙分真照。還會么。雪月蘆花江上寒。曉風颯颯沙鷗語。
上堂云。朔風作寒色。愛口流恩光。處處相逢遇。明明不覆藏。山河無隔越。草木盡敷揚。剎說眾生說。毗盧舌廣長。諸禪德。盡十方世界。山河大地。草木叢林。祇是毗盧遮那一個舌頭。諸人還聞么。若向這裡聞得。猶是建化門頭事。且道不落化門。一句作么生道。良久云。轉身就父無標的。拈卻花冠不得名。
上堂云。十五日已前。有口說不得。十五日已后。無心卻自然。正當十五日。一句作么生道。良久云。云籠無縫襖。花笑不萠枝。
上堂云。一亙清虛夜正央。桂宮老兔冷噴霜。混融明暗無分處。誰辨箇中偏正方。所以道。正位雖正卻偏。偏位雖偏卻圓。正恁么時。作么生辨。良久云。歷歷機前雙照眼。堂堂象外萬年身。
冬至上堂云。陰極而陽潛。布產生之道。虛
【現代漢語翻譯】 現代漢語譯本： 未審：不知，不瞭解。 和尚宗風，又作么生？：請問，和尚的宗風是怎樣的？ 師云：別時來向爾道。：禪師說：等分別的時候再告訴你。 師乃云：山云冉冉，江水茫茫，正不居位，偏不涉傍，顯而不露，隱而彌彰，猿啼古木音聲急，鶴宿枯松夢寐長。：禪師於是說：山間的雲彩緩緩飄動，江水浩渺無邊。正位不執著，偏位也不沾染。顯現卻不外露，隱藏卻更加彰顯。猿猴在古老的樹木上啼叫，聲音急促；仙鶴在枯萎的松樹上棲息，長久地做著夢。
上堂舉僧問洛浦：禪師升座說法，舉例有僧人問洛浦禪師。 供養百千諸佛，不如供養一無心道人。未審，百千諸佛有何過？無心道人有何德？：供養成百上千的諸佛，不如供養一個無心道人。請問，成百上千的諸佛有什麼過失？無心道人有什麼功德？ 浦云：一片白雲橫谷口，幾多歸鳥盡迷巢。：洛浦禪師回答說：一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。 師云：好兄弟環中辨白，量外觀光不觸塵機，妙分真照，還會么？雪月蘆花江上寒，曉風颯颯沙鷗語。：禪師說：好兄弟在圓環中分辨黑白，衡量外觀的光芒而不觸碰塵世的機巧，巧妙地分辨真實的光照，你們會了嗎？雪夜的月光和蘆葦花，江面上寒冷，清晨的風颯颯作響，沙鷗在鳴叫。
上堂云：朔風作寒色，愛口流恩光，處處相逢遇，明明不覆藏，山河無隔越，草木盡敷揚，剎說眾生說，毗盧（Vairochana，意為光明遍照）舌廣長。：禪師升座說法：北風吹來寒冷的氣息，慈愛的口中流出恩惠的光芒，處處相逢相遇，明明朗朗不遮掩隱藏，山河沒有阻隔，草木都盡情地舒展生長，佛剎在說法，眾生也在說法，毗盧遮那佛的舌頭廣大而綿長。 諸禪德，盡十方世界，山河大地，草木叢林，祇是毗盧遮那一個舌頭。諸人還聞么？：各位禪者，整個十方世界，山河大地，草木叢林，都只是毗盧遮那佛的一個舌頭。各位聽到了嗎？ 若向這裡聞得，猶是建化門頭事。且道不落化門，一句作么生道？：如果在這裡聽到了，仍然是建立教化的門頭事。那麼，不落入教化之門，一句話該怎麼說？ 良久云：轉身就父無標的，拈卻花冠不得名。：過了很久，禪師說：轉身投向父親，沒有明確的目標，放下花冠，也無法命名。
上堂云：十五日已前，有口說不得，十五日已后，無心卻自然。正當十五日，一句作么生道？：禪師升座說法：十五日之前，有口也說不出來；十五日之後，無心卻自然而然。正當十五日這一天，一句話該怎麼說？ 良久云：云籠無縫襖，花笑不萠枝。：過了很久，禪師說：雲彩籠罩著沒有縫隙的棉襖，花朵笑著，卻不萌發新的枝條。
上堂云：一亙清虛夜正央，桂宮老兔冷噴霜，混融明暗無分處，誰辨箇中偏正方？：禪師升座說法：一片清虛的夜晚，正是夜半時分，月宮裡的老兔冷冷地噴灑著寒霜，混合融合，光明和黑暗沒有分別之處，誰能辨別其中的偏正方向？ 所以道：正位雖正卻偏，偏位雖偏卻圓。正恁么時，作么生辨？：所以說：正位雖然正，卻又偏頗；偏位雖然偏，卻又圓融。正在這個時候，該如何分辨？ 良久云：歷歷機前雙照眼，堂堂象外萬年身。：過了很久，禪師說：清清楚楚，在機鋒之前，雙眼照亮一切；堂堂正正，在形象之外，是萬年不朽的真身。
冬至上堂云：陰極而陽潛，布產生之道，虛：冬至這天，禪師升座說法：陰氣達到極點，陽氣潛藏，鋪展開產生變化的規律，虛空...
【English Translation】 English version: Unsure: Not knowing, not understanding. What is the Zen style of the monk? : May I ask, what is the Zen style of the monk? The master said: I will tell you when we part. : The Zen master said: I will tell you when we part. The master then said: The mountain clouds drift slowly, the river water is vast and boundless. The right does not dwell in position, the wrong does not touch the side. Manifest but not exposed, hidden but more obvious. Monkeys cry on ancient trees, their voices urgent; cranes rest on withered pines, their dreams long. : The Zen master then said: The mountain clouds drift slowly, the river water is vast and boundless. The right does not dwell in position, the wrong does not touch the side. Manifest but not exposed, hidden but more obvious. Monkeys cry on ancient trees, their voices urgent; cranes rest on withered pines, their dreams long.
Ascending the hall, he cited a monk's question to Luopu: The Zen master ascended the hall to preach, citing the example of a monk asking Zen Master Luopu. Offering to hundreds of thousands of Buddhas is not as good as offering to a selfless Taoist. May I ask, what is the fault of hundreds of thousands of Buddhas? What is the virtue of a selfless Taoist? : Offering to hundreds of thousands of Buddhas is not as good as offering to a selfless Taoist. May I ask, what is the fault of hundreds of thousands of Buddhas? What is the virtue of a selfless Taoist? Pu said: A white cloud lies across the mouth of the valley, how many returning birds are lost in their nests. : Zen Master Luopu replied: A white cloud lies across the mouth of the valley, how many returning birds are lost in their nests. The master said: Good brothers distinguish white in the ring, measure the light outside the appearance without touching the dust machine, wonderfully distinguish the true light, will you understand? Snow, moon, reed flowers, the river is cold, the morning wind rustles, the sand gulls speak. : The Zen master said: Good brothers distinguish white in the ring, measure the light outside the appearance without touching the dust machine, wonderfully distinguish the true light, will you understand? Snow, moon, reed flowers, the river is cold, the morning wind rustles, the sand gulls speak.
Ascending the hall, he said: The north wind brings a cold color, the mouth of love flows with the light of grace, meeting everywhere, clearly not covering or hiding, mountains and rivers are not separated, plants and trees are fully spread, the Buddha land speaks, sentient beings speak, Vairochana's (Vairochana, meaning 'universally illuminating') tongue is broad and long. : Ascending the hall, the Zen master said: The north wind brings a cold color, the mouth of love flows with the light of grace, meeting everywhere, clearly not covering or hiding, mountains and rivers are not separated, plants and trees are fully spread, the Buddha land speaks, sentient beings speak, Vairochana's tongue is broad and long. All you Zen practitioners, the entire ten directions of the world, mountains and rivers, earth, plants and trees, are just one tongue of Vairochana. Have you all heard it? : All you Zen practitioners, the entire ten directions of the world, mountains and rivers, earth, plants and trees, are just one tongue of Vairochana. Have you all heard it? If you hear it here, it is still a matter of establishing the gate of transformation. Then, how do you say a sentence that does not fall into the gate of transformation? : If you hear it here, it is still a matter of establishing the gate of transformation. Then, how do you say a sentence that does not fall into the gate of transformation? After a long time, he said: Turning around to the father without a mark, picking up the flower crown without a name. : After a long time, the Zen master said: Turning around to the father without a clear goal, putting down the flower crown, it cannot be named.
Ascending the hall, he said: Before the fifteenth day, the mouth cannot speak; after the fifteenth day, the mind is natural. On the fifteenth day, how do you say a sentence? : Ascending the hall, the Zen master said: Before the fifteenth day, the mouth cannot speak; after the fifteenth day, the mind is natural. On the fifteenth day, how do you say a sentence? After a long time, he said: Clouds cover a seamless jacket, flowers smile without sprouting branches. : After a long time, the Zen master said: Clouds cover a seamless jacket, flowers smile without sprouting new branches.
Ascending the hall, he said: A clear and empty night is right in the middle, the old rabbit in the lunar palace coldly sprays frost, mixing and merging, there is no distinction between light and darkness, who can distinguish the partial and correct directions in it? : Ascending the hall, the Zen master said: A clear and empty night is right in the middle, the old rabbit in the lunar palace coldly sprays frost, mixing and merging, there is no distinction between light and darkness, who can distinguish the partial and correct directions in it? Therefore, it is said: The correct position is correct but partial, the partial position is partial but round. At this time, how do you distinguish? : Therefore, it is said: The correct position is correct but partial, the partial position is partial but round. At this time, how do you distinguish? After a long time, he said: Clearly, before the machine, the eyes illuminate everything; dignifiedly, outside the image, is the eternal true body. : After a long time, the Zen master said: Clearly, before the machine, the eyes illuminate everything; dignifiedly, outside the image, is the eternal true body.
Ascending the hall on the winter solstice, he said: When yin reaches its extreme, yang is hidden, spreading the way of generation and change, emptiness...
凝而照。旁分建化之緣。直得俯仰順化。應接無虧去也。諸人還會么。鏡凈誰嫌差別像。谷虛自應合同音。
上堂云。明明百草頭。明明祖師意。於他未嘗一。於我未嘗異。若祇這便是。當頭觸諱。若祇這不是。甚處藏避。所以道。無是無非。不即不離。三世如來同宣此義。敢問諸人。且道。畢竟是什麼義。良久云。向下文長。付在來日。
長蘆書至。上堂云。靈機未轉。難窺青白之痕。寶印當權。密佈正偏之位。壺中訊息。劫外春光。還他一氣連枝。須是同身共命。明頭轉側。暗裡逢迎。直得千里同風去也。諸人還體悉得么。明月滿空天水凈。弟兄俱在合同舡。
上堂云。居凈而彌耀。歷變而常如。本光現象外之身。妙應具物中之眼。直得頭頭不滯。物物順真。所以道。旁分帝命為傳持。萬里山河布正威。且作么生是旁分底事。還會么。月夜金雞傳曉意。芳衢步步錦云深。復舉陳尚書訪資福。福見來便畫一圓相。書云。弟子恁么來。早是不著便。更畫圓相。福便歸方丈閉卻門。師云。資福畫圓相。尚書恁么道。豈不是落他資福棬䙡了也。資福便歸方丈閉卻門。豈不是落他尚書棬䙡了也。可謂。一抑一揚。一奪一縱。各出一隻手。提撕此事。且道。是什麼事。巨鰲飲盡滄溟水。留得珊瑚對月明。
【現代漢語翻譯】 現代漢語譯本：
凝神觀照。從旁邊建立起教化眾生的因緣。直接做到俯仰之間順應變化，應對萬事萬物都沒有缺失。各位會領會嗎？明鏡清凈，誰會嫌棄其中顯現的種種差別影像？空曠的山谷，自然會迴應和諧統一的聲音。
上堂說法時說：明明朗朗的百草尖頭，明明朗朗的祖師禪意。對於『他』來說，未曾有一絲一毫的差別；對於『我』來說，也未曾有一絲一毫的不同。如果就認為這就是真理，那便是當頭觸犯了禁忌。如果認為這不是真理，又能隱藏逃避到哪裡去呢？所以說，無所謂是，無所謂非，不即不離。過去、現在、未來三世如來共同宣揚這個道理。請問各位，那麼，這究竟是什麼道理呢？（停頓良久）向下還有很長的文字，留待明天再說。
長蘆寺送信來。上堂說法時說：靈妙的玄機沒有運轉，難以窺見清白無瑕的痕跡。寶貴的印章掌握權柄，嚴密地分佈著正與偏的位置。壺中的訊息，劫難之外的春光。歸根結底還是一氣相連的枝條，必須是同心同命。明處轉動，暗中迎接，直接做到千里同風。各位能夠體會了解嗎？明月照滿天空，天水一片澄凈，師兄弟們都在同一條船上。
上堂說法時說：居於清凈之境而更加光耀，經歷變遷而常住如初。本有的光明顯現於現象之外的身，奇妙的應化具備于萬物之中的眼。直接做到頭頭不被事物所滯礙，物物都順應真如本性。所以說，從旁邊分出帝王的命令來傳持，在萬里山河中佈施正大的威嚴。那麼，怎樣才是從旁邊分出的事情呢？會領會嗎？月夜裡金雞啼鳴傳遞報曉的意，繁華的道路上處處都是錦繡般的雲霞。又舉陳尚書拜訪資福禪師的例子。資福禪師見到陳尚書來，便畫了一個圓相（佛教術語，象徵圓滿）。陳尚書說：『弟子這樣來，已經是不著邊際了，禪師您還畫個圓相。』資福禪師便回到方丈室，關上了門。禪師說：資福禪師畫圓相，陳尚書這樣說，豈不是落入了資福禪師的圈套了嗎？資福禪師便回到方丈室，關上了門，豈不是落入了陳尚書的圈套了嗎？真可謂，一抑一揚，一奪一縱，各自伸出一隻手，來提撕這件事。那麼，這到底是什麼事呢？巨大的鰲魚飲盡了滄海之水，留下了珊瑚在月光下閃耀光明。 English version:
Concentrate and illuminate. Establish the conditions for transformation from the side. Directly achieve compliance with changes in every situation, responding to all things without deficiency. Do you all understand? Who would dislike the various images reflected in a clear mirror? An empty valley naturally echoes harmonious sounds.
In the Dharma hall, he said: 'Clearly, the tip of every blade of grass; clearly, the intention of the Patriarchs. For 'him,' there has never been the slightest difference; for 'me,' there has never been the slightest distinction. If you think this is it, you are directly violating the taboo. If you don't think this is it, where can you hide and escape? Therefore, it is said: neither is nor is not, neither identical nor separate. The Tathagatas (another name for Buddha) of the three worlds all proclaim this meaning. May I ask you all, what exactly is this meaning?' (Pausing for a long time) 'The text continues at length below, to be continued tomorrow.'
A letter arrives from Changlu Temple. In the Dharma hall, he said: 'If the spiritual mechanism is not activated, it is difficult to glimpse the traces of purity. When the precious seal is in authority, it closely distributes the positions of right and deviation. The message within the pot, the spring light beyond the kalpa (an aeon, or cosmic cycle). Ultimately, it is a branch connected by one breath, requiring shared heart and shared destiny. Turning in the light, meeting in the dark, directly achieving a thousand miles of shared wind. Can you all understand and appreciate it? The bright moon fills the sky, the water is clear, and the brothers are all in the same boat.'
In the Dharma hall, he said: 'Dwelling in purity and shining more brightly, experiencing change and remaining constant. The original light manifests the body beyond phenomena, the wondrous response possesses the eye within all things. Directly achieving non-attachment to anything, everything conforming to true nature. Therefore, it is said: Distributing the Emperor's command from the side to transmit and uphold, spreading righteous authority across thousands of miles of mountains and rivers. So, what is this matter of distributing from the side? Do you understand? In the moonlit night, the golden rooster crows, conveying the intention of dawn; on the fragrant streets, every step is deep with brocade-like clouds.' He then cited the example of Minister Chen visiting Zen Master Zifu. When Zen Master Zifu saw Minister Chen coming, he drew a circle (a Buddhist symbol representing completeness). Minister Chen said, 'This disciple's coming like this is already irrelevant; you still draw a circle.' Zen Master Zifu then returned to his abbot's room and closed the door. The Master said, 'Zen Master Zifu drew a circle, and Minister Chen said that. Isn't he falling into Zen Master Zifu's trap? Zen Master Zifu then returned to his abbot's room and closed the door. Isn't he falling into Minister Chen's trap? It can be said: one suppression and one elevation, one taking and one releasing, each extending a hand to bring up this matter. So, what exactly is this matter? A giant Ao (mythical turtle) drinks up all the water of the vast ocean, leaving coral shining brightly in the moonlight.'
【English Translation】 Concentrate and illuminate. Establish the conditions for transformation from the side. Directly achieve compliance with changes in every situation, responding to all things without deficiency. Do you all understand? Who would dislike the various images reflected in a clear mirror? An empty valley naturally echoes harmonious sounds. In the Dharma hall, he said: 'Clearly, the tip of every blade of grass; clearly, the intention of the Patriarchs. For 'him,' there has never been the slightest difference; for 'me,' there has never been the slightest distinction. If you think this is it, you are directly violating the taboo. If you don't think this is it, where can you hide and escape? Therefore, it is said: neither is nor is not, neither identical nor separate. The Tathagatas (another name for Buddha) of the three worlds all proclaim this meaning. May I ask you all, what exactly is this meaning?' (Pausing for a long time) 'The text continues at length below, to be continued tomorrow.' A letter arrives from Changlu Temple. In the Dharma hall, he said: 'If the spiritual mechanism is not activated, it is difficult to glimpse the traces of purity. When the precious seal is in authority, it closely distributes the positions of right and deviation. The message within the pot, the spring light beyond the kalpa (an aeon, or cosmic cycle). Ultimately, it is a branch connected by one breath, requiring shared heart and shared destiny. Turning in the light, meeting in the dark, directly achieving a thousand miles of shared wind. Can you all understand and appreciate it? The bright moon fills the sky, the water is clear, and the brothers are all in the same boat.' In the Dharma hall, he said: 'Dwelling in purity and shining more brightly, experiencing change and remaining constant. The original light manifests the body beyond phenomena, the wondrous response possesses the eye within all things. Directly achieving non-attachment to anything, everything conforming to true nature. Therefore, it is said: Distributing the Emperor's command from the side to transmit and uphold, spreading righteous authority across thousands of miles of mountains and rivers. So, what is this matter of distributing from the side? Do you understand? In the moonlit night, the golden rooster crows, conveying the intention of dawn; on the fragrant streets, every step is deep with brocade-like clouds.' He then cited the example of Minister Chen visiting Zen Master Zifu. When Zen Master Zifu saw Minister Chen coming, he drew a circle (a Buddhist symbol representing completeness). Minister Chen said, 'This disciple's coming like this is already irrelevant; you still draw a circle.' Zen Master Zifu then returned to his abbot's room and closed the door. The Master said, 'Zen Master Zifu drew a circle, and Minister Chen said that. Isn't he falling into Zen Master Zifu's trap? Zen Master Zifu then returned to his abbot's room and closed the door. Isn't he falling into Minister Chen's trap? It can be said: one suppression and one elevation, one taking and one releasing, each extending a hand to bring up this matter. So, what exactly is this matter? A giant Ao (mythical turtle) drinks up all the water of the vast ocean, leaving coral shining brightly in the moonlight.'
上堂舉僧問洞山。如何是佛向上人。山云。非佛。師云。洞山恁么道。直是把斷家風。不通水泄。見聞匪及。心跡俱消。到這裡。卻須通其變使人不倦。直得蒼龍蛻骨。玉鳳生雛。且作么生。說個通變底道理。還會么。清風隨棹滿。明月逐舟來。
上堂舉則監院在法眼會中。一日眼問。爾在此多少時。則云三年。眼云。爾是後生。尋常何不問事。則云。某甲不敢瞞和尚。曾在青峰處。得個安樂。眼云。爾因甚語得入。則云。曾問如何是學人自己。峰云。丙丁童子來求火。眼云好語。祇恐爾不會。則云。丙丁屬火。將火求火。將自己覓自己。眼云。情知。爾不會。佛法若如此。不到今日。則躁悶便起。至中路卻云。他是五百人善知識。道我不是。必有長處。卻回懺謝便問。如何是學人自己。眼云。丙丁童子來求火。則于言下大悟。師云。前來恁么道。卻不會。後來恁么道。卻悟去。且道。關捩子在什麼處。覺上座有頌。丙丁童子來求火。南海波斯鼻孔大。狤獠舌頭會者難。直下而今照得破。照得破沒功過。知爾被底穿。曾與同牀臥。廉纖脫盡舊時疑。柸影蛇弦留再坐。
上堂云。心不自心始是心。眼不見眼始是眼。堂堂無影跡。歷歷絕思惟。明滿環中。兔懷夜月。翠橫海上。犀暈秋山。直須及盡玄微
【現代漢語翻譯】 現代漢語譯本：
（師）上堂說法，舉了這樣一則公案：有僧人問洞山良價禪師（Dòngshān Liángjià, a Chan master）：『如何是佛向上人？』（Rúhé shì Fó xiàngshàng rén?，什麼是超越佛境界的人？）洞山禪師回答說：『非佛。』（Fēi Fó.，不是佛。）師（指本經說法者）說：『洞山這樣說，真是把持住了家風，不讓任何事物滲透，見聞達不到，心跡都消失。到了這個地步，卻必須通達變化，使人不感到厭倦，一直達到蒼龍脫去舊骨，玉鳳生出雛鳥的境界。那麼，如何說出通變的道理呢？』你們會嗎？清風隨著船槳而滿，明月追逐著船隻而來。
上堂說法，舉了這樣一則公案：則監院在法眼文益禪師（Fǎyǎn Wényì, a Chan master）的禪會中。一天，法眼禪師問他：『你在這裡多久了？』則監院回答說：『三年。』法眼禪師說：『你是個後生，平時為什麼不問問題？』則監院說：『我不敢隱瞞和尚，曾在青峰處，得到個安樂。』法眼禪師問：『你因為什麼話而得入？』則監院說：『曾問如何是學人自己，青峰禪師說，丙丁童子來求火。』（Bǐng-dīng tóngzǐ lái qiú huǒ.，丙丁童子來取火。）法眼禪師說：『好話。只怕你不會。』則監院說：『丙丁屬火，將火求火，將自己覓自己。』法眼禪師說：『我早就知道你不會。佛法如果如此，就不會到今天這個地步。』則監院因此躁悶起來，走到半路卻想，他是五百人的善知識，說我不是，必有長處。於是回去懺謝，便問：『如何是學人自己？』法眼禪師說：『丙丁童子來求火。』則監院在言下大悟。師說：『先前那樣說，卻不會，後來這樣說，卻悟去了。那麼，關鍵在哪裡呢？』覺上座有頌說：『丙丁童子來求火，南海波斯鼻孔大，狤獠舌頭會者難，直下而今照得破。照得破沒功過，知爾被底穿，曾與同牀臥。廉纖脫盡舊時疑，柸影蛇弦留再坐。』
上堂說法：心不把自身當心，才是真正的心；眼不把自身當眼，才是真正的眼。堂堂正正沒有影跡，明明白白斷絕思惟。光明充滿環中，兔子懷抱著夜月；青翠橫亙海上，犀牛角映照著秋山。必須窮盡玄妙的細微之處。
【English Translation】 English version:
The master ascended the hall and cited a story: A monk asked Dòngshān (Dòngshān, a Chan master), 'What is a person who goes beyond the Buddha?' Dòngshān replied, 'Not Buddha.' The master said, 'Dòngshān's saying is truly holding onto the family tradition, allowing nothing to penetrate, beyond the reach of seeing and hearing, with all traces of mind disappearing. Having reached this point, one must be versatile and tireless, reaching the state where the azure dragon sheds its old bones and the jade phoenix hatches chicks. So, how does one speak of the principle of versatility?' Do you understand? 'The clear breeze fills the sail, the bright moon follows the boat.'
The master ascended the hall and cited a story: Supervisor Zé was in the assembly of Fǎyǎn (Fǎyǎn, a Chan master). One day, Fǎyǎn asked him, 'How long have you been here?' Zé replied, 'Three years.' Fǎyǎn said, 'You are a junior, why don't you usually ask questions?' Zé said, 'I dare not hide from the abbot. I once obtained peace and joy at Qīngfēng.' Fǎyǎn asked, 'What words led you to enter?' Zé said, 'I once asked what is the student's own self, and Qīngfēng said, 'Bǐng-dīng children come seeking fire.' (Bǐng-dīng tóngzǐ lái qiú huǒ., Bǐng-dīng children come seeking fire.) Fǎyǎn said, 'Good words. I'm just afraid you don't understand.' Zé said, 'Bǐng-dīng belongs to fire, using fire to seek fire, using oneself to seek oneself.' Fǎyǎn said, 'I knew you wouldn't understand. If the Buddha-dharma were like this, it wouldn't have reached this day.' Zé became agitated, but halfway there he thought, 'He is a wise teacher of five hundred people, saying I am not, there must be something to it.' So he returned to repent and asked, 'What is the student's own self?' Fǎyǎn said, 'Bǐng-dīng children come seeking fire.' Zé had a great enlightenment upon hearing these words. The master said, 'Saying it that way before, he didn't understand, saying it that way later, he became enlightened. So, where is the key?' Zen Master Jue has a verse: 'Bǐng-dīng children come seeking fire, the nose of the Persian from the South Sea is large, it's difficult for the tongue of the barbarian to understand, directly and now illuminate and break through. Illuminate and break through without merit or fault, knowing that your quilt is torn, having slept in the same bed. Shedding completely the old doubts, the shadow of the cup and the string of the snake remain for another sitting.'
The master ascended the hall and said: 'The mind not taking itself as the mind is the true mind; the eye not taking itself as the eye is the true eye. Dignified and without traces, clearly and distinctly cutting off thoughts. Brightness fills the circle, the rabbit embraces the night moon; verdant green stretches across the sea, the rhinoceros horn reflects the autumn mountains. One must exhaust the subtle and profound.'
始解承當底事。且道。承當底事作么生。智不到處切忌道著。
上堂舉僧問洞山。和尚病。還有不病者么。山云有。僧云。不病者還看和尚否。山云。老僧看他有分。僧云。和尚看他時如何。山云。則不見有病者。師云。得往得來。得來得往。我看他有分。他看我不然。正恁么時如何體悉。良久云。宿霧尚深無見頂。春風常在不萠枝。
上堂云。機輪未動影像俱忘。無跡可尋。與虛空而合體。無家可坐。盡法界以成身。毗盧頂后看神光。舜若體前分活眼。正恁么時如何履踐。良久云。手指空時天地轉。回途石馬出紗籠。
上堂云。緣思不到。一片靈明。廓落無依。十方通暢。摩竭閉門無法說。少林面壁訪知音。若是本色衲僧。未舉步前薦取。
上堂云。一不是二不成。介然獨立。法爾雙行。柳線漸搖風力嫩。草針齊上燒痕青。一點靈光普天地。更嫌何處不分明。諸禪德。分明處作么生體悉。鬧里摸著鼻孔。忙時換卻眼睛。
上堂云。黃閣簾垂。難傳家信。紫羅帳合。暗攃真珠。正恁么時。視聽有所不到。言詮有所不及。如何通得個訊息去。良久云。夢迴夜色依俙曉。笑指家風爛熳春。
上元示眾云。半夜誰傳無盡燈。黃梅席上許盧能。虛明自照非心力。分付叢林了事僧。有佛世
【現代漢語翻譯】 現代漢語譯本： 開始理解並承擔的究竟是什麼事？那麼，承擔的事又該如何理解呢？在智慧無法到達的地方，切記不要妄加評論。
上堂說法時，舉了這樣一個例子：有僧人問洞山（Dongshan，禪師名）。『和尚您生病了，還有不生病的東西嗎？』洞山（Dongshan）回答說：『有。』僧人又問：『那不生病的東西還會來看望和尚您嗎？』洞山（Dongshan）說：『老僧我看他還有我的緣分。』僧人問：『和尚您看他時，又是怎樣的呢？』洞山（Dongshan）說：『那就看不見有生病的人了。』 師父說：『能來能往，能往能來。我看他還有我的緣分，他看我卻不這樣認為。正在這個時候，該如何體會呢？』停頓了很久說：『濃重的霧氣依然很深，無法看見山頂，春風常在，卻不催生新芽。』
上堂說法時說：『機輪尚未轉動，所有的影像都已忘記，沒有軌跡可以尋找，與虛空融為一體。沒有家可以安坐，整個法界都成了自身。在毗盧（Virocana，佛名）頂后觀看神光，在舜若（Sunyata，空性）體前分辨活潑的眼睛。正在這個時候，該如何踐行呢？』停頓了很久說：『手指指向天空時，天地都在旋轉，回頭看，石馬已經從紗籠中出來了。』
上堂說法時說：『緣慮思索無法到達，一片靈明，空曠寂寥，沒有依靠，十方通暢無阻。摩竭（Makara，海獸名）閉門，無法用言語表達，少林（Shaolin，寺名）面壁，爲了尋訪知音。如果是本色的衲僧，在舉步之前就應該領會。』
上堂說法時說：『一不是，二不成，介然獨立，法爾如是，雙雙併行。柳條漸漸搖曳，風力輕柔，草芽齊齊冒出，燒過的痕跡一片青綠。一點靈光普照天地，更嫌哪裡不分明呢？』各位禪德，分明之處該如何體會呢？在喧鬧中摸到鼻孔，在忙碌時換掉眼睛。
上堂說法時說：『黃閣（Huangge，官署名）的簾子垂下來，難以傳遞家信，紫羅帳合上，暗中擦拭珍珠。正在這個時候，視聽有所不及，言語有所不能表達，如何才能溝通這個訊息呢？』停頓了很久說：『夢醒時分，夜色依稀可見黎明，笑著指出家風，一片爛漫的春色。』
上元節（Lantern Festival）向大眾開示說：『半夜裡是誰傳來了無盡燈？黃梅（Huangmei，地名）席上，慧能（Luineng，禪宗六祖）得到了傳承。虛明自照，不是心力的作用，交付給叢林中能了事的僧人。有佛出世』
【English Translation】 English version: What is the matter that one initially understands and undertakes? Then, how should one understand the matter to be undertaken? Where wisdom cannot reach, be sure not to comment rashly.
During an assembly, the master cited the example of a monk asking Dongshan (Dongshan, name of a Zen master): 'Venerable Master, you are ill. Is there something that is not ill?' Dongshan (Dongshan) replied: 'There is.' The monk then asked: 'Does that which is not ill come to visit the Venerable Master?' Dongshan (Dongshan) said: 'This old monk sees that there is a connection between us.' The monk asked: 'When the Venerable Master sees it, what is it like?' Dongshan (Dongshan) said: 'Then one does not see anyone who is ill.' The master said: 'Able to come and go, able to go and come. I see that there is a connection between us, but it does not see me that way. At just this moment, how should one realize it?' After a long pause, he said: 'The heavy fog is still deep, unable to see the summit; the spring breeze is always present, but does not sprout new branches.'
During an assembly, he said: 'Before the wheel of the machine turns, all images are forgotten, with no trace to be found, merging with emptiness as one body. With no home to sit in, the entire Dharma realm becomes the self. Viewing the divine light behind Virocana's (Virocana, name of a Buddha) crown, distinguishing the lively eyes before Sunyata's (Sunyata, emptiness) body. At just this moment, how should one practice?' After a long pause, he said: 'When the finger points to the sky, heaven and earth revolve; looking back, the stone horse has emerged from the gauze cage.'
During an assembly, he said: 'Deliberate thought cannot reach it, a piece of spiritual brightness, vast and desolate, without reliance, the ten directions are unobstructed. Makara (Makara, name of a sea creature) closes the door, there is no way to express it in words; Shaolin (Shaolin, name of a temple) faces the wall, seeking a kindred spirit. If one is a true monk, one should realize it before taking a step.'
During an assembly, he said: 'One is not, two is not formed, standing alone, naturally so, walking in pairs. The willow branches gradually sway, the wind is gentle, the grass sprouts rise together, the burnt marks are green. A point of spiritual light shines throughout heaven and earth, why worry about where it is not clear?' All you Zen practitioners, how should you realize the clear place? In the noise, find your nose; in the busyness, change your eyes.'
During an assembly, he said: 'The curtains of the Huangge (Huangge, name of an official residence) hang down, making it difficult to transmit family news; the purple silk tent is closed, secretly wiping pearls. At just this moment, sight and hearing cannot reach it, words cannot express it, how can one communicate this message?' After a long pause, he said: 'When the dream returns, the night color faintly shows dawn; smiling and pointing to the family style, a scene of brilliant spring.'
During the Lantern Festival, he instructed the assembly: 'Who transmitted the endless lamp in the middle of the night? At the seat of Huangmei (Huangmei, place name), Huineng (Huineng, the Sixth Patriarch of Zen) received the transmission. The self-illumination of emptiness is not the work of mental effort, entrust it to the monks in the monastery who can complete the matter. When a Buddha appears in the world'
界。以光明為佛事。普照今日也恁么去也。還會么。燈連鳳翅當堂照。月印娥眉䫌面看。
上堂云。習習春風絲絲春雨。一等沾濡十方周普。甘草得之甜。黃連得之苦。天意發叢林。檐聲鬧窗戶。古德嘗云。已不迷。等閑教壞人男女。大眾已既不迷。為甚教壞人男女。還會么。出身猶可易。脫體道還難。參上堂舉玄沙云。撈籠不肯住。呼喚不回頭。古聖不安排。至今無處所。據普照門下祇成得個擔版漢。到這裡。卻須把得住喚得回。退位相承。借功相見。直得同聲相應。雅合宮商。同道相忘。不分階級。還會么。鷺鷥立雪非同色。明月蘆花不似他。
上堂云。不墮虛凝體前運步。不迷照用。鬧里分身。可謂。獨立而不改。周行而不殆。還會么。機絲不掛梭頭事。文彩縱橫意自殊。
上堂云。浩然遍域內。無私如陽春。個是萬法之生緣也。靈照妙環中。離染而清凈。個是眾生之歇地也。直須玉線貫金針之穴。金針引玉線之蹊。方能回互旁參。轉身通氣。還會么。寶印當風妙。重重錦縫開。
上堂云。法界無塵心月圓。本光還照未萠前。而今直下分明去。猶較南泉二十年為甚麼如此。金屑雖貴。落眼成翳參。
上堂云。本明破暝。看毗盧頂后之光。寂照含虛。具舜若身中之眼。絲綸未降。
【現代漢語翻譯】 現代漢語譯本：
界。以光明作為佛事（佛教活動）。普照今日也是這樣進行。你們明白嗎？燈籠連線著鳳翅在廳堂中照耀，月亮映照著美女的容顏。
上堂開示說：『習習春風，絲絲春雨，同樣地滋潤著十方世界。甘草得到它就變甜，黃連得到它就變苦。天意在叢林中顯現，屋檐的聲音吵鬧著窗戶。』古德（古代的得道高僧）曾經說過：『已經不迷惑了，反而隨便地教壞了人。』各位，既然已經不迷惑了，為什麼還會教壞人呢？你們明白嗎？出身容易，脫體悟道還難。參！上堂引用玄沙（禪師名號）的話說：『不肯停留在撈籠里，呼喚也不回頭。古聖（古代的聖人）不安排，至今沒有去處。』依普照（禪師名號）門下只能成就一個搬運工。到了這裡，卻必須把持得住，呼喚得回來，退位讓賢，借功相見，才能達到同聲相應，雅合宮商，同道相忘，不分階級。你們明白嗎？白鷺站在雪中並非同色，明月下的蘆花也不像它。
上堂開示說：『不墮入虛無的凝滯，在本體前執行腳步，不迷惑于照用，在喧鬧中分身。』可以說是：『獨立而不改變，周行而不懈怠。』你們明白嗎？機絲不掛在梭頭上，文采縱橫，意境自然不同。
上堂開示說：『浩然之氣遍佈宇宙，無私就像溫暖的春陽。』這是萬法（世間一切事物）的生髮之源。『靈妙的光輝在圓環中，遠離污染而清凈。』這是眾生休息的地方。必須用玉線穿過金針的孔，用金針引導玉線的路徑，才能相互迴轉，旁敲側擊，轉身通氣。你們明白嗎？寶印迎風顯妙用，重重錦緞縫隙開。
上堂開示說：『法界（宇宙）沒有塵埃，心如明月般圓滿，本來的光明還照耀在未萌發之前。』現在直接明白地去做，還勝過南泉（禪師名號）二十年。為什麼這樣說呢？金屑雖然珍貴，落入眼中也會成為障礙。參！
上堂開示說：『本來的光明破除黑暗，看見毗盧（佛名號）頭頂后的光芒；寂靜的覺照包含虛空，具備舜若（空性）身中的眼睛。』絲線還沒有放下，
【English Translation】 English version:
Realm. Taking light as Buddha-work (Buddhist activities). Illuminating today is also done in this way. Do you understand? Lanterns connected to phoenix wings shine in the hall, the moon reflects the beautiful woman's face.
Ascending the hall, he said: 'Gentle spring breeze, fine spring rain, equally nourishing the ten directions. Licorice gets it and becomes sweet, Coptis gets it and becomes bitter. The will of heaven manifests in the jungle, the sound of the eaves disturbs the windows.' The ancient worthies (ancient enlightened monks) once said: 'Already not confused, but casually teaching people badly.' Everyone, since you are already not confused, why do you still teach people badly? Do you understand? It is easy to be born, but difficult to realize the Tao (path) by shedding the body. Attend! Ascending the hall, he quoted Xuansha's (Zen master's name) words: 'Unwilling to stay in the fishing basket, not turning back when called. The ancient sages (ancient saints) do not arrange, and there is still nowhere to go.' According to Puzhao's (Zen master's name) disciples, only a porter can be accomplished. Arriving here, one must hold on, call back, abdicate and yield, and see each other by borrowing merit, in order to achieve the same sound, elegant harmony, forgetting each other in the same path, without distinction of class. Do you understand? The egret standing in the snow is not the same color, and the reed catkins under the bright moon are not like it.
Ascending the hall, he said: 'Not falling into the stagnation of emptiness, walking before the body, not confused by illumination and use, dividing the body in the hustle and bustle.' It can be said: 'Independent and unchangeable, walking around without fatigue.' Do you understand? The silk thread does not hang on the shuttle, the literary talent is horizontal and vertical, and the artistic conception is naturally different.
Ascending the hall, he said: 'The vastness pervades the universe, and selflessness is like the warm spring sun.' This is the source of all dharmas (all things in the world). 'The spiritual light is in the circle, away from pollution and pure.' This is the place where all beings rest. One must use a jade thread to pass through the hole of a golden needle, and use a golden needle to guide the path of the jade thread, in order to be able to turn around, allude to each other, turn around and ventilate. Do you understand? The treasure seal shows its wonderful use in the wind, and the seams of the heavy brocade open.
Ascending the hall, he said: 'The Dharma realm (universe) has no dust, and the heart is as round as the bright moon, and the original light still shines before it sprouts.' Now, to understand and do it directly is better than Nanquan (Zen master's name) for twenty years. Why do you say that? Although gold dust is precious, it will become an obstacle if it falls into the eyes. Attend!
Ascending the hall, he said: 'The original light breaks through the darkness, seeing the light behind the head of Vairocana (Buddha's name); the silent illumination contains emptiness, possessing the eyes in the body of Shunyata (emptiness).' The silk thread has not yet been put down,
尊貴難名。須憑通事舍人。展演邦家號令。傳出九重之語。光生萬里之春。理藉旁分事能圓應。直得塵塵見佛。剎剎聞經。便現宰官身。而為說法。要垂自家手接引於人。且道。正恁么時。作么生說個旁分底道理。還會么。不見九峰道。敕遍天下。王不流行。
上堂云。心不能緣。口不能議。直須退步荷擔。切忌。當頭觸諱。風月寒清古渡頭。夜舡撥轉琉璃地參。
上堂云。來雁遷鶯盡作觀音佛事。野花芳草全彰妙德家風。了得底人。直是騎聲跨色。越見超聞。始與他合。且道。普賢行履。又作么生。動容揚古路。不墮悄然機。
上堂云。體彌虛而普應。用彌實以常如。所以古人道。青山白雲父。白雲青山兒。白雲終日倚。青山總不知。大眾既是終日倚。為什麼卻不知。還會么。野鳥自啼花自笑。不幹巖下坐禪人。
大聖菩薩忌日。上堂拈香云。此一辨香。奉為大聖等慈普照明覺國師菩薩圓寂之辰。用報恩輝。莊嚴聖化。況菩薩蓋載道同。三際亙一如之體。生靈化被。十方現應變之身。道運等慈。智慧普照。聖力扶持于宗社。真心廓大於教門。誓與眾生同圓種智。遂就座示眾云。當生不生。借光現三十六應。當滅不滅。忘照攝千百億身。祇如絕去來無動靜。正恁么時向甚麼處。見大聖菩薩。
【現代漢語翻譯】 現代漢語譯本： 尊貴難以名狀，必須依靠通事舍人，來宣揚國家的號令，傳達君王的旨意，使萬里大地充滿生機。治理國家需要多方協助，才能圓滿應付各種事務。只有達到塵塵見佛，剎剎聞經的境界，才能以宰官之身說法。要親自接引他人。那麼，在這種時候，如何解釋『旁分』的道理呢？你們明白嗎？沒聽九峰禪師說嗎？『敕令遍佈天下，國王卻不親自執行。』
上堂說法時說：『心無法攀緣，口無法議論，必須退一步承擔責任，切記不要正面觸犯禁忌。』風清月冷的古老渡口，夜晚的船隻劃破平靜的水面，如同琉璃般晶瑩剔透。
上堂說法時說：『飛來的雁和鳴叫的黃鶯都在做觀音菩薩的佛事，野花和芳草完全彰顯了妙德菩薩的家風。』領悟的人，直接騎在聲音和色彩之上，超越了見聞，才能與真理相合。那麼，普賢菩薩的行履又是怎樣的呢？『舉手投足都遵循古老的道路，不落入寂靜的窠臼。』
上堂說法時說：『本體遍佈虛空而普遍應現，作用充實而永恒不變。』所以古人說：『青山是白雲的父親，白雲是青山的兒子。白雲整天依靠著青山，青山卻完全不知道。』各位既然整天依靠著真理，為什麼反而不知道呢？你們明白嗎？野鳥自顧啼叫，花兒自顧綻放，與巖石下坐禪的人毫無關係。
在大聖菩薩的忌日，上堂拈香說：『這一炷香，是為大聖等慈普照明覺國師菩薩圓寂之辰而設，用以報答他的恩德和光輝，莊嚴他的聖化。』菩薩的功德與道相同，三世貫穿一體。他的化育普及眾生，在十方世界顯現應化之身。他的道行等同慈悲，他的智慧普照一切。他的聖力扶持著國家，他的真心擴大了佛教的門庭。他發誓與眾生一同圓滿智慧。於是就座向大眾開示說：『當生之時並非真的生，而是借用光明顯現三十六應化身；當滅之時並非真的滅，而是忘卻照見而攝受千百億化身。』如果斷絕了來去動靜，那麼在什麼時候、什麼地方才能見到大聖菩薩呢？
【English Translation】 English version: Honorable and difficult to name, one must rely on the interpreter to proclaim the decrees of the nation, convey the words of the emperor, and bring the vitality of spring to the vast land. Governing requires assistance from many sides to handle all affairs perfectly. Only by reaching the state of seeing the Buddha in every mote of dust and hearing the sutras in every land, can one preach the Dharma in the guise of an official. One must personally guide others. So, at such a time, how does one explain the principle of 'sideways division'? Do you understand? Haven't you heard Jiufeng say? 'The imperial edict spreads throughout the land, but the king does not personally carry it out.'
In the Dharma hall, he said: 'The mind cannot grasp, the mouth cannot discuss. One must step back and take on the burden, and be careful not to directly violate taboos.' In the cold and clear moonlight, at the ancient ferry, the night boat turns, shattering the water into a land of crystal.
In the Dharma hall, he said: 'The migrating geese and singing orioles are all performing the Buddha's work of Avalokiteshvara (Guanyin, 觀音), the wild flowers and fragrant grasses fully manifest the family style of the Bodhisattva of Wonderful Virtue (Miaode, 妙德).' Those who understand directly ride on sound and color, surpassing seeing and hearing, and then they are in accord with the truth. So, what is the conduct of Samantabhadra (Puxian, 普賢) Bodhisattva like? 'Every movement follows the ancient path, not falling into quiet stagnation.'
In the Dharma hall, he said: 'The essence pervades emptiness and responds universally, the function is substantial and eternally constant.' Therefore, the ancients said: 'Green mountains are the father of white clouds, white clouds are the son of green mountains. White clouds lean on green mountains all day long, but green mountains do not know.' Since you all lean on the truth all day long, why don't you know? Do you understand? Wild birds sing and flowers laugh, unrelated to the meditating person under the rock.
On the anniversary of the Great Sage Bodhisattva, in the Dharma hall, he offered incense and said: 'This incense is offered for the anniversary of the passing of the Great Sage Equal Compassion Universal Illumination Enlightened National Teacher Bodhisattva, to repay his grace and glory, and to adorn his sacred transformation.' The Bodhisattva's merit is the same as the Dao, and the three times (past, present, future) are unified as one. His teachings spread to all beings, and he manifests responsive bodies in the ten directions. His conduct is equal to compassion, and his wisdom illuminates everything. His sacred power supports the nation, and his true heart expands the gate of Buddhism. He vows to perfect wisdom with all beings. Then he sat down and instructed the assembly: 'When born, it is not truly born, but uses light to manifest thirty-six response bodies; when extinguished, it is not truly extinguished, but forgets illumination and gathers hundreds of billions of bodies.' If coming and going, movement and stillness are cut off, then where and when can we see the Great Sage Bodhisattva?'
良久云。當堂不正坐。那赴兩頭機。
大洪忌日。上堂僧問。如何是洪山的的意。師云。昔年記得。而今忘卻。進云。可謂是金雞朝抱卵。玉兔夜懷胎。師云。三級浪高魚化龍。癡人猶戽夜塘水。師乃舉。洞山問云巖。百年後忽有人。問邈得師真。向他道什麼。云巖良久云。祇這是。山佇思。巖云。價阇梨。承當此事也大難。他后須是子細。山便辭去。后云巖忌日。洞山掛真僧問。云巖道祇這是。未審。還知有也無。山云。若不知有。爭解恁么道。若知有爭肯恁么道。師云。老婆心腸。蓋是養兒之道。衲僧手段。還他奪父之機。知恩報恩。句中宛轉。似肯不肯。量外提撕。個是洞山底。或有人問普照邈得師真。對他道什麼。良久云。心不負人。面無慚色。
上堂云。照與照緣。混融不二。心與心法。㳷合無差。所以道。如珠發光。光還自照。還會么。百草頭上閑和尚。買盡風流不著錢。
上堂云。云斂長空風日和。太平樵牧共高歌。衲僧飯飽無他事。密密機前弄玉梭。所以道。琉璃殿上。玉女拋梭。明月堂前。石人撫掌。作么生。行履得恁么相應去。暗裡抽橫骨。明中坐舌頭參。
上堂云。水中鹽味。色里膠青。體之有據。取之無形。用時密密。寂處惺惺。是諸佛之本覺。乃眾生之妙靈。廓
【現代漢語翻譯】 現代漢語譯本： 停頓了很久，說：『當堂若不能端正坐好，又怎能應對兩頭兼顧的玄機？』
在大洪禪師的忌日，上堂說法時，有僧人提問：『如何是大洪山（Dahong Mountain）的的意（true meaning）？』 師父回答：『往年記得，如今忘卻了。』 僧人進一步說：『這可謂是金雞早上抱卵，玉兔夜晚懷胎。』 師父說：『三級浪高魚化龍，癡人還在戽夜塘水。』 師父於是舉例說，洞山（Dongshan）問云巖（Yunyan）：『百年之後，如果有人問，是否還能描摹出師父的真容？你該如何回答？』 云巖沉默良久，說：『就是這個。』 洞山停下來思考。云巖說：『價阇梨（jia sheli，尊稱，意為長老），承擔此事也太難了，以後須要仔細。』 洞山於是告辭離去。後來在云巖的忌日，洞山掛出云巖的畫像，有僧人提問：『云巖說「就是這個」，不知道，他是否真的知道有這個？』 洞山說：『如果不知道有這個，怎麼會這樣說？如果知道有這個，又怎麼肯這樣說？』 師父說：『老婆心腸，這是養育子女的道理。衲僧（na seng，僧人的謙稱）的手段，在於奪取父親的玄機。知恩圖報，話語中宛轉曲折，似肯定又似否定，在常理之外提撕點醒。』 這就是洞山的境界。如果有人問普照（Puzhao）是否還能描摹出師父的真容，該如何回答？ 停頓了很久，說：『心不負人，面無慚色。』
上堂說法時說：『照（illumination）與照緣（the object of illumination），混融一體，沒有分別。心（mind）與心法（the law of mind），融合無間，沒有差別。』 所以說：『如珠發光，光還自照。』 你們會了嗎？ 百草頭上閑和尚，買盡風流不著錢。
上堂說法時說：『云斂長空風日和，太平樵牧共高歌。衲僧飯飽無他事，密密機前弄玉梭。』 所以說：『琉璃殿上，玉女拋梭。明月堂前，石人撫掌。』 怎麼樣才能做到行住坐臥都如此相應呢？ 暗裡抽橫骨，明中坐舌頭參。
上堂說法時說：『水中鹽味，色里膠青。體之有據，取之無形。用時密密，寂處惺惺。』 這是諸佛的本覺（original enlightenment），是眾生的妙靈（wonderful spirit）。廓然廣大，無邊無際。
【English Translation】 English version: After a long pause, he said, 'If you cannot sit upright in the hall, how can you respond to the double-ended opportunity?'
On the anniversary of Great Hong's (Dahong) death, during the Dharma talk, a monk asked, 'What is the true meaning of Hongshan (Dahong Mountain)?' The master replied, 'I remembered it in the past, but now I have forgotten.' The monk further said, 'It can be said that the golden rooster embraces the egg in the morning, and the jade rabbit conceives at night.' The master said, 'The three-level waves are high, and the fish transforms into a dragon; a foolish person is still bailing water from the night pond.' The master then cited the example of Dongshan (Dongshan) asking Yunyan (Yunyan), 'A hundred years from now, if someone asks, can the true likeness of the master still be depicted? What should you say to him?' Yunyan was silent for a long time and said, 'Just this.' Dongshan paused to think. Yunyan said, 'Jia Sheli (venerable elder), it is very difficult to undertake this matter; you must be careful in the future.' Dongshan then took his leave. Later, on the anniversary of Yunyan's death, Dongshan hung up Yunyan's portrait, and a monk asked, 'Yunyan said, 'Just this.' I wonder, does he really know that there is this?' Dongshan said, 'If he didn't know there was this, how could he have said it like that? If he knew there was this, how could he have been willing to say it like that?' The master said, 'The heart of an old woman is the way to raise children. The means of a monk (na seng) lies in seizing the opportunity of the father. Knowing and repaying kindness, the words are roundabout, seemingly affirming and seemingly denying, awakening and reminding beyond the norm.' This is Dongshan's realm. If someone asks Puzhao (Puzhao) whether the true likeness of the master can still be depicted, how should he answer? After a long pause, he said, 'The heart does not fail people, and the face has no shame.'
During the Dharma talk, he said, 'Illumination (zhao) and the object of illumination (zhao yuan) are mixed and integrated, without distinction. The mind (xin) and the law of mind (xin fa) are fused without gap, without difference.' Therefore, it is said, 'Like a pearl emitting light, the light illuminates itself.' Do you understand? A leisurely monk on top of a hundred grasses, buying all the elegance without spending money.
During the Dharma talk, he said, 'The clouds clear, the long sky is peaceful, the wind and sun are harmonious, and the peaceful woodcutters and shepherds sing together. The monks have nothing else to do after a full meal, secretly playing with the jade shuttle in front of the loom.' Therefore, it is said, 'On the crystal palace, the jade maiden throws the shuttle. In front of the bright moon hall, the stone man claps his hands.' How can one achieve such correspondence in walking, standing, sitting, and lying down? Secretly drawing the horizontal bone, openly sitting and participating with the tongue.
During the Dharma talk, he said, 'The taste of salt in water, the glue of green in color. The substance has a basis, but it is taken without form. When used, it is dense; in stillness, it is alert.' This is the original enlightenment (ben jue) of all Buddhas, and the wonderful spirit (miao ling) of all beings. Vast and expansive, without boundaries or limits.
大千而為量。破微塵而出經。
浴佛上堂云。清凈彌滿。是法性水。真覺靈明。是法性身。同水是身。乃現灌沐邊事。通身是水。方成離垢之緣。正恁么時如何辨白。良久云。如凈琉璃中。內現真金像。
上堂云。玉機轉側。梭頭絲路誰分。月戶挨開。域內風光自異。金雞唱曉。石女遊春。翛然鳥道不逢人。廓爾大方還獨步。還知不墮虛凝回途復妙么。滿頭白髮離巖谷。半夜穿云入市[廓-享+黑]。
舉智首座立僧。上堂云。誰將活眼窺空劫。我道宗枝染浩春。頭角崢嶸藏不得。青原門下有祥麟。
上堂僧問。古人道。先向那邊擔荷。卻來這邊揩磨。這邊揩磨即不問。作么生是那邊擔荷底。師云。照盡體無依。通身不隔越。進云。恁么則就舡買得魚偏美。踏雪沽來酒陪香。師云。到這裡也無這個閑聲色。師乃云。萬仞崖前攃手。始見妙存。十字路口現身。方能圓應。轉頭異類。游步那邊。活人路上死人行。死人口裡活人舌。還會么。妙圓非隱照。大用不當機。
上堂舉德上座在曹山。山問。菩薩在定。聞香象渡河。出甚麼經。德云。涅槃經。山云。定前聞定后聞。德云。和尚流也。山云。道即太殺道。祇道得八成。德云。和尚作么生。山云。灘下接取。師云。德上座真個識病。曹山
【現代漢語翻譯】 現代漢語譯本： 以大千世界作為衡量，從微小的塵埃中顯現經典。
浴佛上堂時說：『清凈而充滿，這是法性的水；真覺而靈明，這是法性的身。與水同是身，才顯現灌沐的邊事；通身都是水，才能成就離垢的因緣。』正在這個時候，如何分辨明白？良久后說：『如同清凈的琉璃中，內里顯現真金的佛像。』（琉璃：一種寶石，這裡指清澈透明的狀態；真金像：指佛像）
上堂時說：『玉製的紡織機轉動，梭子引出的絲線由誰來區分？月亮門打開，區域內的風光自然不同。金雞報曉，石女遊玩春天。自由自在地走在鳥道上，遇不到人。廣闊無邊的地方獨自漫步。』還知道不落入虛無的凝滯，迴歸的道路又多麼玄妙嗎？滿頭白髮離開山谷，半夜穿過雲層進入市場。
舉智首座站立僧人，上堂時說：『誰用敏銳的眼睛窺視空劫？我說宗門的枝條沾染了浩蕩的春天。卓越的才能無法隱藏，青原門下有吉祥的麒麟。』（空劫：佛教術語，指極長的時間；青原：指青原行思禪師，禪宗六祖慧能的弟子；祥麟：吉祥的麒麟，比喻傑出的人才）
上堂時，有僧人問：『古人說，先在那邊承擔，然後在這邊擦拭。這邊擦拭暫且不問，怎樣是那邊承擔的？』師父說：『照亮一切，本體無所依賴；通身透徹，沒有絲毫隔閡。』僧人進一步說：『這樣說來，就像在船上買的魚格外鮮美，踏著雪買來的酒更加香醇。』師父說：『到了這裡，也沒有這些閑雜的聲色。』於是師父說：『在萬丈懸崖前放開手，才能見到微妙的存在；在十字路口顯現身形，才能圓滿應化。』轉變念頭，與衆不同，在那邊游步。在活人的道路上，死人行走；在死人的口中，活人的舌頭。』會明白嗎？微妙圓融並非隱藏的照耀，廣大的作用不應執著於時機。
上堂時，舉德上座在曹山。曹山問：『菩薩在禪定中，聽到香象渡河的聲音，出自哪部經典？』德說：『《涅槃經》。』曹山問：『是入定前聽到的，還是入定后聽到的？』德說：『和尚您落入流俗了。』曹山說：『說得太過了，只說對了八成。』德說：『和尚您怎麼說？』曹山說：『在河灘下接住。』師父說：『德上座真能識別病癥，曹山（也確實厲害）。』（香象渡河：比喻菩薩的威猛和力量；涅槃經：佛教經典；曹山：指曹山禪師）
【English Translation】 English version: Taking the great chiliocosm as a measure, revealing scriptures from minute dust.
During the Bathing the Buddha Dharma talk, it was said: 'Purity and fullness, this is the water of Dharma-nature; true awareness and luminosity, this is the body of Dharma-nature. Being the same as water is the body, only then does the event of bathing appear; the whole body being water, only then is the condition for leaving defilement achieved.' At this very moment, how to discern clearly? After a long pause, it was said: 'Like a true golden image appearing within pure crystal.' (Crystal: a gemstone, here referring to a clear and transparent state; True golden image: referring to the Buddha image)
During the Dharma talk, it was said: 'The jade loom turns, who distinguishes the silk threads from the shuttle? The moon door opens, the scenery within the realm is naturally different. The golden rooster crows at dawn, the stone woman strolls in spring. Freely walking on the bird path, one meets no one. In the vast expanse, one walks alone.' Do you know not to fall into the stagnation of emptiness, how wonderful is the path of return? White hair covers the head, leaving the valley, penetrating the clouds into the market in the middle of the night.
Chief Monk Zhi stood up a monk. During the Dharma talk, it was said: 'Who uses keen eyes to peer into the empty kalpa? I say the branches of the lineage are dyed with the vast spring. Outstanding talents cannot be hidden, under the gate of Qingyuan, there is an auspicious Qilin.' (Empty kalpa: a Buddhist term, referring to an extremely long time; Qingyuan: referring to Zen Master Qingyuan Xingsi, a disciple of the Sixth Patriarch Huineng; Auspicious Qilin: an auspicious Qilin, a metaphor for outstanding talent)
During the Dharma talk, a monk asked: 'The ancients said, first bear the burden on that side, then wipe it on this side. Wiping on this side is not asked for now, what is bearing the burden on that side?' The master said: 'Illuminating everything, the essence has no reliance; the whole body is clear, without the slightest separation.' The monk further said: 'In that case, it's like buying fish on a boat that is especially delicious, buying wine while stepping on snow that is even more fragrant.' The master said: 'Arriving here, there are none of these idle sounds and sights.' Then the master said: 'Releasing the hand before a ten-thousand-foot cliff, only then can one see the subtle existence; appearing at the crossroads, only then can one respond perfectly.' Changing thoughts, being different from others, strolling on that side. On the path of the living, the dead walk; in the mouth of the dead, the tongue of the living.' Do you understand? Subtle perfection is not hidden illumination, great function should not be attached to the occasion.
During the Dharma talk, Senior Monk De was at Caoshan. Caoshan asked: 'When a Bodhisattva is in samadhi, hearing the sound of the fragrant elephant crossing the river, from which scripture does it come?' De said: 'The Nirvana Sutra.' Caoshan asked: 'Was it heard before entering samadhi, or after entering samadhi?' De said: 'Venerable Monk, you have fallen into the mundane.' Caoshan said: 'You have spoken too much, only saying eighty percent correctly.' De said: 'How does the Venerable Monk say it?' Caoshan said: 'Catch it under the beach.' The master said: 'Senior Monk De truly recognizes the illness, Caoshan (is indeed remarkable as well).' (Fragrant elephant crossing the river: a metaphor for the Bodhisattva's power and strength; Nirvana Sutra: a Buddhist scripture; Caoshan: referring to Zen Master Caoshan)
善解下藥。若恁么會去。許爾有安樂分。其或未然。不免作死馬醫去也。取涉乎功。聞得之的。香象渡河。大家體悉。
上堂云。寥寥無異轍。密密去玄功。月轉蘆花岸。水秋吞太空。還會么。欲識誕生王子父。鶴騰霄漢出銀籠。上堂云。法法不隱藏。筑著文殊鼻孔。步步無處所。照徹普賢腳跟。祇如毗盧遮那大人相。又作么生。良久云。夜靜水寒魚不食。滿舡空載月明歸。
上堂舉。世尊問文殊。何不入門來。文殊云。我不見一法在門外。師云。文殊大士。被釋迦老子一問。直得迷失四向。討門戶不著。卻道我不見一法在門外。玄覺云。是門內語。門外語。諸人還會么。賞不給大平之士。禍不入慎家之門。
上堂云。百骸俱潰散。一物鎮長靈。白雲功盡青山秀。青山路轉白雲迎。不曾死不曾生。金繩拽轉泥牛鼻。半夜驅來海上耕。
上堂舉。石柱遊方到洞山。山垂語云。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。一句說不得。一人說得行得。一人說不得行不得。石柱出衆云。一人說過佛祖。一步行不得者。祇是無舌不許行。一人行過佛祖。一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒。被枷帶鎖。洞山云。
【現代漢語翻譯】 現代漢語譯本： 善於理解並對癥下藥。如果能這樣領會，就允許你得到安樂的份。如果不能這樣，就不免要做死馬當活馬醫了。這與功效有關。聽聞到的確切訊息，就像香象渡河（比喻透過現象看到本質），大家要好好體會。
上堂說法時說：『空曠寂寥沒有不同的軌跡，細緻緊密地去除玄妙的功夫。月亮轉過蘆葦花的岸邊，秋天的水吞沒了太空。』你們領會了嗎？想要認識誕生的王子的父親，就像鶴從雲霄衝出銀色的籠子。 上堂說法時說：『一切法都不隱藏，直接觸及文殊（Manjusri，智慧的象徵）的鼻孔。每一步都沒有固定的處所，照亮普賢（Samantabhadra，大行愿的象徵）的腳跟。』就像毗盧遮那（Vairocana，光明遍照）佛的法身，又該如何理解呢？』良久后說：『夜深了，水寒冷，魚不吃食，滿載著空船，帶著明月回家。』
上堂說法時舉例說：世尊（釋迦牟尼佛，Sakyamuni）問文殊（Manjusri）：『為什麼不從門進來？』文殊（Manjusri）回答說：『我沒有看見有一法在門外。』老師說：『文殊大士（Manjusri），被釋迦老子（Sakyamuni）一問，直接迷失了方向，找不到門戶。卻說我沒有看見有一法在門外。』玄覺（永嘉玄覺禪師）說：『這是門內的話，還是門外的話？』你們領會了嗎？賞賜不給太平無事的人，災禍不進入謹慎之家。
上堂說法時說：『全身的骨骸都潰散了，有一物鎮定長存。白雲的功用盡了，青山顯得秀麗，青山的路轉了，白雲又來迎接。』不曾死，不曾生。用金繩拉轉泥牛的鼻子，半夜裡驅趕到海上去耕田。
上堂說法時舉例說：石柱（人名）遊方來到洞山（地名），洞山（人名）垂示說：『有四種人。一種人說過佛祖，一步也走不得。一種人走過佛祖，一句話也說不得。一種人說得也行得。一種人說不得也行不得。』石柱（人名）出衆說：『一種人說過佛祖，一步也走不得的，只是沒有舌頭，不允許行走。一種人走過佛祖，一句話也說不得的，只是沒有腳，不允許說話。一種人說得也行得的，只是涵蓋相稱。一種人說不得也行不得的，如同斷命求活，這是石女兒，被枷鎖束縛。』洞山（人名）說：
【English Translation】 English version: Skillfully understand and prescribe the right medicine. If you can comprehend in this way, you are allowed to have a share of peace and joy. If not, you will inevitably have to treat a dead horse as if it were alive. This is related to efficacy. The accurate news that is heard is like an elephant crossing a river (a metaphor for seeing the essence through phenomena), everyone should carefully understand.
In the Dharma talk, he said: 'Vast and desolate, there are no different tracks; closely and meticulously remove the mysterious effort. The moon turns over the bank of reed flowers, and the autumn water swallows the empty space.' Do you understand? If you want to know the father of the newborn prince, it is like a crane soaring out of a silver cage from the sky. In the Dharma talk, he said: 'All Dharmas are not hidden, directly touching the nose of Manjusri (symbol of wisdom). Every step has no fixed place, illuminating the heels of Samantabhadra (symbol of great vows).』 Like the Dharma body of Vairocana (the light that shines everywhere) Buddha, how should it be understood? After a long silence, he said: 'The night is deep, the water is cold, the fish do not eat, fully loaded with an empty boat, returning home with the bright moon.'
In the Dharma talk, he cited an example: The World Honored One (Sakyamuni Buddha) asked Manjusri: 'Why don't you enter through the door?' Manjusri replied: 'I have not seen a single Dharma outside the door.' The teacher said: 'Manjusri, asked by the old Sakyamuni, directly lost his way and could not find the door. But he said that I did not see a single Dharma outside the door.' Xuanjue (Yongjia Xuanjue Zen Master) said: 'Is this a word inside the door, or a word outside the door?' Do you understand? Rewards are not given to people who are at peace, and disasters do not enter the homes of the cautious.
In the Dharma talk, he said: 'All the bones of the body are broken, and one thing is鎮定 and long-lasting. The function of the white clouds is exhausted, and the green mountains appear beautiful. The road of the green mountains turns, and the white clouds come to meet again.' Never died, never born. Use a golden rope to pull the nose of the mud ox, and drive it to the sea to cultivate in the middle of the night.
In the Dharma talk, he cited an example: Shizhu (person's name) traveled to Dongshan (place name), and Dongshan (person's name) gave instructions: 'There are four kinds of people. One person has spoken about the Buddhas and Ancestors, but cannot take a step. One person has walked past the Buddhas and Ancestors, but cannot say a word. One person can speak and act. One person cannot speak and cannot act.' Shizhu (person's name) came out and said: 'One person has spoken about the Buddhas and Ancestors, but cannot take a step, it is just that he has no tongue and is not allowed to walk. One person has walked past the Buddhas and Ancestors, but cannot say a word, it is just that he has no feet and is not allowed to speak. One person can speak and act, it is just that the box and cover match. One person cannot speak and cannot act, it is like seeking life after death, this is a stone daughter, bound by shackles.' Dongshan (person's name) said:
阇梨分上作么生。柱云。該通分上。卓卓寧彰。山云。祇如海上明公秀。又作么生。柱云。幻人相逢。撫掌呵呵。師云。一言盡十方。萬卷該不得。一步周八纮。駟馬追不及。直須無舌人解語。無足人能行始得。說不得行不得。直是無氣息。有甚麼用處。且道。幻人相逢。撫掌呵呵。又作么生。良久云。唸唸攀緣一切境。心心永斷諸分別。
上堂云。一椎下出生諸佛。生即無生。微塵中轉大法輪。轉無所轉。直得唸唸見物。無異相者即真。處處聞經。不落耳而方妙。雖然如是。光影門頭了事底漢即得。祇如賓主未分。影像未具時。如何履踐。良久云。風雲未犯曉。天水合同秋。
聖節上堂云。從來尊貴。借為誕生。一步密移。全身合體。據太平之本。持造化之元。等虛空同壽而長靈。與日月齊明而無晦。聖踵一揆。神應萬機。且道。個人行履作么生。玉扆垂衣自端拱。萬方化洽入無為。
上堂云。尋常一言半句。有時解粘去縛。有侍攃沙攃土。衲僧分上。俱為剩法。祇如言語道斷心行處滅。又作么生。良久云。野云收半夜。明月在中峰。
上堂云。性覺妙明本覺明妙。與太虛等量。與物情同道。應色應聲。隨聽隨眺。入三世而非去來。混萬緣而無正倒。還會么。云日低時字雁橫。夜蟾落處孤
【現代漢語翻譯】 現代漢語譯本 問：阇梨（Acharya，阿阇梨，意為導師）分上作么生？（如何理解阿阇梨的境界？） 柱云：該通分上，卓卓寧彰。（通達一切，卓然顯現。） 山云：祇如海上明公秀，又作么生？（比如海上明月的光輝，又該如何理解？） 柱云：幻人相逢，撫掌呵呵。（如幻之人相遇，拍手大笑。） 師云：一言盡十方，萬卷該不得。一步周八纮，駟馬追不及。直須無舌人解語，無足人能行始得。說不得行不得，直是無氣息。有甚麼用處？且道，幻人相逢，撫掌呵呵，又作么生？（一句話說盡十方世界，萬卷書也無法概括。一步走遍天下，快馬也追趕不上。必須是無舌之人能說話，無足之人能行走才行。說不得，行不得，簡直毫無氣息。有什麼用處？且說，如幻之人相遇，拍手大笑，又該如何理解？） 良久云：唸唸攀緣一切境，心心永斷諸分別。（唸唸執著於一切境界，心心永遠斷絕一切分別。）
上堂云：一椎下出生諸佛，生即無生。微塵中轉大法輪，轉無所轉。直得唸唸見物，無異相者即真。處處聞經，不落耳而方妙。雖然如是，光影門頭了事底漢即得。祇如賓主未分，影像未具時，如何履踐？（敲擊一下，諸佛出生，出生即是無生。在微塵中轉動大法輪，轉動即是無所轉動。能夠唸唸見物，而沒有差別相，才是真。處處聽聞佛經，不落入耳中才是妙。雖然如此，在光影門頭了事的人才能明白。比如賓主未分，影像未具時，如何修行？） 良久云：風雲未犯曉，天水合同秋。（風雲未動，曉色已現；天水相連，秋意正濃。）
聖節上堂云：從來尊貴，借為誕生。一步密移，全身合體。據太平之本，持造化之元。等虛空同壽而長靈，與日月齊明而無晦。聖踵一揆，神應萬機。且道，個人行履作么生？（自古以來尊貴，藉此誕生。一步悄然移動，全身合為一體。依據太平的根本，掌握造化的本源。與虛空同壽而長存，與日月齊明而無晦暗。聖人的足跡一致，神妙的感應遍及萬機。且說，個人的修行如何進行？） 玉扆垂衣自端拱，萬方化洽入無為。（坐在玉座上垂衣而治，天下教化和諧進入無為的境界。）
上堂云：尋常一言半句，有時解粘去縛，有時攃沙攃土。衲僧分上，俱為剩法。祇如言語道斷心行處滅，又作么生？（平常的一言半句，有時能解開束縛，有時如同塗抹沙土。對於僧人來說，都是多餘的。比如言語斷絕，心行滅盡，又該如何理解？） 良久云：野云收半夜，明月在中峰。（曠野的雲彩在半夜消散，明月懸掛在山峰中央。）
上堂云：性覺妙明本覺明妙，與太虛等量，與物情同道。應色應聲，隨聽隨眺。入三世而非去來，混萬緣而無正倒。還會么？（自性的覺悟微妙光明，本覺的光明也微妙，與太虛空一樣廣大，與萬物的情感相通。應現於色，應現於聲，隨著聽聞和觀看而顯現。進入過去、現在、未來三世，而非來去，混同萬緣而沒有正反顛倒。明白了嗎？） 云日低時字雁橫，夜蟾落處孤。（太陽和雲彩低垂時，大雁排成一字橫隊，夜晚月亮落下時，顯得孤寂。）
【English Translation】 English version Question: What is the state of an Acharya (teacher)? Zhu said: Thoroughly understanding, distinctly manifesting. Shan said: What about the brilliance of the bright moon over the sea? Zhu said: Illusory people meet, clapping hands and laughing heartily. The Master said: One word exhausts the ten directions, ten thousand scrolls cannot encompass it. One step covers the eight boundaries, swift horses cannot catch up. It must be a tongue-less person who can speak, a footless person who can walk. Cannot be spoken, cannot be acted upon, truly without breath. What use is it? Tell me, illusory people meet, clapping hands and laughing heartily, what is it? After a long silence, he said: Thought after thought clinging to all realms, heart after heart forever severing all distinctions.
The Master ascended the hall and said: With one strike, all Buddhas are born, birth is non-birth. Turning the great Dharma wheel in a mote of dust, turning is non-turning. Directly attaining to seeing things thought after thought, without different appearances, that is truth. Hearing the sutras everywhere, not falling into the ears, that is wonderful. Although it is so, only those who have settled matters at the gate of light and shadow can understand. If the guest and host are not yet distinguished, the image is not yet complete, how to practice? After a long silence, he said: Before the wind and clouds disturb the dawn, the sky and water merge in autumn.
Ascending the hall on the Holy Day, he said: From ancient times, nobility, borrowed for birth. One step secretly moves, the whole body unites. Based on the foundation of peace, holding the origin of creation. Equal to the void in longevity and eternal spirit, as bright as the sun and moon without darkness. The footsteps of the sage are consistent, the divine response is to myriad opportunities. Tell me, how does the individual conduct themselves? Sitting upright on the jade throne, robes hanging down, all directions are transformed and harmonized, entering into non-action.
Ascending the hall, he said: Ordinary words and phrases, sometimes untie bonds, sometimes smear sand and soil. For monks, all are superfluous. What about when words are cut off and the mind's activity ceases? After a long silence, he said: Wild clouds gather in the middle of the night, the bright moon is on the central peak.
Ascending the hall, he said: The inherent awareness is wonderfully bright, the original awareness is bright and wonderful, equal in measure to the great void, sharing the way with the feelings of all things. Responding to form, responding to sound, following hearing and seeing. Entering the three worlds without coming or going, mixing with myriad conditions without right or wrong. Do you understand? When the sun and clouds are low, the wild geese form a horizontal line, where the night moon falls, it is solitary.
猿叫。
上堂舉。李翱相公問藥山。如何是道。山指天覆指凈瓶云。會么。相公云。不會。山云。云在青天水在瓶。師云。云在青天水在瓶。幾人錯認定盤星。藥山八字轟開也。恰到而今話大行。
開爐上堂云。寒灰髮焰舊家風。恰恰當人受用中。片雪飛來爐上盡。通身無像不同功。記得。雪峰云。三世諸佛。向火焰里轉大法輪。玄沙云。火焰為三世佛說法。三世佛立地聽。師云。向這裡身心一如。身外無餘。說底是聽底。聽底是說底。方知道。目前無阇梨。此間無老僧。其或未然。火爐頭參取。
上堂舉僧問清平。如何是大乘。平云井索。僧云。如何是小乘。平云錢貫。僧云。如何是有漏。平云單籬。僧云。如何是無漏。平云木杓。師云。貧便貧如范丹。拙便拙於盤特。要且不可移動。不可商量。無爾斗釘處。所以道差之毫釐。過犯山嶽。且道畢竟作么生。不見道斗滿秤槌住。
上堂云。佛病法病。佛藥法藥。本色衲僧。俱不染著。遇飯開口。要行移腳。自是現成。誰能造作。可謂言滿天下無口過。行滿天下無怨惡。還會么。莫把是非來辨我。浮生穿鑿不相干。
上堂云。萬機休罷。千聖不攜。父母非我親。諸佛非我道。本色衲僧。到這裡有一條活路。直是生滅不能移。差別不能轉
【現代漢語翻譯】 現代漢語譯本：
（猿叫）
上堂時，舉例說：李翱（人名）相公問藥山（藥山惟儼禪師）：「如何是道？」藥山指天，又指凈瓶說：「會么？」相公說：「不會。」藥山說：「云在青天水在瓶。」師說：「云在青天水在瓶，幾人錯認定盤星。藥山八字轟開也，恰到而今話大行。」
開爐上堂說：「寒灰髮焰舊家風，恰恰當人受用中。片雪飛來爐上盡，通身無像不同功。」記得雪峰（雪峰義存禪師）說：「三世諸佛，向火焰里轉大法輪。」玄沙（玄沙師備禪師）說：「火焰為三世佛說法，三世佛立地聽。」師說：「向這裡身心一如，身外無餘。說底是聽底，聽底是說底。方知道，目前無阇梨（弟子），此間無老僧。其或未然，火爐頭參取。」
上堂舉例說：僧人問清平（清平令遵禪師）：「如何是大乘？」清平說：「井索。」僧人問：「如何是小乘？」清平說：「錢貫。」僧人問：「如何是有漏？」清平說：「單籬。」僧人問：「如何是無漏？」清平說：「木杓。」師說：「貧便貧如范丹（人名），拙便拙於盤特（人名）。要且不可移動，不可商量。無爾斗釘處。所以道差之毫釐，過犯山嶽。且道畢竟作么生？不見道斗滿秤槌住。」
上堂說：「佛病法病，佛藥法藥。本色衲僧，俱不染著。遇飯開口，要行移腳。自是現成，誰能造作。可謂言滿天下無口過，行滿天下無怨惡。還會么？莫把是非來辨我，浮生穿鑿不相干。」
上堂說：「萬機休罷，千聖不攜。父母非我親，諸佛非我道。本色衲僧，到這裡有一條活路。直是生滅不能移，差別不能轉。」
【English Translation】 English version:
(Ape's cry)
Ascending the hall, he cited: Minister Li Ao (a person's name) asked Yaoshan (Zen Master Yaoshan Weiyan): 'What is the Dao?' Yaoshan pointed to the sky and then to a clean bottle, saying, 'Do you understand?' The minister said, 'I don't understand.' Yaoshan said, 'Clouds are in the blue sky, water is in the bottle.' The master said, 'Clouds are in the blue sky, water is in the bottle; how many people mistakenly identify the lodestar? Yaoshan's eight characters have been blasted open, and now the great talk is widely practiced.'
Opening the furnace and ascending the hall, he said: 'Cold ashes emit flames, the old family style, precisely for people to use. A snowflake flies and is exhausted on the furnace, the whole body is without form, yet the function is the same.' Remember, Xuefeng (Zen Master Xuefeng Yicun) said: 'The Buddhas of the three worlds turn the great Dharma wheel in the flames.' Xuansha (Zen Master Xuansha Shibei) said: 'The flames preach the Dharma for the Buddhas of the three worlds; the Buddhas of the three worlds stand and listen.' The master said: 'Here, body and mind are one, nothing remains outside the body. What is spoken is what is heard, what is heard is what is spoken. Only then do you know that there is no ajari (disciple) before your eyes, no old monk here. If not, then investigate at the head of the furnace.'
Ascending the hall, he cited: A monk asked Qingping (Zen Master Qingping Lingzun): 'What is the Mahayana?' Qingping said, 'Well rope.' The monk asked, 'What is the Hinayana?' Qingping said, 'String of coins.' The monk asked, 'What is with outflows?' Qingping said, 'Single fence.' The monk asked, 'What is without outflows?' Qingping said, 'Wooden ladle.' The master said: 'Poor as Fan Dan (a person's name), clumsy as Pantuo (a person's name). Yet it cannot be moved, cannot be discussed. There is no place for your nail. Therefore, it is said that a difference of a hair's breadth leads to transgressions like mountains. But what is it after all? Don't you see that when the measure is full, the steelyard stops?'
Ascending the hall, he said: 'Buddha's sickness, Dharma's sickness; Buddha's medicine, Dharma's medicine. A true monk is not attached to either. When encountering food, he opens his mouth; when wanting to walk, he moves his feet. It is naturally present, who can create it? It can be said that words fill the world without verbal faults, actions fill the world without resentment. Do you understand? Do not use right and wrong to judge me; worldly speculations are irrelevant.'
Ascending the hall, he said: 'Ten thousand activities cease, a thousand sages are not carried along. Parents are not my relatives, Buddhas are not my Dao. A true monk has a living path here. That is, birth and death cannot move it, differences cannot transform it.'
。背塵合覺。即物契神。諸佛眾生。本來平等。大眾既是平等。為甚諸佛為永德。眾生為未然。且道。肴訛在甚麼處。不許夜行。投明須到參。
冬節上堂僧問。一爻未動時如何。師云。干三連坤六段。進云。可謂是卷地朔風寒索索。滿堂云衲冷湫湫。師云。正恁么時。爾道一陽生也未。進云。玉兔連雲臥。金雞對日啼。師云。春力不到處。枯樹亦生花。師乃云。宗旨旁通要。力窮而轉步。造化交泰政。陰極而陽生。春緣密佈于寒林。暖信暗傳於枯木。直得月生半夜。云起空山。正恁么時。夢中眼活。所以道。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。還委悉么。枯龜背上古爻象。艮位依俙變動文。
謝都監寺上堂云。衲僧祇么是家風。隱顯磨礱入混融。師子返擲全歸父。羚羊掛角不同功。所以道。動若行雲。止猶穀神。即用而常寂。居晦而彌明。還會么。果滿菩提圓。花開世界起。
上堂云。寒云密密。野雪漫漫。路絕千差。家迷一色。若未到這田地者。是須踏步向前。若墮此功勛者。要須轉卻了來相見。且作么生是相見底事。良久云。通身無辨處。當頭不坐功。
上堂舉舡子和尚囑夾山。他后直須藏身處沒軌跡。沒軌跡處莫藏身。吾在藥山三十年。
【現代漢語翻譯】 現代漢語譯本：
『背塵合覺（背離塵世的迷惑，契合覺悟的本性），即物契神（在事物中體驗神性）。諸佛和眾生，本來平等。』既然大眾是平等的，為什麼諸佛是永恒的功德圓滿，而眾生還未達到呢？那麼，差別究竟在哪裡呢？『不許夜行，投明須到參（不要在黑暗中行走，天亮時一定要到達參悟的境界）。』 冬至上堂時，有僧人問道：『一爻未動時如何？』 師父說：『乾卦三連，坤卦六段。』 僧人進一步說：『真可謂是卷地朔風寒冷蕭索，滿堂的僧人冷颼颼的。』 師父說：『正在這個時候，你說一陽生了嗎？』 僧人說：『玉兔連著雲彩臥著，金雞對著太陽啼叫。』 師父說：『春天的力量不到的地方，枯樹也會開花。』 師父於是說：『宗旨旁通需要努力，力量窮盡時要轉變思路。造化交泰是常理，陰氣達到極點陽氣就產生。春天的氣息在寒冷的樹林中秘密散佈，溫暖的資訊在枯木中暗暗傳遞。』 直到月亮在半夜升起，雲彩在空曠的山中升起。正在這個時候，夢中的眼睛也活了。所以說：『當光明中有黑暗時，不要用黑暗的視角去對待；當黑暗中有光明時，不要用光明的視角去對待。』 光明和黑暗各自相對，比如前後的腳步。還明白了嗎？枯老的龜背上有古代的爻象，艮卦的位置依稀可見變動的紋路。 謝都監寺上堂時說：『衲僧（指僧人）的家風就是這樣，隱顯磨練融入混沌。師子（指佛）的返擲完全歸於父，羚羊掛角（比喻高超的境界）不同於一般的功勞。』 所以說：『動起來像行雲一樣，靜止時像山谷中的神靈。』 在運用中保持寂靜，在隱晦中更加光明。』 明白了嗎？果實圓滿菩提成就，花朵開放世界顯現。 上堂時說：『寒冷的雲彩密佈，野外的雪花漫天飛舞。道路斷絕了千萬種差別，家園迷失在同一種顏色中。』 如果沒有到達這種境界的人，就必須踏步向前。如果沉溺於這種功勛的人，就要轉變過來才能相見。那麼，怎樣才是相見的事情呢？』 良久后說：『全身沒有可以分辨的地方，當頭一棒也無須坐功。』 上堂時引用舡子和尚囑咐夾山的話：『他日一定要在藏身的地方沒有軌跡，沒有軌跡的地方不要藏身。』 我在藥山三十年。
【English Translation】 English version:
'Turning away from the dust and uniting with enlightenment (背塵合覺), experiencing the divine in things (即物契神). All Buddhas and sentient beings are inherently equal.' Since the masses are equal, why are the Buddhas eternally virtuous, while sentient beings are not yet? Then, where does the difference lie? 'Do not travel at night; you must arrive at the place of enlightenment by dawn (不許夜行，投明須到參).' During the winter solstice, in an elevated Dharma talk, a monk asked: 'What is it like when the first line (of the hexagram) has not yet moved?' The master said: 'Qian (乾) is three continuous lines, Kun (坤) is six broken lines.' The monk further said: 'It can truly be said that the north wind sweeps the ground, cold and desolate, and the monks in the hall are chilly.' The master said: 'At this very moment, do you say that the one yang (positive energy) has arisen?' The monk said: 'The jade rabbit lies connected to the clouds, and the golden rooster crows towards the sun.' The master said: 'Where the power of spring does not reach, even withered trees will bloom.' The master then said: 'The main purpose requires comprehensive understanding, and when strength is exhausted, one must change one's approach. The interaction of creation and prosperity is the norm; when yin (negative energy) reaches its extreme, yang (positive energy) arises. The spring atmosphere is secretly spread in the cold forest, and warm messages are secretly transmitted in the withered wood.' Until the moon rises in the middle of the night, and clouds rise in the empty mountains. At this very moment, the eyes in the dream come alive. Therefore, it is said: 'When there is darkness in the light, do not treat it with a dark perspective; when there is light in the darkness, do not treat it with a bright perspective.' Light and darkness are relative to each other, like steps forward and backward. Do you understand? On the back of the old turtle are ancient hexagrams, and the position of Gen (艮) vaguely shows the patterns of change. When Xie, the supervisor of the monastery, gave an elevated Dharma talk, he said: 'The family tradition of the monks (衲僧) is like this: concealment and manifestation are refined and integrated into chaos. The lion's (師子, referring to the Buddha) return completely belongs to the father, and the antelope hanging its horns (羚羊掛角, a metaphor for a transcendent state) is different from ordinary merit.' Therefore, it is said: 'Moving like flowing clouds, still like the spirit in the valley.' Maintaining stillness in application, and becoming brighter in obscurity.' Do you understand? The fruit is full, and Bodhi is achieved; the flowers bloom, and the world arises. During an elevated Dharma talk, he said: 'Cold clouds are dense, and wild snow is flying everywhere. The roads are cut off by thousands of differences, and the home is lost in the same color.' Those who have not reached this state must step forward. Those who are immersed in this merit must turn around to meet each other. Then, what is the matter of meeting each other?' After a long pause, he said: 'The whole body has no place to distinguish, and there is no need to sit in meditation when struck on the head.' During an elevated Dharma talk, he quoted Chan Master Chuanzi's (舡子和尚) words to Jiashan (夾山): 'In the future, you must be in a place where you hide your body without a trace, and do not hide your body where there is no trace.' I have been at Yaoshan (藥山) for thirty years.
祇明此事。師云。藏身須要無軌跡。碧眼胡僧難辨白。沒軌跡處莫藏身。門門廓達了諸塵。獨來將謂無儔侶。鬧里忽然逢故人。柳線含金猶畏冷。梅花破雪已成春。阿儂千眼通身是。善應無方處處真。且作么生是處處真底事。還會么。益州附子。懷州牛膝。
上堂云。一點環中照極微。智無功處卻存知。緣思淨盡無餘事。半夜星河斗柄垂。若向這裡著得個眼。即照破生死。所以古人道。妄息寂自生。寂生知自現。知生寂自滅。了了唯真見。且道見個甚麼。如珠發光。光還自照。
歲旦上堂云。木雞報曉。石女歌春。物物咸新。人人受歲。野老門下。卻不受賀。既不受賀。祇如尊賓父子。如何得血脈不斷去。金針玉線。如何得相續去。還體悉得么。良久云。轉盻雪消峰頂白。舉頭春入燒痕青。
再入院上堂云。脫去還如鳥出籠。水云將與舊來同。依俙似曲才堪聽。又被風吹別調中。復云。來無所從。去無所至。恁么行履。十方著爾不得。三界轉爾不得。畢竟落在甚麼處。還相委悉么。窣堵波前古寺基。家風清澹還如故。
上堂舉僧問忠國師。教中但見有情作佛。不見無情受記。且賢劫千佛。孰是無情佛耶。國師云。如皇太子未受位時。唯一身耳。受位之後。國土盡屬于王。寧有國土別受位乎。
【現代漢語翻譯】 現代漢語譯本：
『祇明此事。』 師云：『藏身須要無軌跡，碧眼胡僧（指達摩，意為來自西方的僧人）難辨白。沒軌跡處莫藏身，門門廓達了諸塵。獨來將謂無儔侶，鬧里忽然逢故人。柳線含金猶畏冷，梅花破雪已成春。阿儂（我）千眼通身是，善應無方處處真。』 且作么生是處處真底事？還會么？益州附子，懷州牛膝。 上堂云：『一點環中照極微，智無功處卻存知。緣思淨盡無餘事，半夜星河斗柄垂。』 若向這裡著得個眼，即照破生死。所以古人道：『妄息寂自生，寂生知自現，知生寂自滅，了了唯真見。』 且道見個甚麼？如珠發光，光還自照。 歲旦上堂云：『木雞報曉，石女歌春，物物咸新，人人受歲。野老門下，卻不受賀。』 既不受賀，祇如尊賓父子，如何得血脈不斷去？金針玉線，如何得相續去？還體悉得么？良久云：『轉盻雪消峰頂白，舉頭春入燒痕青。』 再入院上堂云：『脫去還如鳥出籠，水云將與舊來同。依俙似曲才堪聽，又被風吹別調中。』 復云：『來無所從，去無所至。恁么行履，十方著爾不得，三界轉爾不得。』 畢竟落在甚麼處？還相委悉么？窣堵波（梵文 Stupa 的音譯，意為佛塔）前古寺基，家風清澹還如故。 上堂舉僧問忠國師：『教中但見有情作佛，不見無情受記。且賢劫千佛，孰是無情佛耶？』 國師云：『如皇太子未受位時，唯一身耳。受位之後，國土盡屬于王。寧有國土別受位乎？』
【English Translation】 English version:
『Only understand this matter.』 The Master said: 『To hide oneself, one must leave no trace; the blue-eyed barbarian monk (Damo, meaning a monk from the West) finds it hard to distinguish white. Where there is no trace, do not hide; every gate is wide open, all dust is understood. Coming alone, one might think there are no companions; in the midst of noise, one suddenly meets an old friend. Willow threads containing gold still fear the cold; plum blossoms breaking through the snow have already become spring. I (Anon) have a thousand eyes all over my body; skillfully responding without limit, everywhere is true.』 Then, what is this matter of being true everywhere? Do you understand? Fuzi from Yizhou, Niuxi from Huaizhou. Ascending the hall, he said: 『A single point within the circle illuminates the utmost subtlety; where wisdom has no function, knowledge remains. When karmic thoughts are completely exhausted, there is nothing left to do; in the middle of the night, the handle of the Big Dipper hangs down in the starry river.』 If you can fix your gaze here, you will break through birth and death. Therefore, the ancients said: 『When delusion ceases, stillness arises naturally; when stillness arises, knowledge manifests itself; when knowledge arises, stillness vanishes; clearly, only true seeing remains.』 Then, what is it that you see? Like a pearl emitting light, the light illuminates itself. Ascending the hall on New Year's Day, he said: 『The wooden rooster crows at dawn, the stone woman sings of spring; all things are renewed, everyone receives the year. But at the old man's gate, no congratulations are received.』 Since no congratulations are received, how can the lineage of honored guests and fathers and sons continue unbroken? How can the golden needle and jade thread continue in succession? Do you fully understand? After a long silence, he said: 『In a blink of an eye, the snow melts, and the mountain peaks are white; raising one's head, spring enters the green of the burnt traces.』 Ascending the hall again upon returning to the monastery, he said: 『Slipping away is like a bird leaving its cage; the clouds and water are the same as before. Faintly like a melody just worth listening to, it is blown by the wind into another tune.』 Again, he said: 『Coming from nowhere, going to nowhere. Walking like this, the ten directions cannot contain you, the three realms cannot turn you.』 Where does it ultimately fall? Do you all know? Before the Stupa (transliteration of Sanskrit Stupa, meaning pagoda), the foundation of the ancient temple, the family tradition is still as clear and simple as before. Ascending the hall, he cited a monk's question to National Teacher Zhong: 『In the teachings, we only see sentient beings becoming Buddhas, but we do not see insentient beings receiving predictions. Among the thousand Buddhas of this fortunate kalpa, who is the insentient Buddha?』 The National Teacher said: 『Like the crown prince before he ascends the throne, he is only one person. After ascending the throne, the entire country belongs to the king. Could there be a country that receives the throne separately?』
今但有情受記作佛之時。十方國土悉是遮那佛身。那得更有無情受記耶。師云。剎中之佛。處處現身。佛中之剎。塵塵皆爾。還體悉得么。良久云。六國自清紛擾事。一人獨檀太平基。
上堂舉僧問護國。如何是本生父母。國云。頭不白者是。僧云。未審。將何奉獻。國云。慇勤無米飯。堂前不問親。師云。室生虛白。眼照清光。猶未是衲僧安身立命處。且道。畢竟作么生。良久云。三更月落夜巢寒。瓊林不宿千年鶴。
上堂云。虛中關捩。應處機鋒。恰恰相投。綿綿不斷。譬如聖王無為垂拱而治。賢臣出仕準政而行。心協二儀。德被萬物。便能一統天下。獨踞寰中。其如捍禦邊方。儘是臣分上事。諸人履道。還曾恁么相應么。良久云。妙印手持煙塞靜。當陽那肯露纖機。
上堂云。廓爾虛通。洞然明白。靈光不暗。智照無私。干戈叢里。太平基。是自家古來田地。搕𢶍推頭清凈土。即衲僧本分家風。還相委悉么。陋巷不騎命色馬。回頭卻著破襕衫。
上堂云。不可以色見。不可以聲求。風定花猶落。鳥啼山更幽。四衢明自曉。六戶冷如秋。再坐不疑處。杯中弓影浮參。
上堂云。一雨一晴。底事分明。六塵昏擾。世界崢嶸。一心虛泊。萬法齊平。出得氣是爾鼻孔。覷得破是爾眼睛。
【現代漢語翻譯】 現代漢語譯本： 問：現在只有有情眾生被授記成佛的時候，十方國土都是遮那佛（Vairocana Buddha，意為光明遍照佛）的法身。怎麼還會有無情眾生被授記呢？
師父回答說：剎土中的佛，處處顯現法身；佛中的剎土，每個微塵都是如此。你們能體會到完全相同嗎？
（停頓片刻）
六國紛爭自會平息，一人獨自奠定太平的基業。
師父上堂說法，舉了一個僧人問護國禪師的例子：什麼是本生父母？
護國禪師回答：頭髮不白的人就是。
僧人說：不知道該用什麼來奉獻？
護國禪師回答：慇勤款待卻沒有米飯，在堂前不問親疏。
師父說：室內空明潔白，眼睛照見清凈的光芒，但這還不是衲僧（指雲遊僧人）安身立命的地方。那麼，到底該怎麼做呢？
（停頓片刻）
三更時分月亮落下，夜晚鳥巢寒冷，珍貴的樹林不讓千年的仙鶴棲息。
師父上堂說法：虛空中的關鍵，在應對時機的鋒芒，恰好相互投合，綿延不斷。譬如聖明的君王無為而治，賢能的臣子出仕按照正道而行。心與天地相合，德澤普及萬物，便能統一天下，獨自佔據中央。至於抵禦邊境，全是臣子的職責。各位修行的人，可曾這樣相應過嗎？
（停頓片刻）
巧妙的印記掌握在手中，邊塞得以平靜；光明正大，怎肯顯露細微的機巧？
師父上堂說法：心胸廓然虛空通達，洞徹明白。靈性的光芒不會黯淡，智慧的照耀沒有偏私。在干戈叢中，太平的基業，是自家古來就有的田地。徹底放下，推開塵垢，清凈的佛土，就是衲僧本分的家風。你們都明白了嗎？
即使身處陋巷，也不騎裝飾華麗的馬；回頭看看，還是穿著破舊的僧袍。
師父上堂說法：不可以用外在的形色來看，不可以從聲音上去求。風停了，花依然飄落；鳥啼叫著，山顯得更加幽靜。四通八達的道路，天亮后自然明白；六扇窗戶，冷清得像秋天一樣。再次坐在這裡，不再有疑惑的地方，杯中的弓影，是虛幻的參。
師父上堂說法：一會兒下雨，一會兒天晴，事情的真相非常明白。六塵（色、聲、香、味、觸、法）使人昏亂，世界顯得崢嶸。一心虛空停泊，萬法歸於平等。呼出的氣是你的鼻孔，看得破的是你的眼睛。 English version: Q: Now, only when sentient beings are predicted to attain Buddhahood, all the lands in the ten directions are the Dharma body of Vairocana Buddha (meaning the Buddha of radiant illumination). How can there be insentient beings receiving predictions?
Master replied: The Buddhas in the lands manifest bodies everywhere; the lands in the Buddhas, every dust mote is like this. Can you realize the complete identity?
(Pause for a moment)
The conflicts of the six states will naturally cease, and one person alone will establish the foundation of peace.
The Master ascended the hall and cited the example of a monk asking National Teacher Huguo: What are the original parents?
National Teacher Huguo replied: Those whose hair is not white are.
The monk said: I don't know what to offer.
National Teacher Huguo replied: Cordial hospitality but no rice, no distinction between relatives and strangers in the hall.
The Master said: The room is empty and white, the eyes illuminate pure light, but this is not yet the place where a monk (referring to a wandering monk) settles down. Then, what should be done after all?
(Pause for a moment)
At the third watch, the moon sets, the night bird's nest is cold, and the precious forest does not allow the thousand-year-old crane to perch.
The Master ascended the hall and said: The key in the void, the sharpness in responding to opportunities, fitting together perfectly, continuous and unbroken. It is like a wise king governing by non-action, and virtuous ministers serving according to the right path. The heart aligns with heaven and earth, and virtue extends to all things, then one can unify the world and occupy the center alone. As for defending the borders, it is entirely the duty of the ministers. Have you practitioners ever corresponded in this way?
(Pause for a moment)
The subtle seal is held in hand, the border is peaceful; upright and open, how can one reveal subtle tricks?
The Master ascended the hall and said: The mind is vast, empty, and thoroughly clear, penetratingly understanding. The light of the spirit does not dim, the illumination of wisdom is without selfishness. In the midst of weapons and warfare, the foundation of peace is the ancient land of our own home. Completely let go, push away the dust, the pure Buddha land is the inherent family style of the monks. Do you all understand?
Even living in a humble alley, one does not ride a decorated horse; looking back, one still wears the worn-out robe.
The Master ascended the hall and said: One cannot see with form, one cannot seek with sound. When the wind stops, the flowers still fall; when the birds sing, the mountain becomes more secluded. The crossroads are clear at dawn; the six windows are as cold as autumn. Sitting here again, there is no longer any doubt, the bow's reflection in the cup is an illusory reference.
The Master ascended the hall and said: One rain, one clear sky, the truth of the matter is very clear. The six dusts (form, sound, smell, taste, touch, dharma) confuse people, the world appears rugged. When the mind is empty and at rest, all dharmas are equal. The breath you exhale is your nostril, what you can see through is your eyes.
【English Translation】 English version: Q: Now, only when sentient beings are predicted to attain Buddhahood, all the lands in the ten directions are the Dharma body of Vairocana Buddha (meaning the Buddha of radiant illumination). How can there be insentient beings receiving predictions? Master replied: The Buddhas in the lands manifest bodies everywhere; the lands in the Buddhas, every dust mote is like this. Can you realize the complete identity? (Pause for a moment) The conflicts of the six states will naturally cease, and one person alone will establish the foundation of peace. The Master ascended the hall and cited the example of a monk asking National Teacher Huguo: What are the original parents? National Teacher Huguo replied: Those whose hair is not white are. The monk said: I don't know what to offer. National Teacher Huguo replied: Cordial hospitality but no rice, no distinction between relatives and strangers in the hall. The Master said: The room is empty and white, the eyes illuminate pure light, but this is not yet the place where a monk (referring to a wandering monk) settles down. Then, what should be done after all? (Pause for a moment) At the third watch, the moon sets, the night bird's nest is cold, and the precious forest does not allow the thousand-year-old crane to perch. The Master ascended the hall and said: The key in the void, the sharpness in responding to opportunities, fitting together perfectly, continuous and unbroken. It is like a wise king governing by non-action, and virtuous ministers serving according to the right path. The heart aligns with heaven and earth, and virtue extends to all things, then one can unify the world and occupy the center alone. As for defending the borders, it is entirely the duty of the ministers. Have you practitioners ever corresponded in this way? (Pause for a moment) The subtle seal is held in hand, the border is peaceful; upright and open, how can one reveal subtle tricks? The Master ascended the hall and said: The mind is vast, empty, and thoroughly clear, penetratingly understanding. The light of the spirit does not dim, the illumination of wisdom is without selfishness. In the midst of weapons and warfare, the foundation of peace is the ancient land of our own home. Completely let go, push away the dust, the pure Buddha land is the inherent family style of the monks. Do you all understand? Even living in a humble alley, one does not ride a decorated horse; looking back, one still wears the worn-out robe. The Master ascended the hall and said: One cannot see with form, one cannot seek with sound. When the wind stops, the flowers still fall; when the birds sing, the mountain becomes more secluded. The crossroads are clear at dawn; the six windows are as cold as autumn. Sitting here again, there is no longer any doubt, the bow's reflection in the cup is an illusory reference. The Master ascended the hall and said: One rain, one clear sky, the truth of the matter is very clear. The six dusts (form, sound, smell, taste, touch, dharma) confuse people, the world appears rugged. When the mind is empty and at rest, all dharmas are equal. The breath you exhale is your nostril, what you can see through is your eyes.
還會么有緣不是余朋友。無用雙眉卻弟兄。
上堂舉洞山與密師伯遊山。見一白兔子走過。密雲。俊哉恰似白衣拜相。山云。老老大大。作這個語話。密雲。爾又作么生。山云。積代簪纓。暫時落薄。師云。即日責人。舊家富漢。兄弟相成。尊賓互換。突曉途中眼不開。夜明簾外機旋轉。騎牛戴帽異中來。百鍊真金色不變。
上堂云。孤光轉夜。自然枯木也生花。垂手入𢌅。妙得荒田不揀草。可謂世界爾。眾生爾。塵塵爾。剎剎爾。唸唸爾。于恁么時。更無異法。還會么。機絲不掛梭頭事。文彩縱橫意自殊。
上堂云。未痕青白。豈涉離微。坐斷報化佛頭。不見成住壞相。所以道全身放下。始解承當。作么生是承當底事。良久云。十洲春盡花彫殘。珊瑚樹林日杲杲。
上堂云。心月孤圓。義天洞曉。照中之虛。虛中之照。不萠枝上鳥初惺。無影樹頭春不老。垢衣權掛類中來。出門信手拈來草。
上堂舉棱嚴會上十六開士。因僧浴時。隨例入室。忽悟水因。既不洗塵。亦不洗體。中間安然。得無所離。於是妙觸宣明。成佛子住。師云。心不見心。機前具眼。水不洗水。直下通身。所以道。性水真空。性空真水。清凈本然。周遍法界。祇如妙觸宣明處。作么生體悉。莫聽別人澆惡水。要須
【現代漢語翻譯】 現代漢語譯本：
還有緣分卻不是朋友，沒用的雙眉倒是像兄弟。
上堂時，舉洞山（Dòngshān，禪師名）與密師伯（Mì Shībó，禪師名）遊山的故事。見到一隻白兔跑過。密師伯說：『好俊啊，就像穿白衣的宰相。』洞山說：『老老大大的人了，說這種話。』密師伯說：『你又怎麼樣呢？』洞山說：『世代簪纓，暫時落魄。』師父說：『立即責備人，就像舊時富家子弟。兄弟互相成就，尊貴的客人互相轉換。突然醒悟，途中眼睛卻睜不開，夜明簾外，機鋒旋轉。騎牛戴帽，不同尋常中而來，百鍊真金，顏色不變。』
上堂說：『孤光流轉于黑夜，自然枯木也會開花。垂手進入草莽，巧妙地得到荒田不揀擇草木。可以說是世界啊，眾生啊，塵塵啊，剎剎啊，唸唸啊。在這樣的時候，更沒有其他方法。會嗎？機絲不掛在梭頭上，文采縱橫，意境自然不同。』
上堂說：『未曾顯露青白之色，哪裡涉及分離與細微？截斷報身佛、化身佛的頭，不見成、住、壞、空之相。所以說，全身放下，才懂得承擔。怎麼樣是承擔的事情？』良久說：『十洲的春天結束，花朵凋殘，珊瑚樹林，陽光明亮。』
上堂說：『心月孤圓，義理之天洞徹明曉。照中的虛空，虛空中的照耀。不萌芽的樹枝上，鳥兒初醒，沒有影子的樹頭，春天不老。穿著垢衣，權且混跡于同類中，出門隨意拈來一根草。』
上堂時，舉楞嚴會上十六位開士（Kāishì，開悟之士）的故事。因為僧人洗浴時，按照慣例進入室內，忽然領悟到水的因緣。既不洗去塵垢，也不洗滌身體，中間安然自在，得到無所執離的境界。於是微妙的觸覺宣揚光明，成就佛的住所。師父說：『心不見心，機鋒前具備眼力。水不洗水，當下全身通透。所以說，性水是真空，性空是真水，清凈本來如此，周遍整個法界。就像微妙的觸覺宣揚光明之處，怎麼樣去體會領悟？不要聽信別人潑來的髒水，要須……』
【English Translation】 English version:
Still having affinity, yet not a friend; useless eyebrows, but like brothers.
In the hall, Dongshan (Dòngshān, a Chan master) and Mi Shibo (Mì Shībó, a Chan master) were mentioned as they were traveling in the mountains. They saw a white rabbit running by. Mi Shibo said, 'How handsome! Just like a prime minister in white robes.' Dongshan said, 'So old, yet speaking such words.' Mi Shibo said, 'Then what about you?' Dongshan said, 'Generations of officials, temporarily fallen into poverty.' The master said, 'Immediately blaming others, like the wealthy families of old. Brothers help each other, honored guests exchange roles. Suddenly awakened, yet the eyes cannot open on the way; outside the night-illuminating curtain, the mechanism revolves. Riding an ox and wearing a hat, coming from the extraordinary; a hundred times refined, the true gold does not change color.'
In the hall, it was said, 'The solitary light revolves in the night, and naturally even dead trees will bloom. Lowering the hand into the wilderness, wonderfully obtaining the uncultivated field without choosing the grass. It can be said to be the world, sentient beings, dust after dust, realm after realm, thought after thought. At such a time, there is no other method. Do you understand? The silk thread does not hang on the shuttle, the literary talent is unrestrained, and the meaning is naturally different.'
In the hall, it was said, 'Before the appearance of green and white, how could it involve separation and subtlety? Cutting off the heads of the Reward Body Buddha and the Transformation Body Buddha, not seeing the phases of formation, existence, decay, and emptiness. Therefore, it is said that only by completely letting go can one understand how to undertake. What is the matter of undertaking?' After a long silence, it was said, 'The spring of the Ten Continents ends, the flowers wither, and the coral tree forest is bright with sunlight.'
In the hall, it was said, 'The heart-moon is solitary and round, and the heaven of righteousness is thoroughly understood. The emptiness within the illumination, the illumination within the emptiness. On the unsprouted branch, the bird awakens for the first time; on the shadowless tree, spring does not age. Wearing soiled clothes, temporarily mingling among one's kind, casually picking a blade of grass upon leaving the house.'
In the hall, the story of the sixteen Bodhisattvas (Kāishì, enlightened beings) at the Shurangama Assembly was mentioned. Because the monks were bathing, they entered the room according to custom, and suddenly realized the cause and condition of water. It neither washes away dust nor cleanses the body; in the middle, they were peaceful and at ease, attaining the state of non-attachment. Thus, the wonderful touch proclaimed brightness, accomplishing the abode of the Buddha. The master said, 'The mind does not see the mind, and one possesses insight before the mechanism. Water does not wash water, and the whole body is immediately penetrated. Therefore, it is said that the nature-water is true emptiness, and the nature-emptiness is true water, pure and originally so, pervading the entire Dharma realm. Just like the place where the wonderful touch proclaims brightness, how do you embody and understand it? Do not listen to others pouring dirty water, but must...'
冷暖自家知。
舉宗首座立僧。上堂云。栴檀林里。秀出一枝。薝蔔堂中。與分半座。直得木人招手。石女點頭。度關玉線兩岐分。細看頭尾。合縫金針雙鎖密。不露鋒铓。正恁么時。且道。甚人辨得。良久云。還會么。可中會有兒孫。自解傳持家法。
開啟乾龍聖節。上堂云。豁爾轉身。全體紹父王之業。端然垂拱。應機付臣子之功。可謂道契環中。恩流域內。自然無為之化。不令而行。諸人還會么。聖人體合乾坤道。國泰民安正是時。
上堂云。掣鼓奪旗。往往光影里走作。停機息杼。往往死水裡浸卻。衲僧家穩下腳。沒窠臼莫棲泊。月樹不啼猿。云巢無宿鶴。玄微及盡類難齊。千手大悲難摸索。
四洲大聖普照禪寺語錄(終)
舒州太平興國禪院語錄
侍者 宗法 編
師于靖康二年四月二十三日入院。上堂僧問。如何是賓中賓。師云。路貧愁殺人。進云。如何是賓中主。師云。相逢無對伍。進云。如何是主中賓。師云。騎馬出金門。進云。如何是主中主。按劍當風。誰敢觸忤。進云。向上還有事也無。師云有。進云。如何是向上事。師云。衲被蒙頭萬事休。師乃云。好諸禪德。風月滿頭。游踐真明之境。雲山有目。坐觀清白之家。亙古常如。通今不變。轉身行鳥
【現代漢語翻譯】 現代漢語譯本：冷暖自知。
舉宗首座（寺院中職位較高的僧人）帶領僧眾。上堂說法時說：『在栴檀（一種名貴的香木）林里，秀出一枝獨特的樹木。在薝蔔（一種香花）堂中，與人分享半個座位。』 這直接使得木頭人招手，石頭女點頭。度過關隘的玉線分出兩支，仔細看那頭和尾，結合緊密的金針雙重鎖釦嚴密無縫。不露出鋒芒。正在這個時候，請問，什麼人能夠辨別出來？良久后說：『你們領會了嗎？或許會有兒孫，自己懂得傳承家法。』
開啟乾龍聖節（皇帝的誕辰），上堂說法時說：『猛然轉身，完全繼承父王的基業。端莊地垂衣拱手，順應時機交付臣子的功勞。』 可以說是道與環中相契合，恩澤流佈境內。自然無為的教化，不用命令就能推行。各位領會了嗎？聖人身體力行地契合天地之道，國家太平人民安樂正是這個時候。
上堂說法時說：『擂鼓奪旗，往往在光影里奔走忙碌。停止織布，放下紡錘，往往在死水中浸泡沉溺。』 衲僧（指僧人）家要穩穩地站住腳，不要在舊窠臼里棲身停留。月亮照耀的樹上沒有猿猴啼叫，雲霧繚繞的巢穴里沒有仙鶴棲息。玄妙精微到了極點，種類難以整齊劃一，千手大悲也難以觸控到。
《四洲大聖普照禪寺語錄》（終）
《舒州太平興國禪院語錄》
侍者 宗法 編
師父在靖康二年四月二十三日進入寺院。上堂說法時，有僧人提問：『如何是賓中賓？』 師父回答說：『路途貧困愁死人。』 僧人進一步問：『如何是賓中主？』 師父回答說：『相逢沒有對手。』 僧人又問：『如何是主中賓？』 師父回答說：『騎馬走出金門。』 僧人再問：『如何是主中主？』 師父回答說：『按劍迎風，誰敢觸犯？』 僧人繼續問：『向上還有事嗎？』 師父說：『有。』 僧人問：『如何是向上事？』 師父回答說：『用衲被矇住頭，萬事都休。』 師父於是說：『各位禪德，清風明月充滿心頭，遊歷踐行真明的境界，雲山也有眼睛。安坐觀看清白之家，亙古不變，通達今朝而不變。轉身像飛鳥一樣行動。』
【English Translation】 English version: Only oneself knows whether it is cold or warm.
The chief monk (a high-ranking monk in the temple) led the monks. When ascending the hall to preach, he said: 'In the sandalwood (a precious fragrant wood) forest, a unique branch stands out. In the champak (a fragrant flower) hall, share half a seat with others.' This directly causes the wooden man to wave and the stone woman to nod. The jade thread that passes through the pass splits into two branches, carefully look at the head and tail, the tightly combined golden needle double locks are tight and seamless. Without revealing the edge. At this moment, I ask, who can discern it? After a long time, he said: 'Have you understood? Perhaps there will be descendants who will understand how to inherit the family law themselves.'
Opening the Qianlong Sacred Festival (the emperor's birthday), when ascending the hall to preach, he said: 'Suddenly turning around, completely inheriting the foundation of the father king. Dignifiedly drooping clothes and arching hands, responding to the opportunity to entrust the merits of the ministers.' It can be said that the Tao is in harmony with the ring, and the grace flows throughout the territory. The natural inaction of teaching, without orders, can be promoted. Have you all understood? The saint personally embodies the way of heaven and earth, and the peace of the country and the happiness of the people are at this time.
When ascending the hall to preach, he said: 'Beating drums and seizing flags, often running around in the light and shadow. Stopping weaving and putting down the spinning wheel, often immersed in stagnant water.' The monks (referring to monks) should stand firmly, and do not dwell in old ruts. There are no monkeys crying on the moonlit trees, and no cranes nesting in the misty nests. The subtlety reaches the extreme, and the types are difficult to unify, and the thousand-handed compassion is also difficult to touch.
《Sayings of the Great Sage Puzhao Zen Temple of the Four Continents》 (End)
《Sayings of Taiping Xingguo Zen Temple in Shuzhou》
Attendant Zongfa Compiled
The master entered the temple on April 23rd of the second year of Jingkang. When ascending the hall to preach, a monk asked: 'What is a guest among guests?' The master replied: 'The poor road kills people.' The monk further asked: 'What is the master among guests?' The master replied: 'Meeting without an opponent.' The monk then asked: 'What is the guest among masters?' The master replied: 'Riding a horse out of Jinmen.' The monk asked again: 'What is the master among masters?' The master replied: 'Holding a sword against the wind, who dares to offend?' The monk continued to ask: 'Is there anything else upward?' The master said: 'Yes.' The monk asked: 'What is the upward matter?' The master replied: 'Cover your head with a kasaya, and all things will be over.' The master then said: 'All of you Zen practitioners, the clear wind and bright moon fill your hearts, travel and practice the realm of true brightness, and the clouds and mountains also have eyes. Sit and watch the pure and white home, which is constant from ancient times and unchanged in the present. Turning around is like a bird moving.'
道。戴角混時流。便能興盛邦家。始解光揚佛事。且道作么生行履。得恁么相應去。良久云。金鋤不動土。靈苗在處生。久立眾慈伏惟珍重。
上堂云。道圓無缺。智應不虧。光通浩劫之初。影落諸緣之上。所以道。塵塵爾。剎剎爾。唸唸爾。法法爾。未嘗有一絲毫缺少。諸人還會么。箇中若了全無事。體用何妨分不分。
上堂云。化外路窮。石人斫額。劫前風轉。玉女搖頭。箇中消息難通。直下鋒铓不露。所以道。動即影現。覺即塵生。正恁么時。作么生通個訊息。良久云。夜來木馬潭中過。驚起泥牛翻海潮。
上堂舉僧問魯祖。如何是不言言。祖云。爾口在甚麼處。僧云。某甲無口。祖云。尋常將甚麼吃飯。僧無語。祖便打。師云。步平履穩底。險絕處疑著。行玄體妙底。平地上吃交。魯祖尋常祇解把定。及乎此時。卻幹得轉。病深用藥。藥過用醫。方有活得人手段。還會么。莫謂龍門三級浪。而今無限陸沉人。
上堂云。窮萬化之淵源。得一真之住處。體空而了了。不涉根門。照盡而綿綿。全超塵想。直得光境俱斷。心法兩忘。卓爾獨存。廊然圓湛。生滅去來。不我遷變。便能應緣無礙。靜照亡功。所以僧問投子。如何是和尚安樂處。子云。丫角女子白頭絲。師云。諸禪德。當明有暗
【現代漢語翻譯】 現代漢語譯本： 道。戴角混跡於世俗之中（戴角：指修行者，混時流：融入世俗），便能使國家興盛，才能弘揚佛法。那麼該如何修行才能與之相應呢？（良久）金鋤不動土，靈苗自然生長。（久立）各位慈悲的信眾，請多多保重。
上堂開示說：道是圓滿無缺的，智慧的運用沒有虧損。光明通達于浩劫之初，影子落於諸緣之上。所以說，微塵是這樣，剎土是這樣，念頭是這樣，法也是這樣，未曾有一絲毫缺少。各位會意了嗎？如果能明白其中道理，體和用不妨分開或不分開。
上堂開示說：化外之路已經窮盡，石人也為之苦惱（石人斫額：比喻事情難辦，令人苦惱）。劫前的風在轉動，玉女也為之搖頭（玉女搖頭：形容無法理解）。其中的訊息難以溝通，直接的鋒芒不顯露。所以說，動就顯現影子，覺悟就產生塵埃。正在這個時候，如何溝通訊息呢？（良久）昨夜木馬從潭中經過，驚起泥牛翻動海潮。
上堂開示引用僧人問魯祖：『如何是不言之言？』魯祖回答：『你的口在哪裡？』僧人說：『我沒有口。』魯祖說：『那你平時用什麼吃飯？』僧人無言以對。魯祖便打了他。師父說：走在平穩的路上，在危險的地方反而要謹慎。修行玄妙的道理，卻在平地上摔跤。魯祖平時只懂得把持，到了這個時候，反而更加乾脆。病重了要用藥，藥用過了要用醫生，才能有救活人的手段。會意了嗎？不要說龍門有三級浪，現在還有無數沉溺的人。
上堂開示說：窮盡萬物的根源，得到真實不虛的住處。本體空寂而明瞭，不涉及六根六塵。照見一切而綿綿不斷，完全超越塵世的妄想。直接達到光和境都斷絕，心和法都忘卻，卓然而獨立存在，空曠而圓滿澄澈。生滅去來，不能使我改變。便能應付各種因緣而沒有阻礙，清靜觀照而沒有造作之功。所以僧人問投子：『如何是和尚安樂的地方？』投子回答：『丫角女子白頭絲。』師父說：各位禪德，應當明白有暗就有明。
【English Translation】 English version: The Dao. Wearing horns and mingling with the times (wearing horns: refers to practitioners, mingling with the times: integrating into the secular world), one can bring prosperity to the nation and begin to promote the Buddha's work. But how should one practice to be in accordance with it? (After a long pause) The golden hoe does not move the soil, and spiritual seedlings grow naturally. (Standing for a long time) All compassionate believers, please take care.
Ascending the hall, he said: The Dao is complete and without defect, and the application of wisdom is without loss. The light penetrates to the beginning of the kalpa, and the shadow falls upon all conditions. Therefore, it is said that dust is like this, lands are like this, thoughts are like this, and dharmas are like this, without the slightest lack. Do you all understand? If you can understand the truth of it, it doesn't matter whether the substance and function are separated or not.
Ascending the hall, he said: The road beyond transformation is exhausted, and even the stone man is troubled by it (stone man chopping his forehead: a metaphor for things being difficult to handle, causing trouble). The wind before the kalpa is turning, and the jade girl is shaking her head (jade girl shaking her head: describing incomprehension). The news within is difficult to communicate, and the direct sharpness is not revealed. Therefore, it is said that movement manifests shadows, and enlightenment produces dust. At this very moment, how can we communicate the news? (After a long pause) Last night, a wooden horse passed through the pool, startling a mud cow to stir up the ocean tide.
Ascending the hall, he quoted a monk asking Lu Zu: 'What is speech that is not spoken?' Lu Zu replied: 'Where is your mouth?' The monk said: 'I have no mouth.' Lu Zu said: 'Then what do you usually eat with?' The monk was speechless. Lu Zu then hit him. The master said: Walking on a smooth road, one should be cautious in dangerous places. Practicing profound principles, one stumbles on flat ground. Lu Zu usually only knew how to hold on, but at this time, he was even more decisive. When the illness is severe, medicine should be used, and when the medicine is overused, a doctor should be used, so that there are means to save people. Do you understand? Don't say that Longmen has three levels of waves, there are still countless people drowning today.
Ascending the hall, he said: Exhaust the source of all things, and obtain the true and unwavering abode. The essence is empty and clear, not involving the six roots and six dusts. Seeing everything and being continuous, completely transcending worldly delusions. Directly reaching the point where light and realm are cut off, and both mind and dharma are forgotten, standing alone and independent, spacious and perfectly clear. Birth, death, coming, and going cannot change me. Then one can cope with all kinds of conditions without hindrance, and have quiet contemplation without contrived effort. Therefore, a monk asked Touzi: 'What is the abbot's place of peace and happiness?' Touzi replied: 'A girl with hair in buns has white hair.' The master said: All you Chan practitioners, you should understand that where there is darkness, there is light.
。當暗有明。鬧浩浩中靜悄悄。靜悄悄中明歷歷。還委悉么。良久云。行到水窮處。坐看云起時。
上堂舉百丈問溈山。並卻咽喉唇吻。道將一句來。山云。卻請和尚道。師云。大雄父子許雍容。訊息傳通到劫空。寒臥老蟾呼不覺。扶疏丹桂月朦朧。
上堂舉夾山在溈山。作典坐。一日溈問。今日吃甚麼菜。夾云。二年同一春。溈云。好好修事著。夾云。龍宿鳳巢。師云。尊賓互換。枝葉敷榮。青白未痕。晦明㳷合。諸人還辨得么。良久云。偏正不曾離本位。無生那涉語因緣。
上堂云。心無所寄。形無所倚。足無所履。言無所謂。不可見而名摸。不可得而摩揣。森羅等其用。太虛同其體。至游也類中之仙。善應也塵中之異。所以祖師道。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。且作么生是應緣化物底方便智。還會么。莫怪坐來頻勸酒。自從別後見君稀。
上堂僧問。如何是向去底人。師云。白雲投壑盡。青嶂倚空高。進云。如何是卻來底人。師云。滿頭白髮離巖谷。半底穿云入市𢌅。進云。如何是不來不去底人。師云。石女喚回三界夢。木人坐斷六門機。師乃云。句里明宗則易。宗中辨的則難。良久云。還會么。凍雞未報家林曉。隱隱行人過雪山。
上堂云。云從龍風
【現代漢語翻譯】 現代漢語譯本：當黑暗中有光明，在喧鬧浩蕩中保持靜悄悄，靜悄悄中光明歷歷可見。還明白了嗎？（停頓很久）說：走到水的盡頭，就坐下來觀看云的升起。
上堂說法時，舉百丈禪師問溈山禪師的公案：『去掉咽喉和嘴唇，說出一句話來。』溈山禪師說：『請和尚您來說。』禪師說：『大雄（Mahavira，偉大的英雄，指佛陀）父子多麼雍容，訊息傳達到永劫長空。寒冷中沉睡的老蟾蜍呼喚也不覺醒，茂盛的丹桂在朦朧的月色中。』
上堂說法時，舉夾山禪師在溈山禪師處擔任典座（負責僧眾飲食的職務）。一天，溈山禪師問：『今天吃什麼菜？』夾山禪師說：『二年都是同樣的春天。』溈山禪師說：『好好地修持這件事。』夾山禪師說：『龍居住在鳳凰的巢穴。』禪師說：『尊貴的客人和主人互換位置，枝葉繁茂生長。青色和白色沒有痕跡，黑暗和光明混合在一起。各位還分辨得出來嗎？』（停頓很久）說：『偏和正不曾離開根本的位置，無生（anutpāda，不生）哪裡涉及語言因緣。』
上堂說法時說：『心無所寄託，形無所依靠，腳無所踩踏，言語無所謂表達。不可見而可以命名，不可得而可以觸控。森羅萬象都平等地使用它，太虛空和它同一本體。達到至高的遊樂就像人中的仙人，善於應變就像塵世中的奇異之人。』所以祖師說：『真性心地藏（tathāgatagarbha，如來藏），無頭也無尾。應緣而化育萬物，方便地稱之為智慧。』那麼，什麼是應緣化物的方便智慧呢？會嗎？不要奇怪我總是勸酒，自從分別后很少見到你。
上堂說法時，有僧人問：『什麼是走向前方的人？』禪師說：『白雲投入山谷盡頭，青色的山峰高高地倚靠天空。』僧人進一步問：『什麼是返回來的人？』禪師說：『滿頭白髮離開巖石山谷，一半身體穿過雲層進入城市集市。』僧人進一步問：『什麼是不來不去的人？』禪師說：『石女喚醒三界的夢幻，木人截斷六根的機能。』禪師於是說：『在語句中明白宗旨容易，在宗旨中辨別清楚則難。』（停頓很久）說：『會嗎？寒冷的雞還沒有報曉家園的黎明，隱隱約約有行人走過雪山。』
上堂說法時說：『云跟隨龍，風』
【English Translation】 English version: When there is light in the darkness, maintain stillness in the midst of noise and chaos, in the stillness, the light is clearly visible. Do you understand yet? (A long pause) Saying: Walk to the end of the water, then sit down and watch the clouds rise.
When ascending the hall to preach, he cited the case of Baizhang (Hyakujo Ekai) asking Weishan (Isan Reiyu): 'Remove your throat and lips, and say a phrase.' Weishan said: 'Please, Master, say it.' The Master said: 'The father and son of Mahavira (the great hero, referring to the Buddha) are so graceful, the message is transmitted to the eternal void. The old toad sleeping in the cold does not wake up even when called, the lush red osmanthus is in the hazy moonlight.'
When ascending the hall to preach, he cited the case of Jiashan (Kyozan Ejaku) serving as the cook (responsible for the diet of the monks) at Weishan's place. One day, Weishan asked: 'What vegetables are we eating today?' Jiashan said: 'Two years are the same spring.' Weishan said: 'Take good care of this matter.' Jiashan said: 'The dragon dwells in the phoenix's nest.' The Master said: 'Honored guests and hosts exchange positions, branches and leaves flourish. Blue and white have no traces, darkness and light are mixed together. Can you all distinguish it?' (A long pause) Saying: 'The partial and the complete have never left the fundamental position, how does non-birth (anutpāda) involve linguistic causes and conditions?'
When ascending the hall to preach, he said: 'The mind has nothing to rely on, the form has nothing to depend on, the feet have nothing to tread on, the words have nothing to express. It is invisible but can be named, unattainable but can be touched. All phenomena equally use it, the great void is the same body as it.' Reaching the highest pleasure is like a celestial being among humans, being good at adapting is like a strange person in the world. Therefore, the patriarch said: 'The true nature is the mind-ground treasury (tathāgatagarbha), without head and without tail. Responding to conditions to transform all things, conveniently called wisdom.' So, what is the expedient wisdom of responding to conditions to transform things? Do you understand? Don't be surprised that I always urge you to drink, since I rarely see you after we parted.
When ascending the hall to preach, a monk asked: 'What is a person who goes forward?' The Master said: 'White clouds plunge into the end of the valley, the green peaks lean high against the sky.' The monk further asked: 'What is a person who returns?' The Master said: 'A head full of white hair leaves the rocky valley, half of the body passes through the clouds and enters the city market.' The monk further asked: 'What is a person who neither comes nor goes?' The Master said: 'The stone woman awakens the dreams of the three realms, the wooden man cuts off the functions of the six senses.' The Master then said: 'It is easy to understand the principle in the sentences, it is difficult to distinguish clearly in the principle.' (A long pause) Saying: 'Do you understand? The cold chicken has not yet announced the dawn of the home forest, faintly people pass over the snowy mountain.'
When ascending the hall to preach, he said: 'Clouds follow the dragon, wind'
從虎。雪峰輥毬禾山打鼓。到這裡意不立玄。機不停午。恰恰相當用不窮。道吾覷破樂神舞。
師受江州圓通崇勝院請。上堂拈拄杖示眾云。好諸禪德。衲僧家拄杖子。靜也在人人之後。動也在人人之前。都緣不涉兩頭。所以能應諸變。諸仁者且道。應諸變時。作何面目。還會么。虎踞龍盤勢未休。雲影山形冷相向。陳謝罷復舉。夾山示眾云。老僧于古路頭。置個選場。若是孤進者即放過。若是其中人即別有一路。阇梨目前無法。意在目前。他不是目前法。非耳目之所到。師云。夾山可謂。買賤賣貴。變生造熟。祇在面前。還會么。水向竹邊流出綠。風從花里過來香。
辭眾上堂云。來也恁么來。去也恁么去。白雲送我出山。明月隨人過渡。其間針線細微。不是尋常莽鹵。可謂行人到家。少子就父。偏圓混處。須知不帶諸緣。岐路轉時。會要密移一步。明明瞭了。是歸家底人。青青照照。是到家底處。諸人祇如人到家。子就父底時節。合作么生話會。良久云。廬山相討。
舒州太平興國禪院語錄(終)
江州廬山圓通崇勝禪院語錄
侍者宗榮編
師于建炎元年十月十八日。就東林禪寺開堂。知府寺丞。度疏與師。師接得呈示大眾云。須知即一微塵。普容無外。方信大千經卷。出
【現代漢語翻譯】 雪峰禪師像滾動的球，禾山禪師像敲鼓一樣說法。到了這裡，意思不建立玄妙，機鋒不停留在表面。恰恰相當，用之不竭。道吾禪師看破了，像樂神一樣舞蹈。
禪師應江州圓通崇勝院的邀請，上堂說法，拿起拄杖向大眾展示說：『各位禪德，我們出家人的拄杖，靜止時在人人之後，行動時在人人之前。都因為不涉及兩端，所以能應對各種變化。各位，那麼在應對各種變化時，又是什麼面目呢？會明白嗎？』就像猛虎盤踞，蛟龍環繞，氣勢不減，雲影山形冷峻相對。陳謝禪師說完又舉例，夾山禪師向大眾開示說：『老僧在古老的道路上，設定一個選拔人才的場所。如果是單獨前進的人就放過，如果是其中有真才實學的人，就另外有一條路。』禪師說：『夾山禪師可謂是低價買進，高價賣出，將不熟悉的變為熟悉的。就在眼前，會明白嗎？』水向竹邊流出綠意，風從花裡帶來芬芳。
辭別大眾上堂說法：『來也這樣來，去也這樣去。白雲送我出山，明月隨人渡河。其中針線細微，不是尋常的粗疏。可以說是行人到家，孩子回到父親身邊。偏頗與圓融混合在一起，要知道不帶任何牽絆。道路轉變時，要悄悄地移動一步。明明白白，是歸家的人。清清楚楚，是到達家的地方。』各位，如果人到家，孩子回到父親身邊的時候，應該怎麼對話呢？良久說：『在廬山相會討論。』
舒州太平興國禪院語錄（終）
江州廬山圓通崇勝禪院語錄
侍者宗榮編
禪師在建炎元年十月十八日，在東林禪寺開堂。知府寺丞呈上度牒給禪師。禪師接過後向大眾展示說：『要知道即使是一粒微塵，也能普遍容納一切，沒有內外之分。這樣才能相信即使是浩瀚的經卷，也是從中產生的。』
【English Translation】 Xuefeng (Snowy Peak) is like rolling a ball, and Heshan (Rice Mountain) is like drumming. Arriving here, the meaning does not establish mystery, and the mechanism does not stop at the surface. Perfectly matched, its use is inexhaustible. Daowu (Tao Wu) saw through it and danced like a god of music.
The Master, upon invitation from Yuangtong Chongsheng Monastery in Jiangzhou (Jiang Prefecture), ascended the hall and, holding up his staff, showed it to the assembly, saying: 'Good sirs, this staff of a monk is behind everyone when still, and ahead of everyone when moving. All because it does not involve the two ends, it can respond to all changes. Gentlemen, then, when responding to all changes, what is its face? Do you understand?' It is like a fierce tiger crouching and a dragon coiling, its momentum undiminished, with cloud shadows and mountain shapes facing each other coldly. After Chen Xie (Chen Hsieh) finished, he cited the example of Jiashan (Mount Jia), who instructed the assembly, saying: 'This old monk has set up a selection ground on the ancient road. Those who advance alone will be let go, but those who have real talent and learning will have another path.' The Master said: 'Jiashan can be said to buy cheap and sell dear, turning the unfamiliar into the familiar. It is right before your eyes, do you understand?' Water flows greenly beside the bamboo, and the wind brings fragrance from the flowers.
Taking leave of the assembly, the Master ascended the hall and said: 'Coming, it comes like this; going, it goes like this. White clouds send me out of the mountains, and the bright moon follows people across the river. The needlework within is fine and subtle, not the usual roughness. It can be said that the traveler has arrived home, and the child has returned to his father's side. In the mixture of the biased and the complete, one must know that it carries no entanglements. When the road turns, one must secretly move a step. Clearly and distinctly, these are the people returning home. Clearly and brightly, this is the place of arrival.' Gentlemen, if a person arrives home and a child returns to his father's side, how should they converse? After a long pause, he said: 'Let us meet and discuss at Mount Lu (Mount Lu).'
Records of Taiping Xingguo Chan Monastery in Shuzhou (Shu Prefecture) (End)
Records of Yuangtong Chongsheng Chan Monastery on Mount Lu in Jiangzhou
Compiled by Attendant Zongrong
On the eighteenth day of the tenth month of the first year of Jianyan (1127 AD), the Master opened the hall at Donglin (East Forest) Chan Monastery. The Prefect and Vice Prefect presented the ordination certificate to the Master. The Master received it and showed it to the assembly, saying: 'Know that even a single mote of dust can universally contain everything, without inside or outside. Only then can you believe that even the vast scriptures originate from it.'
自其中。分明字義炳然。切忌見聞迷卻。諸人若端的恁么去。不在叨叨。其或未然。更煩重舉宣疏罷。師升座拈香云。此一瓣香。恭為祝延。
今上皇帝陛下萬歲萬歲萬萬歲。伏願。聖心合道。得陰陽造化之元。睿算無強。等蓋載成平之久。次拈香云。此一瓣香。奉為執政大臣兩制侍從知府寺丞通判大夫。洎闔府文武采僚。莊嚴祿算。伏願。智照像先。體同道久。奉。
一人而盡節。育萬物以如春。致 宗廟之內安。為法門之外護。又拈香云。此一瓣香。供養隨州大洪山第四代淳和尚。用酬法乳之恩。遂就坐。東林長老白推云。法筵龍象眾。當觀第一義。師云。祇如第一義諦。又作么生觀。密密綿綿。佛祖在其間。不容著眼。明明瞭了。師資于當處。相與傳心。不可思議。難為話會。眾中莫有向興化門頭敲唱底么。僧問。昔日波羅奈國。轉大法輪。甘露灑而群生普潤。今日大守請師。未審。有何祥瑞。師云。朔風吹雨成雪。天意傕梅作花。進云。一雨周沙界。群生永夜蘇。師云。在爾分上。還有津潤也無。進云。雨中看皓月。火里汲清泉。師云。又向甚處去也。進云。圓通佛祖上頭機。玉馬垂絳日下嘶。師云。后五日與爾相見。僧問。南泉有書。與茱萸云。理隨事變。寬廓非外。事得理容。寂寥非內。未
【現代漢語翻譯】 現代漢語譯本： 從自身之中領悟。分明的字義顯而易見，切記被見聞迷惑。各位如果真能這樣去做，我就不再啰嗦。如果不是這樣，還請再次詳細陳述。師父升座，拈香說道：『這瓣香，恭敬地祝願當今皇帝陛下萬歲萬歲萬萬歲。』 伏願聖心合於天道，得到陰陽造化的本源；聖明的謀劃沒有窮盡，如同天地長久安寧。接著拈香說道：『這瓣香，奉獻給執政大臣、兩制侍從、知府、寺丞、通判大夫，以及全府的文武官員，祝願他們增加俸祿。』 伏願他們的智慧之光照亮前方，德行與道相同長久。奉獻給為國家盡忠，像春天一樣養育萬物的人，使宗廟之內安定，為佛法之外護衛的人。又拈香說道：『這瓣香，供養隨州大洪山第四代淳和尚，用來報答傳授佛法的恩情。』 於是就坐。東林寺的長老白椎說道：『法會上的龍象之眾，應當觀看第一義諦。』 師父說：『那麼，這第一義諦，又該如何觀看呢？』 綿密不斷，佛祖就在其中，不容許用眼睛去看。明明瞭了，師父和弟子就在當下，相互傳心。不可思議，難以用言語表達。大眾之中，有沒有人懂得興化宗的敲唱之法？有僧人問道：『昔日波羅奈國，轉大法輪，甘露灑下，眾生普遍得到滋潤。今日大守邀請師父前來，不知有什麼祥瑞？』 師父說：『北風吹雨變成雪，天意催促梅花開放。』 僧人進言道：『一場雨滋潤整個沙界，眾生在長夜中甦醒。』 師父說：『在你身上，還有滋潤嗎？』 僧人進言道：『雨中看皓月，火里汲清泉。』 師父說：『又要到哪裡去呢？』 僧人進言道：『圓通佛祖之上的玄機，玉馬垂著韁繩在陽光下嘶鳴。』 師父說：『五天之後與你相見。』 有僧人問道：『南泉普愿禪師有書信給茱萸禪師說：「理隨事變，寬廓非外；事得理容，寂寥非內。」 未
【English Translation】 English version: Realize it from within yourself. The meaning of the words is clear and obvious, but be sure not to be misled by what you see and hear. If you all can truly do this, I will not repeat myself. If not, please explain it again in detail. The master ascended the seat, lit incense, and said: 'This incense, I respectfully wish the current Emperor His Majesty ten thousand years, ten thousand years, ten thousand of years.' I humbly wish that the sacred heart will be in harmony with the Tao, obtaining the origin of yin and yang creation; may his wise plans have no end, like the long-lasting peace of heaven and earth. Then he lit incense and said: 'This incense, I offer to the ministers of state, the two systems of attendants, the prefect, the temple secretary, the prefectural judge, and all the civil and military officials of the entire prefecture, wishing them increased salaries.' I humbly wish that their wisdom will illuminate the way forward, and their virtue will be as long-lasting as the Tao. I offer it to those who are loyal to the country, nurturing all things like spring, bringing peace within the ancestral temples, and protecting the Dharma outside. He lit incense again and said: 'This incense, I offer to the fourth generation of Venerable Chun of Dahong Mountain in Suizhou, to repay the kindness of transmitting the Dharma.' Then he sat down. The elder of Donglin Temple, Baizhui, said: 'The dragon and elephant assembly at the Dharma assembly should observe the First Principle.' The master said: 'Then, how should this First Principle be observed?' Continuously and closely, the Buddhas and Patriarchs are within it, not allowing one to look with the eyes. Clearly and distinctly, the master and disciple are in the present moment, transmitting the mind to each other. Inconceivable, difficult to express in words. Among the assembly, is there anyone who understands the knocking and chanting method of the Xinghua sect? A monk asked: 'In the past, in the country of Varanasi (ancient Indian city), the great Dharma wheel was turned, and the nectar was sprinkled, and all beings universally received nourishment. Today, the Grand Protector invites the master to come, I wonder what auspicious signs there are?' The master said: 'The north wind blows rain into snow, and the will of heaven urges the plum blossoms to bloom.' The monk advanced and said: 'One rain nourishes the entire sand realm, and all beings awaken in the long night.' The master said: 'On you, is there still nourishment?' The monk advanced and said: 'Looking at the bright moon in the rain, drawing clear spring water in the fire.' The master said: 'Where are you going again?' The monk advanced and said: 'The mystery above the all-pervading Buddha, the jade horse hangs its reins and neighs in the sunlight.' The master said: 'I will see you in five days.' A monk asked: 'Zen Master Nanquan Puyuan (Zen master) has a letter to Zen Master Zhuyu (Zen master) saying: "Principle changes with events, broad and open is not external; events are contained by principle, quiet and still is not internal." 未
審。意旨如何。師云。水向竹邊流出綠。風從花里過來香。進云。作家爐鞴本分鉗錘。師云。讚歎也讚歎不及。師乃云。從上諸祖。以心印心。殊無外得底一毫許法。直須照徹根源窮極淵底。得坐也。水連天岸。㳷合秋容。旁分也。月度星河。增明夜魄。直是混不得。類難齊。絕功勛無辨處。居壽域于萬化之後。靈然無根。體生緣於一念之前。妙存有地。到這裡。可謂從佛口生。從法化生。得佛法分。便乃法隨法行。法幢隨處建立。即一如於萬變之上。住三昧於諸塵之中。所以道。若般若波羅蜜多清凈。若一切智智清凈。無二無二分無別無斷故。諸禪德。還體悉得么。良久云。機絲不掛梭頭事。文彩縱橫意自殊(謝詞不錄)復舉。睦州和尚開堂。升坐便問。院主在么。僧正云在。又問。首座在么。僧正云在。又問。維那在么。僧正云在。州云。三段不同。收歸上科。余義文長。付在來日。便下座。師云。睦州和尚。十字打開。兩手分付。若也踏步向前。便被當面諱卻。睦州開堂圓通。為爾諸人點撿了也。圓通開堂。諸人且道。畢竟作么生。相逢會有智音知。何必清風動天地。東林長老白椎云。諦觀法王王王王法如是。師便下座。
師入院上堂云。去時踏雪似來時。來去途中一色迷。妙得轉身賓是主。宗家正令付
【現代漢語翻譯】 現代漢語譯本 審（審：審問）。意旨如何？師云：『水向竹邊流出綠，風從花里過來香。』進云：『作家爐鞴本分鉗錘。』師云：『讚歎也讚歎不及。』師乃云：『從上諸祖，以心印心，殊無外得底一毫許法。直須照徹根源，窮極淵底。得坐也，水連天岸，㳷合秋容。旁分也，月度星河，增明夜魄。直是混不得，類難齊，絕功勛無辨處。居壽域于萬化之後，靈然無根；體生緣於一念之前，妙存有地。到這裡，可謂從佛口生，從法化生，得佛法分，便乃法隨法行，法幢隨處建立，即一如於萬變之上，住三昧於諸塵之中。所以道：若般若波羅蜜多清凈，若一切智智清凈，無二無二分無別無斷故。』諸禪德，還體悉得么？良久云：『機絲不掛梭頭事，文彩縱橫意自殊。』(謝詞不錄)復舉，睦州和尚開堂，升坐便問：『院主在么？』僧正云：『在。』又問：『首座在么？』僧正云：『在。』又問：『維那在么？』僧正云：『在。』州云：『三段不同，收歸上科，余義文長，付在來日。』便下座。師云：『睦州和尚，十字打開，兩手分付。若也踏步向前，便被當面諱卻。睦州開堂圓通，為爾諸人點撿了也。圓通開堂，諸人且道，畢竟作么生？相逢會有智音知，何必清風動天地。』東林長老白椎云：『諦觀法王王王王法如是。』師便下座。
師入院上堂云：『去時踏雪似來時，來去途中一色迷。妙得轉身賓是主，宗家正令付。』
【English Translation】 English version 『Shen』 (審: interrogation). What is the meaning? The Master said, 『Water flows greenly beside the bamboo, wind carries fragrance from within the flowers.』 He advanced, saying, 『The artisan's furnace, bellows, and proper tongs and hammer.』 The Master said, 『Praise is still insufficient.』 The Master then said, 『The ancestral teachers from above, sealed mind with mind, truly without obtaining even a hair's breadth of dharma externally. One must directly illuminate the source and exhaust the depths of the abyss. Having attained sitting, water connects to the sky's edge, blending with the autumn scenery. Separately, the moon crosses the Milky Way, increasing the brightness of the night's spirit. Directly, it cannot be mixed, categories are difficult to align, severing merit and without a place for discrimination. Residing in the realm of longevity after myriad transformations, spiritually without roots; the body arises from conditions before a single thought, wonderfully existing in a place. Arriving here, it can be said to be born from the Buddha's mouth, born from the Dharma's transformation, obtaining a share of the Buddha-dharma, then Dharma follows Dharma, the Dharma banner is established everywhere, unifying the one above myriad changes, abiding in samadhi amidst all dusts. Therefore, it is said: If Prajnaparamita is pure, if all-knowing wisdom is pure, there is no duality, no division, no difference, no cessation.』 All you Chan practitioners, have you embodied and understood this? After a long silence, he said, 『The loom's thread does not catch on the shuttle's head, the literary brilliance is unrestrained, the meaning is naturally distinct.』 (Words of thanks are not recorded). Again, he cited, when Monk Muzhou opened the hall, he ascended the seat and asked, 『Is the abbot present?』 The monastic officer said, 『Present.』 He asked again, 『Is the head seat present?』 The monastic officer said, 『Present.』 He asked again, 『Is the Karmadana present?』 The monastic officer said, 『Present.』 The state official said, 『Three sections are different, return to the previous category, the remaining meaning is lengthy, leave it for another day.』 Then he descended the seat. The Master said, 『Monk Muzhou, opened it up in the shape of a cross, entrusting it with both hands. If you step forward, you will be directly refuted. Muzhou's opening of the hall is complete and thorough, I have examined it for all of you. Yuangtong's opening of the hall, all of you, tell me, what is it after all? Meeting, there will be wise sounds to know, why must the clear wind move heaven and earth?』 Elder Donglin struck the gavel and said, 『Carefully observe the Dharma King's Dharma, Dharma, Dharma, Dharma is thus.』 The Master then descended the seat.
The Master entered the monastery and ascended the hall, saying, 『Going, treading on snow is like coming, the journey there and back is a uniform blur. Wonderfully attaining a turning around, the guest is the host, the family's proper command is entrusted.』
全提。諸禪德。三年前客居此間。甚荷山門延遇。今日復來應緣掃灑。全仗大眾道力芘茠。與日排遣也。諸仁者。去時不出戶。來時不入門。清臞山有骨。閑澹云無根。歸家奉祖禰。了事還兒孫。雲水通方士。相期報佛恩。祇如大覺世尊等虛空遍法界底恩。作么生報。還委悉么。無須鎖子藏頭弄。折腳鐺兒出手扶。
冬節上堂云。律樞機轉。卦象爻分。陰中之陽。雖生而未兆。寂中之用。雖照而彌虛。到這裡。須是總生殺之權衡。當動靜之會要。諸人還體悉得么。良久云。夜明簾外主。不落偏正方。
上堂云。月低天曉。雪積山寒。風樹蕭蕭。野云冉冉。廣長舌相。無爾藏縮處。凈妙法身。無爾蓋覆處。到這裡如何。得端的相應去。還會么。蓑衣箬笠賣黃金。幾處相逢不解喚。
因雪上堂云。好諸禪德。同云顯瑞。大地呈輝。祇個清白家風。得似枯寒時節。十分瑩徹。誰知踏雪人迷。一色齊平。切忌守株自困。到這裡如何履踐。得超脫去。良久云。還會么。功盡亡依者。轉身覺路玄蔘。
上堂云。內若不動外必不亂。個是叢林知有漢。而今識得不為冤。自家兵馬何須戰。心因不生境緣斷體若虛空勿崖岸。霜天皎月上中峰。一段光明洗癡暗。上堂云。衲僧須瀝髑髏干。透出威音世外看。歲月不
【現代漢語翻譯】 現代漢語譯本： 全提。各位禪德（修行者）。三年前我作為客人住在這裡，非常感謝山門的款待。今天再次前來，應邀打掃庭院。完全仰仗各位的道力庇護，以此來消磨時光。各位仁者，離開時沒有走出家門，回來時也沒有進入家門。清瘦的山有風骨，閒適的云沒有根。回家供奉祖先，了結事務還給子孫。雲水僧與方士交往，相約報答佛恩。就像大覺世尊（偉大的覺悟者，即佛陀）等同虛空遍佈法界的恩德，要怎樣報答呢？你們明白嗎？無需像鎖子那樣隱藏，折了腿的鼎也要出手扶持。
冬至上堂開示說：律令的樞機運轉，卦象的爻位分明。陰中的陽，雖然產生但尚未顯現；寂靜中的作用，雖然照耀但更加虛空。到了這裡，必須掌握總攬生殺的權衡，把握動靜的關鍵。各位體會到了嗎？良久后說：夜明簾外的（真正）主人，不落入偏頗或正統的方位。
上堂開示說：月亮低垂，天色將曉，白雪堆積，山野寒冷。風吹樹木，發出蕭蕭的聲音，野外的雲彩，緩緩飄動。廣長舌相（佛的三十二相之一，表示說法無礙），沒有你隱藏的地方；清凈微妙的法身，沒有你遮蓋的地方。到了這裡，如何才能真正相應呢？你們會嗎？穿著蓑衣戴著斗笠，卻在賣黃金，多少次相逢卻不認識。
因為下雪而上堂開示說：各位禪德，吉祥的雲彩顯示祥瑞，大地呈現光輝。這清白純潔的家風，就像這寒冷的季節，十分明亮透徹。誰知踏雪的人迷失了方向，（以為）一切都是一樣的平坦。切記不要像守株待兔那樣，讓自己陷入困境。到了這裡，如何踐行才能超脫呢？良久后說：你們會嗎？功勞耗盡，無所依賴的人，轉身就能覺悟，道路玄妙深遠。
上堂開示說：內心如果不動搖，外在必然不會混亂。這是叢林中懂得道理的人。如今明白了，就不會覺得冤枉。自家的兵馬，何須對外征戰？心因為不生，所以境緣斷絕；身體如同虛空，沒有邊際。霜天明月照耀中峰，一片光明洗去愚癡和黑暗。上堂開示說：衲僧（僧人）必須瀝乾髑髏（頭骨），透出威音王佛（過去佛名）世外去看。歲月不...
【English Translation】 English version: All rise. Venerable Zen practitioners, three years ago, I stayed here as a guest and was deeply grateful for the hospitality of this monastery. Today, I return to sweep and clean in response to the opportunity. I rely entirely on the spiritual strength of everyone to provide shelter and protection, using it to pass the time. Dear friends, when leaving, I did not go out the door; when returning, I did not enter the door. The lean mountain has bones, and the idle clouds have no roots. Return home to honor ancestors, and settle affairs for descendants. The wandering monks associate with alchemists, promising to repay the Buddha's kindness. Just like the kindness of the Great Awakened World Honored One (Da Jue Shi Zun, the Buddha), which is as vast as space and pervades the Dharma realm, how can we repay it? Do you understand? There's no need to hide like a lock; even a broken pot needs a helping hand.
During the Winter Solstice, he ascended the hall and said: The pivot of the precepts turns, and the lines of the hexagrams are distinct. The yang within the yin, though born, is not yet revealed; the function within stillness, though illuminating, is even more empty. Reaching this point, one must grasp the balance of life and death, and seize the essence of movement and stillness. Do you all understand? After a long pause, he said: The master outside the bright curtain of night does not fall into biased or orthodox positions.
Ascending the hall, he said: The moon is low, the sky is dawning, snow accumulates, and the mountains are cold. The wind rustles through the trees, and the wild clouds drift slowly. The broad and long tongue (Guang Chang She Xiang, one of the 32 marks of the Buddha, representing unimpeded speech) has no place for you to hide; the pure and wondrous Dharma body has no place for you to cover. Reaching this point, how can one truly correspond? Do you understand? Wearing a raincoat and a bamboo hat, yet selling gold; how many times do we meet without recognizing each other?
Because of the snow, he ascended the hall and said: Good Zen practitioners, auspicious clouds display auspiciousness, and the earth presents radiance. This pure and clean family tradition is like this cold season, extremely bright and clear. Who knows that the snow-treading people are lost, (thinking) everything is equally flat. Remember not to wait passively like waiting for a rabbit to run into a tree, trapping yourself. Reaching this point, how can one practice to transcend? After a long pause, he said: Do you understand? Those who have exhausted their merits and have nothing to rely on can awaken upon turning around, the path is profound and far-reaching.
Ascending the hall, he said: If the inner self does not move, the outer self will certainly not be chaotic. This is someone in the monastery who understands. Now that you understand, you won't feel wronged. Why wage war with your own troops? Because the mind does not arise, the conditions are cut off; the body is like empty space, without boundaries. The frosty sky and bright moon shine on the central peak, a ray of light washes away ignorance and darkness. Ascending the hall, he said: Monks must drain their skulls, and look beyond the world of the Dignified Sound King Buddha (Wei Yin Wang Fo, name of a past Buddha). The years do not...
能遷變處。個人肯共爾同盤參。
歲旦上堂云。千峰寒色。也知冰雪迷家。觸處歡聲。已賀春風入律。其來無像。所惠非輕。須明至化無為。始信大功不宰。所以道。聖人空洞其懷。萬物無非我造。且作么生體悉得相應去。還會么。可愛寒梅清照雪。未嫌陽鳥巧歌春。
上堂云。好諸禪德。雪滿前岐。著腳玻璃地上。春生歸路。藏身翡翠屏中。功勛未動已前。境迷一色。家法相承之處。道絕諸鄰。諸人還會么。謀臣猛將今何在。萬里清風祇自知。
師在東林上堂云。好諸禪德。鎖斷眾流。雪云同色。放行一線。塵剎空身。借位明功。不礙隨方作主。回涂復妙。何妨觸處為家。頭頭和合因緣。恰恰現成公案。所以古人道。周遍十方心。不在一切處。諸人還委悉么。良久云。幽洞不拘關鎖意。縱橫那涉兩頭人。
上堂云。生生死死。輪迴之跡無窮。寂寂惺惺。真照之機不昧。云倚山而是父。箇中功就於功。月在水而為家。直下住無所住。離見聞覺知有智。非分別心。離地水火風有身。非和合相。所以道。四大性自復。如子得其母。諸禪德作么生。行履得恁么相應去。還會么。霜天月落夜將半。誰共澄潭照影寒。
寶峰師叔遷化。上堂云。五九四十五。春風吹斷前山雨。行雲歸去復何心。轉
【現代漢語翻譯】 現代漢語譯本：能轉變的地方，每個人都肯與你一同參與探討。
歲末年初上堂說法時說：千山萬峰一片寒冷景象，也知道冰雪遮蔽了回家的路。到處都是歡快的聲音，已經在祝賀春風吹入了音律。它的到來沒有具體的形象，所給予的恩惠卻非常深厚。必須明白至高的教化是無為的，才能相信偉大的功用是不受主宰的。所以說，聖人內心空明虛懷若谷，萬物沒有不是我所創造的。那麼如何體會才能與之相應呢？你們會嗎？可愛的寒梅在清澈的雪中顯得更加明亮，不嫌棄陽鳥巧妙地歌唱春天。
上堂說法時說：各位禪德，大雪覆蓋了前面的岔路，好像走在玻璃地上一樣。春天在歸來的路上萌生，藏身於翡翠屏風之中。功勛還未發動之前，境界一片迷茫。家法代代相傳的地方，道理隔絕了所有的鄰居。各位會嗎？運籌帷幄的謀臣和驍勇善戰的將領如今在哪裡呢？萬里清風只有自己知道。
老師在東林寺上堂說法時說：各位禪德，像用鎖鏈鎖住眾多的水流，雪和云的顏色相同。放開一條細線，塵世和佛剎都空無一物。借用位置來彰顯功用，不妨礙在任何地方都做自己的主人。迴歸道路又恢復玄妙，不妨礙在任何地方都安家。所有的事情都和合因緣，恰恰是現成的公案。所以古人說，周遍十方的心，不在任何一個地方。各位真正明白了嗎？停頓片刻說，幽深的洞穴不拘泥於關鎖的意義，縱橫馳騁不涉及兩頭的人。
上堂說法時說：生生死死，輪迴的痕跡無窮無盡。寂靜而又清醒，真如之光的機能不會闇昧。云依傍山而存在，箇中的功用成就於功用。月亮在水中而成為家，直接安住于無所安住。脫離見聞覺知，擁有智慧，而不是分別心。脫離地水火風，擁有身體，而不是和合之相。所以說，四大元素的本性自然恢復，就像孩子找到了自己的母親。各位禪德，怎樣行走才能如此相應呢？你們會嗎？霜天月落，夜晚將盡，誰與清澈的深潭相互輝映，感受寒冷？
寶峰師叔圓寂，上堂說法時說：五九四十五，春風吹斷了前山的雨。飄行的云歸去後又有什麼心思呢？
【English Translation】 English version: Where transformations can occur, everyone is willing to participate and discuss together.
Ascending the hall on New Year's Day, he said: 'Thousands of peaks are cold, also knowing that ice and snow obscure the way home. Everywhere is filled with joyful sounds, already celebrating the spring breeze entering the rhythm. Its arrival has no form, but the bestowed grace is profound. One must understand that the ultimate transformation is non-action, to believe that great merit is not governed. Therefore, it is said: The sage empties his heart, and all things are none other than my creation. How can one embody and correspond accordingly? Do you understand? Lovely cold plum blossoms shine brightly in the snow, not disliking the yang bird's skillful song of spring.'
Ascending the hall, he said: 'Good virtuous practitioners, snow fills the road ahead, stepping on a glass-like ground. Spring arises on the way home, hiding in a jade screen. Before merit is activated, the realm is lost in a single color. Where the family tradition is passed down, the path is cut off from all neighbors. Do you all understand? Where are the strategists and brave generals now? Only the boundless clear wind knows.'
The master, ascending the hall at Donglin Temple, said: 'Good virtuous practitioners, locking off the streams, snow and clouds are the same color. Releasing a single thread, the dust realms and Buddha lands are empty. Borrowing position to clarify merit, it does not hinder being the master in all directions. Returning to the path and restoring the mystery, what harm is there in making everywhere home? Every single thing is a combination of causes and conditions, precisely a ready-made public case. Therefore, the ancients said: The mind pervades the ten directions, yet is not in any one place. Do you all truly understand? After a long pause, he said: The secluded cave does not adhere to the meaning of locks, and unhindered movement does not involve people on both sides.'
Ascending the hall, he said: 'Birth and death, the traces of reincarnation are endless. Silent and aware, the function of true illumination is not obscured. Clouds rely on the mountain as their father, and the merit within is accomplished through merit. The moon is in the water as its home, directly dwelling in no dwelling. Separated from seeing, hearing, feeling, and knowing, there is wisdom, not a discriminating mind. Separated from earth, water, fire, and wind, there is a body, not a composite form. Therefore, it is said: The nature of the four great elements naturally returns, like a child finding its mother. Virtuous practitioners, how can one walk and act in such correspondence? Do you understand? Frosty sky, the moon sets, the night is half over, who shares the clear pool reflecting the cold?'
Master Shishu Baofeng passed away, ascending the hall, he said: 'Five nines are forty-five, the spring breeze blows away the rain on the front mountain. What thoughts does the passing cloud have after returning?'
背飄然無覓處。無覓處知不知。坐斷十方還是誰。東弗于代郁單越。西瞿耶尼閻浮提。
上堂云。影轉體前。白雲就青山之父。光分頂后。溫風成枯木之春。直得八面玲瓏。十方通暢。應機宜而了了。順變化以綿綿。所以古人道。一句子。當明不當照。一句子。當照不當明。一句子。當明當照。一句子。不當明不當照。諸禪德作么生。體悉得圓滿去。良久云。坐卻舌頭參活意。扭回鼻孔辨生緣參。
上堂云。風不鳴條。雨不破塊。也知春水如藍。羸得春山若黛。物蕓蕓兮。誰生誰榮。道綿綿兮。自買自賣。一真圓妙。而法法含容。萬像齊觀而心心絕待。衲僧家放大光明。得大自在。劫成也。由我相隨而成。劫壞也。由我相隨而壞。坐斷乾坤而稱尊。斡旋陰陽而作宰。諸禪德且道。修何功德。住何三昧。爾才踏步向前。敢道非公境界。
上堂云。聲色見聞鬧浩浩。恰似兒時鬥百草。兩家拈出一般般。相對無言點頭笑。好笑好笑。人人盡道。香嚴擊竹響而明心。靈云見桃花而悟道。還端的也無。當時到即不點。而今點即不到。
開啟乾龍節。上堂云。好諸禪德。錦云迎日。玉殿傳春。祥光現尊貴之家。瑞應兆誕生之事。萬乘七寶。親曾父子相承。九重一人。還與弟兄和合。諸人還委悉么。良久云
【現代漢語翻譯】 現代漢語譯本：
背影飄忽不定，無處可尋。找不到啊，你明白嗎？端坐於十方，又是誰呢？東方弗于代（Purvavideha，東勝身洲），北方郁單越（Uttarakuru，北俱盧洲），西方瞿耶尼（Aparagodaniya，西牛賀洲），南方閻浮提（Jambudvipa，南贍部洲）。
上堂說法：影子轉到身體前面，白雲依偎著青山的父親。光芒從頭頂後方散發，溫暖的風成就了枯木的春天。直接達到八面玲瓏，十方通暢的境界，應機施教而明明白白，順應變化而連綿不斷。所以古人說，一句話，應當明瞭而不應當照見；一句話，應當照見而不應當明瞭；一句話，應當明瞭也應當照見；一句話，不應當明瞭也不應當照見。各位禪師，你們如何才能完全領會呢？良久之後說：坐斷舌頭，參究活潑的意念；扭轉鼻孔，辨別生命的根源。
上堂說法：風不吹動樹枝，雨不打壞土塊，也知道春天的水像藍草一樣碧綠，描繪出春天的山像黛色一樣青黑。萬物繁多啊，誰產生誰又繁榮？道綿延不斷啊，自己買自己賣。一真法界圓融微妙，而一切法都包含其中；萬象齊觀，而心心相印，超越了對待。衲僧家放出大光明，得到大自在。劫的形成，由於我相隨而形成；劫的壞滅，由於我相隨而壞滅。端坐于天地之間而稱尊，運轉陰陽而作主宰。各位禪師，你們說，修了什麼功德，住在什麼三昧（Samadhi，禪定）中？你才踏步向前，就敢說這不是你的境界。
上堂說法：聲色見聞喧鬧紛紛，恰似小時候玩鬥百草的遊戲。兩家拿出一樣的東西，相對無言，點頭微笑。可笑啊可笑，人人都說，香嚴（Xiangyan）因擊竹子的聲音而明心，靈云（Lingyun）因見到桃花而悟道。還真是這樣嗎？當時到了就不點破，現在點破就不到位了。
開啟乾龍節，上堂說法：各位禪師好，錦繡般的雲彩迎接太陽，華麗的宮殿傳遞著春意。吉祥的光芒出現在尊貴的人家，吉祥的徵兆預示著誕生的事情。萬輛車子的七寶，親身經歷父子相承；九重宮闕里的一人，還與兄弟和睦相處。各位，你們都明白了嗎？良久之後說。
【English Translation】 English version:
The back view flits about, nowhere to be found. Nowhere to be found, do you know? Sitting firmly in the ten directions, who is it? Eastern Purvavideha (東勝身洲), Northern Uttarakuru (北俱盧洲), Western Aparagodaniya (西牛賀洲), Southern Jambudvipa (南贍部洲).
Ascending the hall and speaking: The shadow turns before the body, white clouds nestle against the green mountain's father. Light radiates from behind the crown, warm breezes bring spring to withered trees. Directly attaining the state of being exquisite in all aspects, unobstructed in the ten directions, responding to opportunities with clarity, and following changes continuously. Therefore, the ancients said, 'A phrase, should be understood, not illuminated; a phrase, should be illuminated, not understood; a phrase, should be both understood and illuminated; a phrase, should be neither understood nor illuminated.' How do you, venerable Zen practitioners, fully comprehend this? After a long pause, he said: 'Sit and sever the tongue, contemplate the lively intention; twist the nostrils, discern the origin of life.'
Ascending the hall and speaking: The wind does not rustle the branches, the rain does not break the clods. We also know that the spring water is as blue as indigo, and the spring mountains are painted as dark as eyebrows. Myriad things flourish, who gives rise to whom and who prospers? The Dao is continuous, buying and selling itself. The One True Realm is perfectly round and wondrous, encompassing all dharmas; all phenomena are viewed equally, and mind is in perfect harmony, transcending duality. The monks release great light and attain great freedom. The formation of a kalpa (劫, aeon) is due to my following along; the destruction of a kalpa is due to my following along. Sitting firmly in the universe and being revered, manipulating yin and yang and acting as the master. Venerable Zen practitioners, tell me, what merits have you cultivated, in what Samadhi (禪定, meditative absorption) do you dwell? As soon as you step forward, you dare to say this is not your realm.
Ascending the hall and speaking: Sounds and sights, seeing and hearing are noisy and bustling, just like playing the game of 'fighting with grasses' in childhood. Both sides bring out the same things, facing each other in silence, nodding and smiling. How laughable, how laughable, everyone says that Xiangyan (香嚴) awakened to the mind upon hearing the sound of bamboo being struck, and Lingyun (靈云) attained enlightenment upon seeing peach blossoms. Is this really the case? At the time of arrival, it is not pointed out; now that it is pointed out, it is not reached.
Opening the Qianlong Festival, ascending the hall and speaking: Good venerable Zen practitioners, brocade clouds welcome the sun, jade palaces transmit the spring. Auspicious light appears in noble families, and auspicious omens foretell the event of birth. The seven treasures of ten thousand chariots have personally experienced the succession of father and son; the one person in the ninefold palace is still in harmony with his brothers. Do you all understand? After a long pause, he said.
。洪蕩溫風布炎德。熙和韶日洗寒姿。
天池長老至上堂云。虛心能作。白雲起石柱源頭。有應不乖。明月印天池水面。因緣事偶。感應道交。有時孤峰頂上盤結草菴。呵佛罵祖去。有時下妙高頂來。別峰相見去。諸人還體悉得么。不居正位要旁來。祇個真金經百鍊。
四月八日上堂云。碧琉璃色水澄清。紫磨金光身瑩明。洗凈方知不受垢。釋迦老子此時生。若也恁么行履。過去未來現在諸佛。是恁么時生。恁么時沐浴。其或未然。蹉過了也。非唯二千八十年。何翅三生六十劫。
乾龍節上堂云。尊貴位中尊貴身。綿綿不斷轉金輪。剎塵壽量無窮已。個是乾坤舊主人。
開啟天申節上堂云。體與乾坤同壽。則無變無淪。用與日月並輝。則無晦無缺。據尊貴位。坐斷十方。借誕生緣。恩均萬匯。諸人還知個人作用處么。良久云。金輪統攝四天下。萬像圓收一印中。
上堂云。五月半農忙亂。插田心是秋成飯。卻道禾熟不臨場。祇么任從風雨爛。禪和子。一身了一身兩眼對兩眼。箇中絲髮初無間。老狐涎盡復何疑。再坐盤中弓落盞。
天申節上堂云。瑞籠雲錦。須知聖主之誕生。寶付金輪。還紹父王之至位。其尊貴也。肯墮二三。其壽量也。數逾萬億。乾坤合德。日月同光。攝十方
【現代漢語翻譯】 現代漢語譯本：洪大的水流蕩滌著溫暖的風，遍佈四方，驅散了暑熱。和煦的陽光洗去了寒冷的姿態。
天池長老上堂說法：虛心才能有所作為，如同白雲從石柱源頭升起。有所感應就不會背離，如同明月倒映在天池水面。因緣之事是偶然的，感應之道是相互交融的。有時在孤峰頂上盤結草菴，呵斥佛，謾罵祖師而去。有時從妙高頂下來，與別的山峰相見而去。各位是否體會到了？不居於正位而要從旁邊來，這才是真金不怕百鍊。
四月八日上堂說法：碧綠的琉璃色水清澈見底，紫磨金的光芒照耀著身體，晶瑩透亮。洗凈了才知道不受塵垢沾染，釋迦老子就在此時誕生。如果也這樣修行，過去、未來、現在的諸佛，都是在這個時候誕生，在這個時候沐浴。如果不是這樣，那就錯過了。不僅僅是二千零八十年，何止是三生六十劫。
乾龍節上堂說法：在尊貴的位置上擁有尊貴的身體，綿延不斷地轉動著金輪。剎土微塵般的壽命無窮無盡，這才是乾坤舊有的主人。
開啟天申節上堂說法：本體與乾坤同壽，就沒有變化和沉淪。作用與日月同輝，就沒有晦暗和殘缺。佔據尊貴的位置，截斷十方。憑藉誕生的因緣，恩澤普及萬物。各位還知道個人的作用嗎？（停頓片刻）金輪統攝四天下，萬象都收攝在一印之中。
上堂說法：五月過半，農事繁忙，插秧時心裡想著秋收的飯食。卻說稻穀成熟了也不去收割，只是任憑風雨摧殘。禪和子們，一身就是一身，兩眼對著兩眼，其中沒有絲毫間隔。老狐貍的口水流盡了還有什麼可懷疑的？再次坐在盤中，弓箭掉落，酒杯傾倒。
天申節上堂說法：祥瑞籠罩著雲錦，要知道聖明的君主誕生了。寶器交付金輪，繼承了父王的至高地位。他的尊貴啊，不肯屈居第二第三。他的壽命啊，超過萬億年。乾坤與他合為一體，日月與他同放光芒，統攝十方。
【English Translation】 English version: The vast and warm wind spreads everywhere, dispelling the heat. The gentle and bright sunlight washes away the cold.
Elder Tianchi ascended the hall and said: 'An empty mind can accomplish things, like white clouds rising from the source of the Stone Pillar. Having a response will not deviate, like the bright moon reflected on the surface of Tianchi Lake. The affairs of cause and condition are accidental, and the interaction of responsive paths is mutual. Sometimes, one coils up a thatched hut on the summit of a solitary peak, scolding the Buddha and cursing the Patriarchs. Sometimes, one descends from the summit of Miaogao, going to meet other peaks. Do you all understand this? Not dwelling in the proper position, one must come from the side. Only true gold can withstand a hundred refinements.'
On the eighth day of the fourth month, he ascended the hall and said: 'The water of azure lapis lazuli color is clear and pure, and the light of purple-gold illuminates the body, making it radiant and bright. Only after washing clean do you know that you are not subject to defilement. Shakya (釋迦) the old Buddha was born at this time. If you practice in this way, the Buddhas of the past, future, and present are born at this time and bathe at this time. If not, then you have missed it. Not only two thousand and eighty years, but more than three lives and sixty kalpas (劫).'
On the Qianlong Festival (乾龍節), he ascended the hall and said: 'In the noble position is the noble body, continuously turning the golden wheel (金輪). The lifespan, like the dust of countless lands, is endless. This is the old master of the universe (乾坤).'
On the opening of the Tianshen Festival (天申節), he ascended the hall and said: 'The essence is as long-lived as the universe (乾坤), so there is no change or decline. The function shines as brightly as the sun and moon, so there is no dimness or imperfection. Occupying the noble position, one cuts off the ten directions. Relying on the cause of birth, one's grace is equally distributed to all beings. Do you all know the function of the individual?' (After a pause) 'The golden wheel (金輪) governs the four continents, and all phenomena are gathered into one seal.'
Ascending the hall, he said: 'In the middle of the fifth month, farming is busy, and planting rice seedlings is thinking about the rice for the autumn harvest. But it is said that even when the rice is ripe, one does not go to harvest it, but just lets the wind and rain ruin it. Zen monks, one body is one body, two eyes face two eyes, and there is no gap between them. The old fox's saliva has run out, so what is there to doubt? Sitting in the plate again, the bow falls and the cup spills.'
On the Tianshen Festival (天申節), he ascended the hall and said: 'Auspiciousness envelops the brocade clouds, and one should know that the wise ruler is born. The treasure is entrusted to the golden wheel (金輪), inheriting the supreme position of the father king. His nobility does not condescend to second or third place. His lifespan exceeds trillions of years. The universe (乾坤) is in harmony with him, and the sun and moon shine with him, governing the ten directions.'
剎土為一家。視四海眾生如赤子。便乃卷舒無礙。縱奪自由。順大道而無為。應群機而不忒。諸人還委悉么。三代而來遵聖化。八弦此去沐淳仁。
師於六月初三日退院。辭眾上堂云。衲僧去就水云姿。偶墮夤緣出應時。今日又歸林壑去。得便宜了得便宜。諸禪德。且作么生是得便宜處。良久云。此去常專自己事。者回不為別人憂。
江州圓通語錄(終)
江州能仁禪寺語錄
侍者法澄編
師于建炎二年六月十三日入院。上堂云。一塵起大地收。一花開天下春。衲僧變態。須是恁么始得。便乃一切時一切處。任運自在。應用無方。諸人還委悉么。風行草偃。水到渠成。
上堂云。好諸禪德。念盡智明。玉壺引步。神虛鑒遠。寶鏡含輝。應萬化而無當。不墮諸數。湛一真而獨照。不外余塵。且作么生。行履得恁么相應去。良久云。翡翠踏翻荷葉雨。鷺鷥衝破竹林煙。
上堂舉僧問洞山。四山相逼時如何。山云。老僧日前。也曾向人家屋檐下過來。僧云。回顧。不回顧。山云。不回顧。僧云。未審。教渠向甚麼處去。山云。粟畬里去。其僧珍重便遷化。山以拄杖點云。阇梨祇解恁么去。不解恁么來。師云。祇解恁么去。沙禽夜宿滄洲樹。不解恁么來。石筍穿開古路苔。諸人還
【現代漢語翻譯】 現代漢語譯本：將所有世界（剎土）視為一個家庭，看待四海的眾生如同自己的孩子。這樣便能做到捲起或舒展都毫無阻礙，給予或剝奪都自由自在。順應大道的規律而無所作為，迴應各種機緣而不差錯。各位是否明白這個道理？三代以來都遵循聖人的教化，從此以後將沐浴在淳樸仁厚的風尚之中。
六月初三，禪師離開寺院（退院），向大眾告別時上堂說法：『雲遊僧的行止如同水和云般自然，偶爾因緣際會而出世應時。今天又要回到山林之中，真是得到了便宜，得到了便宜。』各位禪師，那麼怎樣才是得到便宜的地方呢？禪師停頓了片刻說：『從此以後常常專注于自己的事情，這次不再為別人的憂慮而煩惱。』
《江州圓通語錄》（終）
《江州能仁禪寺語錄》
侍者法澄 編
建炎二年六月十三日，禪師進入寺院（入院）上堂說法：『一粒塵埃升起，整個大地都被收攝；一朵花開放，天下都充滿了春意。雲遊僧的變化，必須像這樣才能做到。』於是便能做到在任何時間任何地點，都任運自在，應用無窮。各位是否明白這個道理？風吹過草就倒伏，水流到哪裡就形成河道。
上堂說法：『各位優秀的禪師，念頭止息智慧就顯明，如同美玉壺般引領步伐，精神虛靜而能照見遙遠，如同寶鏡般含蘊光輝，迴應萬物的變化而沒有阻礙，不落入任何數量的侷限，澄澈唯一真性而獨自照耀，不向外尋求任何塵埃。』那麼怎樣才能做到行為舉止與此如此相應呢？禪師停頓了片刻說：『翠鳥踏翻荷葉上的雨珠，鷺鷥衝破竹林中的煙霧。』
上堂時引用（舉）僧人問洞山禪師：『四面山峰逼近的時候該怎麼辦？』洞山禪師回答說：『老僧我以前也曾在人家的屋檐下經過。』僧人問：『回顧還是不回顧？』洞山禪師回答說：『不回顧。』僧人問：『不知道該教他往哪裡去？』洞山禪師回答說：『到種粟的田地裡去。』那位僧人珍重地告別（珍重）后就遷化了（便遷化，指去世）。洞山禪師用拄杖點著說：『這位禪師只懂得那樣去，不懂得那樣回來。』禪師說：『只懂得那樣去，沙灘上的鳥兒夜晚棲息在滄洲的樹上；不懂得那樣回來，石筍穿透了古老道路上的青苔。』各位是否明白？
【English Translation】 English version: Consider all Buddha-lands (剎土, kshatra) as one family, and view all beings in the four seas as your own children. Then you can roll up or spread out without hindrance, give or take away with freedom. Follow the way of the Great Dao (大道, Great Path) with non-action (無為, wuwei), and respond to all opportunities without error. Do you all understand this principle? For three generations, we have followed the teachings of the sages, and from now on, we will be bathed in the pure and benevolent customs.
On the third day of the sixth month, the Master left the monastery (退院, tuīyuàn, retired from the abbot position), and when bidding farewell to the assembly, he ascended the hall and said: 'The conduct of a wandering monk is like water and clouds, occasionally appearing in the world due to karmic conditions. Today, I am returning to the mountains and forests again, truly gaining an advantage, gaining an advantage.' Fellow Chan practitioners, then what is the place where one gains an advantage? The Master paused for a moment and said: 'From now on, I will always focus on my own affairs, and this time I will not worry about the concerns of others.'
《Sayings of Yuantong of Jiangzhou》 (End)
《Sayings of Nengren Monastery of Jiangzhou》
Compiled by Attendant Facheng
On the thirteenth day of the sixth month of the second year of Jianyan, the Master entered the monastery (入院, rùyuàn, assumed the abbot position) and ascended the hall to speak: 'When a single dust particle rises, the entire earth is gathered in; when a single flower blooms, the whole world is filled with spring. The transformations of a wandering monk must be like this to be achieved.' Thus, one can be at ease and unconstrained at any time and in any place, with limitless applications. Do you all understand this principle? The wind blows and the grass bends, water flows and a channel is formed.
Ascending the hall to speak: 'Good Chan practitioners, when thoughts cease, wisdom becomes clear, like a jade pot guiding the way, the spirit is empty and can see far, like a precious mirror containing light, responding to the changes of all things without obstruction, not falling into the limitations of any number, clarifying the one true nature and shining alone, not seeking any dust from the outside.' Then how can one ensure that one's actions are so consistent with this? The Master paused for a moment and said: 'The kingfisher overturns the raindrops on the lotus leaf, the egret breaks through the mist in the bamboo forest.'
Ascending the hall, he cited (舉, jǔ) a monk asking Chan Master Dongshan: 'What should be done when the four mountains are closing in?' Chan Master Dongshan replied: 'This old monk has also passed under the eaves of people's houses before.' The monk asked: 'Look back or not look back?' Chan Master Dongshan replied: 'Do not look back.' The monk asked: 'I don't know where to tell him to go?' Chan Master Dongshan replied: 'Go to the field where millet is planted.' That monk bid farewell with respect (珍重, zhēnzhòng) and then passed away (便遷化, biàn qiānhuà, passed away). Chan Master Dongshan pointed with his staff and said: 'This Chan practitioner only knows how to go that way, but does not know how to come back that way.' The Master said: 'Only knows how to go that way, the birds on the sandy beach roost on the trees of Cangzhou at night; does not know how to come back that way, the stone bamboo shoots pierce through the moss on the ancient road.' Do you all understand?
體悉得么。莫道鯤鯨無羽翼。今日親從鳥道回。
上堂云。淅淅西風斂氣浮。遠天野水一般秋。衲僧歇到茲時節。坐照寒光湛不流。諸禪德祖師道。心隨萬境轉。轉處實能幽。且作么生是轉處。還會么。解報山家六戶曉。須知云樹一聲雞。
真州天寧琳長老。下法嗣書。師上堂云。五葉一花。不是尋常春力。十方一色。何曾特地莊嚴。琉璃地上轉機。明月堂前移步。正恁么時。子有就父之功。資有合師之道。諸人還體悉得么。良久云。玉籠放出千年鶴。妙辨初移一步時。
薦道士請。上堂云。恍恍惚惚其中有物。杳杳冥冥其中有精。其中之精則無像。其中之物則無名。應繁興而常寂。照空劫而獨靈。悟之者剎剎見佛。證之者塵塵出經。門戶開闢。也分而為三教。身心狹小。也局而為二乘。真境無涯兮妙觀玄覽。大方無外兮獨立周行。諸人還會么。良久云。虛若穀神元不死。道先象帝自長生。
上堂舉。定上座參臨際問。如何是佛法的的大意。際下禪床。與一掌便托開。定佇思。傍僧云。定上座。何不禮拜。定方禮拜豁然大悟。師云。黃檗傳來。臨際用底。定上座觸著關捩。廓然一念忘緣。泊爾十方無寄。現前不用安排。直下何勞擬議。不風流處也風流。有意氣時添意氣。
上堂舉洞山
【現代漢語翻譯】 現代漢語譯本： 體悉得么（體會到了嗎）？莫道鯤鯨無羽翼（不要說鯤鵬和鯨魚沒有翅膀），今日親從鳥道回（今天我親自從險峻的山路返回）。
上堂開示說，淅淅西風斂氣浮（蕭瑟的西風收斂了浮動之氣），遠天野水一般秋（遙遠的天空和原野上的水面都呈現出一片秋色）。衲僧歇到茲時節（修行人到了這個時候），坐照寒光湛不流（靜坐觀照，心如寒光般澄澈，寂然不動）。諸位禪德，祖師說，心隨萬境轉（心隨著萬物境界而轉），轉處實能幽（在轉變之處才能真正領悟幽深之理）。那麼，如何是轉處（轉變之處）？會么（明白嗎）？解報山家六戶曉（如果能理解山中人家六扇門戶的含義），須知云樹一聲雞（就能明白雲霧繚繞的樹林中一聲雞鳴的禪意）。
真州天寧琳長老，下法嗣書（真州天寧寺的琳長老，寄來確認繼承法的書信）。師上堂開示說，五葉一花（達摩祖師所傳禪宗，一花開五葉），不是尋常春力（不是尋常的春天氣息）。十方一色（整個宇宙都是一個顏色），何曾特地莊嚴（哪裡需要特別的裝飾）。琉璃地上轉機（在清凈無染的境界中轉動禪機），明月堂前移步（在明月照耀的堂前邁步）。正恁么時（正在這個時候），子有就父之功（兒子有成就父親的功勞），資有合師之道（具備了符合老師教導的資質）。諸位還體悉得么（體會到了嗎）？良久說，玉籠放出千年鶴（從玉籠中放出被囚禁千年的仙鶴），妙辨初移一步時（巧妙的辯才從邁出第一步時就開始展現）。
薦道士請（應道士的邀請）。上堂開示說，恍恍惚惚其中有物（恍恍惚惚之中存在著某種東西），杳杳冥冥其中有精（杳杳冥冥之中存在著某種精微）。其中之精則無像（其中的精微沒有形象），其中之物則無名（其中的東西沒有名稱）。應繁興而常寂（應萬物的繁榮興盛而保持寂靜），照空劫而獨靈（照亮空寂的劫數而獨自靈驗）。悟之者剎剎見佛（領悟它的人在每個剎那都能見到佛），證之者塵塵出經（證悟它的人在每個微塵中都能發現佛經的真理）。門戶開闢（門戶打開），也分而為三教（也分爲了儒釋道三教）。身心狹小（身心狹隘），也局而為二乘（也被侷限在聲聞、緣覺二乘）。真境無涯兮妙觀玄覽（真實的境界沒有邊際啊，用微妙的觀察來深刻地領悟），大方無外兮獨立周行（廣大的世界沒有內外啊，獨立自在地執行）。諸位還會么（明白嗎）？良久說，虛若穀神元不死（虛空如同山谷中的神靈，原本就不會消亡），道先象帝自長生（道在有形象的帝王之前就存在，自然長生不滅）。
上堂舉例說，定上座參臨濟，問如何是佛法的大意（定上座參拜臨濟禪師，問什麼是佛法的大意）。臨濟下禪床，與一掌便托開（臨濟禪師走下禪床，打了他一掌便推開了他）。定佇思（定上座站在那裡思考）。傍僧云，定上座，何不禮拜（旁邊的僧人說，定上座，為什麼不禮拜）。定方禮拜豁然大悟（定上座這才禮拜，隨即豁然大悟）。師云，黃檗傳來，臨濟用底（黃檗禪師傳下來的，臨濟禪師所用的）。定上座觸著關捩（定上座觸碰到了關鍵之處），廓然一念忘緣（頓時一念不生，忘記了所有的因緣）。泊爾十方無寄（忽然之間，十方世界都沒有了寄託之處）。現前不用安排（眼前的一切都不需要安排），直下何勞擬議（當下直截了當，何必再思索）。不風流處也風流（不風流的地方也自有風流），有意氣時添意氣（有氣概的時候更增添氣概）。
上堂舉洞山（上堂引用洞山禪師的例子）
【English Translation】 English version: Have you understood? Don't say that the Kun and the whale have no wings. Today, I personally returned from the bird's path (a dangerous mountain road).
Ascending the hall, the master said: 'The rustling west wind gathers its breath and floats. The distant sky and wild waters share the same autumn. When monks reach this time, they sit and illuminate the cold light, still and unflowing.' Fellow Chan practitioners, the patriarch said, 'The mind follows the myriad realms and turns. The turning place is truly profound.' So, what is the turning place? Do you understand? If you can explain the six doors of the mountain family, you will know the Chan meaning of a rooster's crow in the misty trees.
Elder Lin of Tianning Temple in Zhenzhou, a letter confirming the Dharma succession. The master, ascending the hall, said: 'Five petals, one flower (referring to the Chan school transmitted by Bodhidharma, one flower blooming five petals), is not the usual spring force. The ten directions, one color, have never been specially adorned. Turning the mechanism on the crystal ground, moving steps before the bright moon hall. At just such a time, the son has the merit of assisting the father, and the resources have the way of conforming to the teacher.' Do you all understand? After a long pause, he said, 'Releasing the thousand-year-old crane from the jade cage, the wonderful eloquence begins to move with the first step.'
Invited by a Taoist priest. Ascending the hall, the master said: 'In the dimness and obscurity, there is something. In the deep and silent, there is essence. The essence within has no form. The thing within has no name. Responding to flourishing and constant stillness, illuminating the empty kalpa and being uniquely spiritual. Those who awaken to it see the Buddha in every moment. Those who realize it find scriptures emerging from every dust particle. The gate opens, also dividing into the three teachings (Confucianism, Buddhism, and Taoism). The body and mind are narrow, also confined to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The true realm is boundless, with subtle observation and profound contemplation. The great direction has no outside, standing independently and moving universally.' Do you all understand? After a long pause, he said, 'The emptiness is like the valley spirit, fundamentally immortal. The Dao existed before the image of the emperor, naturally long-lived.'
Ascending the hall, he cited the example of Zen practitioner Ding, who asked Linji, 'What is the great meaning of the Buddha-dharma?' Linji descended from the meditation platform, gave him a slap, and pushed him away. Ding stood there thinking. A monk beside him said, 'Zen practitioner Ding, why don't you bow?' Only then did Ding bow and suddenly awaken. The master said, 'Transmitted from Huangbo, what did Linji use? Zen practitioner Ding touched the key point, and in a moment of clarity, forgot all conditions. Suddenly, the ten directions had no place to rely on. The present moment needs no arrangement. Directly, why bother to deliberate? Where there is no elegance, there is also elegance. When there is spirit, add more spirit.'
Ascending the hall, citing Dongshan (Zen Master Dongshan's example)
云。初秋夏末。或東或西。直須向萬里無寸草處去。良久云。祇如萬里無寸草處。又作么生去。后僧舉問石霜。霜云。出門便是草。明安云。直是不出門。亦是草漫漫地。師云。出門是草。涉芊芊莽莽之間。葉落知秋。墮黯黯青青之處。到者里。須體取機雖轉紐。印未成文處始得。還端的么。良久云。水明老蚌懷胎后。云重蒼龍退骨時。
江州能仁禪寺語錄(終)
真州長蘆崇福禪院語錄
侍者宗信編
師于建炎二年九月十五日入院。上堂云。恁么時恁么處恁么去。恁么時恁么處恁么來。其來也內紹到家。其去也傍分借路。明月練鋪江面。蘆花雪照門頭。分明祇是個人。宛轉歸來舊處。諸禪德。本色漢到者田地。更須知有功勛及盡。十成時脫去渾身。祖禰相承。一色后荷擔底事。諸人還相委悉么。良久云。機轉玉輪乾坤靜。妙葉寶印正當風。
師于當月二十九日。就本州天寧寺開堂。發運閣學。度疏與師。師接得良久云。善財彌勒。相逢有彈指之緣。居士文殊。酬對到忘言之處。妙在箇中投契。還他方外知音。也應今正是時。會與重宣此義。宣疏罷。知府學士。度疏與師。師接得復云。隨呼而應。虛谷有無盡之音。對像而形。圓鑒有不私之照。心心相印。法法現成。其或未然。更煩重
【現代漢語翻譯】 現代漢語譯本： 云。初秋夏末。或東或西。徑直朝著萬里無寸草的地方去。停頓片刻說，『如果到了萬里無寸草的地方，又該如何行進呢？』後來有僧人舉此問石霜（禪師名號）。石霜說：『出門便是草。』明安（禪師名號）說：『即使不出門，也是草漫漫無邊。』師（指本段語錄的作者）說：『出門是草，行走在茂盛的草叢中，落葉知秋，身處幽暗青翠之地。到了這裡，必須體會到，雖然機鋒運轉，但印章尚未成文之處，才能有所得。』還明白了嗎？停頓片刻說：『水清澈時老蚌才孕育珍珠，雲層厚重時蒼龍才蛻去舊骨。』
《江州能仁禪寺語錄》（終）
《真州長蘆崇福禪院語錄》
侍者宗信編
師父在建炎二年九月十五日進入寺院。上堂說法時說：『在這樣的時間，這樣的地點，這樣離去。在這樣的時間，這樣的地點，這樣到來。』他的到來，是內在繼承了家風。他的離去，是順便借用了道路。明月像絲綢一樣鋪在江面，蘆花像雪一樣照亮門前。分明只是這個人，婉轉地回到了原來的地方。各位禪德，真正的修行人到了這種地步，更要知道有功勛圓滿，完全脫去全身的時候，祖師相傳，一色純凈后承擔的事情。各位是否瞭解呢？停頓片刻說：『機鋒運轉如玉輪，乾坤寧靜，精妙的葉片如寶印，正當風頭。』
師父在本月二十九日，在本州天寧寺開堂說法。發運閣學士呈上疏文給師父。師父接過疏文，停頓片刻說：『善財（《華嚴經》人物）和彌勒（未來佛），相逢有彈指的緣分。居士（指維摩詰）和文殊（菩薩），酬對到了忘言的境界。』妙處就在於彼此投契，才能成為方外的知音。也應驗了現在正是時候，來重新宣揚這個意義。宣讀疏文完畢，知府學士呈上疏文給師父。師父接過疏文又說：『隨呼而應，空曠的山谷有無窮的聲音。對著形象而顯現，圓鏡有不偏私的照耀。』心心相印，法法現成。如果不是這樣，還要再三煩勞。
【English Translation】 English version: Cloud. Early autumn, late summer. Whether east or west. Go straight to where there isn't a blade of grass for ten thousand miles. After a long pause, he said, 'If you go to a place where there isn't a blade of grass for ten thousand miles, how do you go?' Later, a monk asked Shishuang (Zen master's name) about this. Shishuang said, 'Stepping out the door is grass.' Ming'an (Zen master's name) said, 'Even if you don't go out, it's still grass everywhere.' The Master (referring to the author of this excerpt) said, 'Stepping out the door is grass, walking through the lush grass, falling leaves know autumn, being in a dark green place. When you get here, you must realize that although the mechanism is turning, you can only gain something where the seal has not yet formed.' Do you understand? After a long pause, he said, 'When the water is clear, the old clam conceives pearls; when the clouds are heavy, the azure dragon sheds its old bones.'
Records of Nengren Zen Temple in Jiangzhou (End)
Records of Chongfu Zen Temple in Changlu, Zhenzhou
Compiled by attendant Zongxin
The Master entered the temple on the fifteenth day of the ninth month of the second year of Jianyan. During the Dharma talk, he said, 'At such a time, in such a place, leaving in such a way. At such a time, in such a place, arriving in such a way.' His arrival is an internal inheritance of the family tradition. His departure is simply borrowing the road. The bright moon is like silk spread on the river, and the reed flowers are like snow illuminating the door. Clearly, it's just this person, returning to the old place in a roundabout way. All of you Zen practitioners, when a true practitioner reaches this point, you must know that when the merits are complete and the whole body is shed, the ancestral transmission, the matter of bearing the burden after a pure color. Do you all understand? After a long pause, he said, 'The mechanism turns like a jade wheel, the universe is quiet, and the exquisite leaves are like a precious seal, right in the wind.'
On the twenty-ninth day of this month, the Master opened the Dharma talk at Tianning Temple in this state. The Academician of the Transport Department presented a memorial to the Master. The Master received the memorial and said after a long pause, 'Sudhana (character in the Avatamsaka Sutra) and Maitreya (future Buddha) have a predestined relationship with a snap of the fingers. The layman (referring to Vimalakirti) and Manjushri (Bodhisattva) responded to the point of forgetting words.' The wonder lies in the mutual understanding, so that they can become confidants outside the world. It is also verified that now is the right time to re-proclaim this meaning. After the memorial was read, the Prefectural Academician presented a memorial to the Master. The Master received the memorial and said again, 'Responding to the call, the empty valley has endless sounds. Appearing in response to the image, the round mirror has impartial illumination.' Mind to mind seal, Dharma to Dharma manifest. If it is not so, I will have to trouble you again and again.
舉。宣疏罷。師升座拈香云。此一瓣香。恭為 今上皇帝陛下萬歲萬歲萬萬歲。伏願。天地容於聖心。日月助於炎德。皇基綿遠。不可窮其方隅。壽岳穹崇。不可窮其數量。體蒼蒼之至化。施物物于淳仁。次拈香云。此一瓣香。奉為執政大臣。兩制侍從發運閣學。知府學士通判寺丞闔府文武采寮。並愿奉國惟忠。贊 一人之大業。潛心遊道。體萬匯之元功。福慧光嚴。壽齡綿久。以父母恩。而及百姓。以佛祖囑。而護叢林。又拈香云。此一瓣香。是祖禰傳宗之信。乃衲僧取則之時。幾回舉似與人。真個不忘得處。供養隨州大洪山第四代淳和尚。用酬法乳之恩。遂就坐。天寧長老白椎云。法筵龍象眾。當觀第一義。師云。若論第一義諦。又作么生觀。諸聖宗仰而為師。衲僧心傳而為祖。居混茫之化表。出離微之道前。無象無名。難思難議。到者里。須知有建化門頭敲唱底時節。眾中莫有了事底衲僧么。出來相見。時有僧問。適來發運疏中道。鉗錘在手。要須法雨䨦霈。正恁么時。愿見作家手段。師云。半夜烏兒頭戴雪。天明啞子抱頭歸。進云。寶印當風妙。重重錦縫開去也。師云。天共白雲曉。水和明月流。進云。幸逢席上臺星鑒。好運靈光第一機。師云。爾只今問第幾機。進云。霜林玉鳳生雛。月戶金雞唱曉。師云。
直須恁么。僧問。昔日興化道。我逢人即不出。出即不為人。三聖云。我逢人即出。出即便為人。未審。二尊宿。還有相違處也無。師云。落霞與孤鶩齊飛。秋水共長天一色。進云。如是。則春蘭秋菊。各自馨香。師云。又恁么去也。進云。敢問。和尚為復是為人出。不為人出。師云。動容揚古路。不墮悄然機。進云。爭奈空生不解。巖中坐。惹得天花動地來。師云。今日遭人點撿。進云。還許學人下個註腳也無。師云許。進云。截斷腳下五色線。拈卻長蘆下馬臺。師云。無爾下足處。師乃云。釋迦出世。以眾生妄想迷封。而說種種法。達磨西來。以底事現成圓滿。而傳密密心。說種種法也。以楔出楔。傳密密心也。以符合符。諸仁者。一段光明。爛爛月含霜夜。一壺爽氣。沉沉水與天秋。空而不空。廓然自照。有而不有。湛兮若存。法身圓極。而無去來。物物難逃其外。佛眼洞鑑而一同異。塵塵但入其中。所以古人道。森羅及萬象。一法之所印。若恁么會得。方知道。一切處是爾自己。一切處是爾光明。一切處是爾坐道場。一切處是爾作佛事。雖然如是。且道。光影俱忘。又作么生體悉。良久云。玉馬雪行歸半夜。羚羊掛角月沈西。陳謝罷復舉。保壽開堂三聖推出一僧。保壽便打。三聖云。恁么為人。瞎卻鎮州一城
【現代漢語翻譯】 現代漢語譯本 直須恁么（就應該是這樣）。 有僧人問道：『過去興化（Xinghua）大師說：『我遇到人就不出頭，出頭就不為人。』三聖（Sansheng）大師說：『我遇到人就出頭，出頭就是為人。』請問，這兩位尊宿（zunsu，德高望重的僧人），他們的說法難道沒有矛盾之處嗎？』 師父說：『落霞與孤鶩齊飛，秋水共長天一色。』 僧人進一步說：『如果是這樣，那麼春蘭秋菊，各自散發著芬芳。』 師父說：『你又這麼理解了。』 僧人問道：『敢問和尚，您是為人出頭，還是不為人出頭？』 師父說：『動容揚古路，不墮悄然機（一舉一動都遵循古老的道路，不落入寂靜的圈套）。』 僧人說：『無奈空生（Kong Sheng，即須菩提 Subhuti，佛陀的弟子，以擅長理解空性著稱）不解，在巖洞中靜坐，引得天花亂墜，大地震動。』 師父說：『今天被人點破了。』 僧人說：『還允許學人我下一個註解嗎？』 師父說：『允許。』 僧人說：『截斷腳下五色線，拈卻長蘆下馬臺（比喻徹底擺脫束縛，不留任何依附）。』 師父說：『沒有你下腳的地方。』 師父於是說：『釋迦（Shijia，釋迦牟尼佛 Sakyamuni Buddha）出世，因為眾生的妄想迷惑，所以說了種種法。達磨（Damo，菩提達摩 Bodhidharma，禪宗初祖）西來，因為本來的事情現成圓滿，所以傳了密密的心印。說種種法，是用楔子拔出楔子；傳密密心印，是用符合的印章。各位仁者，一段光明，燦爛如月亮含著霜的夜晚；一壺爽氣，深沉如秋水與天空相連。空而不空，廓然自照；有而不有，湛兮若存。法身圓滿到了極點，而無所謂去來；萬物都難以逃脫它的範圍。佛眼洞察一切，而一同而異；塵塵都進入其中。所以古人說：『森羅及萬象，一法之所印。』如果這樣理解，才知道一切處都是你自己，一切處都是你的光明，一切處都是你坐道場的地方，一切處都是你做佛事的地方。雖然是這樣，那麼，光影俱忘，又如何體會呢？』 良久，師父說：『玉馬雪行歸半夜，羚羊掛角月沈西（比喻無跡可尋，不可思議）。』 陳謝完畢后，保壽（Baoshou，禪師名號）開堂，三聖（Sansheng，禪師名號）推出一個僧人。保壽便打。三聖說：『這樣為人，瞎了鎮州（Zhenzhou，地名）一城的人的眼睛。』
【English Translation】 English version It must be exactly like this. A monk asked: 'In the past, Master Xinghua (Xinghua) said: 'When I meet someone, I don't come forward; if I come forward, it's not for the person.' Master Sansheng (Sansheng) said: 'When I meet someone, I come forward; if I come forward, it's for the person.' I venture to ask, do these two venerable monks (zunsu, highly respected monks) contradict each other?' The master said: 'The falling rosy clouds fly together with the lone duck; the autumn water shares the same color with the long sky.' The monk further said: 'If that's the case, then the spring orchids and autumn chrysanthemums each emit their own fragrance.' The master said: 'You've gone that way again.' The monk asked: 'May I ask, venerable monk, do you come forward for the person, or not for the person?' The master said: 'Every movement follows the ancient path, not falling into quiet mechanisms.' The monk said: 'Helplessly, Kong Sheng (Kong Sheng, i.e., Subhuti, a disciple of the Buddha known for his understanding of emptiness) doesn't understand, sitting in meditation in a cave, attracting heavenly flowers to fall and the earth to shake.' The master said: 'Today, I've been pointed out.' The monk said: 'May I be allowed to add a footnote?' The master said: 'Allowed.' The monk said: 'Cut off the five-colored thread under your feet, and discard the dismounting platform at Changlu (metaphor for completely breaking free from constraints, leaving no attachments).' The master said: 'There's no place for you to set foot.' The master then said: 'Shijia (Shijia, Sakyamuni Buddha) appeared in the world because of the delusions and confusion of sentient beings, so he spoke of various dharmas. Damo (Damo, Bodhidharma, the first patriarch of Zen) came from the West because the original matter is already complete and perfect, so he transmitted the secret mind-seal. Speaking of various dharmas is like using a wedge to remove a wedge; transmitting the secret mind-seal is like using a matching seal. All of you, a segment of light, brilliant like the moon containing frost on a night; a pot of refreshing air, deep like autumn water connected to the sky. Empty yet not empty, illuminating itself widely; existent yet not existent, seemingly present. The Dharmakaya is perfectly complete, without coming or going; all things are difficult to escape its scope. The Buddha's eye penetrates everything, both the same and different; every dust particle enters within it. Therefore, the ancients said: 'The myriad phenomena and all things are sealed by one dharma.' If you understand it this way, then you know that everywhere is yourself, everywhere is your light, everywhere is the place where you sit in meditation, everywhere is where you do Buddha's work. Although it is like this, then, with both light and shadow forgotten, how do you experience it?' After a long silence, the master said: 'A jade horse travels through the snow, returning at midnight; a羚羊(Lingyang) hangs its horns on a tree, the moon sinks in the west (metaphor for traceless, inconceivable).' After Chen Xie (Chen Xie) finished, Baoshou (Baoshou, name of a Zen master) opened the hall, and Sansheng (Sansheng, name of a Zen master) pushed forward a monk. Baoshou then struck him. Sansheng said: 'Acting for people like this blinds the eyes of the entire city of Zhenzhou (Zhenzhou, place name).'
人眼去在。保壽便下座。師云。禪客相逢。自有琢磨之妙。作家做處。元無刀斧之痕。且道。正恁么時作么生。還會么。影草事羸本色漢。截流機對當行家。天寧長老白椎云。諦觀法王法。法王法如是。師便下座。
上堂云。六戶不掩。從教萬法通同。四衢無蹤。祇么一塵不受。所以道眼見色與盲等。耳聞聲與響等。便能聲色里睡眠。聲色里坐臥。還體悉得么。周遍十方心。不在一切處。
上當舉僧問洞山。亡僧遷化向甚麼處去。山云。火后一莖茆。師云。虛而靈空而妙。光明一點。乃生佛之樞機。廓徹十方。是聖凡之窟宅。還會么。良久云。堪嗟去日顏如玉。卻嘆回時鬢似霜。
上堂云。日照晝月照夜。天清而高地厚而下。不我處者大功。不可逃者至化。舉起鎮州羅卜。酬卻廬陵米價。阿嚕勒繼薩婆訶。佳作人可知禮也。
上堂云。獨立不改。周行不殆。莫嫌滿眼諸塵。須信唯心三界。列千峰而向岳。會百川而到海。諸禪德。恁么會得也。捲簾除卻障。恁么不會也。閉戶生得礙。會與不會商量。漆桶依前不快。
上堂云。環中隱照。蟄龍吟枯木之云。量外真明。老兔弄夜輪之魄。機前梭路。石女能分。肘後印章。木人得用。直得一印印遍虛空。法界更無遺余。諸人還體悉得么。六門
【現代漢語翻譯】 現代漢語譯本： 人眼去了哪裡？保壽（僧人名）便下座。師（禪師）說：『禪客相逢，自有琢磨之妙；作家做處，元無刀斧之痕。』且道，正當這個時候該怎麼做？會了嗎？影草之事難爲了有本色擔當的人，截流之機正對當行專家。天寧長老敲椎說：『諦觀法王法，法王法如是。』師便下座。 上堂說法，禪師說：『六戶不掩，任憑萬法流通；四衢無蹤，一絲一塵也不接受。』所以說，眼見色與盲人無異，耳聞聲與空響相同。便能在聲色之中睡眠，在聲色之中坐臥。還體會得到嗎？周遍十方的心，不在任何一個地方。 上堂說法，禪師舉僧人問洞山（禪師名）的話：『亡僧遷化后往哪裡去？』洞山回答：『火后一莖茅。』師說：『虛而靈，空而妙，光明一點，乃是生佛的關鍵。廓徹十方，是聖人凡人的居所。』會了嗎？良久說：『可嘆離去之日容顏如玉，卻嘆歸來之時鬢髮如霜。』 上堂說法，禪師說：『日照白天，月照夜晚，天清而高，地厚而下。不執著於我的人有大功德，不可逃避的是自然造化。』舉起鎮州的蘿蔔，償還廬陵的米價。阿嚕勒繼薩婆訶（咒語），佳作之人可知禮儀。 上堂說法，禪師說：『獨立不改變，周行不疲憊。不要嫌棄滿眼的塵埃，必須相信唯心三界。』排列千峰而朝向岳，匯聚百川而到達海。各位禪德，這樣理解了嗎？捲起簾子除去遮障，這樣不理解嗎？閉上門就會產生阻礙。理解與不理解，商量來商量去，漆桶依舊不痛快。 上堂說法，禪師說：『環中隱照，蟄伏的龍吟唱著枯木的雲彩；量外的真明，老兔子玩弄著夜輪的魂魄。』機前梭路，石女也能分辨；肘後印章，木人也能使用。直接用一個印章印遍虛空，法界再沒有遺漏。各位還體會得到嗎？六門（六根）
【English Translation】 English version: Where do human eyes go? Baoshou (name of a monk) then stepped down from his seat. The Master (Zen master) said, 'When Zen practitioners meet, there is naturally the wonder of polishing; where the master craftsman works, there is originally no trace of axe or chisel.' Tell me, what should be done at this very moment? Do you understand? The matter of tracing grass is difficult for those with genuine character; the opportunity to intercept the flow is just right for the expert in the field. Elder Tianning struck the gavel and said, 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' The Master then stepped down from his seat. Ascending the hall to preach, the Zen master said, 'The six doors are not closed, allowing all dharmas to flow freely; in the four crossroads, there is no trace, not accepting even a single speck of dust.' Therefore, it is said that seeing color with the eyes is the same as being blind, and hearing sound with the ears is the same as an empty echo. Then one can sleep in the midst of sights and sounds, sit and lie down in the midst of sights and sounds. Can you still comprehend it? The mind that pervades the ten directions is not in any one place. Ascending the hall to preach, the Zen master cited the words of a monk asking Dongshan (name of a Zen master): 'Where does the deceased monk go after passing away?' Dongshan replied, 'A stalk of thatch after the fire.' The Master said, 'Empty yet spiritual, void yet wondrous, a single point of light is the key to the birth of Buddhas. Vast and thorough in the ten directions, it is the dwelling place of sages and ordinary beings.' Do you understand? After a long silence, he said, 'It is lamentable that the face was like jade on the day of departure, but it is regrettable that the temples are like frost on the day of return.' Ascending the hall to preach, the Zen master said, 'The sun shines during the day, the moon shines at night, the sky is clear and high, the earth is thick and low.' Those who are not attached to the self have great merit; what cannot be escaped is natural transformation.' He raised the turnip of Zhenzhou to repay the price of rice in Luling. Aru Le Ji Suo Po He (mantra), those who create fine works know etiquette. Ascending the hall to preach, the Zen master said, 'Standing alone and unchanging, walking around and not tiring. Do not dislike the dust that fills the eyes, you must believe that the three realms are only mind.' Arranging thousands of peaks to face Mount Yue, gathering hundreds of rivers to reach the sea. All you Zen practitioners, have you understood it this way? Roll up the curtain and remove the barrier, do you not understand it this way? Closing the door will create obstacles. Understanding and not understanding, discussing back and forth, the lacquer bucket is still not happy. Ascending the hall to preach, the Zen master said, 'Hiding the illumination within the circle, the hibernating dragon chants the clouds of the withered tree; the true brightness beyond measure, the old rabbit plays with the spirit of the night wheel.' The shuttle path before the machine, even the stone woman can distinguish; the seal behind the elbow, even the wooden man can use. Directly use one seal to stamp throughout the void, the Dharma realm has no remainder. Can you all comprehend it? The six gates (six senses)
通曉意。大地絕纖塵。
上堂云。祇個是家風。明明入混融。江光蘆映月。夜色水吞空。攃手懸崖下。分身萬像中。回涂登鳥道。恰恰是神通。
莊上回上堂云。南畝黃云禾弄穟。中洲白雪葦成花。歸舟恰向其間過。一棹清風夜到家。諸禪德。長蘆尋常不與諸人世諦流佈。真個其中行履來。且道。諸人行履又作么生。良久云。誰敢壓良為賤。
天寧節上堂云。乾坤同壽。無以窮其歲年。物我同心。無以分其中外。以法為界。則無方維。以智為身。則無向背。諸禪德。且道。個人作么生行履。還會么。國付一人敷舜化。恩臨四海戴堯仁。
上堂云。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。
上堂云。道綿綿兮用也不勤。道綿綿兮寂也不滅。二乘困墮于空無。眾生執迷於分別。菩薩區區于進修。諸佛嘮嘮于演說。諸禪德。一句子妙出三乘。一念間功超萬劫。水月茫茫兮舟棹閑。雪云冉冉兮路岐絕。明明靈靈兮唯已自知。大辯若訥兮大巧若拙。
上堂云。恰恰無綾縫。明明不覆藏。鷲嶺豈傳迦葉。少林那付神光。現成處處合頭句。具足人人知見香。虛空說法森羅聽。不掛唇皮解舉揚。諸禪德。十二時中。直是滿眼滿耳
【現代漢語翻譯】 現代漢語譯本： 通曉真意，如同大地般沒有一絲塵埃。
上堂開示說：『這便是祖師相傳的家風，明明朗朗地融入混融之中。江面映著月光，蘆葦搖曳生姿，夜晚的景色彷彿被水吞噬了一般空曠。在懸崖邊擦手而過，分身化現在萬象之中。返回時登上鳥道，這恰恰就是神通。』
在莊上返回時上堂開示說：『南邊的田地裡，金黃色的稻穗在雲霧中搖曳；中央的沙洲上，白色的蘆葦花如雪般盛開。歸來的船隻恰好從其間經過，一葉輕舟帶著清風在夜晚回到家中。』各位禪德，長蘆寺向來不與各位談論世俗的道理，而是真正在其中修行。那麼，各位的修行又是怎樣的呢？』良久后說：『誰敢以高價買進，卻以低價賣出呢？』（比喻不應埋沒自己的本性）
在天寧節上堂開示說：『愿天地同壽，無法窮盡它的歲月；愿萬物與我同心，無法區分彼此內外。以佛法為界限，就沒有方向和邊際；以智慧為身軀，就沒有正面和背面。』各位禪德，那麼，個人又該如何修行呢？你們明白嗎？國家託付給一人來推行舜帝的教化，恩澤降臨四海，百姓擁戴堯帝的仁德。
上堂開示說：『在空劫之前就存在著真實的宗旨，在聲音產生之前就應反問自己。赤貧之中有新的生活，清白是本來的家風。真正地超越了三乘之法，寥寥幾筆就概括了一切。卻又來行使不同的類別，萬千支流自然向東流去。』
上堂開示說：『道是綿延不絕的，它的作用卻不顯得勤勞；道是綿延不絕的，它的寂靜也不曾消滅。二乘之人困於空無之中，眾生執迷於分別之中。菩薩忙碌于進修，諸佛喋喋不休地演說。』各位禪德，一句話就能巧妙地超越三乘之法，一念之間就能成就超越萬劫的功德。水月茫茫，小船悠閒地停泊；雪云飄飄，道路已經斷絕。明明靈靈，只有自己知道；真正的大辯才，看起來卻像是不善言辭；真正的大技巧，看起來卻像是笨拙。』
上堂開示說：『恰恰沒有一絲縫隙，明明朗朗無法掩藏。靈鷲山上，釋迦牟尼佛難道只是傳法給迦葉（Mahākāśyapa）了嗎？少林寺里，達摩祖師難道只是把衣缽交付給慧可（Shenguang）了嗎？現成的一切都符合當下的情境，具足的一切都散發著智慧的香氣。虛空在說法，森羅萬象都在聽聞，不用嘴巴也能理解並宣揚。』各位禪德，在十二時辰中，到處都是滿眼滿耳的真理。
【English Translation】 English version: Understanding the meaning thoroughly, like the earth without a speck of dust.
Ascending the hall, he said: 'This is precisely the family tradition, clearly entering into the mingled fusion. The river reflects the moon, reeds swaying in the light, the night scene as if swallowed by the water, vast and empty. Brushing past the cliff's edge, manifesting in myriad forms. Returning and ascending the bird's path, this is precisely spiritual power.'
Returning from the village, ascending the hall, he said: 'In the southern fields, golden rice ears sway in the clouds; on the central isle, white reed flowers bloom like snow. The returning boat passes through, a single oar carrying the clear breeze home at night.' Esteemed Chan practitioners, Changlu Monastery does not usually engage in worldly discussions with you, but truly practices within. So, how do you practice? After a long pause, he said: 'Who dares to buy high and sell low?' (Metaphor for not burying one's true nature)
On Tianning Festival, ascending the hall, he said: 'May heaven and earth be as long-lived, their years inexhaustible; may all things and I be of one mind, without distinguishing inside and outside. With the Dharma as the boundary, there are no directions or limits; with wisdom as the body, there is no front or back.' Esteemed Chan practitioners, how should one practice? Do you understand? The country is entrusted to one person to promote the teachings of Emperor Shun, and blessings descend upon the four seas, with the people supporting the virtue of Emperor Yao.
Ascending the hall, he said: 'Before the empty eon, there existed a true principle; before sound arises, one should question oneself. In utter poverty, there is a new life; purity is the original family tradition. Truly transcending the Three Vehicles, encompassing everything in a few strokes. Yet, coming to practice different categories, myriad streams naturally flow eastward.'
Ascending the hall, he said: 'The Dao is continuous, yet its function does not seem laborious; the Dao is continuous, yet its stillness is never extinguished. Those of the Two Vehicles are trapped in emptiness, sentient beings are deluded by distinctions. Bodhisattvas are busy with cultivation, Buddhas tirelessly expound.' Esteemed Chan practitioners, a single phrase can skillfully transcend the Three Vehicles, a single thought can accomplish merit surpassing myriad eons. The water moon is vast, the boat leisurely moored; snow clouds drift, the road is cut off. Clearly and brightly, only oneself knows; true eloquence seems like poor speech, true skill seems like clumsiness.'
Ascending the hall, he said: 'Perfectly without a single seam, clearly and brightly, unable to be concealed. On Vulture Peak (Grdhrakuta Mountain), did Shakyamuni Buddha only transmit the Dharma to Mahākāśyapa (Mahākāśyapa)? In Shaolin Monastery, did Bodhidharma only pass the robe to Shenguang (Shenguang)? Everything ready-made conforms to the present situation, everything complete emits the fragrance of wisdom. Emptiness speaks the Dharma, all phenomena listen, understanding and proclaiming without using the mouth.' Esteemed Chan practitioners, throughout the twelve periods of the day, everywhere is filled with truth for the eyes and ears.
了也。還體悉得么。良久云。傍觀者哂。當局者迷。
資福和尚到上堂云。玉線金針相續難。劫壺空處妙。投關。香林煙暖風排雪。月窟冰寒影轉山。里許借功方得活。那時退位不知閑。宗家密密綿綿事。佈施多人莫要慳。
上堂舉僧問古德。曹溪路上。還有俗談也無。德云。六祖是盧行者。師云。好諸禪德。直下無窠窟。不用求奇特。皓玉本無瑕。雕文喪君德。
上堂云。本來田地無涯岸。極目寒光成一片。訊息平沈佛也迷。機輪轉側誰能辨。看看。雪山山下擁蓑人。白牛一掣芒繩斷參。
上堂云。靈苗發種覺樹敷春。冷湫湫處卻要溫和。干爆爆時還須津潤。若能如是。便乃能方能圓。能曲能直。正恁么時。如何體悉。還會么。志公不是閑和尚。剪刀常在臥床頭。
歲旦上堂僧問。舊年已去。新歲到來。不審。無位真人。今日壽年多少。師云。也須頭上添一歲。進云。恁么則應時納祐去也。師云。爾分上作么生。進云。直得風行草偃。水到渠成。師云。百歲老人分夜燈。師乃云。淑氣成春。韶聲入律。堂堂做處。須知戶掛凋林。密密來時。自是花開枯木。金雞報曉。玉女登機。一段風光。大家時節。祇如時節若至其理自彰。又作么生體得。借婆裙子拜婆年。買盡風光不著錢。劈面來
【現代漢語翻譯】 現代漢語譯本 完了。你體會到了嗎？（停頓良久）旁邊觀看的人嘲笑，身在局中的人迷惑。
資福和尚上堂說法時說：『玉線金針相續難，劫壺空處妙投關（比喻非常困難，需要在空無之處巧妙地投入關鍵）。香林煙暖風排雪，月窟冰寒影轉山（描繪了香林溫暖，月窟寒冷的景象）。里許借功方得活，那時退位不知閑（只有借力才能生存，退位之後反而不知清閑）。宗家密密綿綿事，佈施多人莫要慳（宗門的秘密綿延不絕，施捨給眾人不要吝嗇）。』
上堂時，舉例僧人問古德：『曹溪路上，還有世俗的談論嗎？』古德回答：『六祖是盧行者（六祖慧能未出家前名為盧惠能）。』師父說：『好啊，各位禪德，直接了當，不要有固定的模式，不用追求奇特。潔白的玉本來就沒有瑕疵，雕琢反而會喪失它的本質。』
上堂說法：『本來田地無邊無際，放眼望去一片寒光。訊息沉寂，佛也迷惑，機輪轉動，誰能分辨？』看看，雪山山下有披著蓑衣的人，白牛一掙斷開了韁繩。
上堂說法：『靈苗發芽，覺樹開花，呈現出春天景象。寒冷的地方需要溫暖，乾燥的地方需要滋潤。如果能夠這樣，就能方能圓，能曲能直。』正在這個時候，如何體會？你們明白嗎？志公不是閑散的和尚，剪刀經常放在床頭。
歲旦上堂，僧人問道：『舊的一年已經過去，新的一年到來，請問，無位真人（指人的本性），今天多少歲了？』師父說：『也必須頭上添一歲。』僧人進言道：『那麼就應該應時納福了。』師父說：『你那裡怎麼樣？』僧人進言道：『直接達到風行草偃，水到渠成的境界。』師父說：『百歲老人還在分夜燈。』師父於是說：『美好的氣息形成了春天，美妙的聲音符合音律。』堂堂正正地做事，要知道門上掛著凋零的樹林，秘密地到來時，自然是花開在枯木上。金雞報曉，玉女登機。這段美好的風光，是大家的時節。如果時節到了，道理自然彰顯，又該如何體會呢？藉著婆婆的裙子拜婆婆的年，買盡風光也不用花錢。迎面而來
【English Translation】 English version It's over. Have you realized it? (A long pause) The bystanders laugh, while those involved are confused.
Zen Master Zifu, when ascending the hall to preach, said: 'It's difficult for jade threads and golden needles to continue each other. The mystery lies in skillfully throwing the key into the empty pot of kalpa (a metaphor for extreme difficulty, requiring skillful insertion of the key into emptiness). The fragrant forest is warm with smoke, the wind pushes away the snow, the moon cave is icy cold, and the shadows turn on the mountain (describing the warm fragrant forest and the cold moon cave). Only by borrowing effort can one survive, and even after retiring, one doesn't know leisure (only by borrowing strength can one survive, and after retirement, one doesn't know leisure). The secrets of the lineage are continuous and unbroken, give generously to many, and don't be stingy (the secrets of the lineage are continuous, give to all, and don't be stingy).'
During the Dharma talk, he cited a monk asking an ancient master: 'On the road to Caoxi (Caoxi refers to the place where Huineng, the Sixth Patriarch, lived and taught), are there still worldly talks?' The ancient master replied: 'The Sixth Patriarch is Lu Xingzhe (Huineng's lay name before becoming a monk was Lu Huineng).' The master said: 'Good, all you Zen practitioners, be direct and without fixed patterns, don't seek the extraordinary. White jade is inherently flawless, carving it only diminishes its virtue.'
During the Dharma talk: 'Originally, the fields are boundless, and as far as the eye can see, there is a vast expanse of cold light. When the news is silent, even the Buddha is confused, and when the machinery turns, who can discern it?' Look, there is a person wearing a raincoat under the Snow Mountain, and the white ox breaks free from its rope with a single tug.
During the Dharma talk: 'The spiritual sprout germinates, and the Bodhi tree blooms, presenting the scenery of spring. In cold places, warmth is needed, and in dry places, moisture is needed. If one can be like this, then one can be square and round, flexible and straight.' At this very moment, how do you realize it? Do you understand? Zhi Gong (referring to a famous Buddhist monk) is not an idle monk, and scissors are always placed at the head of his bed.
On the New Year's Day, a monk asked: 'The old year has passed, and the new year has arrived. May I ask, how old is the True Person without Position (referring to one's original nature) today?' The master said: 'One must also add a year to the head.' The monk further said: 'Then one should accept blessings in accordance with the times.' The master said: 'How is it on your side?' The monk further said: 'Directly reaching the state where the wind blows and the grass bends, and water flows and the channel is formed.' The master said: 'An old man of a hundred years is still distributing night lamps.' The master then said: 'Auspicious air forms spring, and beautiful sounds conform to the rhythm.' Doing things in a dignified manner, one must know that withered trees are hung on the door, and when coming secretly, flowers naturally bloom on withered trees. The golden rooster crows at dawn, and the jade maiden ascends the machine. This beautiful scenery is everyone's season. If the season arrives, the principle will naturally manifest, so how should one realize it? Borrowing the grandmother's skirt to celebrate the grandmother's New Year, buying all the scenery without spending money. Coming face to face
時莫迴避。個人里許有生緣參。
上堂云。一言道斷不鼓唇皮。一擔擔起不費氣力。直得口掛壁上也。妙照那人。意在目前也。圓成眾事。便能默時說說時默。用時閑閑時用。且道。正當用時如何。良久云。巨靈抬手無多子。分破華山千萬重。
上堂舉僧問九峰。如何是頭。峰云。開眼不覺曉。僧云。如何是尾。峰云。不坐萬年床。僧云。有頭無尾時如何。峰云。終是不貴。僧云。有尾無頭時如何。峰云。雖飽無力。僧云。直得頭尾相稱時如何。峰云。兒孫得力室內不知。師云。好諸禪德。雲從龍風從虎。客到家水歸海。頭尾平正。內外通同。八方受敵鐵牛機。半夜陣圓玄豹變。雖然如是。也祇是兒孫得力處。祇如室內不知。又作么生。良久云。戶外有云從斷徑。座中無照勝然燈。
上堂云。剎剎塵塵是我。無處藏身。到到處處逢渠。個人具眼。百草頭上。鬧市門頭。混不得不隨流。類不齊絕滲漏。須知衲僧做處。大用現前。普化半顛半狂。金牛自歌自舞。諸人還會么。因風吹火。用力不多參。
上堂舉。魯祖凡見僧來便面壁。南泉云。我尋常向人道。空劫已前承當。佛未出世時體取。尚不得一個半個。似爾恁么驢年去。師云。魯祖為眾竭力。南泉家醜外揚。長蘆恁么點撿。還更有人點撿長
【現代漢語翻譯】 現代漢語譯本 不要回避時機。每個人在自己的範圍內都有產生聯繫的機緣。
上堂開示說：『一句話說斷，不用多費口舌。一肩挑起，不費什麼力氣。』即使口掛在墻壁上，也能巧妙地照見那個人，意念就在眼前。圓滿成就一切事情，就能在沉默時說話，在說話時沉默，在用的時候閒適，在閒適的時候使用。那麼，正在用的時候該如何呢？良久后說：『巨靈抬手也拿不了多少東西，分開華山卻有千萬重。』
上堂引用僧人問九峰：『什麼是頭？』九峯迴答：『睜開眼睛卻不覺得天亮。』僧人問：『什麼是尾？』九峯迴答：『不坐萬年床。』僧人問：『有頭無尾時如何？』九峯迴答：『終究是不值錢的。』僧人問：『有尾無頭時如何？』九峯迴答：『雖然飽了卻沒有力氣。』僧人問：『如果頭尾相稱時如何？』九峯迴答：『兒孫得力，家裡人卻不知道。』師父說：『各位禪德，云從龍，風從虎，客人來到家，水流歸大海，頭尾平正，內外通達，八方受敵的鐵牛機，半夜裡陣勢圓滿，玄豹變化。』雖然是這樣，也只是兒孫得力的地方。就像家裡人不知道一樣，又該如何呢？良久后說：『戶外有云，阻斷了小路，座中沒有照亮一切的燈。』
上堂開示說：『每個剎土，每粒微塵都是我，無處藏身。到任何地方都能遇到他，每個人都具備慧眼。』在百草頭上，在鬧市門口，混跡其中卻不隨波逐流，與萬物不同類，杜絕一切滲漏。要知道衲僧所做的事情，大用就在眼前顯現。普化（Puhua，唐代禪僧）半顛半狂，金牛（Golden Bull）自歌自舞。各位會了嗎？順著風勢吹火，不用費多少力氣。
上堂引用，魯祖（Luzu，禪宗祖師）凡是見到僧人來就面壁。南泉（Nanquan，唐代禪師）說：『我經常對人說，空劫（kongjie，佛教時間概念，指極長的時間）以前就應該承擔，佛未出世時就應該體會，尚且得不到一個半個，像你們這樣要到驢年才能做到。』師父說：『魯祖為大眾竭盡全力，南泉家醜外揚。長蘆（Changlu，地名，也是禪宗寺院名）這樣評論，還有人要評論長蘆嗎？』
【English Translation】 English version Do not avoid the opportune moment. Each individual has the potential for connection within their own sphere.
Ascending the hall, the master said: 'A single word cuts it off, no need to waste words. Shouldering the burden, no effort is expended.' Even with the mouth hanging on the wall, it subtly illuminates that person, the intention is right before your eyes. Perfectly accomplishing all things, one can speak in silence and be silent in speech, be at ease in action and act in leisure. So, what to do when acting? After a long pause, he said: 'The giant spirit lifts his hand with few gains, splitting Mount Hua into ten million layers.'
Ascending the hall, he cited a monk asking Jiufeng (Nine Peaks, a place or a monk's name): 'What is the head?' Jiufeng replied: 'Opening the eyes, one does not realize it is dawn.' The monk asked: 'What is the tail?' Jiufeng replied: 'Not sitting on a ten-thousand-year bed.' The monk asked: 'What if there is a head without a tail?' Jiufeng replied: 'Ultimately, it is not valuable.' The monk asked: 'What if there is a tail without a head?' Jiufeng replied: 'Although full, there is no strength.' The monk asked: 'What if the head and tail match?' Jiufeng replied: 'The children and grandchildren are capable, but those inside the house do not know.' The master said: 'Good sirs, clouds follow the dragon, wind follows the tiger, guests come home, water returns to the sea, the head and tail are level, inside and outside are connected, the iron ox machine faces enemies on all sides, the black leopard transforms in the middle of the night when the formation is complete.' Although it is like this, it is only where the children and grandchildren are capable. Just like those inside the house do not know, what should be done? After a long pause, he said: 'Outside the house, clouds block the path, inside the seat, there is no lamp to illuminate everything.'
Ascending the hall, he said: 'Every k剎土剎 (kshetra, a Buddha-field), every mote of dust is me, there is nowhere to hide. Everywhere one goes, one meets him, everyone possesses wisdom eyes.' On the heads of the hundred grasses, at the gates of the bustling market, mingling within but not following the current, unlike all things, cutting off all leakage. Know that what the mendicant monks do, the great function appears before you. Puhua (Puhua, a Chan monk of the Tang Dynasty) is half mad, the Golden Bull (Golden Bull) sings and dances on its own. Do you all understand? Blowing on the fire with the wind, not much effort is needed.
Ascending the hall, he cited that Luzu (Luzu, a Chan patriarch) always faced the wall whenever he saw a monk coming. Nanquan (Nanquan, a Chan master of the Tang Dynasty) said: 'I often say to people that one should take responsibility before the empty aeon (kongjie, a Buddhist concept of time, referring to an extremely long time), and one should embody it when the Buddha has not yet appeared in the world, and yet one cannot even get half of it, and like you, it will take until the year of the donkey to achieve it.' The master said: 'Luzu exerted all his strength for the sake of the masses, Nanquan aired his dirty laundry. Changlu (Changlu, a place name, also the name of a Chan monastery) comments like this, is there anyone else who wants to comment on Changlu?'
蘆么。有點撿無點撿即且置。魯祖為人處作么生。還會么。無底合盤盛不盡。穿心碗子釘將來。
上堂云。同中有異。功亡就位。異中有同。在位借功。一步密移玄路轉。全身放下劫壺空。隱隱密密。玲玲瓏瓏。記取深雲鬚變豹。自然死水不藏龍。
上堂云。麟龍不為瑞。珠璧不為貴。衲僧眼豁開。徹見生死蒂。生死蒂。第一義。諸佛心。祖師鼻。少林傳燈。靈山授記。隨高隨下。何此何彼。假諸因緣。神通遊戲。有時五教三乘。有時三德六味。有時屋裡主財。有時門頭了事。處處清白家風。人人見成活計。正恁么時。且道。作么生是見成受用底。還體悉得么。良久云。風行草偃。水到渠成。
上堂云。一二三四五。禾山打鼓金牛舞。劈面來時著眼看。全身放下休回互。諸禪德。祇如不回互時作么生。良久云。千鈞才一挽。自有發機人。
上堂僧問記得。僧問巴陵。如何是提婆宗。陵雲。銀碗里盛雪。未審。此意如何。師云。猶墮一色在。進云。恁么則滿舡空載月。漁父宿蘆花。師云。轉卻後作么生。進云。龍得水時添意氣。虎逢山處長威獰。師云。且喜勿交涉。進云。卻請和尚道。師云。欲識誕生王子父。鶴騰霄漢出銀籠。師乃云。活計如今付舊人。版頭疏久又還親。星河月與長江混。渺
渺清光一色勻。底時節落功勛。臥穩須知卻轉身。轉得了來相識么。寒窮面嘴黑皴皴。
上堂云。今日是釋迦老子降生之辰。長蘆不解說禪。與諸人畫個樣子。祇如在摩耶胎時作么生。以拂子畫⊙。祇如以清凈水浴金色身時。又作么生。師畫[○@水]。祇如周行七步。目顧四方。指天指地。成道說法。神通變化。智慧辯才。四十九年。三百餘會。說青道黃。指東畫西。入般涅槃。又作么生。師畫⊕云。若是具眼衲僧。必也點頭相許。其或未然。一一歷過始得。
上堂云。六根返源。徹底靈明無颣。四大性復。通身清凈無塵。直得絕因緣斷相續。混古今泯同異。諸人還體悉得么。靈鳥不萠枝上夢。覺花無影樹頭春。
上堂云。透頂透底。徹根徹源底人。為甚麼跨步時。失卻路頭。隨高隨下合方合圓底人。為甚麼閤眼時。失卻處所。諸禪德。作么生履踐。得通同一貫去。良久云。好手猶如火里蓮。他家自有沖天意。
乾龍節上堂云。乾坤之主。海岳之尊。密密不間。綿綿長存。全提造化之柄。妙得產生之根。個人壽量也。龍施膏雨洗山骨。個人神明也。蟾把清霜摩月魂。當時舜日下臨。蒙聖庇從佛學佛。今日堯眉上祝。是我眾知恩報恩。
上堂云。好諸禪德。與乾坤同其覆載。與雨露同
其沾濡。與草木同其產生。與水云同其去就。與鬼神同其兇吉。與時序同其陰陽。所以道。萬物自有功。當言用極處。事存涵蓋合。理應箭鋒柱。正恁么時作么生。得涵蓋箭鋒去。還會么。遍界不曾藏。通身無影像。
上堂云。何須更舉揚。全體露堂堂。濕暑時時雨。薰風陣陣香。秧針初透水痕淺。蒲力欲剪柳絲長。雙六盤中休喝彩。分明觸事恰相當。
結夏上堂云。一塵具無量剎土。一念超無量劫數。一身現無量眾生。一體合無量諸佛。所以道。以大圓覺為我伽藍。身心安居平等性智。恁么則不可以方所為限。不可以時分為拘。自他和合。則水乳相同。主伴交參。則映象相照。祇如禁足護生。又且如何話會。良久云。心心無異念。步步不迷方。
上堂舉僧問魯祖。如何是不言言。祖云。爾口在甚麼處。僧云。某甲無口。祖云。尋常將甚麼吃飯。僧無語。祖便打。師云。祇解握死蛇頸。不能捋猛虎鬚。當時待他問爾口在甚麼處便與一喝。拂袖便行。直饒魯祖全機。往往做手腳不及。
上堂舉百丈涅槃和尚問南泉。從上諸聖。還有不為人說底法么。泉云有。丈云。如何是不為人說底法。泉云。不是心。不是佛。不是物。丈云。說了也。泉云。某甲祇恁么。和尚又如何。丈云。我不是善智識。爭
【現代漢語翻譯】 現代漢語譯本： 其沾濡（浸潤）。與草木一同生長。與水云一同離合。與鬼神一同經歷兇吉。與時序一同經歷陰陽。所以說，萬物自有其功用，應當說在功用達到極致之處。事情存在於涵蓋相合之中，道理應如箭鋒相拄一般。正在這個時候該怎麼辦？如何才能擺脫涵蓋箭鋒的束縛？會意了嗎？遍及整個世界沒有絲毫隱藏，整個身心沒有留下任何影像。
上堂開示說，何須再多加宣揚，全體已經顯露無遺。潮濕的暑氣伴隨著時時的雨水，和煦的南風帶來陣陣的香氣。稻秧的針尖剛剛穿透淺淺的水面，蒲草的生命力旺盛得想要修剪，柳條也變得修長。在雙陸棋局中停止喝彩吧，分明一切事物都恰如其分。
結夏安居上堂開示說，一粒微塵包含著無量的剎土（佛國），一個念頭超越了無量的劫數（極長的時間單位）。一個身體顯現出無量的眾生，一個本體融合了無量的諸佛。所以說，以大圓覺（圓滿覺悟）作為我的伽藍（僧眾居住的園林），身心安住在平等性智（平等無差別的智慧）中。這樣一來，就不能用方位來限制，不能用時間來拘束。自己與他人和合，就像水和乳交融一樣。主體與客體相互交錯，就像鏡子中的影像相互輝映一樣。就像禁足護生這件事，又該如何談論呢？良久之後說，心與心之間沒有不同的念頭，腳步與腳步之間不會迷失方向。
上堂開示，舉例說有僧人問魯祖（禪師），『什麼是不可言說的言語？』魯祖說，『你的口在哪裡？』僧人說，『我沒有口。』魯祖說，『那你平時用什麼吃飯？』僧人無言以對。魯祖便打了他。師父說，『只懂得握住死蛇的脖子，卻不能捋老虎的鬍鬚。』當時應該等他問『你的口在哪裡』的時候，就給他一喝，然後拂袖而去。即使魯祖機鋒敏銳，也往往來不及施展手段。
上堂開示，舉例說百丈涅槃和尚問南泉（禪師），『從古至今的諸位聖賢，還有不為他人說的法嗎？』南泉說，『有。』百丈說，『什麼是不為他人說的法？』南泉說，『不是心，不是佛，不是物。』百丈說，『已經說出來了。』南泉說，『我只是這樣認為，和尚您又如何認為呢？』百丈說，『我不是善知識（有智慧的人），怎麼會爭辯呢？』
【English Translation】 English version: It moistens and nourishes. It shares its growth with grasses and trees. It shares its comings and goings with water and clouds. It shares its fortune and misfortune with ghosts and spirits. It shares its yin and yang with the seasons. Therefore, it is said that all things have their own functions. One should speak of the ultimate point of their use. Matters exist within the fitting of the box and lid. Principles should be like arrow points meeting head-on. What should one do at such a moment? How can one escape the constraints of the box and lid, and the arrow points? Do you understand? Throughout the entire realm, nothing is hidden. The whole body has no image.
In the Dharma Hall, he said, 'Why is there a need for further praise? The whole is completely revealed. The damp heat comes with the rain from time to time, and the gentle breeze brings waves of fragrance. The tips of the rice seedlings have just pierced the shallow water, and the vitality of the cattails is such that one wants to trim them, and the willow branches have grown long. Stop cheering in the game of Shuanglu (a board game), it is clear that everything is just right.'
During the summer retreat, he said in the Dharma Hall, 'A single dust mote contains immeasurable Buddha lands (kshetra). A single thought transcends immeasurable kalpas (aeons). A single body manifests immeasurable sentient beings. A single entity unites immeasurable Buddhas. Therefore, it is said, 'Taking the Great Perfect Enlightenment (Mahāparinirvāṇa) as my sangharama (monastery), body and mind dwell peacefully in the wisdom of equality (samatā-jñāna).' In this way, it cannot be limited by location, nor can it be constrained by time. When self and others are in harmony, they are like water and milk blending together. When subject and object intermingle, they are like images reflecting each other in a mirror. Just like the matter of restricting movement to protect life, how should we discuss it?' After a long pause, he said, 'Mind and mind have no different thoughts, step and step do not lose direction.'
In the Dharma Hall, he cited the example of a monk asking Ruzu (Zen master), 'What is speech that cannot be spoken?' Ruzu said, 'Where is your mouth?' The monk said, 'I have no mouth.' Ruzu said, 'Then what do you usually use to eat?' The monk was speechless. Ruzu then struck him. The master said, 'He only knows how to grasp the neck of a dead snake, but cannot stroke the whiskers of a fierce tiger.' At that time, he should have waited for him to ask 'Where is your mouth?' and then given him a shout, and then left with a flick of his sleeve. Even if Ruzu's wit is sharp, he often doesn't have time to use his skills.
In the Dharma Hall, he cited the example of Baizhang Nirvana (Baizhang Niepan) asking Nanquan (Zen master), 'Among all the sages from the past, is there a Dharma that they did not speak for others?' Nanquan said, 'Yes.' Baizhang said, 'What is the Dharma that is not spoken for others?' Nanquan said, 'It is not mind, not Buddha, not thing.' Baizhang said, 'It has already been spoken.' Nanquan said, 'I just think so, what do you think, venerable monk?' Baizhang said, 'I am not a wise teacher (kalyāṇa-mitra), how can I argue?'
知有說不說。泉云。某甲不會。丈云。我太殺為爾說也。師云。好大眾王老師葛藤。被涅槃和尚截斷了也。涅槃和尚葛藤。且不得動著。非唯既往不咎。亦乃盡法無民。雖然如是。還點撿得出么。如今奪得連城璧。秦主相如盡喪身。
上堂舉僧問智門。蓮華未出水時如何。門云蓮華。僧云。出水后如何。門云荷葉。師云。叢林多作出水未出水。蓮華荷葉商量。我也知爾為蛇畫足。更有底打傳口令。有底杓卜聽虛聲。總未得剿絕。長蘆為爾拈卻了也。方知道智門是個無固必漢。長蘆今日大似鞏縣茶瓶。
舉首坐立僧上堂云。吾家種草古今難。針鼻才分度線端。混處相期君把手。到時不與汝同盤。卻來大用縱橫是。向去全功轉側看。底事要憑師印可。輪迴生死不相干。
上堂舉僧問雲門。殺父殺母。佛前懺悔。殺佛殺祖。向甚麼處懺悔。門云。露師云。好諸禪德。無棱縫絕廉纖。隨心自在。當處解脫。還會么。有餘一法著不得。無餘一法也還祛。
上堂云。來無所從。去無所向。達一理之齊平。見諸法之空相。曉雲散處日明。夜雨過時溪漲。照體獨立兮常住一如。應真不借兮森羅萬像。不須爾更作思惟。自有人普同供養。師高聲喚云。大休大歇底禪和子。若不受食是尊貴墮。
上堂云。滅
【現代漢語翻譯】 現代漢語譯本 知有說不說。（泉云：）某甲不會。（丈云：）我太甚為你說了也。（師云：）好大眾，王老師葛藤（糾纏不清的說法），被涅槃和尚截斷了也。涅槃和尚葛藤，且不得動著。非唯既往不咎，亦乃盡法無民。雖然如是，還點撿得出么？如今奪得連城璧（價值連城的寶玉），秦主相如（藺相如）盡喪身。
上堂舉僧問智門（禪師名）。蓮華未出水時如何？（智）門云：蓮華。僧云：出水后如何？（智）門云：荷葉。師云：叢林多作出水未出水，蓮華荷葉商量。我也知爾為蛇畫足。更有底打傳口令，有底杓卜聽虛聲。總未得剿絕。長蘆（禪師名）為爾拈卻了也。方知道智門是個無固必漢。長蘆今日大似鞏縣茶瓶。
舉首座立僧上堂云：吾家種草古今難，針鼻才分度線端。混處相期君把手，到時不與汝同盤。卻來大用縱橫是，向去全功轉側看。底事要憑師印可，輪迴生死不相干。
上堂舉僧問雲門（禪師名）：殺父殺母，佛前懺悔。殺佛殺祖，向甚麼處懺悔？（云）門云：露。師云：好諸禪德，無棱縫絕廉纖，隨心自在，當處解脫。還會么？有餘一法著不得，無餘一法也還祛。
上堂云：來無所從，去無所向，達一理之齊平，見諸法之空相。曉雲散處日明，夜雨過時溪漲。照體獨立兮常住一如，應真不借兮森羅萬像。不須爾更作思惟，自有人普同供養。師高聲喚云：大休大歇底禪和子，若不受食是尊貴墮。
上堂云：滅
【English Translation】 English version Knowing there is speaking and not speaking. (Quan said:) 'Moujia' (a humble way to refer to oneself) doesn't know. (Zhang said:) I have already spoken too much for you. (The master said:) Good assembly, Teacher Wang's 'geteng' (entanglement, complicated explanation) has been cut off by Nirvana Monk. Nirvana Monk's 'geteng' must not be touched. Not only are past mistakes not to be blamed, but also the law is exhausted and there are no people to govern. Although it is like this, can you still discern it? Now that you have seized the Liancheng Jade (an invaluable jade), the Qin ruler Xiang Ru (Lin Xiangru) has lost his life.
In the hall, a monk asked Zhimeng (a Chan master): 'What is it like when the lotus flower has not yet emerged from the water?' (Zhi)meng said: 'Lotus flower.' The monk said: 'What is it like after it emerges from the water?' (Zhi)meng said: 'Lotus leaf.' The master said: 'In the monastery, many discuss the lotus flower and lotus leaf, whether it has emerged from the water or not. I also know that you are drawing feet for a snake (doing something superfluous). Some are playing the game of passing on commands, and some are listening to empty sounds with divination. None of this has been completely eradicated. Changlu (a Chan master) has picked it up for you. Only then do you know that Zhimeng is a man without fixed principles. Changlu today is very much like a Gongxian tea bottle.'
The head seat, a standing monk, ascended the hall and said: 'It is difficult to plant grass in my family, both in ancient times and now. Only the tip of the needle can divide the end of the thread. In confusion, we expect you to hold hands, but when the time comes, we will not share the same plate with you. The great function is horizontal and vertical, but the complete merit is seen by turning and looking. The underlying matter must rely on the master's approval, and is not related to the cycle of birth and death.'
In the hall, a monk asked Yunmen (a Chan master): 'If you kill your father and kill your mother, you can repent before the Buddha. If you kill the Buddha and kill the ancestors, where should you repent?' (Yun)men said: 'Reveal.' The master said: 'Good Chan practitioners, without edges or seams, completely unadorned, free and at ease, liberated in the present moment. Do you understand? You cannot attach to even one extra dharma, and you must also remove even one dharma that is unnecessary.'
In the hall, the master said: 'Coming from nowhere, going to nowhere, reaching the equality of one principle, seeing the empty nature of all dharmas. When the morning clouds disperse, the sun shines brightly; when the night rain passes, the stream rises. Shining independently, it is eternally one and unchanging; responding to the truth without borrowing, all phenomena are myriad images. You don't need to think any further; there will naturally be people who universally make offerings. The master shouted loudly: 'Chan practitioners who have achieved great rest and great cessation, if you do not accept food, it is a fall from nobility.'
In the hall, the master said: 'Extinction'
而不滅。與虛空合體而靈。生而不生。與森羅同用而妙。劫前無朕。身後有家。鶴夢巢寒。耿耿蒼林之月。龍吟夜永。依依枯木之云。諸禪德。正恁么時。無生滅絕去來。妙有衲僧行履。還體得么。良久云。煙含碧葦沙頭雪。風弄白蘋江上秋。
上堂舉舡子囑夾山云。直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明此事。師云。好諸禪德。寒巖異草。坐著成功。明月白雲。步時分影。正當恁么時。如何行履。良久云。幽洞不拘關鎖意。縱橫那涉兩頭人。
上堂云。好諸禪德。云無心而自閑。天無際而能寬。道無像而普應。神無慮而常安。隨之也不見去跡。迎之也不見來端。一藏教祇成讚歎。三世佛止可傍觀。燭曉堂虛。織婦轉機梭路細。水明夜靜。漁老擁蓑舡月寒。諸禪德。還曾到個田地個時節么。其或未然。不要亂舉。
上堂云。大眾芝麻壓得油。粳米炊得飯。還我叢林飽參漢。衲僧履道貴平懷。何必臨機爭轉換。活計自然家風成現。順水便風。歸舟到岸。寒山拾得笑呵呵。此心分付知音辨。
真州長蘆崇福禪院語錄(終)
師小參示眾云。兄弟機絲不掛。木人暗擲金梭。文彩未彰。石女先提玉印。妙明田地。豈涉春緣。虛瑩亭堂。寧關曉意。正非孤立。風前月樹猿啼
【現代漢語翻譯】 現代漢語譯本： 而不滅。與虛空合體而靈。生而不生。與森羅萬象共同作用而玄妙。劫前沒有朕兆，身後卻有歸宿。夢中仙鶴回到寒冷的巢穴，清冷的月光照耀著蒼翠的樹林。龍在漫長的夜晚吟唱，依戀著枯木上的雲彩。各位禪師，正在這個時候，沒有生滅來去，妙有的衲僧如何行走？體會到了嗎？良久之後說：煙霧籠罩著碧綠的蘆葦，沙灘上覆蓋著白雪，風吹動著白色的浮萍，江面上呈現出一片秋色。 上堂時，舉了舡子（船伕，指一位禪師）囑咐夾山（指夾山善會禪師）的話：『必須在藏身之處不留軌跡，沒有軌跡的地方不要藏身。』我三十年在藥山（指藥山惟儼禪師），只是明白了這件事。師說：各位禪師，寒冷的巖石上生長著奇異的草木，坐在這裡就能成功。明月和白雲，行走時也能分享身影。正在這個時候，如何行走？良久之後說：幽深的洞穴不拘泥於關鎖的意義，縱橫馳騁不涉及兩端的人。 上堂時說：各位禪師，云沒有心卻能自在悠閑，天沒有邊際卻能寬廣包容，道沒有形象卻能普遍應現，神沒有思慮卻能常常安寧。跟隨它也看不見離去的軌跡，迎接它也看不見到來的端倪。全部的藏經都只是讚歎，三世諸佛也只能在一旁觀看。燭光照亮空曠的殿堂，織布的婦女轉動織機，梭子走過的路細密。水面清澈，夜晚寂靜，打漁的老人披著蓑衣，漁船在月光下顯得寒冷。各位禪師，曾經到達過這種田地、這種時節嗎？如果還沒有，不要胡亂發言。 上堂時說：大眾，芝麻壓榨出油，粳米煮成熟飯。還我叢林中飽參的漢子。衲僧修行，貴在保持平和的心態，何必臨機爭辯轉換。活計自然而然地成就家風，順水順風，歸來的船隻到達岸邊。寒山（指寒山子）和拾得（指拾得）笑呵呵，將這顆心交付給知音來辨別。 真州長蘆崇福禪院語錄（終） 師父小參時向大眾開示說：各位同修，機絲不掛礙，木頭人暗中投擲金梭。文采尚未顯現，石女先提起玉印。玄妙光明的田地，豈能涉及春天的緣分？空虛明亮的殿堂，哪裡關乎黎明的意義？真正並非孤立存在，風前的月亮，樹上的猿猴啼叫。
【English Translation】 English version: And does not perish. Unites with the void and becomes spirit. Born yet unborn. Works with all phenomena and is wondrous. Before the kalpa there are no signs, after death there is a home. Cranes dream of cold nests, the clear moon shines on the green forest. Dragons roar in the long night, clinging to the clouds on withered trees. All you Chan practitioners, at this very moment, there is no birth, no death, no going, no coming. How does the wonderfully existent mendicant walk? Have you realized it? After a long silence, he said: 'Mist embraces the green reeds, snow on the sandy shore. Wind plays with the white duckweed, autumn on the river.' During the Dharma talk, he cited the words of Boatman (referring to a Chan master) instructing Jiashan (referring to Chan Master Jiashan Shanhui): 'You must hide yourself where there are no traces, and do not hide yourself where there are no traces.' For thirty years I was at Yaoshan (referring to Chan Master Yaoshan Weiyan), and I only understood this matter. The master said: Good Chan practitioners, on cold rocks grow strange grasses, sitting here brings success. Bright moon and white clouds, share shadows when walking. At this very moment, how do you walk? After a long silence, he said: 'The secluded cave does not adhere to the meaning of locks, and moving freely does not involve people on both ends.' During the Dharma talk, he said: Good Chan practitioners, clouds have no mind yet are free and leisurely, the sky has no boundaries yet is wide and tolerant, the Dao has no form yet universally responds, the spirit has no worries yet is always at peace. Following it, you cannot see the traces of departure, welcoming it, you cannot see the beginning of arrival. The entire Tripitaka only amounts to praise, the Buddhas of the three worlds can only observe from the sidelines. The candle illuminates the empty hall, the weaving woman turns the loom, the path of the shuttle is fine and detailed. The water is clear, the night is quiet, the old fisherman wears a raincoat, the fishing boat is cold in the moonlight. All you Chan practitioners, have you ever reached this state, this moment? If not, do not speak rashly. During the Dharma talk, he said: Everyone, sesame seeds are pressed to make oil, japonica rice is cooked into rice. Return to me the fully enlightened man in the monastery. The mendicant's practice values a peaceful mind, why bother arguing and transforming at the moment of opportunity. The livelihood naturally achieves the family style, with favorable winds and currents, the returning boat reaches the shore. Hanshan (referring to Hanshanzi) and Shide (referring to Shide) laugh heartily, entrusting this heart to the discerning. Records of Chan Monastery Chongfu, Changlu, Zhenzhou (End) The master, during a small Dharma talk, instructed the assembly: Fellow practitioners, the loom is unhindered, the wooden man secretly throws the golden shuttle. The literary talent has not yet emerged, the stone woman first raises the jade seal. The wondrously bright field, how can it involve the spring season? The empty and bright hall, how does it relate to the meaning of dawn? Truly not existing in isolation, the moon before the wind, the monkeys cry in the trees.
。偏豈單行。煙外滄洲鷺宿。光里鋒铓未兆。隱時頭角崢嶸。葉通兼帶才疏。便見犯鋒傷手。六門機息。是須宛轉傍參。一色功圓。切忌當頭印破。夢手推開月戶。轉身撥側玉輪。方能出自胸襟。始免坐他床榻。泥牛運步。已萠建化之緣。木馬嘶風。便是利生邊事。如何履踐得恁么相應去。良久云。還會么。釣絲午夜休拈弄。風拭湖光水月秋。
小參云。好兄弟。若論此事。千里同風。何彼我之相遼。豈形聲而能間。岸云輕弄白。沙樹綠含春。觸處現本光。百川同一味。盡十方世界。而俱是我家。即萬象森羅。而更無別法。通身不滯。攃手無依。轉側相逢。合談何事。還相委悉么。良久云。入門白髮笑添雪。上岸青鞋從涴泥(陳謝罷)復云。浪爪拏舟雪濺空。十年胸際著慈風。如今堂上時相見。分付飲茶談笑中。記得保福問鵝湖雪峰先師道。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。僧堂前則且致。望州亭烏石嶺。什麼處相見。鵝湖驟步歸方丈。保福便入僧堂。雪竇拈云。二老宿是即是。祇知雪峰放行。且不見雪峰把定。祇如覺上座。適來與長蘆和尚。三門前問訊。方丈頭人事合掌起居曲躬叉手。諸人恁么相見。也祇是放行。且道。把定處作么生相見。還相委悉么。鶴鷺並頭踏雪睡。月
【現代漢語翻譯】 現代漢語譯本： 偏頗難道是單一的行動？煙霧之外的滄洲，白鷺棲息。 光明之中，鋒芒尚未顯露，隱藏之時，頭角已經崢嶸。 對佛教義理理解不深，兼帶其他知見，才學也比較淺薄，就會看到觸犯鋒芒而傷手的情況。 六根之門停止活動，就需要委婉地從旁邊參悟。 一色的功夫圓滿，切記不要當頭印破。 夢中之手推開月戶，轉身撥動玉輪，才能出自自己的胸襟，才能避免坐在別人的床榻上。 泥牛開始行走，已經萌發了建立教化的因緣；木馬嘶鳴，就是利益眾生的邊事。 如何踐行才能如此相應呢？ 良久，說：『會了嗎？』 釣絲在午夜停止捻弄，風吹拂著湖光水月，一片秋色。 小參時說：『好兄弟，如果談論這件事，千里之內風俗相同，為什麼還要分彼此呢？難道形體和聲音能夠阻隔嗎？』 岸邊的雲彩輕輕地舞弄著白色，沙樹含著綠意，充滿春天的氣息。 到處都顯現著本來的光明，百川匯入同一味道。 整個十方世界，都是我的家，即使是萬象森羅，也沒有其他的法則。 全身沒有滯礙，擦手沒有依靠，轉身相逢，適合談論什麼事情呢？ 還互相瞭解嗎？』 良久，說：『入門時白髮增添了雪色，上岸時青鞋沾滿了泥土。』（陳謝完畢）又說：『浪爪抓著船隻，雪花飛濺天空，十年胸懷充滿慈悲的風。 如今在堂上時常相見，分付飲茶談笑之中。 記得保福問鵝湖雪峰先師說：『望州亭與你相見了嗎？烏石嶺與你相見了嗎？僧堂前與你相見了嗎？』僧堂前暫且不說，望州亭、烏石嶺，在什麼地方相見呢？』鵝湖快步回到方丈。 雪竇拈出說：『二位老宿說的是對的，只知道雪峰放行，卻沒看到雪峰把定。』比如覺上座，剛才與長蘆和尚在三門前問訊，方丈頭人事合掌起居，曲躬叉手，各位這樣相見，也只是放行。 那麼，把定處如何相見呢？還互相瞭解嗎？』 鶴鷺並頭踏雪而眠，月
【English Translation】 English version: Is partiality a singular action? Outside the mist, egrets rest in Cangzhou (a mythical island). Within the light, the sharp edge is not yet revealed; when hidden, the horns are already prominent. Having a shallow understanding of Buddhist teachings, mixed with other views, and limited knowledge, one will see the situation of being hurt by touching the sharp edge. When the six sense-gates cease activity, one needs to subtly contemplate from the side. When the one-color (一色) of practice is complete, one must avoid breaking it head-on. The hand in a dream pushes open the moonlit door, turning around and moving the jade wheel, only then can it come from one's own heart, only then can one avoid sitting on someone else's bed. The mud-ox starts walking, already sprouting the causes and conditions for establishing teachings; the wooden horse neighs in the wind, which is the border affair of benefiting beings. How can one practice to be so corresponding? After a long while, he said: 'Do you understand?' The fishing line ceases to be played with at midnight, the wind wipes the lake light and water moon, a scene of autumn. During the small assembly, he said: 'Good brothers, if we talk about this matter, the customs are the same within a thousand miles, why should we distinguish between self and other? Can form and sound obstruct it?' The clouds on the shore lightly play with white, the sand trees contain green, full of the atmosphere of spring. Everywhere manifests the original light, hundreds of rivers flow into the same taste. The entire ten directions world is my home, even the myriad phenomena are without other laws. The whole body is without obstruction, wiping hands without reliance, turning around and meeting, what things are suitable to talk about? Do you understand each other?' After a long while, he said: 'When entering the gate, white hair adds to the snow color, when going ashore, blue shoes are covered with mud.' (After Chen Xie) He also said: 'The waves' claws grab the boat, snowflakes splash into the sky, for ten years the chest is filled with the wind of compassion. Now we often meet in the hall, entrusting tea drinking and laughter. Remember that Baofu (保福) asked Ehu (鵝湖) Xuefeng (雪峰) the former teacher, saying: 'Have you met Wangzhou Pavilion (望州亭)? Have you met Wushi Ridge (烏石嶺)? Have you met the Sangha hall (僧堂) before?' The Sangha hall before is not mentioned for now, Wangzhou Pavilion, Wushi Ridge, where did you meet?' Ehu quickly returned to the abbot's room. Xuedou (雪竇) picked it up and said: 'The two old monks are right, they only know that Xuefeng releases, but they don't see Xuefeng holding. For example, the Jue (覺) senior monk, just now greeted the Changlu (長蘆) monk in front of the three gates, the abbot's head affairs, putting palms together, bowing, and crossing hands, everyone meets like this, it is just releasing. So, how do you meet at the holding place? Do you understand each other?' Herons and egrets sleep head to head, stepping on snow, the moon
明驚起兩遲疑。
小參云。好諸禪德。髑髏前有本來靈。照徹毗盧頂𩕳平。玉馬過關方半夜。木雞喚月恰三更。寥寥跡絕全功轉。歷歷光生借位明。卻著弊衣垂化手。合同舡子順流行。兄弟此個田地。亙徹古今。是爾諸人分上本有底事。祇為一念封迷。諸緣籠絡所以不得自在去。勞他先覺建立化門。也祇勸爾諸人。自休自歇去。歇即菩提。勝凈明心。不從人得。便知道。夜明簾外。暗弄機梭。明月堂前。妙拈針線。長天似鏡。功圓脫彼三緣。大地如雲。過在坐他一色。那時撥轉。觸處崢嶸。根根塵塵。無非佛事。行行步步。皆是道場。恰恰現成。無一絲毫移易處。到者里。祖師無分外授手底法。諸佛無分外相傳底心。元不盈餘。何嘗欠少。祇如今左邊立諸來檀越。右邊立長蘆衲僧。何必參尋。禪什麼時不具。那用懺悔。罪什麼處得來。自然即物契神。祇么返常合道。莫道未來佛與爾受記。何煩過去佛為我證明。祇爾個現在不可得心。便是常住無量壽佛。諸人若向者里。透頂透底徹本徹末。體悉得去。有什麼事。其或未然。百鳥不來春又過。不知誰是到庵人(陳謝罷)舉三祖問二祖云。某甲多諸罪障。乞師懺悔。二祖云。將罪來與汝懺。三祖云。覓罪性了不可得。二祖云。與女懺罪竟。三祖便禮拜。師云。三祖自
【現代漢語翻譯】 現代漢語譯本： 明驚醒了兩種遲疑。
小參時說：各位禪德，骷髏前有本來的靈性，照徹了毗盧（Vairocana，佛名，意為光明遍照）頂上的平坦之處。玉馬過關，正值半夜；木雞報曉，恰是三更時分。空寂無為，軌跡斷絕，全部的功用都在運轉；歷歷分明，光明生起，借用位置來顯明。穿上破舊的衣服，垂下教化的手，如同船隻一樣順應潮流。各位同修，這個田地，貫穿古今，是你們每個人本就擁有的東西。只因爲一念的封閉迷惑，各種因緣的籠罩束縛，所以不能夠自在。勞煩先覺者建立教化的法門，也只是勸導你們，自己停止，自己歇息。歇息就是菩提（Bodhi，覺悟），殊勝清凈的光明之心，不是從別人那裡得到的。要知道，夜明簾外，暗中擺弄織布的機梭；明月堂前，巧妙地拈起針線。廣闊的天空像鏡子一樣，功德圓滿，脫離了三種束縛；廣闊的大地像云一樣，過失在於執著於一種顏色。那時撥轉過來，觸處都是崢嶸景象，根根塵塵，無一不是佛事；行行步步，都是道場。恰恰是現成的，沒有一絲一毫的移動改變之處。到了這裡，祖師沒有額外的授予之法，諸佛沒有額外的相傳之心。原本就不多餘，何曾缺少過。就像現在左邊站著各位施主，右邊站著長蘆寺的僧人，何必參訪尋覓？禪什麼時候不具足？哪裡用得著懺悔？罪從什麼地方來？自然地與事物相契合，與神相合，就這樣返回常道。不要說未來佛會給你們授記，何須過去佛為我證明。就是你們這個現在不可得的心，便是常住無量壽佛。各位如果在這裡，透頂透底，徹本徹終界體悟明白，還有什麼事情呢？如果不是這樣，百鳥不來，春天又過去了，不知道誰是到庵的人。（陳謝完畢）
舉例說，三祖問二祖說：『我有很多罪障，乞求師父懺悔。』二祖說：『把罪拿來，我為你懺悔。』三祖說：『尋找罪的本性，了不可得。』二祖說：『我已經為你懺悔完畢。』三祖便禮拜。師父說：三祖自己
【English Translation】 English version: Awakened, clarity dispels two doubts.
A brief sermon: Good venerable monks, before the skull there is an original spirit, illuminating the levelness of Vairocana's (Buddha, meaning 'universally shining light') crown. The jade horse passes the barrier at midnight; the wooden rooster crows at the third watch. In emptiness and stillness, traces disappear, and all functions revolve; distinctly, light arises, borrowing position to illuminate. Wearing tattered clothes, he extends the hand of transformation, like a boat following the current. Brothers, this field pervades the past and present; it is something inherent in each of you. Only because of a single thought of delusion and entanglement by various conditions are you unable to be free. It troubles the enlightened ones to establish the gate of transformation, merely advising you to rest and cease yourselves. Cessation is Bodhi (Enlightenment), the supreme pure and bright mind, not obtained from others. Then you will know that outside the bright curtain of night, the loom is secretly manipulated; before the bright moon hall, the needle and thread are skillfully picked up. The vast sky is like a mirror, merit is perfected, and the three bonds are broken; the vast earth is like a cloud, the fault lies in clinging to one color. At that moment, turning it around, everywhere is a scene of towering peaks; each root and dust is nothing but a Buddha-activity; each step is a sacred place. It is precisely ready-made, without the slightest shift or change. Arriving here, the patriarchs have no extra method to impart, the Buddhas have no extra mind to transmit. Originally, there is no excess, and never a lack. Just like now, on the left stand the venerable donors, and on the right stand the monks of Changlu Monastery, why bother seeking and searching? When is Chan not complete? Why bother with repentance? Where does sin come from? Naturally, one's being merges with things, and one's spirit merges with the divine, thus returning to the constant way. Do not say that the future Buddha will bestow predictions upon you; why should the past Buddha prove it for me? This very present, unattainable mind is the eternal, immeasurable Buddha of life. If you all thoroughly understand this from top to bottom, from beginning to end, what else is there to do? If not, the hundred birds do not come, and spring passes again; who knows who is the one who arrives at the hermitage? (Thanks and farewell)
For example, the Third Patriarch asked the Second Patriarch, 'I have many sins and obstacles; I beg the master to repent for me.' The Second Patriarch said, 'Bring the sins here, and I will repent for you.' The Third Patriarch said, 'Searching for the nature of sin, it is unattainable.' The Second Patriarch said, 'I have finished repenting for you.' The Third Patriarch then bowed. The master said: The Third Patriarch himself
倒自起。二祖相樓打樓。今晚海陵善友。問覺上座求懺悔。若也向者里。心跡俱泯。體上無瘡。名相才興。泥中洗土。且畢竟作么生。月冷空當午。松寒露滿襟。
小參云。兄弟十方無壁落。從本來元沒遮欄。四面亦無門。祇者里便是人處。可謂通途息耗。葉路當風。其或反側遲迴。便是撞頭磕額。正恁么時作么生。良久云。玉馬雪行歸半夜。羚羊掛角月沈西(陳謝畢)復云。兄弟三世諸佛不知有。點即不到。白牯貍奴卻知有。到即不點。何須馳騁神通。祇恁蕩除知見。云開也星象排珠。月上也江光鋪練。懵懂還如癡兀人。他家自有通人辨。正恁么時。且道。作么生辨。但向道三年一閏。
小參云。兄弟大功才轉。借為誕生。一色若消。方名尊貴。細中移足。鶴出銀籠。位里回頭。月鋪金地。正不孤滯。偏自雙行。放開則三世。都無空缺處。所以道。盡十方世界是爾一隻眼。盡十方世界是爾自己。盡十方世界是爾光明。盡十方世界是個解脫門。什麼處不是爾成佛處。什麼時不是爾說法時。不見道。護明不從兜率降。一輪圓滿十方周(陳謝畢)復舉僧問青林。學人徑往時如何。林雲。死蛇當大路。勸子莫當頭。僧云。當頭時如何。林雲。喪子命根。僧云。不當頭時如何。林雲。亦無迴避處。僧云。正當恁么
【現代漢語翻譯】 現代漢語譯本： 從顛倒的念頭開始。二祖慧可和僧璨在樓上互相打鬧。今晚海陵的善友們，向覺上座請求懺悔。如果能在這裡，心念和行跡都消失，身體上沒有創傷，名相概念剛一生起，就像在泥里洗泥土一樣。那麼，到底該怎麼做呢？月亮清冷，正當午時懸掛在空中；松樹寒冷，露水沾滿了衣襟。
小參時說：各位同修，十方世界沒有墻壁阻隔，從本來就沒有遮攔。四面也沒有門，這裡就是人安身之處。可以說是四通八達，訊息暢通，像風吹過樹葉一樣。如果猶豫不決，就會碰得頭破血流。正在這個時候該怎麼辦呢？良久后說：玉馬在雪地裡行走，半夜才歸來；羚羊掛角，月亮已經西沉。（感謝完畢）又說：各位同修，過去、現在、未來三世的諸佛都不知道『有』，點也點不到。而白色的貍貓卻知道『有』，一點就到。何必馳騁神通呢？只要盪滌清除知見，雲彩散開，星象就像珠子一樣排列；月亮升起，江面就像鋪開的絲綢一樣。糊里糊塗就像癡呆的人一樣，他家自有精通的人來辨別。正在這個時候，要怎麼辨別呢？只要說『三年一閏』就可以了。
小參時說：各位同修，大功告成，才算是誕生。一切色相都消失了，才稱得上尊貴。在細微之處移動腳步，就像鶴從銀籠里出來一樣；在位置上回頭，就像月光鋪滿金色的地面一樣。正位和偏位都不孤立停滯，而是同時執行。放開來看，三世都沒有空缺的地方。所以說，整個十方世界都是你的一隻眼睛，整個十方世界都是你自己，整個十方世界都是你的光明，整個十方世界都是一個解脫之門。什麼地方不是你成佛的地方？什麼時候不是你說法的時候？沒聽過嗎？護明菩薩不是從兜率天下降生的，一輪圓滿的光輝照遍十方。（感謝完畢）又舉例說，有僧人問青林禪師：學人直接前往時怎麼樣？青林禪師說：死蛇擋在大路上，勸你不要迎頭而上。僧人問：迎頭而上時怎麼樣？青林禪師說：喪失性命的根源。僧人問：不迎頭而上時怎麼樣？青林禪師說：也沒有迴避的地方。僧人問：正在這個時候怎麼樣？
【English Translation】 English version: Starting from inverted thoughts. The Second Patriarch Huike (second patriarch of Zen Buddhism) and Sengcan (third patriarch of Zen Buddhism) were playfully fighting on the upper floor. Tonight, the virtuous friends of Hailing are asking Zen Master Jue for repentance. If one can be here, with both mind and traces extinguished, and no wounds on the body, the moment concepts arise is like washing dirt with dirt. So, what should one ultimately do? The moon is cold, hanging in the empty sky at midday; the pine trees are cold, and dew fills the lapel.
During the small Dharma talk, he said: Fellow practitioners, the ten directions have no walls, and from the beginning, there has been no barrier. There are no doors on any side; this is where people dwell. It can be said that it is a thoroughfare where news travels freely, like leaves rustling in the wind. If one hesitates and wavers, one will only bump one's head. What should one do at this very moment? After a long pause, he said: The jade horse travels through the snow and returns in the middle of the night; the antelope hangs its horns, and the moon sinks in the west. (Thanks are given.) He further said: Fellow practitioners, the Buddhas of the three times do not know 'existence'; they cannot point to it. But the white cat knows 'existence'; it arrives when pointed to. Why bother striving for supernatural powers? Just cleanse and eliminate views. When the clouds clear, the stars align like pearls; when the moon rises, the river shines like silk. Being muddled is like being a foolish person; his family has someone who can discern. At this very moment, how does one discern? Just say, 'A leap year every three years.'
During the small Dharma talk, he said: Fellow practitioners, only when great accomplishment is achieved is there birth. Only when all forms disappear is there nobility. Moving one's feet in subtlety is like a crane emerging from a silver cage; turning one's head in position is like the moon spreading across golden ground. Neither the right nor the biased are isolated and stagnant, but operate simultaneously. Looking openly, the three times have no empty spaces. Therefore, it is said: The entire ten directions are your one eye, the entire ten directions are yourself, the entire ten directions are your light, the entire ten directions are a gate of liberation. Where is not your place of becoming a Buddha? When is not your time of expounding the Dharma? Have you not heard? Protector of Light (referring to a Bodhisattva) did not descend from the Tushita Heaven, a complete circle of light shines throughout the ten directions. (Thanks are given.) He further cited a monk asking Zen Master Qinglin: What happens when a student goes directly? Qinglin said: A dead snake blocks the road; I advise you not to go head-on. The monk asked: What happens when going head-on? Qinglin said: Losing the root of life. The monk asked: What happens when not going head-on? Qinglin said: There is also no place to avoid. The monk asked: What about at this very moment?
時如何。林雲。卻失也。僧云未審。向什麼處去也。林雲。草深無覓處。僧云。和尚也須堤防始得。林拍手云。一等是個毒氣。師云。者僧解問。青林解弄。可謂是虛玄不犯。回互旁參。把定咽喉。方為好手。觸他毒氣。不是作家。且道。正恁么時。畢竟作么生。良久云。連頭袋子盛將去。沒底籃兒著取來。
小參云。恁么時恁么處。是爾諸兄弟。安居田地。還端的也未。而今事不獲己。便有重話會語。先佛遺範。禁足護生。祇要諸人不妄行一步。不作眾生想念。罷卻機警。盡卻攀緣。一味休歇。窮教到底去。打教徹頭去。莫依倚莫停留。直使無絲毫粘惹。方喚作解作活計底人。解紹家業底人。所以古人道。如人在家三十年。愁什麼家業不辨。祇如雲蓋問石霜。萬戶俱開即不問。萬戶俱閉時如何。霜云。堂中事作么生。蓋無語。經半年方來下語云。無人接得渠。霜云。道則太殺道祇道得一半。蓋云。和尚又作么生。霜云。無人識得渠。蓋便禮拜。兄弟子就父移。功圓路轉。動犯則頭角生也。丑拙露也。直饒琉璃殿上。玉女搖頭。明月堂前石人撫掌。也祇是旁參邊事。到者里。三世諸佛瞻望不及。歷代祖師毀贊不著。天下老和尚詮註不到。方有少分相應。如今欲得恁么去么。且把兩頭攃開中間放下。髑髏前四大后
【現代漢語翻譯】 現代漢語譯本 時如何。林雲（人名）。卻失也。僧云未審。向什麼處去也。林雲。草深無覓處。僧云。和尚也須堤防始得。林拍手云。一等是個毒氣。師云。者僧解問。青林解弄。可謂是虛玄不犯。回互旁參。把定咽喉。方為好手。觸他毒氣。不是作家。且道。正恁么時。畢竟作么生。良久云。連頭袋子盛將去。沒底籃兒著取來。
小參云。恁么時恁么處。是爾諸兄弟。安居田地。還端的也未。而今事不獲己。便有重話會語。先佛遺範。禁足護生。祇要諸人不妄行一步。不作眾生想念。罷卻機警。盡卻攀緣。一味休歇。窮教到底去。打教徹頭去。莫依倚莫停留。直使無絲毫粘惹。方喚作解作活計底人。解紹家業底人。所以古人道。如人在家三十年。愁什麼家業不辨。祇如雲蓋（人名）問石霜（地名）。萬戶俱開即不問。萬戶俱閉時如何。霜云。堂中事作么生。蓋無語。經半年方來下語云。無人接得渠。霜云。道則太殺道祇道得一半。蓋云。和尚又作么生。霜云。無人識得渠。蓋便禮拜。兄弟子就父移。功圓路轉。動犯則頭角生也。丑拙露也。直饒琉璃殿上。玉女搖頭。明月堂前石人撫掌。也祇是旁參邊事。到者里。三世諸佛瞻望不及。歷代祖師毀贊不著。天下老和尚詮註不到。方有少分相應。如今欲得恁么去么。且把兩頭攃開中間放下。髑髏前四大后
【English Translation】 English version What then? Lin Yun (person's name). Lost it. The monk said, 'I don't know. Where did it go?' Lin Yun said, 'The grass is deep, nowhere to be found.' The monk said, 'The abbot must also be careful.' Lin clapped his hands and said, 'It's all the same poison.' The master said, 'This monk knows how to ask. Qinglin (place name) knows how to play. It can be said to be subtle and not offensive, mutually referencing and assisting, grasping the throat to be a good hand. Touching his poison is not the work of a master. But tell me, at such a time, what should be done?' After a long silence, he said, 'Put it in a bag with the head, and fetch it with a bottomless basket.'
A small gathering said, 'At such a time, in such a place, this is the peaceful land for you brothers. Is it truly understood yet? Now that things cannot be avoided, there are repeated words and meeting phrases, the legacy of past Buddhas, restraining feet and protecting life. Only wanting everyone not to take a step rashly, not to create thoughts of sentient beings, to abandon cleverness, to exhaust clinging, to simply rest and exhaust the teachings to the end, to strike through to the end, not to rely on or linger, until there is not the slightest attachment, then it can be called a person who knows how to make a living, a person who knows how to inherit the family business.' Therefore, the ancients said, 'If a person is at home for thirty years, why worry about not distinguishing the family business?' Just like Yun Gai (person's name) asked Shishuang (place name), 'I won't ask when all the doors are open, but what about when all the doors are closed?' Shuang said, 'What's happening in the hall?' Gai was speechless. After half a year, he came and said, 'No one can receive him.' Shuang said, 'Speaking is too much, only half of it is said.' Gai said, 'What about the abbot?' Shuang said, 'No one recognizes him.' Gai then bowed. Brothers and sons move to their father, merit is complete and the road turns. If there is movement and offense, horns will grow and ugliness will be revealed. Even if the jade maidens shake their heads in the crystal palace, and the stone men clap their hands in front of the bright moon hall, it is only a side matter of assisting. Arriving here, the Buddhas of the three worlds cannot reach, the past masters cannot praise or criticize, and the old abbots of the world cannot annotate. Only then is there a small amount of correspondence. Now, if you want to go like that, then open up both ends and put down the middle. Before the skull, the four great elements after
體取。就里許攜得將來。隨到處用得恰好。方通道。十方世界中。唯有一乘法。更無一滴滲漏。直得塵塵剎剎。佛佛祖祖。莫祇道佛祖在剎塵里安居。元祇者便是。擬議則話作兩橛。依俙則不得一如。不見雲門拈拄杖子示眾云。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。好兄弟雲門。拈十方世界。在拄杖頭上。作個道場。盡十方諸佛。諸大菩薩。一切眾生。總在拄杖頭上結制。可謂是一塵入正受。諸塵三昧起。促一劫以為一日。延一日以為一劫。豈祇以一夏為時分。一處為方所。祖不云乎。宗非促延。一念萬年。無在不在。十方目前。若能恁么履踐則得。相應則知。以法界為畔岸。以圓覺為伽藍。且道。如何是伽藍中人。良久云。鷺倚雪巢猶可辨。烏投漆立事難明(陳謝畢)復舉。僧問洞山。寒暑到來。如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。師云。一盤黑白互交羅。生殺其中細琢磨。樵人疑著當頭著。不覺腰間爛斧柯。
小參云。生滅心儘是寂滅。露柱懷胎底時節。寂滅心起是生滅。石女生兒解言說。用時萬象不盈餘。休處一真無空缺。藤枯樹倒笑呵呵。依舊清風與明月記得。趙州問投子。大死底人卻活時如何。子云。不許夜行。投明須到
【現代漢語翻譯】 現代漢語譯本： 體會領悟。就在這裡拿過來。隨處使用都恰到好處。這才相信，十方世界中，只有一乘佛法，沒有一絲一毫的滲漏。直接到達每個微塵、每個剎土，每尊佛、每位祖師。不要只說佛祖安住在微塵里，原本就是這樣。如果加以思議，就會把話說成兩截。如果依稀彷彿，就不能達到完全一致。沒看見雲門禪師拿起拄杖向大眾開示說：『拄杖化為龍，吞沒了整個宇宙。山河大地從哪裡來？』好啊，雲門禪師！把十方世界放在拄杖頭上，作為道場。讓十方諸佛、諸大菩薩、一切眾生，都在拄杖頭上結界修行。這可以說是『一塵入正受，諸塵三昧起』。縮短一劫的時間為一天，延長一天的時間為一劫。豈止是用一個夏天作為時間段，一個地方作為處所。祖師不是說過嗎？宗門的道理不在於縮短或延長，一念即萬年，無處不在，十方世界就在眼前。如果能夠這樣實踐，就能相應，就能領悟。以法界為邊際，以圓覺為寺院。那麼，什麼是寺院中的人呢？』良久，云：『白鷺棲息在雪白的鳥巢里還容易辨認，烏鴉落在黑色的漆樹上就難以看清了。』（陳述感謝完畢）
又舉例說，有僧人問洞山禪師：『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？』僧人問：『什麼是沒有寒暑的地方？』洞山禪師說：『寒冷時寒死你，炎熱時熱死你。』禪師說：『一盤黑白棋子相互交錯，生死變化在其中細細琢磨。樵夫如果疑惑地著眼於棋局的表面，不知不覺腰間的斧柄就腐爛了。』
小參時說：『生滅心止息就是寂滅，就像露柱懷孕的時候。寂滅心生起就是生滅，就像石女產子能說話。』運用時萬象有餘，止息時一真法界沒有空缺。枯藤倒樹，呵呵一笑，依舊是清風與明月。記住，趙州禪師問投子禪師：『大死的人復活時如何？』投子禪師說：『不許夜行，天亮必須到達。』
【English Translation】 English version: Experience and comprehend. Just take it from here. It's perfectly suitable for use everywhere. Only then will you believe that in the ten directions of the world, there is only the One Vehicle Dharma, without a single drop of leakage. Directly reaching every dust mote, every Buddha-land, every Buddha, every Patriarch. Don't just say that the Buddhas and Patriarchs reside in the dust motes; that's how it originally is. If you speculate about it, you'll split the matter into two. If it's vague and indistinct, you won't achieve complete unity. Haven't you seen Zen Master Yunmen hold up his staff and instruct the assembly, saying, 'The staff transforms into a dragon, swallowing the entire universe. Where do the mountains, rivers, and earth come from?' Well done, Zen Master Yunmen! He places the ten directions of the world on the head of the staff, making it a place of practice. He allows all the Buddhas of the ten directions, all the great Bodhisattvas, and all sentient beings to establish boundaries and cultivate on the head of the staff. This can be said to be 'One dust enters correct samadhi, all dusts arise in samadhi.' Shortening one kalpa (aeon) to a day, and lengthening one day to a kalpa. It's not just using one summer as a period of time, or one place as a location. Didn't the Patriarch say? The principle of the school is not about shortening or lengthening; one thought is ten thousand years, nowhere is not present, the ten directions are right before your eyes. If you can practice like this, you can correspond, you can understand. Take the Dharma Realm as the boundary, and Perfect Enlightenment (yuanjue) as the monastery. Then, who are the people in the monastery?' After a long pause, he said, 'It's still easy to distinguish a white heron nesting in a snowy nest, but it's difficult to see a crow landing on a black lacquer tree.' (Statement of gratitude completed)
He further cited the example of a monk asking Zen Master Dongshan, 'When cold and heat arrive, how do you avoid them?' Zen Master Dongshan said, 'Why not go to a place without cold and heat?' The monk asked, 'What is a place without cold and heat?' Zen Master Dongshan said, 'When it's cold, freeze the shali (monk) to death; when it's hot, burn the shali to death.' The Zen master said, 'A chessboard of black and white pieces interlocks, life and death transformations are carefully pondered within. If the woodcutter focuses on the surface of the game with doubt, he won't realize that the handle of his axe has rotted away.'
During the small assembly, he said, 'The cessation of the mind of arising and ceasing is stillness, like when the dew pillar is pregnant. The arising of the still mind is arising and ceasing, like a stone woman giving birth and being able to speak.' When used, the myriad phenomena are abundant; when at rest, the one true Dharma Realm has no emptiness. The withered vine falls, the tree collapses, laughing heartily, it is still the clear breeze and bright moon. Remember, Zen Master Zhaozhou asked Zen Master Touzi, 'What happens when a person who has greatly died comes back to life?' Zen Master Touzi said, 'No night travel is allowed; you must arrive by dawn.'
師云。好兄弟不入門。不出戶。高高山頂立那現身。深深海底行不匿跡。木人握印。當風文彩未形。玉女攛梭。直下機絲不掛。正當恁么時。又合如何變弄。還會么。密移一步六門曉。無限風光大地春。小參僧問。如何是正中偏。師云。天共白雲曉。進云。如何是偏中正。師云。水和明月流。進云。如何是正中來。師云。莫道鯤鯨無羽翼。今日親從鳥道回。進云。如何是偏中至。師云。當機不回互。敵面無后先。進云。如何是兼中到。師云。寶殿無人不侍立。不種梧桐免鳳來。進云。五位已蒙師指示。向上還更有事也無。師云有。進云。如何是向上事。師云。乍可截舌。誰敢當頭。師乃云。應緣無滯。德用不孤。百草頭上。薦得明明祖師底心。六塵堆里。拾得的的自家底眼。赤肉團上。無位真人。鬧市門頭。富貴底漢。堂堂不昧。恰恰現成。直饒破二不成一。猶是建化門頭事。不見道。面板脫落盡。唯有一真實。恁么時節。身不待父母和合。道不假天地產生。良久云。十洲春盡花彫殘。珊瑚樹林日杲杲。復舉灌溪問末山。如何是末山。山云。不露頂。灌雲。如何是末山主。山云。非男女等相。灌雲。何不變去。山云。不是神不是鬼。變個什麼。灌從此入室。師云。不是男不是女。不是神不是鬼。不是佛不是物。祇知白
【現代漢語翻譯】 現代漢語譯本： 師父說：『好兄弟不入門，不出戶，在高高的山頂上顯現身形，在深深的海底行走也不隱藏軌跡。木頭人拿著印章，當風吹拂時，印章上的文字色彩還未顯現；玉女舞動梭子，直接快速地穿梭，機絲毫不受阻礙。』正在這個時候，又該如何變化施展呢？會嗎？秘密地移動一步，六根門頭都明白了，無限的風光充滿大地，處處都是春天。 有僧人上前請教：『什麼是正中偏？』師父說：『天空與白雲一同明亮。』僧人又問：『什麼是偏中正？』師父說：『水和明月一同流淌。』僧人再問：『什麼是正中來？』師父說：『不要說鯤鵬沒有翅膀，今天親眼看到它從鳥道飛回。』僧人又問：『什麼是偏中至？』師父說：『當機立斷不迴避，面對敵人沒有先後。』僧人再問：『什麼是兼中到？』師父說：『寶殿里沒有一個人不侍立，不種梧桐樹也免得鳳凰來。』僧人說：『五位我已經蒙受師父的指示，向上還有更重要的事嗎？』師父說：『有。』僧人問：『什麼是向上事？』師父說：『寧可截斷舌頭，誰敢當面質問？』 師父於是說：『應緣接物沒有滯礙，德行作用不會孤立。在每棵小草的頭上，都能清楚地領會祖師的心意；在六塵堆里，都能拾起真真切切的自家眼目。在赤肉團上，無位真人自在；在熱鬧的街市門口，富貴之人顯現。』光明磊落毫不含糊，恰恰是現成的。即使打破二元對立也無法歸於一，仍然是建立教化的門頭事。沒聽過嗎？『面板脫落殆盡，唯有一真實。』在這樣的時刻，身體不依賴父母和合而生，道不憑藉天地產生。 師父停頓片刻，說：『十洲的春天已經過去，花朵凋殘，珊瑚樹林在陽光下閃耀。』 師父又舉例說，灌溪問末山：『什麼是末山？』末山回答：『不露頂。』灌溪問：『什麼是末山主？』末山回答：『非男女等相。』灌溪問：『為何不變去？』末山回答：『不是神也不是鬼，變個什麼？』灌溪因此開悟。 師父說：『不是男不是女，不是神也不是鬼，不是佛也不是物，只知道白』
【English Translation】 English version: The Master said, 'A good brother does not enter the gate, nor leave the house. He manifests himself on the high mountain peak, and his actions in the deep sea leave no trace. The wooden man holds the seal; when the wind blows, the colors of the inscription have not yet formed. The jade maiden plies the shuttle, directly and swiftly, without the silk threads getting caught.' At such a moment, how should one transform and apply oneself? Do you understand? Secretly move one step, and the six gates of the senses are illuminated; boundless scenery fills the earth, everywhere is spring. A monk stepped forward and asked, 'What is 'the partial within the correct'?' The Master said, 'The sky and white clouds are bright together.' The monk then asked, 'What is 'the correct within the partial'?' The Master said, 'The water and the bright moon flow together.' The monk further asked, 'What is 'coming from the correct'?' The Master said, 'Do not say that the Kun Peng (mythical bird) has no wings; today, I personally see it returning from the bird path.' The monk asked again, 'What is 'arriving from the partial'?' The Master said, 'Decisively, without evasion; facing the enemy, there is no before or after.' The monk then asked, 'What is 'reaching from the combined'?' The Master said, 'In the treasure hall, there is no one not standing in attendance; without planting the Wu Tong (Phoenix tree), the phoenix is spared from coming.' The monk said, 'I have received the Master's instructions on the five ranks; is there anything more important beyond this?' The Master said, 'Yes.' The monk asked, 'What is the matter beyond this?' The Master said, 'One would rather cut off one's tongue; who dares to question face to face?' The Master then said, 'Responding to conditions without obstruction, the function of virtue is not isolated. On the head of every blade of grass, one can clearly understand the mind of the Patriarch; in the piles of the six dusts (sense objects), one can pick up the true and real eye of oneself.' On the red flesh ball (the heart), the true person without rank is at ease; at the gate of the bustling market, the wealthy person appears.' Bright and clear without ambiguity, it is precisely ready-made. Even if breaking duality cannot return to one, it is still a matter of establishing teaching. Have you not heard? 'The skin falls away completely, only the one reality remains.' At such a moment, the body does not depend on the union of parents for birth, the Tao does not rely on heaven and earth for creation. The Master paused for a moment and said, 'The spring of the ten continents has passed, the flowers are withered, and the coral tree forest shines in the sunlight.' The Master then cited an example, Guanxi asked Moshan (name of a Zen master), 'What is Moshan?' Moshan replied, 'Not revealing the crown of the head.' Guanxi asked, 'What is the master of Moshan?' Moshan replied, 'Not the form of male or female, etc.' Guanxi asked, 'Why not transform?' Moshan replied, 'Not a god, not a ghost, what is there to transform?' Guanxi attained enlightenment from this. The Master said, 'Not male, not female, not a god, not a ghost, not a Buddha, not a thing, only knowing white.'
云無心。誰辨青山在目。夜明識取斷蛇珠。潭寒退下蒼龍骨。等閑掣斷紫絲絳。天上人間收不得。收不得底事。從來沒窠窟。
小參云。好兄弟。一葉落天下秋。一塵起大地收。拈起也周偏法界。應用無方。放下也清凈本然。虛明絕待。衲僧家。有時投兔角杖。繞天下走。去無去相。便知道。雲水是阇梨。阇梨是雲水。有時坐法空座。坐斷報化佛頭。住無住相。方見得家風是自己。自己是家風。直得動靜二相。瞭然不生。恁么也得。不恁么也得。恁么不恁么總得。雖然如是。不見道。縱然為客樂。爭似在家貧。復舉僧問九峰。西天夏末多有得道果者。和尚此間還有也無。峰云有。僧云。是什麼人。峰云。頭戴午夜月。腳踏黃金地。僧云。還轉也無。峰云作么生不轉。僧云如何是轉。峰云。今古已聞龍退骨。師云。不守功不得色。玉人未照當臺鏡。石女不登月下機。可謂枯木龍吟。猶帶喜在。髑髏眼睛。猶帶識在。直是智不到處。路已轉時。且道合作么生體悉。良久云。還會么。蘆荻易分相混雪。水天難辨合同秋。
小參云。元是一精明。分成六和合。所以道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。門門通處處顯。不覆藏勿回互。釋迦老子分千百億化身。觀音大士具八萬四千手
【現代漢語翻譯】 現代漢語譯本：云本無心，誰能分辨出映入眼簾的青山真假？只有在黑夜中才能辨識出斷蛇所化的寶珠。深潭寒冷，連蒼龍的骨骸也退避三舍。輕而易舉地掙斷束縛的紫絲絳，天上人間都無法將我拘禁。什麼事物無法拘禁呢？因為我本就無處安身立命。
小參時說：好兄弟們，一片葉子落下，天下便知秋天來臨；一粒塵埃升起，整個大地都被籠罩。拈起時，周遍整個法界，應用起來，沒有固定的方向。放下時，清凈的本性自然顯現，虛空澄明，超越一切對待。我們出家人，有時拄著兔角杖，走遍天下，來去不留痕跡。這樣便知道，雲水就是阇梨（弟子），阇梨就是雲水。有時坐在空無一物的法座上，截斷報身佛和化身佛的頭顱，安住于無所住的境界。這樣才能見到，家風就是自己，自己就是家風。直至動與靜兩種對立的現象，都明明白白地不再生起。這樣也可以，不這樣也可以，這樣不這樣都可以。雖然如此，卻不見古人說：『縱然在外作客很快樂，也比不上在家貧窮。』
又舉例說，有僧人問九峰禪師：『西天（古印度）在夏季結束時，有很多證得道果的人，和尚您這裡還有嗎？』九峰禪師說：『有。』僧人問：『是什麼樣的人？』九峰禪師說：『頭戴午夜的月亮，腳踏黃金的大地。』僧人問：『還轉動嗎？』九峰禪師說：『怎麼會不轉動呢？』僧人問：『如何是轉動？』九峰禪師說：『自古至今都聽說龍會蛻骨。』
我說：不執著于功勞，不貪圖名色。美玉還未照耀在鏡臺上，石女也不在月光下紡織。這可以說是枯木發出龍的吟叫，仍然帶著喜悅；骷髏的眼睛，仍然帶著知覺。正是在智慧無法到達的地方，道路已經轉變的時候。那麼，應該如何去體會呢？良久后說：『會了嗎？蘆葦和荻草容易分辨，但混在雪中就難以區分；水和天難以分辨，如同融合在一起的秋色。』
小參時說：原本是一個精明，分成了六種和合。所以說：在眼睛就叫做見，在耳朵就叫做聞，在鼻子就嗅香，在舌頭就談論，在手就執持，在腳就奔跑。各個門都通達，處處都顯現，不隱藏，不迴避。釋迦老子分出千百億化身，觀音大士具有八萬四千手。
【English Translation】 English version: The clouds have no mind; who can distinguish the true from the false of the green mountains before our eyes? Only in the dark night can one recognize the precious pearl transformed from a severed snake. The deep pool is so cold that even the bones of the azure dragon retreat from it. Casually snapping the purple silk cord that binds me, neither heaven nor earth can confine me. What is it that cannot be confined? It is because I have no fixed abode.
During the small assembly, it was said: Good brothers, when a leaf falls, the world knows that autumn has arrived; when a speck of dust rises, the entire earth is enveloped. When picked up, it pervades the entire Dharma realm; when applied, it has no fixed direction. When put down, the pure nature naturally manifests, the void is clear, transcending all duality. We monks, sometimes leaning on a rabbit-horn staff, travel all over the world, coming and going without leaving a trace. Thus, we know that clouds and water are the shāmaṇera (novice monk), and the shāmaṇera is clouds and water. Sometimes sitting on an empty Dharma seat, severing the heads of the saṃbhogakāya (reward body) Buddha and the nirmāṇakāya (manifestation body) Buddha, dwelling in the realm of non-dwelling. Only then can we see that the family tradition is oneself, and oneself is the family tradition. Until the two opposing phenomena of movement and stillness are clearly no longer arising. This is also acceptable, not this is also acceptable, this and not this are both acceptable. Although this is so, it is not seen that the ancients said: 'Even if it is very happy to be a guest outside, it is not as good as being poor at home.'
Another example was given, a monk asked Zen Master Jiufeng: 'In Śrāvastī (ancient India), at the end of summer, there are many who attain the fruit of enlightenment, does your Reverence have any here?' Zen Master Jiufeng said: 'Yes.' The monk asked: 'What kind of people are they?' Zen Master Jiufeng said: 'Wearing the midnight moon on their heads, stepping on the golden earth with their feet.' The monk asked: 'Do they still turn?' Zen Master Jiufeng said: 'How could they not turn?' The monk asked: 'What is turning?' Zen Master Jiufeng said: 'Since ancient times, it has been heard that dragons shed their bones.'
I say: Do not cling to merit, do not covet fame and fortune. The beautiful jade has not yet shone on the mirror stand, and the stone woman is not weaving under the moonlight. This can be said to be a withered tree emitting the dragon's roar, still carrying joy; the eyes of the skull, still carrying awareness. It is precisely in the place where wisdom cannot reach, when the road has already turned. So, how should one experience it? After a long silence, he said: 'Do you understand? Reeds and rushes are easy to distinguish, but when mixed in the snow, they are difficult to distinguish; water and sky are difficult to distinguish, like the autumn colors merged together.'
During the small assembly, it was said: Originally, it was one intelligence, divided into six harmonies. Therefore, it is said: In the eyes, it is called seeing; in the ears, it is called hearing; in the nose, it smells fragrance; in the tongue, it talks; in the hand, it holds; in the feet, it runs. Each door is accessible, and everything is revealed, without hiding, without avoiding. Śākyamuni (釋迦) Buddha divided into hundreds of billions of transformation bodies, and Avalokiteśvara (觀音) Bodhisattva has eighty-four thousand hands.
眼。運大神通。放大光明。現功德相。作莊嚴事。然于報化門頭即得。實際地上總用一點不著。祇如四大壞五蘊空。六根昏塞七識舍盡。平生伎倆總做不得。平生知解總忘了也。親屬留不住。好玩將不去。無家可坐。無地可安。直得無一絲毫許粘綴處。且道。正恁么時。真實人作么生履踐。還相委悉么。良久云。夜來雲散斗杓垂。拈得鼻孔失卻口。復舉定山云。生死中無佛。即非生死。夾山云。生死中有佛。則不迷生死。同往問大梅。被一時坐卻。不許分疏。然而公案現成。覺上座不免出一隻手。與劈折去也。有處莫依守。會要功中移步。無處莫停留。更須位里轉身。且道。畢竟如何。還會么。夜月有輝含野渡。白雲無雨裹秋山。
小參云。好兄弟。虛而靈空而妙。用處不勤勤。寂時還皎皎。據一如之本源。當千差之會要。箇中人無正倒。不病不死。不生不老。唯自證以相應。非思惟而能到。古渡風清一片秋。月色江光冷相照。復舉洞山和尚在疾。僧問和尚病。還有不病者么。山云有。僧云。不病者還看和尚也無。山云。老僧看他有分。僧云。和尚看他時如何。山云。則不見有病者。師云。既不見有病。則不見有死。亦不見有生。亦不見有老。四相不能遷。三世不能轉。正恁么時。且作么生看他。良久云。還相
【現代漢語翻譯】 現代漢語譯本 眼（指修行者的智慧之眼）。運用大神通。放出大光明。顯現功德之相。做莊嚴之事。然而在報身和化身（Buddha's manifested forms）的門徑上才能獲得這些。在實際的證悟地上，這些都用不上一點。比如四大（地、水、火、風 four elements）壞滅，五蘊（色、受、想、行、識 five aggregates）皆空，六根（眼、耳、鼻、舌、身、意 six sense organs）昏聵閉塞，七識（末那識 manas-vijnana）捨棄殆盡，平生所學的伎倆都用不上了，平生所知的理解也都忘記了。親屬留不住，美好的事物也帶不走。無家可坐，無地可安。直到沒有一絲一毫可以粘連依附的地方。那麼請問，正在這個時候，真實的人該如何踐行呢？你們明白嗎？ 良久說道：『夜裡雲散，北斗星柄低垂。拈起鼻孔，卻失去了嘴巴。』 又舉定山禪師的話說：『生死之中沒有佛，那就不是生死。』夾山禪師說：『生死之中有佛，就不會迷惑于生死。』一同去問大梅禪師，卻被他一時喝止，不許分辨解釋。然而公案已經現成，覺上座也免不了要出手，將它劈開。有所得處不要執著守護，要在功用中轉移腳步。無所得處不要停留，更須在位置里轉身。那麼請問，究竟如何呢？你們明白嗎？夜裡的月亮有光輝，照著野外的渡口，白雲沒有雨，包裹著秋天的山。』
小參時說：『好兄弟們，虛空而靈妙，用處不需勤勉，寂靜時還很明亮。依據一如的本源，掌握千差萬別的關鍵。這樣的人沒有正倒之分，不生病不死，不生不老。唯有通過自身證悟才能相應，不是通過思惟就能達到的。古老的渡口風清，一片秋色，月色和江光冷冷地相互照耀。』 又舉洞山良價和尚生病時，有僧人問：『和尚的病，還有不病的人嗎？』洞山說：『有。』僧人問：『不病的人還看和尚嗎？』洞山說：『老僧看他有份。』僧人問：『和尚看他時如何？』洞山說：『則不見有病的人。』 師父說：『既然不見有病，就不見有死，也不見有生，也不見有老。四相（生、老、病、死 four characteristics of existence）不能遷移，三世（過去、現在、未來 three periods of time）不能轉變。正在這個時候，該如何看待他呢？』良久說道：『你們明白嗎？』
【English Translation】 English version The eye (referring to the wisdom eye of a practitioner). Employing great spiritual powers. Emitting great light. Manifesting the appearance of merit and virtue. Performing solemn deeds. However, these are only attainable at the gateway of the Reward Body and Transformation Body (Buddha's manifested forms). On the actual ground of realization, none of these are of any use. For example, when the four elements (earth, water, fire, wind) decay, the five aggregates (form, sensation, perception, volition, consciousness) are all empty, the six sense organs (eye, ear, nose, tongue, body, mind) are dull and blocked, and the seven consciousnesses (manas-vijnana) are completely abandoned, all the skills learned in life become useless, and all the knowledge and understanding gained in life are forgotten. Relatives cannot be kept, and good things cannot be taken away. There is no home to sit in, no place to rest. Until there is not a single trace of attachment or clinging. Then, I ask, at this very moment, how does the true person practice? Do you understand? After a long silence, he said: 'At night, the clouds disperse, and the handle of the Big Dipper hangs low. Picking up the nostril, one loses the mouth.' He also cited Zen Master Dingshan's words: 'In birth and death, there is no Buddha; then it is not birth and death.' Zen Master Jiashan said: 'In birth and death, there is Buddha; then one is not deluded by birth and death.' Together they went to ask Zen Master Damei, but he was immediately stopped and not allowed to explain. However, the case is already present, and Zen Master Jue cannot help but take action to split it open. Where there is something to be gained, do not cling to it; one must shift one's steps in the midst of function. Where there is nothing to be gained, do not linger; one must turn around in one's position. Then, I ask, what is it ultimately like? Do you understand? The night moon has radiance, illuminating the wild ferry; the white clouds have no rain, enveloping the autumn mountains.'
During the small assembly, he said: 'Good brothers, empty and spiritual, void and wondrous, its use requires no diligence, and it is still bright in stillness. Based on the origin of oneness, grasp the key to all differences. Such a person has no right or wrong, does not get sick or die, does not get born or old. Only through self-realization can one correspond, not through thinking can one reach it. The ancient ferry is clear with wind, a scene of autumn, the moonlight and river light coldly illuminate each other.' He also cited the story of when Zen Master Dongshan Liangjie was ill, a monk asked: 'Master's illness, is there anyone who is not ill?' Dongshan said: 'Yes.' The monk asked: 'Does the one who is not ill still see the Master?' Dongshan said: 'The old monk has a share in seeing him.' The monk asked: 'How is it when the Master sees him?' Dongshan said: 'Then one does not see anyone who is ill.' The master said: 'Since one does not see illness, then one does not see death, nor does one see birth, nor does one see old age. The four characteristics (birth, old age, sickness, death) cannot be moved, and the three periods of time (past, present, future) cannot be transformed. At this very moment, how should one look at him?' After a long silence, he said: 'Do you understand?'
委悉么。撥開妙凈圓明眼。識取吉祥安樂人。
小參云。好兄弟。清虛之體。借路能來。差別之緣。隨心自盡。死蛇弄得活。駿馬牽得回。方信得山云冉冉。江水滔滔。處處入此宗。頭頭無別法。正恁么時。還相委悉么。落霞與孤鶩齊飛。秋水共長天一色。復舉僧問趙州。如何是趙州。州云。東門南門西門北門。師云。好兄弟。趙州四門長開。不礙諸方往來。十字街頭人大叫。平鋪買賣沒相猜。恁么見得方知。趙州老子與衲僧。出眼中金屑。斷鼻上泥痕了也。還端的么。月到中秋滿。風從八月冷。
小參云。好兄弟。行行沒軌跡。石馬著金鞭。住住不凝停。木人敲玉戶。借功明位。用在體處。借位明功。體在用處。直饒恁么履踐。得十成去。猶是傍參邊事。且道。不借借時。落在甚麼處。良久云。還相委悉么。星前人臥千峰室。佛祖無因識得渠。復舉六祖問讓和尚。甚處來。讓云。嵩山安國師處來。祖云。什麼物恁么來。讓經八年方下語云。說似一物即不中。祖云。還假修證否。讓云。修證則不無。污染則不得。師云。從來不相似。何處更著得污染來。然而擬向則觸。蹉跎則背。且道。正恁么時作么生。還會么。頭長三尺知是誰。相對無言獨足立。
小參云。好兄弟。本源無風波。真界絕涯畛。木
【現代漢語翻譯】 現代漢語譯本： 委悉么（wēixī me，知道了嗎）？撥開妙凈圓明眼（miàojìng yuánmíng yǎn，指清凈圓滿的智慧之眼），識取吉祥安樂人（jíxiáng ān lè rén，認識到真正吉祥安樂的人）。
小參（xiǎocān，禪宗術語，指簡短的參禪開示）云：好兄弟，清虛之體（qīngxū zhī tǐ，指清凈虛空的本體），借路能來（jiè lù néng lái，憑藉道路而來）。差別之緣（chābié zhī yuán，指種種差別的因緣），隨心自盡（suí xīn zì jìn，隨著心念而消盡）。死蛇弄得活（sǐ shé nòng dé huó，比喻化腐朽為神奇），駿馬牽得回（jùnmǎ qiān dé huí，比喻能控制局面）。方信得山云冉冉（fāng xìn dé shān yún rǎnrǎn，才能相信山間的雲彩緩緩飄動），江水滔滔（jiāngshuǐ tāotāo，江水奔流不息）。處處入此宗（chùchù rù cǐ zōng，處處都能進入這個宗門），頭頭無別法（tóutóu wú bié fǎ，任何事物都沒有不同的法則）。正恁么時（zhèng rènme shí，正在這個時候），還相委悉么（hái xiāng wēixī me，還互相知道嗎）？落霞與孤鶩齊飛（luòxiá yǔ gūwù qí fēi，落霞與孤雁一同飛翔），秋水共長天一色（qiūshuǐ gòng chángtiān yī sè，秋天的水面與長空融為一色）。復舉僧問趙州（Fù jǔ sēng wèn Zhàozhōu，再次引用僧人問趙州禪師）：如何是趙州（rúhé shì Zhàozhōu，什麼是趙州）？州云（zhōu yún，趙州禪師說）：東門南門西門北門（dōngmén nānmén xīmén běimén，東門、南門、西門、北門）。師云（shī yún，禪師說）：好兄弟，趙州四門長開（Zhàozhōu sì mén cháng kāi，趙州禪師的四門永遠敞開），不礙諸方往來（bù ài zhū fāng wǎnglái，不妨礙各方來往）。十字街頭人大叫（shízì jiētóu rén dà jiào，十字街頭人們大聲叫賣），平鋪買賣沒相猜（píngpù mǎimài méi xiāng cāi，公平交易沒有猜疑）。恁么見得方知（rènme jiàn dé fāng zhī，這樣領悟才能知道），趙州老子與衲僧（Zhàozhōu lǎozǐ yǔ nàsēng，趙州禪師與修行僧），出眼中金屑（chū yǎn zhōng jīnxiè，去除眼中的金屑），斷鼻上泥痕了也（duàn bí shàng níhén le yě，斷除鼻上的泥垢）。還端的么（hái duānde me，真的如此嗎）？月到中秋滿（yuè dào zhōngqiū mǎn，月亮到了中秋節就圓滿），風從八月冷（fēng cóng bāyuè lěng，風從八月開始變冷）。
小參云：好兄弟，行行沒軌跡（xíngxíng méi zōngjì，行走沒有軌跡），石馬著金鞭（shímǎ zhuó jīnbiān，石馬用金鞭抽打）。住住不凝停（zhùzhù bù níngtíng，停留也不凝滯），木人敲玉戶（mùrén qiāo yùhù，木人敲打玉門）。借功明位（jiè gōng míng wèi，藉由功用顯明本體），用在體處（yòng zài tǐ chù，功用在於本體之處）。借位明功（jiè wèi míng gōng，藉由本體顯明功用），體在用處（tǐ zài yòng chù，本體在於功用之處）。直饒恁么履踐（zhí ráo rènme lǚjiàn，即使這樣實踐），得十成去（dé shí chéng qù，得到十分的成就），猶是傍參邊事（yóu shì bàng cān biān shì，仍然是旁敲側擊的事情）。且道（qiě dào，且說），不借借時（bù jiè jiè shí，不借用時），落在甚麼處（luò zài shénme chù，落在什麼地方）？良久云（liángjiǔ yún，停頓很久說），還相委悉么（hái xiāng wēixī me，還互相知道嗎）？星前人臥千峰室（xīng qián rén wò qiān fēng shì，星空下人躺在千峰之室），佛祖無因識得渠（fózǔ wú yīn shí dé qú，佛祖也沒有辦法認識他）。復舉六祖問讓和尚（Fù jǔ Liùzǔ wèn Ràng héshàng，再次引用六祖慧能問懷讓禪師）：甚處來（shènchù lái，從哪裡來）？讓云（ràng yún，懷讓禪師說）：嵩山安國師處來（Sōngshān Ānguó shī chù lái，從嵩山安國寺來）。祖云（zǔ yún，六祖慧能說）：什麼物恁么來（shénme wù rènme lái，什麼東西這樣來）？讓經八年方下語云（ràng jīng bā nián fāng xià yǔ yún，懷讓禪師經過八年才回答說）：說似一物即不中（shuō sì yī wù jí bù zhōng，說像一個東西就不對了）。祖云（zǔ yún，六祖慧能說）：還假修證否（hái jiǎ xiūzhèng fǒu，還需要修證嗎）？讓云（ràng yún，懷讓禪師說）：修證則不無（xiūzhèng zé bù wú，修證不是沒有），污染則不得（wūrǎn zé bù dé，污染則不可以）。師云（shī yún，禪師說）：從來不相似（cónglái bù xiāngsì，從來不相似），何處更著得污染來（héchù gèng zhuó dé wūrǎn lái，哪裡還能沾染上污染呢）？然而擬向則觸（ránér nǐ xiàng zé chù，然而想要靠近就會觸犯），蹉跎則背（cuōtuó zé bèi，錯過就會背離）。且道（qiě dào，且說），正恁么時作么生（zhèng rènme shí zuò mó shēng，正在這個時候該怎麼辦）？還會么（hái huì me，會了嗎）？頭長三尺知是誰（tóu cháng sān chǐ zhī shì shéi，頭長三尺知道是誰），相對無言獨足立（xiāngduì wúyán dú zú lì，相對無言獨自站立）。
小參云：好兄弟，本源無風波（běnyuán wú fēngbō，本源沒有風波），真界絕涯畛（zhēn jiè jué yázhěn，真如境界沒有邊際）。木
【English Translation】 English version: Do you understand? Open the wonderful, pure, perfect, and bright eye (miàojìng yuánmíng yǎn, referring to the eye of pure and perfect wisdom), and recognize the auspicious and peaceful person (jíxiáng ān lè rén, recognizing the truly auspicious and peaceful person).
The Small Gathering (xiǎocān, a Chan term for a short Chan instruction) says: Good brothers, the pure and empty substance (qīngxū zhī tǐ, referring to the pure and empty essence) can come by borrowing a path (jiè lù néng lái, can come by means of a path). The causes of differentiation (chābié zhī yuán, referring to the causes of various differences) are exhausted at will (suí xīn zì jìn, are exhausted according to the mind). A dead snake can be brought to life (sǐ shé nòng dé huó, a metaphor for turning the rotten into the miraculous), and a fine horse can be led back (jùnmǎ qiān dé huí, a metaphor for being able to control the situation). Only then can you believe that the mountain clouds drift slowly (shān yún rǎnrǎn), and the river water flows torrentially (jiāngshuǐ tāotāo). Everywhere you enter this sect (chùchù rù cǐ zōng), and in everything there is no different Dharma (tóutóu wú bié fǎ). At just this moment (zhèng rènme shí), do you understand each other (hái xiāng wēixī me)? The falling sunset and the lone duck fly together (luòxiá yǔ gūwù qí fēi), and the autumn water shares one color with the long sky (qiūshuǐ gòng chángtiān yī sè). Again, a monk asked Zhaozhou (Fù jǔ sēng wèn Zhàozhōu, again citing a monk asking Chan Master Zhaozhou): What is Zhaozhou (rúhé shì Zhàozhōu)? Zhaozhou said (zhōu yún): East gate, South gate, West gate, North gate (dōngmén nānmén xīmén běimén). The Master said (shī yún): Good brothers, Zhaozhou's four gates are always open (Zhàozhōu sì mén cháng kāi), not hindering comings and goings from all directions (bù ài zhū fāng wǎnglái). People shout loudly in the crossroads (shízì jiētóu rén dà jiào), and fair trade has no suspicion (píngpù mǎimài méi xiāng cāi). Only when you see it this way will you know that Zhaozhou the old man and the monks (Zhàozhōu lǎozǐ yǔ nàsēng), remove the gold dust from their eyes (chū yǎn zhōng jīnxiè), and cut off the mud stains on their noses (duàn bí shàng níhén le yě). Is it really so (hái duānde me)? The moon is full in mid-autumn (yuè dào zhōngqiū mǎn), and the wind is cold from August (fēng cóng bāyuè lěng).
The Small Gathering says: Good brothers, walking without a trace (xíngxíng méi zōngjì), a stone horse is struck with a golden whip (shímǎ zhuó jīnbiān). Staying without stopping (zhùzhù bù níngtíng), a wooden man knocks on a jade door (mùrén qiāo yùhù). Borrowing function to illuminate position (jiè gōng míng wèi), function is in the place of substance (yòng zài tǐ chù). Borrowing position to illuminate function (jiè wèi míng gōng), substance is in the place of function (tǐ zài yòng chù). Even if you practice like this (zhí ráo rènme lǚjiàn), and achieve ten parts (dé shí chéng qù), it is still a side issue (yóu shì bàng cān biān shì). Furthermore (qiě dào), when not borrowing (bù jiè jiè shí), where does it fall (luò zài shénme chù)? After a long pause, he said (liángjiǔ yún): Do you understand each other (hái xiāng wēixī me)? A person sleeps in a thousand-peak room before the stars (xīng qián rén wò qiān fēng shì), and the Buddhas and ancestors have no way to recognize him (fózǔ wú yīn shí dé qú). Again, the Sixth Patriarch asked the Monk Rang (Fù jǔ Liùzǔ wèn Ràng héshàng): Where do you come from (shènchù lái)? Rang said (ràng yún): From Anguo Temple on Mount Song (Sōngshān Ānguó shī chù lái). The Patriarch said (zǔ yún): What thing comes like this (shénme wù rènme lái)? Rang took eight years to answer, saying (ràng jīng bā nián fāng xià yǔ yún): To say it is like a thing is not right (shuō sì yī wù jí bù zhōng). The Patriarch said (zǔ yún): Is cultivation and realization still needed (hái jiǎ xiūzhèng fǒu)? Rang said (ràng yún): Cultivation and realization are not absent (xiūzhèng zé bù wú), but defilement is not allowed (wūrǎn zé bù dé). The Master said (shī yún): From the beginning, it is not similar (cónglái bù xiāngsì), where can defilement be attached (héchù gèng zhuó dé wūrǎn lái)? However, to try to approach is to offend (ránér nǐ xiàng zé chù), and to miss it is to turn away (cuōtuó zé bèi). Furthermore (qiě dào), what to do at just this moment (zhèng rènme shí zuò mó shēng)? Do you understand (hái huì me)? Knowing who it is with a head three feet long (tóu cháng sān chǐ zhī shì shéi), standing alone in silence (xiāngduì wúyán dú zú lì).
The Small Gathering says: Good brothers, the original source has no wind or waves (běnyuán wú fēngbō), and the realm of truth has no boundaries (zhēn jiè jué yázhěn). Wood
人步月歸。轉側功勛盡。衲僧家須到者般田地。可謂是金針穴細。玉線芒長。那時妙智貫聯。始得十成通暢。不礙奔流度刃。何勞息杼停機。活眼照劫外之身。亡機運今時之步。方通道。眾生及國土。皆同一法性。且道。畢竟承誰恩力。還相委悉么。手指空時天地轉。回頭風月屬吾家。復舉僧問護國。如何是和尚本生父母。國云。頭不白者是。僧云。未審。將何奉獻。國云。慇勤無米飯。堂前不問親。師云。煙水隔時。迂疏情在。風雲會處。向去功存。直饒同一色成一家。尚未與那人體合。且道。畢竟如何。良久云。木人夜半言。不許外人識。
小參云。地水火風休假藉。一切不留還脫灑。家風廓落等虛空。田地虛明非晝夜。鳥道須知舉足難。玄機不許絲頭掛。同中有異異中同。徹底渾淪無縫罅。所以黃龍新和尚道。鷺依雪巢。同中有異。烏投黑馬。異中有同。黃龍老子雖是他宗。甚得吾家之妙。還辨得么。金雞啄破琉璃卵。玉兔挨開碧海門。復舉僧問趙州。狗子還有佛性也無。州云有。僧云。為甚撞入者個皮袋。州云。為他知而故犯。又僧問。狗子還有佛性也無。州云無。僧云。一切眾生皆有佛性。為甚狗子卻無州云。為他有業識在。師云。趙州道有。趙州道無。狗子佛性。天下分疏。面赤不如語直。心真莫
【現代漢語翻譯】 現代漢語譯本：
一人在月光下漫步歸來，所有的努力和功勛都已結束。修行人必須達到這種境界，才可說是金針刺穴般精細，玉線般光芒綿長。那時，妙智融會貫通，才能達到十分通暢的境界。不滯礙於奔流的江河，也不需要停止織布的梭子。用活潑的眼光照見劫數之外的真身，在當下運用無為的步伐。這才相信，眾生和國土，都具有同一法性。那麼，究竟是承蒙誰的恩德和力量呢？你們明白嗎？手指指向天空時，天地都在旋轉；回頭一看，風和月都屬於我家。
又舉例說，有僧人問護國禪師：『什麼是和尚您的本生父母？』護國禪師說：『頭髮不白的人就是。』僧人說：『晚輩不明白，應該用什麼來奉獻呢？』護國禪師說：『慇勤款待卻無米飯，在佛堂前不問親疏。』我說，煙霧和水隔開時，疏遠的感情依然存在；風雲際會之處，過去的功勞依然存在。即使顏色相同成為一家，也尚未與那個人完全融合。那麼，究竟應該如何呢？』停頓了很久，說：『木頭人半夜說話，不許外人知道。』
小參時說：『地、水、火、風不再需要憑藉，一切都不留下，才能真正解脫灑脫。家風廓然空曠如同虛空，境界虛明沒有晝夜之分。要知道鳥道行走艱難，玄妙的機鋒不允許絲毫牽掛。同中有異，異中有同，徹底渾然沒有縫隙。』所以黃龍新和尚說：『鷺鷥棲息在雪白的鳥巢中，是同中有異；烏鴉投向黑色的駿馬，是異中有同。』黃龍禪師雖然是其他宗派，卻深得我們宗門的妙處。你們能辨別出來嗎？金雞啄破琉璃蛋，玉兔推開碧海門。
又舉例說，有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師說：『有。』僧人說：『為什麼會投生到這個皮囊里？』趙州禪師說：『因為他明知故犯。』又有僧人問：『狗子還有佛性嗎？』趙州禪師說：『沒有。』僧人說：『一切眾生都有佛性，為什麼狗子卻沒有呢？』趙州禪師說：『因為他有業識存在。』我說，趙州禪師說有，趙州禪師說無，狗子的佛性，天下都在分辨。面紅耳赤不如說話坦率，心真誠就不要...
【English Translation】 English version:
A person walks home under the moonlight. All efforts and merits are exhausted. A monastic must reach this state to be considered as precise as inserting a gold needle into an acupuncture point, and as radiant and long as a jade thread. At that time, when wondrous wisdom is interconnected, one can achieve complete fluency. Unobstructed by rushing rivers, and without the need to stop the loom. Use lively eyes to see the true self beyond kalpas, and employ effortless steps in the present moment. Only then can one believe that all sentient beings and lands share the same Dharma-nature. So, ultimately, whose grace and power do we rely on? Do you understand? When a finger points to the sky, the heavens and earth revolve; when one looks back, the wind and moon belong to my home.
Another example: A monk asked National Protector (Huguoshi) Zen Master: 'What are the original parents of the monk?' National Protector said: 'Those whose hair is not white are.' The monk said: 'This junior does not understand, what should I offer?' National Protector said: 'Hospitable but without rice, do not ask about kinship in the hall.' I say, when smoke and water separate, distant feelings still exist; where wind and clouds meet, past merits still remain. Even if the same color becomes a family, it has not yet fully merged with that person. So, what should it ultimately be like?' After a long pause, he said: 'A wooden man speaks in the middle of the night, not allowing outsiders to know.'
During a small assembly, he said: 'Earth, water, fire, and wind no longer need to be relied upon; everything is not left behind, only then can one truly be liberated and free. The family style is vast and empty like the void, the realm is empty and bright without day or night. One must know that the bird path is difficult to walk, and the mysterious mechanism does not allow any entanglement. There is difference within sameness, and sameness within difference, completely and perfectly without seams.' Therefore, the new Abbot Huanglong said: 'Egrets nest in snowy nests, there is difference within sameness; crows fly to black horses, there is sameness within difference.' Although Zen Master Huanglong is from another sect, he deeply understands the wonders of our sect. Can you discern it? The golden rooster pecks open the glass egg, the jade rabbit pushes open the blue sea gate.
Another example: A monk asked Zen Master Zhaozhou: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou said: 'Yes.' The monk said: 'Why was it born into this skin bag?' Zen Master Zhaozhou said: 'Because it knowingly violated.' Another monk asked: 'Does a dog have Buddha-nature?' Zen Master Zhaozhou said: 'No.' The monk said: 'All sentient beings have Buddha-nature, why doesn't a dog have it?' Zen Master Zhaozhou said: 'Because it has karmic consciousness.' I say, Zen Master Zhaozhou says yes, Zen Master Zhaozhou says no, the Buddha-nature of the dog, the world is distinguishing. A red face is not as good as speaking frankly, a sincere heart should not...
怪言粗。七百甲子老禪伯。驢糞逢人換眼珠。
小參云。好兄弟。一亙清虛衲子家。十方三世個生涯。光明照夜髑髏眼。訊息含春枯木花。曉色依依云冉冉。天容淡淡月斜斜。母陀羅臂通身是。今日逢場便攃沙。諸人還甘得么。若是大丈夫漢𠜾剞。底人。紹乃祖家風。入諸佛閫域。不肯將荒草埋頭葛藤絆足。直下磊磊落落。孤迥迥峭巍巍。赤灑灑露裸裸地去。不見道。動即影現。覺即塵生。到者里。如經蠱毒之鄉水。也不得沾他一滴。若也傍他門戶。受他教詔。入他行市。坐他床榻堪作甚麼。碧潭似鏡。不臥蒼龍。青天無雲。難藏老兔。石女舞袖。木人搖頭。繡靴轉側玉堂寒。金鞭回指朱門曉。從此花生錦上。佛現世間。開方便門。示真實相。不免將無作有。破二成三。于凈潔田地上攃土攃沙。就報化門戶頭。不即不離。先賢古聖。來傳語底人。後學初機。還薦得也未。若欲疾相應早成辨。把從前知見參學得底。商量得底。傳授得底。一時打疊卻凈辨去。莫將一絲頭來。作斗釘作安排。便見不相似。但知識自本來頭。入彼變化境。自然一切處作得主把得住。也無一乘可馭。也無萬行可修。也無三界可出。也無萬法可了。爾若道出三界。則便壞三界。爾若道在三界。則便礙三界。爾若待了萬法。則萬法紛然。爾若
【現代漢語翻譯】 現代漢語譯本： 胡言亂語真奇怪。七百甲子的老禪師，像用驢糞換人眼珠一樣荒謬。
小參時說：好兄弟們，整個清虛的宇宙都是修行人的家，十方三世都是我們的生活舞臺。光明的智慧照亮了骷髏般的眼睛，生命的活力蘊含在枯木的花朵中。黎明的景色依稀可見，雲彩緩緩飄動，天空的顏色淡淡的，月亮也漸漸西斜。母陀羅（Mudra，手印）的臂膀遍佈全身，今天在這裡就像在表演中故意揚起沙塵。各位能夠接受嗎？如果是真正的大丈夫，就應該像𠜾剞（音jī，形容刀刻的聲音）一樣，繼承祖師的家風，進入諸佛的領域，不肯讓荒草埋沒頭顱，葛藤纏繞雙腳。要直截了當、光明磊落、孤傲挺拔、赤裸坦誠地走下去。要知道，一有動念，影子就會顯現；一有覺知，塵埃就會產生。到了這種境界，就像經過充滿蠱毒的地方，連一滴水都不能沾染。如果依傍他人的門戶，接受他人的教導，進入他人的行市，坐在他人的床榻上，又能做什麼呢？清澈的深潭像鏡子一樣，不容蒼龍盤踞；晴朗的天空沒有一絲雲彩，難以隱藏老兔的軌跡。石女揮動衣袖，木人搖動頭顱，繡花鞋轉動，玉堂生寒，金鞭揮舞，朱門開啟。從此，花朵在錦緞上綻放，佛出現在世間，開啟方便之門，展示真實相。這不免是將無作有，破二成三，在乾淨的田地上揚起塵土。就在報身和化身的門戶前，不即不離。先賢古聖，來傳達真理的人，後來的學人，是否能夠領悟呢？如果想要迅速相應，早日成就，就把從前所知的、所學的、所商量的、所傳授的，一時全部放下，清理乾淨。不要將一絲一毫的頭緒，用來作鬥爭的工具，用來作安排的手段，這樣才能看到真正的不同。只要認識到自己本來的面目，進入那變化的境界，自然在任何地方都能作主，都能把握住。既沒有一乘可以駕馭，也沒有萬行可以修行，既沒有三界可以超出，也沒有萬法可以了悟。如果你說要超出三界，那就破壞了三界；如果你說要留在三界，那就被三界所束縛；如果你要了悟萬法，那麼萬法就會紛繁複雜。
【English Translation】 English version: Strange and absurd words. An old Chan master of seven hundred kalpas (kalpa, an aeon in Hindu and Buddhist cosmology), like exchanging people's eyes for donkey dung.
In a small Dharma talk, he said: Good brothers, the entire pure and empty universe is the home of practitioners, and the ten directions and three times are our stage of life. The light of wisdom illuminates the skull-like eyes, and the vitality of life is contained in the flowers of withered trees. The dawn scenery is faintly visible, the clouds are slowly drifting, the color of the sky is light, and the moon is gradually setting in the west. The arms of Mudra (Mudra, a symbolic hand gesture) are all over the body, and today here is like deliberately raising dust in a performance. Can you all accept it? If you are a true great man, you should be like 𠜾剞 (onomatopoeia for the sound of carving), inherit the ancestral style, enter the realm of all Buddhas, and refuse to let weeds bury your head and kudzu vines entangle your feet. You must go straight, be open and upright, aloof and towering, naked and frank. Know that as soon as there is a thought, the shadow will appear; as soon as there is awareness, dust will arise. When you reach this state, it is like passing through a place full of poison, and you cannot even touch a drop of water. If you rely on other people's doors, accept other people's teachings, enter other people's markets, and sit on other people's beds, what can you do? The clear deep pool is like a mirror, not allowing a blue dragon to coil; the clear sky has no clouds, making it difficult to hide the old rabbit's tracks. The stone woman waves her sleeves, the wooden man shakes his head, the embroidered shoes turn, the jade hall is cold, and the golden whip waves, the vermilion gate opens. From then on, flowers bloom on brocade, and the Buddha appears in the world, opening the door of skillful means and showing the true appearance. This inevitably turns non-existence into existence, breaks two into three, and raises dust on clean fields. Right in front of the doors of the Reward Body and Manifestation Body, neither attached nor detached. Can the sages of the past, the people who came to convey the truth, be understood by the later learners? If you want to respond quickly and achieve success early, put down and clean up all that you have known, learned, discussed, and taught in the past. Do not use a single thread as a tool for fighting or as a means of arrangement, so that you can see the real difference. As long as you recognize your original face and enter that changing realm, you can naturally be the master and grasp everything in any place. There is neither a single vehicle to drive, nor ten thousand practices to cultivate, neither three realms to escape, nor ten thousand dharmas to understand. If you say you want to escape the three realms, then you will destroy the three realms; if you say you want to stay in the three realms, then you will be bound by the three realms; if you want to understand the ten thousand dharmas, then the ten thousand dharmas will be complicated.
待轉萬法。則萬法擾爾。到此直須不出不在不壞不礙不轉不了不紛不擾。便見獨露底身。便是灑落底漢。不妨聲色里睡眠。聲色里坐臥。絕諸對待。常光現前。開發覺華。超脫情境。始信元不修持。不曾染污。無量劫中。本來具足。圓陀陀地。曾無一毫頭許欠少。曾無一毫頭許盈餘。覺上坐恁么說話。皆是剩語。如無孔鐵錘上下楔相似。諸人爾道既是知。為甚不改。還會么。相逢不飲空歸去。明月清風也笑人。復舉僧問風穴。浩浩塵中。如何辨主。穴云。無目山人能揣骨。鬧市相逢執手驚。師云。諸仁者。心心不觸。處處相逢。祇此間是文殊家風。祇者個是普賢身相。不動步游彌勒樓閣。不反聞入觀音普門。覺上座祇知當局者迷。不顧傍觀者哂。更通個訊息去也。乃豎起拂子云。三世諸佛。歷代祖師。天下老和尚。風穴老漢。爾者一隊禪和子鼻孔。總被覺上座拂子穿卻。還覺么。座中亦有江南客。休向人前唱鷓鴣。以拂子擊禪床一下下座。
小參云。釋迦出世。屈己徇人。達磨西來。壓良為賤。衣傳迦葉。似是而非。法付神光。將無作有。祇為祖禰不了。致令殃及兒孫。從此五葉一花。諸方分照。或全提正按。大用大機。或借位明功。借功明位。棒頭取證。暍下承當。拈一莖草。作丈六金身。于受用中。現千手
【現代漢語翻譯】 現代漢語譯本：如果試圖掌控萬法，萬法反而會擾亂你。到了這種地步，就應該做到不出現，不隱沒，不壞滅，不阻礙，不流轉，不窮盡，不紛亂，不擾動。這樣就能見到本來面目，成為灑脫之人。不妨在聲色中睡眠，在聲色中坐臥，斷絕一切對待。常光自然顯現，開發覺悟之花，超越情感的束縛。這時才會相信本來就無需修行，不曾被污染。無量劫以來，本來就已具足，圓滿無缺，沒有絲毫的欠缺或盈餘。覺上座如果還說這些話，都是多餘的。就像無孔的鐵錘，上下都塞滿了楔子一樣。各位，你們既然知道這些道理，為什麼還不改變呢？明白了嗎？相逢卻不飲酒就空手而歸，明月清風也會嘲笑你。
又舉例說，有僧人問風穴禪師：『在浩浩紅塵中，如何辨別主人？』風穴禪師回答說：『沒有眼睛的山人也能摸索出骨骼，在鬧市相逢握手時會感到驚訝。』我說，各位仁者，心與心不相接觸，卻處處相逢。這裡就是文殊菩薩的家風，這就是普賢菩薩的身相。不用動步就能遊覽彌勒菩薩的樓閣，不用反聞就能進入觀音菩薩的普門。覺上座只知道當局者迷，卻不顧旁觀者嘲笑。再傳遞一個訊息吧。』於是舉起拂塵說：『三世諸佛，歷代祖師，天下的老和尚，風穴老漢，你們這些禪和子的鼻孔，都被覺上座的拂塵穿透了。感覺到了嗎？座中也有江南來的客人，不要在人前唱鷓鴣詞。』說完用拂塵敲了一下禪床，然後下座。
小參時說：釋迦牟尼佛出世，委屈自己來順應世人。達摩祖師西來，壓低好的來抬高差的。衣缽傳給迦葉尊者，似是而非。法傳給慧可，將無作有。只因爲祖師們沒有明白，導致禍殃降臨到子孫身上。從此五葉開花，在各處照耀。或者完全提持正令，運用大機大用。或者借用位置來闡明功用，借用功用來闡明位置。在棒喝下取證，在酷熱下承擔。拈起一根草，就當作丈六金身，在受用中，顯現千手眼。
【English Translation】 English version: If you try to control the myriad dharmas (all phenomena), the myriad dharmas will disturb you instead. At this point, you should achieve non-appearance, non-disappearance, non-destruction, non-obstruction, non-transformation, non-exhaustion, non-confusion, and non-disturbance. Then you will see your original face and become a liberated person. You may as well sleep in sound and color, sit and lie in sound and color, and cut off all duality. The constant light will naturally appear, developing the flower of enlightenment, and transcending the bonds of emotion. Then you will believe that there is originally no need for cultivation, and you have never been defiled. From countless kalpas (eons), you have been fully endowed, perfectly round, without the slightest deficiency or excess. If the Venerable Jue (Enlightened One) still speaks these words, they are all superfluous. It's like a holeless iron hammer, with wedges stuffed in both top and bottom.
Everyone, since you know these principles, why don't you change? Do you understand? Meeting without drinking and returning empty-handed, even the bright moon and clear breeze will laugh at you.
He further cited the example of a monk asking Zen Master Fengxue (Wind Cave): 'In the vast dust of the world, how can one distinguish the master?' Zen Master Fengxue replied: 'A mountain man without eyes can still feel the bones, and will be surprised when shaking hands in the crowded market.' I say, dear friends, hearts do not touch hearts, yet they meet everywhere. This is the family style of Manjushri Bodhisattva (Bodhisattva of Wisdom), this is the embodiment of Samantabhadra Bodhisattva (Bodhisattva of Practice). Without moving a step, you can visit the pavilion of Maitreya Bodhisattva (Future Buddha), and without turning back to listen, you can enter the universal gate of Avalokiteshvara Bodhisattva (Bodhisattva of Compassion). Venerable Jue only knows that those involved are confused, but does not care that the bystanders are laughing. Let's pass on another message.' Then he raised his whisk and said: 'The Buddhas of the three worlds, the patriarchs of all generations, the old monks of the world, old man Fengxue, the nostrils of you Zen monks have all been pierced by Venerable Jue's whisk. Do you feel it? There are also guests from Jiangnan (South of the Yangtze River) in the audience, don't sing partridge songs in front of others.' After speaking, he struck the Zen bed with the whisk and descended from the seat.
During the minor assembly, he said: Shakyamuni Buddha (Historical Buddha) appeared in the world, humbling himself to comply with the world. Bodhidharma (First Patriarch of Zen) came from the West, suppressing the good to elevate the bad. The robe was passed to Kashyapa (One of the Buddha's principal disciples), seemingly right but not really. The Dharma was passed to Huike (Second Patriarch of Zen), making something out of nothing. It was only because the patriarchs did not understand that misfortune befell their descendants. From then on, five petals blossomed, shining in all directions. Some fully uphold the correct decree, using great function and great opportunity. Others borrow position to clarify function, and borrow function to clarify position. Attaining proof under the stick, and undertaking under the heat. Picking up a blade of grass, treat it as a sixteen-foot golden body, and in enjoyment, manifest a thousand hands and eyes.
眼。或轉身異類中行。攃手向那邊去。大都機器不一。乃見方便茲多。路布羅天。葛藤滿地。設使萬里無寸草。凈地卻迷人。長空絕點埃。青天須吃棒。更乃著腳威音路上。橫身興化門頭。步步不觸物。心心無處所。子細點撿將來。儘是功勛邊事。不見古人道。諸佛不出世四十九年說。祖師不西來少林有妙訣。若人識祖佛。當處即超越。兄弟且道。作么生是佛祖未生前。當處超越底句。還會么。臂長衫袖短。腳瘦草鞋寬。
真州長蘆崇福禪院語錄(終)
宏智禪師廣錄卷第一 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第二
長蘆覺和尚頌古拈古集序
夫至理超名象之階。真智出思議之外。佛佛祖祖。相印以心。葉葉花花。妙嚴於本。門庭峻高。而棱棱壁立。各紹其宗。枝派衍遠。而浩浩岐流。終歸於海。付區分于杖拂。與烹煉于爐錘。道任斯人也。廓吞納之胸膺。神應求器也。具變通之手段。為萬世之龜噬。明覺首唱于其前。追千里之驥游。阿誰步隨於其後。
長蘆和尚。摭古德機緣二百則。頌以宣其義。拈以振其綱。揚淮壖兩席之光。繼雪竇百年之踵。爛成春意。東風暖而山被錦云。湛作秋容。半夜寒而水懷璧月。縱奪有則。趣舍何心。剪
【現代漢語翻譯】 現代漢語譯本： 眼。或者轉身在不同的類別中行走。擦手朝那邊去。大多數機器都不一樣。於是見到方便法門很多。道路像羅天一樣寬廣。葛藤遍地都是。假設萬里沒有一寸草。清凈之地反而迷惑人。長空沒有一點塵埃。青天也需要捱打。更要著腳在威音王佛（過去七佛之首）的路上。橫身在興化禪師的門前。步步都不觸碰外物。心心都沒有固定的處所。仔細檢查將來。全部都是功勛之外的事情。不見古人說。諸佛不出世四十九年說法。祖師不從西方來少林寺有精妙的秘訣。如果有人認識祖佛。當下就能超越。各位兄弟，請問。什麼是佛祖未出生前，當下超越的那句話？你們明白嗎？臂長衫袖短。腳瘦草鞋寬。
真州長蘆崇福禪院語錄(終)
宏智禪師廣錄卷第一 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第二
長蘆覺和尚頌古拈古集序
至理超越名相的階段。真智超出思議之外。佛佛祖祖。以心相印。葉葉花花。在本源上精妙莊嚴。門庭高峻。像棱角分明的墻壁一樣壁立。各自繼承他們的宗派。枝派衍伸很遠。像浩浩蕩蕩的支流。最終歸於大海。憑藉拄杖和拂塵來區分。用爐錘來烹煉。道就在這個人身上。有廓然吞納的胸懷。神應和求道者的根器。具備變通的手段。成為萬世傚法的對象。明覺禪師在前面率先倡導。追隨千里馬的遊蹤。誰能在後面跟隨呢？
長蘆和尚。選取古代大德的機緣二百則。用頌來宣揚其中的意義。用拈來提振其中的綱要。發揚淮壖兩處道場的光芒。繼承雪竇禪師百年來的傳統。爛漫地展現出春天的意境。東風溫暖，山被錦云覆蓋。澄澈地展現出秋天的容貌。半夜寒冷，水懷抱著璧玉般的月亮。縱和奪都有法則。取和舍有什麼心呢？剪
【English Translation】 English version: Eye. Or turning around and walking among different categories of beings. Wiping hands towards that side. Most machines are not the same. Thus, many expedient means are seen. The road is as wide as the sky. Kudzu vines are everywhere. Suppose there isn't an inch of grass for ten thousand miles. The pure land instead confuses people. The long sky has no speck of dust. The blue sky also needs to be beaten. Furthermore, one must set foot on the road of Vipashyin Buddha (the first of the past seven Buddhas). Lying across the gate of Xinghua Zen master. Step by step, not touching external objects. Mind by mind, having no fixed place. Carefully examining the future. All are matters outside of merit. Not seeing what the ancients said. The Buddhas do not appear in the world and speak for forty-nine years. The Patriarch does not come from the West, Shaolin has wonderful secrets. If a person recognizes the Ancestral Buddha. They will immediately transcend at that very place. Brothers, please tell me. What is the phrase of transcending at the very place before the Buddhas and Ancestors were born? Do you understand? Long arms, short sleeves. Thin feet, wide straw sandals.
Sayings from Changlu Chongfu Zen Monastery of Zhenzhou (End)
Extensive Records of Zen Master Hongzhi, Volume 1 Taisho Tripitaka Volume 48, No. 2001 Extensive Records of Zen Master Hongzhi
Extensive Records of Zen Master Hongzhi, Volume 2
Preface to the Collection of Ancient Odes and Critical Comments by Monk Jue of Changlu
The ultimate truth transcends the stage of names and forms. True wisdom is beyond the realm of thought. Buddhas and Ancestors. Seal each other with their minds. Leaf by leaf, flower by flower. Wonderfully adorn the origin. The gate is steep and high. Standing like sharply angled walls. Each inherits their sect. Branches and streams extend far. Like vast tributaries. Ultimately returning to the sea. Distinguishing with staffs and whisks. Refining with furnaces and hammers. The Way rests on this person. Having a chest that swallows everything. The spirit responds to the seeker's capacity. Possessing the means of transformation. Becoming a model for all ages. Zen Master Mingjue took the lead in advocating. Following the trail of a thousand-mile horse. Who can follow behind?
The Changlu monk. Selected two hundred cases of ancient virtuous masters' opportunities. Using odes to proclaim their meaning. Using critical comments to uplift their essence. Promoting the light of the two monasteries in Huai Ru. Continuing the tradition of Zen Master Xuedou for a hundred years. Blooming into the intention of spring. The east wind is warm, and the mountain is covered with brocade clouds. Clearly showing the appearance of autumn. In the cold of midnight, the water embraces a jade-like moon. There are rules for seizing and releasing. What is the intention of taking and discarding? Cutting
蓁蘙而辟正涂。頌見古人之克力。震雷霆而破蟄戶。拈彰底事之全機。綿密契同。方圓㳷合。鑿枘不爽。斤斧亡痕。屈曲相通。肖貫珠之絲蟻。裴回相附。猶布雨之雲龍。赤肉團獨露真常。髑髏眼瀝乾漏識。箭鋒涵蓋。影草探竿。脫功勛而空劫非家。垂方便而通身是手。洗磨鸞鑒。清吹排雲夢之氛。膠續鳳弦。雅韻奏雪樓之曲。禪人法潤集以成編。小子嗣宗序而為引。建炎三年自恣日敘。
泗州普照覺和尚頌古
侍者法潤信悟編
舉世尊一日昇座。文殊白槌云。諦觀法王法。法王法如是。世尊便下座。頌曰。
一段真風見也么。綿綿化母理機梭。織成古錦含春像。無奈東君漏泄何。
舉梁武帝問達磨大師。如何是聖諦第一義。磨云。廓然無聖。帝云。對朕者唯。磨云不識。帝不契。遂渡江至少林。面壁九年。頌曰。
廓然無聖。來機徑挺。得非犯鼻而揮斤。失不回頭而墮甑。 寥寥冷坐少林。默默全提正令。 秋清月轉霜輪。河淡斗垂夜柄。繩繩衣缽付兒孫。 從此人天成藥病。
舉東印土國王。請二十七祖般若多羅齋。王問。云何不看經。祖云。貧道入息不居陰界。出息不涉眾緣。常轉如是經。百千萬億卷。頌曰。
云犀玩月璨含輝。木馬遊春駿不羈。眉底一雙寒碧眼。
【現代漢語翻譯】 現代漢語譯本： 雜草叢生而堵塞了正路。讚頌是爲了看見古人的功力。震動雷霆而破開蟄伏的門戶。拈出顯示出全部的玄機。綿密地契合相同，方圓融合無間。榫頭和卯眼絲毫不差，斧頭砍鑿的痕跡全無。屈曲婉轉地相互連通，就像穿珠子的絲線和螞蟻。徘徊往復地相互依附，好比布雨的雲和龍。赤裸的肉團獨自顯露出真常的本性，骷髏的眼睛裡瀝乾了有漏洞的意識。箭鋒般銳利地涵蓋一切，像用草影來探測水深。脫離了功勛，空劫也並非歸宿。垂示方便之法，全身都是接引的手。洗磨明亮的鏡子，清風吹散了雲夢澤的霧氣。用膠續接斷裂的鳳弦，奏出高雅的雪樓之曲。禪人們的法語甘露彙集成冊，我這個晚輩繼承先人的事業，寫下這篇序言作為引子。建炎三年自恣日敘。 泗州普照覺和尚頌古 侍者法潤信悟編 舉世尊一日昇座。文殊白槌云。諦觀法王法。法王法如是。世尊便下座。頌曰。 一段真風見也么（么：嗎）？綿綿化母理機梭（理機梭：紡織機的梭子）。織成古錦含春像，無奈東君（東君：春神）漏泄何？ 舉梁武帝問達磨大師。如何是聖諦第一義。磨云。廓然無聖。帝云。對朕者唯（唯：誰）。磨云不識。帝不契。遂渡江至少林。面壁九年。頌曰。 廓然無聖。來機徑挺。得非犯鼻而揮斤（揮斤：揮動斧頭）。失不回頭而墮甑（墮甑：甑，古代蒸飯的瓦器）。 寥寥冷坐少林。默默全提正令。 秋清月轉霜輪。河淡斗垂夜柄（夜柄：夜間北斗星的柄）。繩繩衣缽付兒孫。 從此人天成藥病。 舉東印土國王。請二十七祖般若多羅齋。王問。云何不看經。祖云。貧道入息不居陰界。出息不涉眾緣。常轉如是經。百千萬億卷。頌曰。 云犀玩月璨含輝。木馬遊春駿不羈。眉底一雙寒碧眼。
【English Translation】 English version: Overgrown weeds block the right path. Praising is to see the merit of the ancients. The shaking thunder breaks open the hibernating doors. Picking out reveals the complete mechanism of the matter. Closely matching and agreeing, the round and square blend seamlessly. The tenon and mortise fit perfectly, without any trace of axe work. Winding and turning, they connect with each other, like a thread and ants stringing beads. Hesitating and returning, they rely on each other, like clouds and dragons spreading rain. The naked fleshly body alone reveals the true and constant nature, the skull's eyes drain the leaky consciousness. Like an arrow's sharp point, it covers everything, like using grass shadows to probe the water's depth. Free from merit and achievement, the empty eon is not a home. Showing expedient methods, the whole body is a guiding hand. Washing and polishing the bright mirror, the clear wind blows away the mist of the Yunmeng Marsh. Using glue to reconnect the broken phoenix string, playing the elegant Snow Tower tune. The Dharma rain of the Chan monks is collected into a book, and I, a junior, inherit the work of the predecessors and write this preface as an introduction. Written on the Self-Indulgence Day of the third year of Jianyan. Verses in Praise of the Ancients by Abbot Puzhao Jue of Sizhou Compiled by attendant Farun Xinyu Once, the World Honored One ascended the seat. Manjusri struck the gavel and said, 'Carefully observe the Dharma of the Dharma King. The Dharma of the Dharma King is thus.' The World Honored One then descended from the seat. The verse says: Have you seen a segment of true wind? The continuous transforming mother manages the loom shuttle. Weaving an ancient brocade containing the image of spring, what a pity that the Lord of the East (Lord of the East: God of Spring) leaks it out? Emperor Wu of Liang asked the Great Master Bodhidharma, 'What is the first meaning of the highest truth?' Bodhidharma said, 'Vast emptiness, no holiness.' The Emperor said, 'Who is facing me?' Bodhidharma said, 'I don't know.' The Emperor did not understand. So he crossed the river to Shaolin and faced the wall for nine years. The verse says: Vast emptiness, no holiness. The coming opportunity is directly upright. Gaining is not like offending the nose and wielding the axe. Losing is not like not turning back and dropping the earthenware steamer (dropping the earthenware steamer: 甑, an ancient earthenware steamer for cooking rice). Lonely and coldly sitting in Shaolin. Silently and completely upholding the correct decree. Autumn is clear, the moon turns the frosty wheel. The river is faint, the Dipper hangs its night handle (night handle: the handle of the Big Dipper at night). Ropes and ropes, the robe and bowl are entrusted to the children and grandchildren. From this, humans and gods become medicine and disease. The King of East India invited the Twenty-seventh Patriarch Prajnatara to a vegetarian feast. The King asked, 'Why don't you read the scriptures?' The Patriarch said, 'This poor monk's in-breath does not dwell in the realm of yin. The out-breath does not involve the multitude of conditions. I constantly turn such scriptures, hundreds of millions of billions of volumes.' The verse says: The cloud rhinoceros plays with the moon, sparkling and containing brilliance. The wooden horse roams in spring, swift and unrestrained. Beneath the eyebrows, a pair of cold jade eyes.
看經那到透牛皮。明白心超曠劫。 英雄力破重圍。妙圓樞口轉靈機。寒山忘卻來時路。 拾得相將攜手歸。
舉世尊與眾行次。以手指地云。此處宜建梵剎。帝釋將一莖草。插於地上云。建梵剎已竟。世尊微笑。頌曰。
百草頭上無邊春。信手拈來用得親。丈六金身功德聚。 等閑攜手入紅塵。塵中能作主。化外自來賓。 觸處生涯隨分足。未嫌伎倆不如人。
舉僧問清源。如何是佛法大意。源云。廬陵米作么價。頌曰。
太平治業無像。野老家風至淳。只管村歌社飲。 那知舜德堯仁。
舉僧問馬大師。離四句絕百非。請師直指某甲西來意。大師云。我今日勞倦。不能為汝說。問取智藏去。僧問藏。藏云。何不問和尚。僧云。和尚教來問。藏云。我今日頭痛。不能為汝說。問取海兄去。僧問海。海云。我到這裡卻不會。僧舉似大師。大師云。藏頭白海頭黑。頌曰。
藥之作病鑒乎前聖。病之作醫必也其誰。白頭黑頭兮克家之子。 有句無句兮截流之機。 堂堂坐斷舌頭路。應笑毗耶老古錐。
舉藥山久不升座。院主白雲。大眾久思示誨。請和尚為眾說法。山令打鐘。眾方集。山升座。良久便下座歸方丈。主隨後問云。和尚適來許為眾說法。云何不垂一言。山云。經有經師。論有
【現代漢語翻譯】 看經那到透牛皮。明白心超曠劫。 （譯：研讀佛經要深入到能穿透牛皮的程度，領悟的心性要超越漫長的時劫。） 英雄力破重圍。妙圓樞口轉靈機。寒山忘卻來時路。 （譯：英雄般的力量突破重重包圍，巧妙圓融的言辭能轉動靈妙的玄機。寒山子忘記了來時的道路。） 拾得相將攜手歸。 （譯：拾得與他相互扶持，攜手迴歸。）
舉世尊與眾行次。以手指地云。此處宜建梵剎（fàn chà，寺廟）。帝釋（dì shì，佛教護法神）將一莖草。插於地上云。建梵剎已竟。世尊微笑。頌曰。 （譯：有一次，世尊與眾人行走，用手指著地面說：『這裡適合建造寺廟。』 帝釋天便拿了一根草，插在地上說：『寺廟已經建好了。』 世尊微笑著，並作偈頌說：)
百草頭上無邊春。信手拈來用得親。丈六金身功德聚。 （譯：百草頭上充滿了無限的春意，信手拈來都是親切可用的。丈六金身是功德的聚集。） 等閑攜手入紅塵。塵中能作主。化外自來賓。 （譯：輕輕鬆鬆地攜手進入紅塵。在紅塵中能夠做主，在化外自然有賓客來訪。） 觸處生涯隨分足。未嫌伎倆不如人。 （譯：無論身處何地，生活都隨緣而滿足，不嫌棄自己的能力不如別人。）
舉僧問清源。如何是佛法大意。源云。廬陵米作么價。頌曰。 （譯：有僧人問清源禪師：『什麼是佛法的大意？』 清源禪師說：『廬陵的米是什麼價錢？』 並作偈頌說：）
太平治業無像。野老家風至淳。只管村歌社飲。 （譯：太平盛世的治理沒有固定的模式，鄉野老人的家風至為淳樸。只顧著唱村歌、參加社飲。） 那知舜德堯仁。 （譯：哪裡知道什麼是舜的德行、堯的仁義。）
舉僧問馬大師。離四句絕百非。請師直指某甲西來意。大師云。我今日勞倦。不能為汝說。問取智藏去。僧問藏。藏云。何不問和尚。僧云。和尚教來問。藏云。我今日頭痛。不能為汝說。問取海兄去。僧問海。海云。我到這裡卻不會。僧舉似大師。大師云。藏頭白海頭黑。頌曰。 （譯：有僧人問馬祖大師：『離開四句，斷絕百非，請老師直接指示我西來的意義。』 馬祖大師說：『我今天勞累，不能為你解說，你去問智藏吧。』 僧人問智藏，智藏說：『為什麼不問和尚？』 僧人說：『和尚叫我來問。』 智藏說：『我今天頭痛，不能為你解說，你去問海兄吧。』 僧人問海，海說：『我到這裡卻不會。』 僧人把這些告訴了馬祖大師，馬祖大師說：『智藏的頭是白的，海的頭是黑的。』 並作偈頌說：）
藥之作病鑒乎前聖。病之作醫必也其誰。白頭黑頭兮克家之子。 （譯：用藥來治療疾病，這是前聖所鑑定的。用疾病來作為醫治的方法，那又會是誰呢？白頭和黑頭啊，都是能夠繼承家業的子弟。） 有句無句兮截流之機。 （譯：有言語和沒有言語，都是截斷河流的玄機。） 堂堂坐斷舌頭路。應笑毗耶（pí yé，Vaisali）老古錐。 （譯：堂堂正正地截斷了言語的道路，應該嘲笑毗耶離的老古錐。）
舉藥山久不升座。院主白雲。大眾久思示誨。請和尚為眾說法。山令打鐘。眾方集。山升座。良久便下座歸方丈。主隨後問云。和尚適來許為眾說法。云何不垂一言。山云。經有經師。論有 （譯：藥山禪師很久沒有升座說法了。院主稟告說：『大眾很久沒有得到您的教誨了，請和尚為大家說法。』 藥山禪師便命令打鐘。大眾聚集后，藥山禪師升座，過了很久就下座回到方丈室。院主隨後問道：『和尚您剛才答應為大家說法，為什麼一句話也不說呢？』 藥山禪師說：『經有經師，論有』）
【English Translation】 Penetrating the Oxhide Through Sutra Study. Understanding the Mind Transcends Kalpas. (Translation: Studying the sutras should be so thorough as to penetrate oxhide; the enlightened mind transcends vast kalpas.) A Hero's Strength Breaks Through Encirclements. The Wondrous, Perfect Pivot Mouth Turns the Spiritual Mechanism. Hanshan Forgets the Road He Came From. (Translation: A hero's strength breaks through layers of encirclement; the wondrous and perfect pivot of speech turns the spiritual mechanism. Hanshan forgets the road he came from.) Shi De Hand-in-Hand, Return Together. (Translation: Shi De, hand-in-hand with him, returns together.)
Once, the World Honored One was walking with the assembly. He pointed to the ground and said, 'This place is suitable for building a Vihara (Buddhist monastery).' Indra (Buddhist protector deity) took a blade of grass and planted it on the ground, saying, 'The Vihara is already built.' The World Honored One smiled and said in verse:
Boundless Spring Above the Hundred Grasses. Picking It Up Casually, It Is Used Intimately. The Sixteen-Foot Golden Body Is a Gathering of Merit. (Translation: Boundless spring is above the hundred grasses; picking it up casually, it is used intimately. The sixteen-foot golden body is a gathering of merit.) Leisurely Holding Hands, Entering the Red Dust. In the Dust, One Can Be the Master. Outside of Transformation, Guests Come Naturally. (Translation: Leisurely holding hands, entering the red dust. In the dust, one can be the master; outside of transformation, guests come naturally.) Everywhere in Life, Content with One's Lot. Not Disliking That One's Skills Are Inferior to Others. (Translation: Everywhere in life, content with one's lot; not disliking that one's skills are inferior to others.)
A monk asked Qingyuan, 'What is the great meaning of the Buddha-dharma?' Qingyuan said, 'What is the price of rice in Luling?' And said in verse:
Peaceful Governance Without Form. The Rustic Old Man's Family Style Is Utterly Pure. Only Caring About Village Songs and Community Drinking. (Translation: Peaceful governance has no fixed form; the rustic old man's family style is utterly pure. Only caring about village songs and community drinking.) Not Knowing Shun's Virtue or Yao's Benevolence. (Translation: Not knowing Shun's virtue or Yao's benevolence.)
A monk asked Master Ma, 'Apart from the four phrases and beyond the hundred negations, please directly point out to me the meaning of Bodhidharma's coming from the West.' Master Ma said, 'I am tired today and cannot explain it to you. Go ask Zang.' The monk asked Zang. Zang said, 'Why don't you ask the Abbot?' The monk said, 'The Abbot told me to ask you.' Zang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai.' The monk asked Hai. Hai said, 'When I get here, I don't know.' The monk told Master Ma about this. Master Ma said, 'Zang's head is white, and Hai's head is black.' And said in verse:
Medicine Making Illness Is Seen by Former Sages. Illness Making Medicine, Who Must It Be? White Head, Black Head, Sons Who Can Manage the Family. (Translation: Medicine causing illness is seen by former sages; illness causing medicine, who must it be? White head, black head, sons who can manage the family.) With Phrases, Without Phrases, the Mechanism to Cut Off the Flow. (Translation: With phrases, without phrases, the mechanism to cut off the flow.) Dignifiedly Cutting Off the Path of the Tongue. One Should Laugh at Old Gu Chui of Vaisali (ancient city in India). (Translation: Dignifiedly cutting off the path of the tongue; one should laugh at the old Gu Chui of Vaisali.)
Yaoshan had not ascended the seat for a long time. The abbot reported, 'The assembly has been longing for your instruction. Please, Master, preach the Dharma for the assembly.' Yaoshan ordered the bell to be rung. When the assembly gathered, Yaoshan ascended the seat. After a long time, he descended the seat and returned to his room. The abbot followed and asked, 'Master, you just promised to preach the Dharma for the assembly. Why didn't you say a word?' Yaoshan said, 'The sutras have sutra masters, the treatises have
論師。爭怪得老僧。頌曰。
癡兒刻意止啼錢。良駟追風顧影鞭。云掃長空巢月鶴。 寒清入骨不成眠。
舉百丈上堂。常有一老人聽法。隨眾散去。一日不去。丈乃問。立者何人。老人云。某甲於過去迦葉佛時。曾住此山。有學人問。大修行底人。還落因果也無。對他道。不落因果。墮野狐身五百生。今請和尚代一轉語。丈云。不昧因果。老人于言下大悟。頌曰。
一尺水一丈波。五百生前不奈何。不落不昧商量也。 依前撞入葛藤窠。阿呵呵會也么。若是爾灑灑落落。 不妨我哆哆和和。神歌社舞自成曲。 拍手其間唱哩啰。
舉南泉一日東西兩堂爭貓兒。南泉見遂提起云。道得即不斬。眾無對。泉斬卻貓兒為兩段。南泉復舉前話問趙州。州便脫草鞋。于頭上戴出。泉云。子若在恰救得貓兒。頌曰。
兩堂雲水盡分拏。王老師能驗正邪。利刀斬斷俱亡像。 千古令人愛作家。此道未喪。知音可嘉。 鑿山透海兮唯尊大禹。煉石補天兮獨賢女媧。 趙州老有生涯。草鞋頭戴較些些。異中來也還明鑑。 只個真金不混沙。
舉臺山路上有一婆子。凡有僧問臺山路向什麼處去。婆云驀直去。僧才行。婆云。好個阿師又恁么去也。僧舉似趙州。州云。待與勘過。州亦如前問。至來日上堂云。我為
汝勘破婆子了也。頌曰。
年老成精不謬傳。趙州古佛嗣南泉。枯龜喪命因圖像。 良馬追風累纏牽。勘破了老婆禪。 說向人前不直錢。
舉雲門大師云。光不透脫有兩般病。一切處不明面前有物。是一透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘已見猶存。墮在法身邊。是一直饒透得放過即不可。子細撿點將來。有什麼氣息。亦是病。頌曰。
森羅萬象許崢嶸。透脫無方礙眼睛。掃彼門庭誰有力。 隱人胸次自成情。船橫野渡涵秋碧。 棹入蘆花照雪明。串錦老漁懷就市。飄飄一葉浪頭行。
舉地藏問修山主。甚處來。修云。南方來。藏云。南方近日佛法如何。修云。商量浩浩地。藏云。爭如我這裡種田博飯吃。修云。爭奈三界何。藏云。爾喚什麼作三界。頌曰。
宗說般般盡強為。流傳耳口便支離。種田博飯家常事。 不是飽參人不知。參飽明知無所求。 子房終不貴封侯。忘機歸去同魚鳥。濯足滄浪煙水秋。
舉臨際將示滅。囑三聖云。吾遷化后。不得滅卻吾正法眼藏。聖云。爭敢滅卻和尚正法眼藏。際云。忽有人問汝。作么生對。聖便喝。際云。誰知吾正法眼藏。向這瞎驢邊滅卻。頌曰。
信衣半夜付盧能。攪攪黃梅七百僧。
【現代漢語翻譯】 現代漢語譯本： 『你』勘破老婆子了嗎？頌詞說： 『年老成精不謬傳』，趙州古佛繼承了南泉的禪法。老龜喪命是因為貪圖圖像，良馬追風反而被纏繞牽累。勘破了老婆子的禪，說給別人聽也不值錢。
雲門大師說：『光不透脫』有兩種毛病。一是任何地方都不明瞭，眼前有東西阻礙。二是即使透徹了一切法空，隱隱約約好像有個東西存在，這也是『光不透脫』。法身也有兩種毛病。一是得到了法身，卻因為法執不忘，自己的見解仍然存在，墮落在法身一邊。二是即使完全透徹放下了也不行，仔細檢查起來，如果還有什麼氣息，這也是毛病。頌詞說：
森羅萬象允許崢嶸顯現，但透脫無方反而會障礙眼睛。誰有力量掃清那些門庭？隱藏在胸中反而會自生情愫。船橫在荒野的渡口，倒映著秋天的碧色，船槳劃入蘆花深處，照亮了雪白的月光。串錦的老漁翁懷念著去集市，輕飄飄的一葉扁舟在浪頭行駛。
地藏問修山主：『從哪裡來？』修說：『從南方來。』地藏說：『南方最近佛法如何？』修說：『商量得熱火朝天。』地藏說：『不如我這裡種田吃飯。』修說：『那三界怎麼辦？』地藏說：『你把什麼叫做三界？』頌詞說：
宗門說法樣樣都是勉強作為，流傳於耳口之間就變得支離破碎。種田吃飯是家常便飯的事，不是飽參的人不會知道。參飽了明知無所求，張良最終也不看重封侯。忘卻機心歸去與魚鳥為伴，在滄浪江邊濯足，煙水迷濛的秋天。
臨濟將要示寂時，囑咐三聖說：『我遷化后，不得滅卻我的正法眼藏（Zhengfa Yanzang，指正確的佛法見地）。』三聖說：『怎敢滅卻和尚的正法眼藏？』臨濟說：『如果有人問你，怎麼回答？』三聖便喝了一聲。臨濟說：『誰知道我的正法眼藏，卻在這瞎驢邊滅卻了。』頌詞說：
當年慧能半夜接受了衣缽，攪動了黃梅山的七百僧人。
【English Translation】 English version: Have 'you' discerned the old woman? The verse says: 'Old age becomes essence, not a false transmission.' Zhaozhou, the ancient Buddha, inherited the Chan of Nanquan. The old turtle lost its life because of greed for images; the good horse chasing the wind is burdened by entanglement. Discerned the old woman's Chan, telling it to others is worthless.
Master Yunmen said: 'Light not penetrating' has two faults. One is that nothing is clear anywhere, and there is something obstructing in front of you. The second is that even if you have penetrated all the emptiness of Dharma, there seems to be something vaguely present, which is also 'light not penetrating'. The Dharmakaya (Fashen, the body of the Dharma) also has two faults. One is that having attained the Dharmakaya, one still clings to the Dharma and one's own views remain, falling to the side of the Dharmakaya. The second is that even if you completely penetrate and let go, it is not enough. If you examine it carefully and there is still any trace of breath, that is also a fault. The verse says:
The myriad phenomena are allowed to appear ruggedly, but penetrating without direction hinders the eyes. Who has the power to sweep away those courtyards? Hiding in the chest creates emotions. The boat lies across the wild ferry, reflecting the autumn green; the oars enter the reed flowers, illuminating the snow-white moonlight. The old fisherman of Chuanjin (Chuanjin, name of the fisherman) longs to go to the market, and a light boat sails on the waves.
Dizang (Dizang, name of the monk) asked Xiu Shanzhu (Xiu Shanzhu, name of the monk): 'Where do you come from?' Xiu said: 'From the South.' Dizang said: 'How is the Dharma in the South recently?' Xiu said: 'They are discussing it heatedly.' Dizang said: 'It is better for me to farm and eat here.' Xiu said: 'What about the Three Realms?' Dizang said: 'What do you call the Three Realms?' The verse says:
The teachings of the sect are all forced, and they become fragmented when passed on by word of mouth. Farming and eating is a common thing, and those who have not fully participated will not know. Those who have fully participated know that there is nothing to seek; Zhang Liang (Zhang Liang, a famous strategist in Chinese history) did not value being ennobled. Forgetting the scheming mind, return to be with the fish and birds, washing feet in the Canglang River (Canglang River, name of the river), in the misty autumn.
When Linji (Linji, name of the monk) was about to pass away, he instructed San Sheng (San Sheng, name of the monk): 'After I pass away, do not destroy my Zhengfa Yanzang (Zhengfa Yanzang, the eye treasury of the true Dharma).' San Sheng said: 'How dare I destroy the Zhengfa Yanzang of the master?' Linji said: 'If someone asks you, how will you answer?' San Sheng then shouted. Linji said: 'Who knows my Zhengfa Yanzang, but it is destroyed by this blind donkey.' The verse says:
That year, Huineng (Huineng, the sixth patriarch of Chan Buddhism) received the robe and bowl in the middle of the night, stirring up the seven hundred monks of Huangmei Mountain (Huangmei Mountain, name of the mountain).
臨際一枝正法眼。 瞎驢滅卻得人憎。心心相印祖祖傳燈。 夷平海岳變化鯤鵬。只個名言難比擬。 大都手段解翻騰。
舉廓侍者問德山。從上諸聖。向什麼處去也。山云。作么作么。廓云。敕點飛龍馬。跛鱉出頭來。山便休去。來日山浴出。廓過茶與山。山撫廓背一下。廓云。這老漢方始瞥地。山又休去。頌曰。
覿面來時作者知。可中石火電光遲。輪機謀主有深意。 欺敵兵家無遠思。發必中更謾誰。 腦後見腮兮人難觸犯。眉底著眼兮渠得便宜。
舉溈山問仰山。甚處來。仰云。田中來。山云。田中多少人。仰插下鍬子。叉手而立。山云。南山大有人刈茆。仰拈鍬子便行。頌曰。
老覺情多念子孫。而今慚愧起家門。是須記取南山語。 鏤骨銘肌共報恩。
舉麻谷持錫到章敬。繞禪床三匝。振錫一下。卓然而立。敬云。是是。谷又到南泉。繞禪床三匝。振錫一下。卓然而立。泉云。不是不是。谷云。章敬道是。和尚為什麼道不是。泉云。章敬即是。是汝不是。此是風力所轉。終成敗壞。頌曰。
是與不是。好看棬䙡。似抑似揚。難兄難弟。縱也彼既臨時。 奪也我何特地。金錫一振太孤標。 繩床三繞閒遊戲。叢林擾擾是非生。想像髑髏前見鬼。
舉法眼問修山主。毫釐有差
【現代漢語翻譯】 現代漢語譯本： 臨濟宗的一枝正法眼。 瞎驢滅絕反而招人憎恨。心心相印，祖祖相傳燈火。 夷平山嶽，變化成鯤鵬。僅僅是這個名言難以比擬。 大都有手段能夠翻天覆地。
話說廓侍者問德山宣鑒（Deshan Xuanjian）。『歷代諸佛，往什麼地方去了？』德山說：『作么作么？（做什麼做什麼？）』廓說：『敕點飛龍馬，跛鱉出頭來。（皇帝欽點的飛龍馬，瘸腿的鱉也想出人頭地。）』德山便不再說話。第二天，德山洗浴后出來，廓遞上茶給德山。德山拍了一下廓的背。廓說：『這老漢才剛剛開始明白。』德山又不再說話。頌曰：
當面而來時，行家自然知道。可惜石火電光般短暫遲緩。輪機謀劃者自有深意。 用兵者欺騙敵人，沒有長遠的打算。一發即中，還想瞞騙誰？ 腦後長著腮幫子的人難以觸犯，眉毛底下長著眼睛的人才能得到便宜。
話說溈山靈祐（Weishan Lingyou）問仰山慧寂（Yangshan Huiji）：『從哪裡來？』仰山說：『田里來。』溈山說：『田里有多少人？』仰山放下鋤頭，叉手而立。溈山說：『南山有很多人在割茅草。』仰山拿起鋤頭就走了。頌曰：
老了總覺得情多，總是惦念子孫。如今慚愧，家門開始興旺。一定要記住南山的話， 銘刻在心，共同報答恩情。
話說麻谷寶徹（Magu Bao Che）拿著錫杖來到章敬懷暉（Zhangjing Huaihui）處，繞禪床三圈，振錫杖一下，直直地站立。章敬說：『是是。』麻谷又到南泉普愿（Nanquan Puyuan）處，繞禪床三圈，振錫杖一下，直直地站立。南泉說：『不是不是。』麻谷說：『章敬說是，和尚為什麼說不是？』南泉說：『章敬是對的，是你不對了。』這是風力所轉，終究會敗壞。頌曰：
是與不是，好看那棬䙡（一種頭巾）。似抑似揚，難兄難弟。縱然他們臨時那樣做， 奪取也是我特別的手段。金錫杖一振，太過孤傲， 繩床三繞，閑來遊戲。叢林之中擾擾攘攘，是非不斷，想像著骷髏，眼前見鬼。
話說法眼文益（Fayan Wenyi）問修山主：『毫釐有差，』
【English Translation】 English version: The Linji (Rinzai) school's branch of the true Dharma eye. A blind donkey's extinction earns people's hatred. Mind-to-mind seal, ancestral transmission of the lamp. Leveling mountains and seas, transforming into the Kunpeng (a mythical bird). This mere saying is hard to compare. The great means have the ability to turn things upside down.
It is said that Attendant Kuo asked Deshan Xuanjian (Tokusan Senkan): 'Where have all the Buddhas of the past gone?' Deshan said: 'What to do? What to do?' Kuo said: 'Imperial decree points to the flying dragon horse, a lame turtle wants to stand out.' Deshan then stopped speaking. The next day, Deshan came out after bathing, and Kuo handed tea to Deshan. Deshan patted Kuo's back. Kuo said: 'This old man is just beginning to understand.' Deshan again stopped speaking. A verse says:
When coming face to face, the expert knows. It's a pity that it's as brief and slow as a spark from flint. The mastermind of the wheel machine has deep intentions. The military strategist deceives the enemy, without long-term plans. Once launched, it will surely hit, who else can you deceive? A person with jowls behind the ears is difficult to offend, a person with eyes under the eyebrows gains an advantage.
It is said that Weishan Lingyou (Isan Reiyu) asked Yangshan Huiji (Kyozan Ejaku): 'Where do you come from?' Yangshan said: 'From the field.' Weishan said: 'How many people are in the field?' Yangshan put down the hoe, folded his hands and stood. Weishan said: 'There are many people in Nanshan cutting thatch.' Yangshan picked up the hoe and left. A verse says:
Old age always feels more affection, always thinking of descendants. Now ashamed, the family is beginning to prosper. Be sure to remember the words of Nanshan, Engrave them in your heart and repay the kindness together.
It is said that Magu Bao Che (Mayoku Hochei) came to Zhangjing Huaihui (Chokei E'yo) with a staff, circled the meditation bed three times, shook the staff once, and stood upright. Zhangjing said: 'Yes, yes.' Magu then went to Nanquan Puyuan (Nansen Fugan), circled the meditation bed three times, shook the staff once, and stood upright. Nanquan said: 'No, no.' Magu said: 'Zhangjing said yes, why does the master say no?' Nanquan said: 'Zhangjing is right, you are wrong.' This is turned by the wind, and will eventually be ruined. A verse says:
Yes or no, look at that turban. Like suppressing or raising, difficult brothers. Even if they do that temporarily, Seizing is also my special means. Shaking the golden staff once is too arrogant, Circling the rope bed three times is idle play. In the monastery, there is constant noise and endless right and wrong, imagining skulls, seeing ghosts in front of you.
It is said that Fayan Wenyi (Hogen Bun'eki) asked Mountain Master Xiu: 'A hair's breadth of difference,'
。天地懸隔。汝作么生會。修云。毫釐有差。天地懸隔。眼云。恁么又爭得。修云。某甲只如此。和尚又如何。眼云。毫釐有差。天地懸隔。修便禮拜。頌曰。
秤頭蠅坐便欹傾。萬世權衡照不平。斤兩錙銖見端的。 終歸輸我定盤星。
舉僧問趙州。狗子還有佛性也無。州云有。僧云。既有。為什麼卻撞入這個皮袋。州云。為他知而故犯。又有僧問。狗子還有佛性也無。州云無。僧云。一切眾生皆有佛性。狗子為什麼卻無。州云。為伊有業識在。頌曰。
狗子佛性有。狗子佛性無。直鉤元求負命魚。 逐氣尋香雲水客。嘈嘈雜雜作分疏。平展演大鋪舒。 莫怪儂家不慎初。指點瑕疵還奪璧。 秦王不識藺相如。
舉僧問雲門。不起一念。還有過也無。門云。須彌山。頌曰。
不起一念須彌山。韶陽法施意非慳。肯來兩手相分付。 擬去千尋不可攀。滄海闊白雲閑。 莫將毫髮著其間。假雞聲韻難謾我。未肯模胡放過關。
舉地藏問法眼。上座何往。眼云。迤邐行腳。藏云。行腳事作么生。眼云不知。藏云。不知最親切。眼豁然大悟。頌曰。
而今參飽似當時。脫盡廉纖到不知。任短任長休剪綴。 隨高隨下自平持。家門豐儉臨時用。 田地優遊信步移。三十年前行腳事。分明辜負一雙眉
【現代漢語翻譯】 現代漢語譯本： 天地懸隔，你如何理解？修（僧人名）說：『毫釐之差，天地懸隔。』眼（法眼文益禪師）說：『這樣又怎麼能行？』修說：『我只能這樣理解，和尚您又是如何理解的？』眼說：『毫釐之差，天地懸隔。』修於是禮拜。頌曰：
秤桿上的蒼蠅一落座，秤就傾斜了，即使是萬世的權衡也照不清。斤兩錙銖都能看得清清楚楚， 最終還是要輸給我的定盤星。
有僧人問趙州（趙州從諗禪師）：『狗子還有佛性嗎？』趙州說：『有。』僧人說：『既然有，為什麼卻鉆進這個皮囊？』趙州說：『因為他明知故犯。』又有僧人問：『狗子還有佛性嗎？』趙州說：『沒有。』僧人說：『一切眾生都有佛性，狗子為什麼卻沒有？』趙州說：『因為他有業識存在。』頌曰：
狗子有佛性，狗子沒有佛性。用直鉤本來就想釣到必死的魚。 追逐氣息尋找香味的雲水僧，嘈嘈雜雜地在那裡分辨分析。平鋪直敘，大肆渲染， 不要怪我不謹慎。指出瑕疵還要奪走寶玉， 秦王不認識藺相如。
有僧人問雲門（雲門文偃禪師）：『不起一個念頭，還有過錯嗎？』雲門說：『須彌山（佛教中的聖山）。』頌曰：
不起一個念頭，如同須彌山。韶陽（雲門文偃禪師的別稱）施法不吝嗇。肯雙手交付給你， 想去攀登千尋高處卻不可攀。滄海廣闊，白雲悠閑， 不要把毫髮之物放在其間。假的雞鳴聲難以瞞過我，不肯模模糊糊地放你過關。
地藏（地藏菩薩）問法眼（法眼文益禪師）：『上座要到哪裡去？』法眼說：『隨意行腳。』地藏說：『行腳這件事是怎麼做的？』法眼說：『不知道。』地藏說：『不知道最親切。』法眼豁然大悟。頌曰：
如今參透了，和當時一樣，完全擺脫了細微的執著，達到了『不知道』的境界。或長或短，不要修剪， 或高或低，自然保持平衡。家門豐儉，臨時應用， 田地優遊，隨意行走。三十年前行腳的事，分明辜負了一雙眼睛。
【English Translation】 English version: 'Heaven and earth are far apart. How do you understand this?' Xiu (a monk's name) said, 'A hair's breadth of difference, and heaven and earth are far apart.' Yan (Chan Master Fayan Wenyi) said, 'Then how can it be?' Xiu said, 'That's how I understand it. How does the Master understand it?' Yan said, 'A hair's breadth of difference, and heaven and earth are far apart.' Xiu then bowed. A verse says:
The moment a fly sits on the scale, it tilts. Even the balance of ten thousand ages cannot illuminate it fairly. The slightest difference in weight is clearly seen, But in the end, it must yield to my fixed star of the scale.
A monk asked Zhaozhou (Chan Master Zhaozhou Congshen), 'Does a dog have Buddha-nature?' Zhaozhou said, 'Yes.' The monk said, 'Since it has Buddha-nature, why does it enter this skin bag?' Zhaozhou said, 'Because it knowingly violates the precepts.' Another monk asked, 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' The monk said, 'All sentient beings have Buddha-nature. Why doesn't a dog have it?' Zhaozhou said, 'Because it has karmic consciousness.' A verse says:
The dog has Buddha-nature; the dog has no Buddha-nature. Using a straight hook to seek a fish destined to die. Cloud-and-water wanderers chasing scents and aromas, noisily making distinctions and analyses. Spreading out and elaborating greatly, don't blame me for not being careful at the beginning. Pointing out flaws and then taking away the jade, the King of Qin did not recognize Lin Xiangru.
A monk asked Yunmen (Chan Master Yunmen Wenyan), 'If one does not give rise to a single thought, is there still fault?' Yunmen said, 'Mount Sumeru (the sacred mountain in Buddhism).' A verse says:
Not giving rise to a single thought is like Mount Sumeru. Shaoyang (another name for Chan Master Yunmen Wenyan) bestows the Dharma without being stingy. If you are willing to hand it over with both hands, trying to climb a thousand fathoms is impossible. The vast sea, white clouds leisurely, do not place a hair's breadth between them. A fake rooster's crow can hardly deceive me; I am unwilling to vaguely let you pass the barrier.
Dizang (Ksitigarbha Bodhisattva) asked Fayan (Chan Master Fayan Wenyi), 'Where are you going, Venerable?' Fayan said, 'Wandering around.' Dizang said, 'How is this wandering done?' Fayan said, 'I don't know.' Dizang said, 'Not knowing is the most intimate.' Fayan suddenly had a great enlightenment. A verse says:
Now that I have fully understood, it is the same as before, completely free from subtle attachments, reaching the state of 'not knowing'. Whether long or short, do not trim it, Whether high or low, naturally maintain balance. The abundance or scarcity of the family, use it as needed, The fields are leisurely, move freely. The wandering of thirty years ago, clearly wasted a pair of eyes.
。
舉云巖掃地次。道吾云。太區區生。巖云。須知有不區區者。吾云。恁么則有第二月也。巖提起掃帚云。這個是第幾月。吾便休去。玄沙云。正是第二月。雲門云。奴見婢慇勤。頌曰。
借來聊爾了門頭。得用隨宜即便休。像骨巖前弄蛇手。 兒時做處老知羞。
舉巖頭到德山。跨門便問。是凡是聖。山便喝。頭禮拜。洞山聞舉云。若不是奯公。大難承當。頭云。洞山老漢。不識好惡。我當時一手抬一手搦。頌曰。
挫來機總權柄。事有必行之威。國有不犯之令。 賓尚奉而主驕。君忌諫而臣佞。底意巖頭問德山。 一抬一搦看心行。
舉魯祖凡見僧來便面壁。南泉聞云。我尋常向他道。空劫已前承當。佛未出世時會取。不得一個半個。他恁么驢年去。頌曰。
淡中有味。妙超情謂。綿綿若存兮象先。兀兀如愚兮道貴。 玉雕文以喪淳。珠在淵而自媚。 十分爽氣兮清磨暑秋。一片閑云兮遠分天水。
舉雪峰示眾云。南山有一條鱉鼻蛇。汝等諸人。切須好看。長慶雲。今日堂中。大有人喪身失命。僧舉似玄沙。沙云。須是棱兄始得。然雖如是。我即不恁么。僧云。和尚作么生。沙云。用南山作么。雲門以拄杖。攛向峰面前作怕勢。頌曰。
玄沙太剛。長慶少勇。南山鱉鼻死無用
【現代漢語翻譯】 現代漢語譯本：
云巖禪師掃地時，道吾禪師說：『太費力氣了。』云巖禪師說：『須知有不費力氣的。』道吾禪師說：『這樣說來，就有第二個月亮了。』云巖禪師拿起掃帚說：『這個是第幾個月亮？』道吾禪師便停止了爭論。玄沙禪師說：『正是第二個月亮。』雲門禪師說：『奴才看見婢女慇勤。』頌詞說：
『借來暫時應付門面，得用時隨機應變就停止。在象骨巖前賣弄弄蛇的手段，小時候做的事老了才知道羞愧。』
巖頭禪師到德山宣鑒（Deshan Xuanjian）處，跨入門檻便問：『是凡人還是聖人？』德山宣鑒便喝斥。巖頭禪師禮拜。洞山良價（Dongshan Liangjie）禪師聽聞此事說：『若不是奯公，很難承擔。』巖頭禪師說：『洞山老漢，不識好壞。我當時一手抬起一手按住。』頌詞說：
『挫其鋒芒，總攬權柄，事情有必須執行的威嚴，國家有不可觸犯的法令。賓客尚且奉承而主人驕橫，君王害怕直諫而臣子諂媚。巖頭禪師問德山宣鑒的用意，一抬一按看其心性行為。』
魯祖（Luzu）禪師每次見到僧人來訪便面壁。南泉普愿（Nanquan Puyuan）禪師聽聞此事說：『我常常對他說，在空劫（kongjie，指極長的時間）以前就應該承擔，在佛未出世時就應該領會，得不到一個半個。他這樣驢年才能成功。』頌詞說：
『平淡之中有真味，妙處超越情感言語。綿綿不斷好像先於萬物，兀兀不動好像愚笨而道行高貴。用玉雕琢花紋反而喪失了淳樸，珍珠藏在深淵反而自我炫耀。十分爽朗之氣，清涼消磨暑氣秋意，一片閑云，遠遠地分隔天水。』
雪峰義存（Xuefeng Yicun）禪師開示大眾說：『南山（Nanshan）有一條鱉鼻蛇，你們這些人，一定要好好看。』長慶慧棱（Changqing Huileng）禪師說：『今天堂中，大有人喪身失命。』僧人將此事告訴玄沙師備（Xuansha Shibei）禪師，玄沙禪師說：『必須是棱兄才行。雖然如此，我卻不這樣。』僧人問：『和尚您怎麼做？』玄沙禪師說：『用南山做什麼？』雲門文偃（Yunmen Wenyan）禪師用拄杖，戳向雪峰義存面前做出害怕的姿勢。頌詞說：
『玄沙禪師太剛強，長慶禪師少些勇氣，南山的鱉鼻蛇死了也沒用。』
【English Translation】 English version:
When Yunyan (Yunyan, a Zen master) was sweeping the floor, Daowu (Daowu, a Zen master) said, 'Too much effort.' Yunyan said, 'You must know there is something that doesn't require effort.' Daowu said, 'In that case, there is a second moon.' Yunyan picked up the broom and said, 'Which moon is this?' Daowu then stopped arguing. Xuansha (Xuansha, a Zen master) said, 'It is precisely the second moon.' Yunmen (Yunmen, a Zen master) said, 'The servant is diligent when he sees the maid.' The verse says:
'Borrowed to temporarily deal with the facade, use it as needed and then stop. Showing off snake-charming skills in front of the Elephant Bone Cliff, ashamed of what I did when I was a child when I'm old.'
When Yantou (Yantou, a Zen master) arrived at Deshan Xuanjian's (Deshan Xuanjian, a Zen master) place, he stepped over the threshold and asked, 'Is it a mortal or a saint?' Deshan Xuanjian then shouted. Yantou bowed. Dongshan Liangjie (Dongshan Liangjie, a Zen master) heard about this and said, 'If it weren't for Huigong, it would be difficult to bear.' Yantou said, 'Old man Dongshan, doesn't know good from bad. I lifted one hand and pressed down with the other at that time.' The verse says:
'Blunt its edge, grasp the power, things have the majesty of must be executed, the country has inviolable laws. Guests still flatter while the host is arrogant, the king fears direct advice while the ministers are sycophantic. Yantou's intention in asking Deshan, lifting and pressing to see his heart's behavior.'
Luzu (Luzu, a Zen master) always faced the wall whenever he saw monks coming. Nanquan Puyuan (Nanquan Puyuan, a Zen master) heard about this and said, 'I often told him that he should have taken responsibility before the kalpa of emptiness (kongjie, an extremely long period of time), and he should have understood when the Buddha had not yet appeared in the world, but he couldn't get even half of it. At this rate, he'll only succeed in the year of the donkey.' The verse says:
'There is true flavor in the bland, the subtlety transcends emotions and words. Continuous and unbroken, it seems to precede all things, still and unmoving, it seems foolish but the Tao is noble. Carving patterns on jade loses its simplicity, pearls hide in the abyss and flaunt themselves. The refreshing air clears away the summer heat and autumn coolness, a piece of idle cloud, far away separating the sky and water.'
Xuefeng Yicun (Xuefeng Yicun, a Zen master) instructed the assembly, saying, 'There is a turtle-nosed snake on Nanshan (Nanshan, a mountain), all of you must watch it carefully.' Changqing Huileng (Changqing Huileng, a Zen master) said, 'Today in the hall, many people will lose their lives.' The monk told Xuansha Shibei (Xuansha Shibei, a Zen master) about this, and Xuansha said, 'It must be Brother Leng.' Even so, I wouldn't do it that way.' The monk asked, 'What would you do, Master?' Xuansha said, 'What's the use of Nanshan?' Yunmen Wenyan (Yunmen Wenyan, a Zen master) poked his staff in front of Xuefeng Yicun, making a gesture of fear. The verse says:
'Xuansha is too strong, Changqing lacks courage, the turtle-nosed snake of Nanshan is useless when it dies.'
。風雲際會頭角生。 果見韶陽下手弄。下手弄。激電光中看變動。 在我也能遣能呼。于彼也有擒有縱。 底事如今付阿誰。冷口傷人不知痛。
舉鹽官一日喚侍者。與我過犀牛扇子來。者云。扇子破也。官云。扇子既破。還我犀牛兒來。者無對。資福畫一圓相。于中書一牛字。頌曰。
扇子破索犀牛。棬攣中字有來由。誰知桂轂千年魄。 妙作通明一點秋。
舉仰山指雪師子云。還有過得此色者么。雲門云。當時便與推倒。雪竇云。只解推倒不解扶起。頌曰。
一倒一起。雪庭師子。慎于犯而懷仁。勇於為而見義。 清光照眼似迷家。明白轉身還墮位。 衲僧家了無寄。同死同生何此何彼。暖信破梅兮春到寒枝。 涼飆脫葉兮秋澄潦水。
舉法眼以手指簾。時有二僧。同去捲簾。眼云。一得一失。頌曰。
松直棘曲。鶴長鳧短。義皇世人。俱忘治亂。其安也潛鱗在淵。 其逸也翔鳥脫絆。無何祖禰西來。 里許得失相半。蓬隨風而轉空。舡截流而到岸。 箇中靈利衲僧。看取清涼手段。
舉僧問護國。鶴立枯松時如何。國云。地下底一場懡㦬。僧云。滴水滴凍時如何。國云。日出后一場懡㦬。僧云。會昌沙汰時。護法善神。向什麼處去也。國云。三門頭兩個一場懡㦬。頌曰。
【現代漢語翻譯】 現代漢語譯本：風雲際會，英雄嶄露頭角。（風雲際會：比喻有才能的人遇上好機會。頭角生：比喻顯露出才能。） 果然是韶陽老人（韶陽：指雲門文偃禪師）親自下手調弄。（下手弄：指施展手段，教化弟子。）下手調弄，在激烈的電光火石之間觀察變化。 對於我來說，能夠隨意差遣和呼喚；對於他們來說，也有擒拿和放縱。（遣能呼：指運用自如。擒有縱：指教化方式有張有弛。） 這件事如今要交付給誰呢？（底事：什麼事。阿誰：誰。）冷酷的言語傷人，卻不知道疼痛。（冷口傷人：指言語犀利，不留情面。）
鹽官（鹽官：指齊安禪師）有一天叫侍者，『給我拿犀牛扇子來。』侍者說：『扇子破了。』鹽官說：『扇子既然破了，還我犀牛來。』侍者無言以對。資福（資福：指如寶禪師）畫一個圓相，在圓相中寫一個『牛』字，並作頌說：
扇子破了要犀牛，圓圈中的『牛』字自有來由。（棬攣：彎曲的樣子。來由：緣由。）誰知道桂樹的精華經過千年沉澱，巧妙地化作通明的一點秋意。（桂轂：桂樹的中心部分，比喻精華。千年魄：指經過長時間沉澱的精華。通明：透徹明亮。）
仰山（仰山：指慧寂禪師）指著雪獅子說：『還有誰能超越這個形態嗎？』雲門（雲門：指文偃禪師）說：『當時就應該把它推倒。』雪竇（雪竇：指重顯禪師）說：『只會推倒，不會扶起。』並作頌說：
一倒一起，雪庭的獅子。（雪庭師子：比喻有威嚴的禪師。）謹慎于觸犯戒律而懷有仁慈之心，勇於作為而彰顯道義。（慎于犯而懷仁，勇於為而見義：指禪師既有威嚴，又不失慈悲。） 清澈的光芒照眼，好像迷失了家，明白地轉身，還是會墮落到原來的位置。（似迷家：好像迷失了方向。還墮位：指回到原來的狀態。） 衲僧家（衲僧家：指修行僧人）了無寄託，同生同死，哪裡有什麼彼此之分？（了無寄：沒有執著。何此何彼：沒有分別。）溫暖的訊息衝破梅花，春天來到寒冷的枝頭；涼爽的風吹落樹葉，秋天澄澈了低窪的水面。（暖信破梅，涼飆脫葉：比喻突破困境，達到新的境界。）
法眼（法眼：指文益禪師）用手指著簾子，當時有兩個僧人，一同去捲簾子。法眼說：『一得一失。』並作頌說：
松樹挺直，荊棘彎曲，鶴腿長，野鴨腿短。（松直棘曲，鶴長鳧短：比喻事物各有特點。）義皇時代的人們，都忘記了治理和混亂。（義皇：指伏羲氏，傳說中的上古帝王。俱忘治亂：指達到無為而治的境界。） 平安的時候，潛藏的魚在深淵中；安逸的時候，飛翔的鳥掙脫了束縛。（潛鱗在淵，翔鳥脫絆：比喻自由自在的狀態。） 自從達摩祖師西來，得與失各佔一半。（祖禰西來：指達摩祖師從西方來到中國。得失相半：指有得有失，難以圓滿。） 蓬草隨著風在空中飄轉，船隻截斷水流到達岸邊。（蓬隨風轉，舡截流到岸：比喻順應自然，克服困難。） 其中靈敏的衲僧，看看清涼文益禪師的手段。（清涼手段：指法眼文益禪師的教化方式。）
有僧人問護國（護國：指守澄禪師）：『鶴站在枯松上時，是怎樣的景象？』護國說：『地下的一場茫然無知。』（懡㦬：音mo he，茫然無知的樣子。）僧人又問：『水滴凝結成冰時，是怎樣的景象？』護國說：『日出后的一場茫然無知。』僧人又問：『會昌沙汰（會昌沙汰：唐武宗會昌年間對佛教的打擊）時，護法善神到什麼地方去了？』護國說：『山門前兩個也是一場茫然無知。』並作頌說：
【English Translation】 English version: When wind and clouds meet, talents emerge. (風雲際會: A metaphor for talented people meeting good opportunities. 頭角生: A metaphor for revealing talent.) Indeed, old man Shaoyang (韶陽: refers to Zen Master Yunmen Wenyan) personally takes action to cultivate. (下手弄: Refers to using methods to teach disciples.) Taking action, observe the changes in the midst of intense sparks of lightning. For me, I can freely dispatch and call upon; for them, there are also capture and release. (遣能呼: Refers to using freely. 擒有縱: Refers to the teaching methods having both strictness and leniency.) To whom shall this matter be entrusted now? (底事: What matter. 阿誰: Who.) Cold words hurt people, yet they do not know the pain. (冷口傷人: Refers to sharp words that leave no room for sentiment.)
One day, Yanguan (鹽官: refers to Zen Master Qi'an) called the attendant, 'Bring me the rhinoceros fan.' The attendant said, 'The fan is broken.' Yanguan said, 'Since the fan is broken, return the rhinoceros to me.' The attendant was speechless. Zifu (資福: refers to Zen Master Rubao) drew a circle, wrote the character 'ox' in the circle, and composed a verse:
The fan is broken, demanding the rhinoceros, the 'ox' character in the circle has its reason. (棬攣: Crooked appearance. 來由: Reason.) Who knows that the essence of the cassia tree, after thousands of years of sedimentation, subtly transforms into a clear point of autumn. (桂轂: The core of the cassia tree, a metaphor for essence. 千年魄: Refers to the essence that has been deposited for a long time. 通明: Clear and bright.)
Yangshan (仰山: refers to Zen Master Huiji) pointed to the snow lion and said, 'Is there anyone who can surpass this form?' Yunmen (雲門: refers to Zen Master Wenyan) said, 'At that time, it should have been pushed down.' Xuedou (雪竇: refers to Zen Master Chongxian) said, 'Only knows how to push down, but does not know how to lift up.' And composed a verse:
One fall, one rise, the snow court's lion. (雪庭師子: A metaphor for a majestic Zen master.) Be cautious in violating precepts and cherish benevolence, be brave in action and manifest righteousness. (慎于犯而懷仁, 勇於為而見義: Refers to a Zen master who is both majestic and compassionate.) Clear light shines on the eyes, as if lost in one's home, turning around clearly, still falls back to the original position. (似迷家: As if lost in direction. 還墮位: Refers to returning to the original state.) The monks have no attachment, living and dying together, where is there any distinction between this and that? (了無寄: No attachment. 何此何彼: No distinction.) The warm news breaks through the plum blossoms, spring comes to the cold branches; the cool breeze blows down the leaves, autumn clears the low-lying waters. (暖信破梅, 涼飆脫葉: A metaphor for breaking through difficulties and reaching a new realm.)
Fayan (法眼: refers to Zen Master Wenyi) pointed to the curtain, at that time there were two monks, together they went to roll up the curtain. Fayan said, 'One gain, one loss.' And composed a verse:
The pine is straight, the thorns are curved, the crane's legs are long, the duck's legs are short. (松直棘曲, 鶴長鳧短: A metaphor for things having their own characteristics.) The people of the Yihuang era all forgot about governance and chaos. (義皇: Refers to Fuxi, the legendary ancient emperor. 俱忘治亂: Refers to reaching a state of non-action and governance.) In times of peace, the hidden fish are in the deep abyss; in times of ease, the flying birds break free from their bonds. (潛鱗在淵, 翔鳥脫絆: A metaphor for a free and unrestrained state.) Since Bodhidharma came from the West, gain and loss each account for half. (祖禰西來: Refers to Bodhidharma coming to China from the West. 得失相半: Refers to having both gains and losses, difficult to be perfect.) The tumbleweed drifts in the air with the wind, the boat cuts through the water to reach the shore. (蓬隨風轉, 舡截流到岸: A metaphor for conforming to nature and overcoming difficulties.) Among them, the clever monks, look at the methods of Zen Master Qingliang Wenyi. (清涼手段: Refers to the teaching methods of Zen Master Fayan Wenyi.)
A monk asked Huguo (護國: refers to Zen Master Shouchang): 'When the crane stands on the withered pine, what is the scene?' Huguo said, 'A scene of ignorance under the ground.' (懡㦬: Pronounced mo he, a state of ignorance.) The monk asked again, 'When the water droplets freeze into ice, what is the scene?' Huguo said, 'A scene of ignorance after sunrise.' The monk asked again, 'During the Huichang Persecution (會昌沙汰: The suppression of Buddhism during the Huichang era of Emperor Wuzong of Tang), where did the Dharma-protecting deities go?' Huguo said, 'The two in front of the mountain gate are also a scene of ignorance.' And composed a verse:
壯志棱棱鬢未秋。男兒不憤不封侯。翻思清白傳家客。 洗耳溪頭不飲牛。
舉風穴在郢州衙內。上堂云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是不印即是。時有盧陂長老。出問云。某甲有鐵牛之機。請師不搭印。穴云。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。穴喝云。長老何不進語。陂擬議。穴便打一拂子云。還記得話頭么。試舉看。陂擬開口。穴又打一拂子。牧主云。佛法與王法一般。穴云。見個什麼。牧云。當斷不斷。返招其亂。穴便下座。頌曰。
鐵牛之機。印住印破。透出毗盧頂𩕳行。卻來化佛舌頭坐。 風穴當衡盧陂負墮。棒頭喝下。 電光石火。歷歷分明珠在盤。眨起眉毛還蹉過。
舉僧問大隨。劫火洞然。大千俱壞。未審。這個壞不壞。隨云壞。僧云。恁么則隨他去也。隨云。隨他去。僧問龍濟。劫火洞然。大千俱壞。未審。這個壞不壞。濟云不壞。僧云。為什麼卻不壞。濟云。為同大千。頌曰。
壞不壞。隨他去也大千界。句里了無鉤鎖機。 腳頭多被葛藤礙。會不會。分明底事丁寧殺。 知心拈出勿商量。還我當行相買賣。
舉雲門垂語云。古佛與露柱相交。是第幾機眾無語。自代云。南山起云北山下雨。頌曰。
一道神光。初不
【現代漢語翻譯】 現代漢語譯本： 壯志凌雲，鬢髮尚未斑白，真正的男兒，如果不能封侯拜相，便心懷不甘。反過來想想，清清白白做個傳家之客，也是不錯的選擇，即使在溪邊洗耳，也不讓牛飲用這清澈的水。
風穴禪師在郢州衙內說法。上堂時說：『祖師心印，就像鐵牛的機關一樣，想要印住它，它就離開了；想要離開它，它就印住了。那麼，既不離開也不印住，印住也不是，不印住也不是。』當時有盧陂長老出來問道：『我有一個鐵牛的機關，請禪師不要用印。』風穴禪師說：『我習慣於釣取鯨鯢，在深海中遨遊，卻嘆息青蛙只能在泥沙中爬行。』盧陂長老正在思索，風穴禪師呵斥道：『長老為何不說話？』盧陂長老剛要開口，風穴禪師便用拂塵打了他一下，說：『還記得剛才的話頭嗎？試著說出來看看。』盧陂長老剛要開口，風穴禪師又用拂塵打了他一下。牧主說：『佛法與王法一樣。』風穴禪師問：『你看到了什麼？』牧主說：『當斷不斷，反受其亂。』風穴禪師便走下座位。並作頌說：
鐵牛的機關，印住或者打破，透出毗盧佛的頭頂行走，卻又來到化佛的舌頭上安坐。風穴禪師當場衡量，盧陂長老卻猶豫不決。棒喝之下，如電光石火一般。歷歷分明，就像明珠在盤中一樣，即使眨一下眉毛也會錯過。
有僧人問大隨禪師：『劫火燃燒，整個大千世界都毀滅了，請問，這個（真性）壞還是不壞？』大隨禪師說：『壞。』僧人說：『既然這樣，那就隨它去吧。』大隨禪師說：『隨它去。』僧人問龍濟禪師：『劫火燃燒，整個大千世界都毀滅了，請問，這個（真性）壞還是不壞？』龍濟禪師說：『不壞。』僧人說：『為什麼卻不壞呢？』龍濟禪師說：『因為它與大千世界相同。』並作頌說：
壞還是不壞？隨它去吧，這大千世界。這句話里沒有鉤鎖的機關，腳下卻被葛藤所阻礙。會不會？分明的事情卻要再三叮嚀，知心的人拈出來，不要商量，還我當行的買賣。
雲門禪師垂示說：『古佛與露柱相交，是第幾機？』眾人都無語。雲門禪師自己回答說：『南山起云，北山下雨。』並作頌說：
一道神光，最初不...
【English Translation】 English version: With soaring ambitions, my temples are not yet gray. A true man resents not being ennobled. Conversely, I think of being a family of integrity and purity, washing my ears by the stream and not letting cattle drink from it.
Zen Master Fengxue lectured in the Yinzhou government office. In his sermon, he said: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. If you try to imprint it, it leaves; if you try to leave it, it imprints. So, neither leaving nor imprinting, imprinting is not, and not imprinting is not.' At that time, Elder Lupi came out and asked: 'I have a mechanism of an iron ox, please master do not use the seal.' Zen Master Fengxue said: 'I am accustomed to fishing for whales and swimming in the deep sea, but I lament that frogs can only crawl in the mud.' Elder Lupi was thinking, and Zen Master Fengxue scolded: 'Why doesn't the elder speak?' As Elder Lupi was about to speak, Zen Master Fengxue hit him with a whisk and said: 'Do you remember the topic just now? Try to say it.' As Elder Lupi was about to speak, Zen Master Fengxue hit him with a whisk again. The herdsman said: 'The Buddha-dharma is the same as the king's law.' Zen Master Fengxue asked: 'What did you see?' The herdsman said: 'Hesitation invites chaos.' Zen Master Fengxue then stepped down from his seat and composed a verse:
The mechanism of the iron ox, imprinted or broken, goes out from the top of Vairocana's head and walks, but comes to sit on the tongue of the manifested Buddha. Zen Master Fengxue weighed it on the spot, but Elder Lupi hesitated. Under the stick and shout, it is like lightning and flint. Clearly and distinctly, like pearls on a plate, even a blink of an eye will miss it.
A monk asked Zen Master Dasui: 'When the fire of the kalpa burns and the entire great chiliocosm is destroyed, I wonder, does this (true nature) perish or not?' Zen Master Dasui said: 'It perishes.' The monk said: 'In that case, let it go.' Zen Master Dasui said: 'Let it go.' A monk asked Zen Master Longji: 'When the fire of the kalpa burns and the entire great chiliocosm is destroyed, I wonder, does this (true nature) perish or not?' Zen Master Longji said: 'It does not perish.' The monk said: 'Why does it not perish?' Zen Master Longji said: 'Because it is the same as the great chiliocosm.' And composed a verse:
Perish or not perish? Let it go, this great chiliocosm. There is no hook or lock in this sentence, but the feet are hindered by kudzu vines. Will you understand? A clear matter must be repeatedly exhorted, a confidant picks it out, do not discuss it, return me the transaction that should be done.
Zen Master Yunmen gave a teaching, saying: 'The ancient Buddha interacts with the pillar, what is the nth opportunity?' Everyone was silent. Zen Master Yunmen answered himself, saying: 'Clouds rise in the southern mountain, and rain falls in the northern mountain.' And composed a verse:
A ray of divine light, initially not...
覆藏。超見緣也。是而無是。出情量也。 當而無當。巖花之粉兮蜂房成蜜。野草之滋兮麝臍作香。 隨類三尺一丈六。明明觸處露堂堂。
舉仰山問僧。甚處人。僧云。幽州人。山云。汝還思彼中么。僧云常思。山云。能思是心。所思是境。彼中山河大地樓臺殿閣人畜等物。反思思底心。還有許多般么。僧云。某甲到這裡。總不見有。山云。信位即是。人位未是。僧云。和尚莫別有指示否。山云別有。別無即不中。據汝見處。只得一玄。得坐披衣。向後自看。頌曰。
無外而容。無礙而沖。門墻岸岸。關鎖重重。酒常酣而臥客。 飯雖飽而頹農。突出虛空兮風摶妙翅。 踏翻滄海兮雷送游龍。
舉三聖問雪峰。透網金鱗。未審。以何為食。峰云。待汝出網來向汝道。聖云。一千五百人善知識。話頭也不識。峰云。老僧住持事煩。頌曰。
浪汲初升云雷相送。騰躍棱棱看大用。燒尾分明度禹門。 華鱗未肯淹齏甕。老成人不驚眾。 慣臨大敵初無恐。泛泛端如五兩輕。堆堆何翅千鈞重。 高名四海復誰同。介立八風吹不動。
舉風穴垂語云。若立一塵家國興盛。不立一塵家國喪亡。雪竇拈拄杖云。還有同生同死底衲僧么。頌曰。
皤然渭水起垂綸。何似首陽清餓人。只在一塵分變態。 高名
勛業兩難泯。
舉洛浦參夾山。不禮拜當面而立。山云。雞棲鳳巢。非其同類出去。浦云。自遠趨風。乞師一接。山云。目前無阇梨。此間無老僧。浦便喝。山云住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭即不無。爭教無舌人解語。浦無語。山便打。浦從此伏膺。頌曰。
搖頭擺尾赤梢鱗。徹底無依解轉身。截斷舌頭饒有術。 拽回鼻孔妙通神。夜明簾外兮風月如晝。 枯木巖前兮花卉長春。無舌人無舌人。 正令全提一句親。獨步環中明瞭了。任從天下樂欣欣。
舉馬大師不安。院主問。和尚近日尊位如何。大師云。日面佛月面佛。頌曰。
日面月面星流電卷。鏡對像而無私。珠在盤而自轉。 君不見。鉗錘前百鍊之金。刀尺下一機之絹。
舉溈山問仰山。忽有人問一切眾生。但有業識茫茫無本可據。子作么生驗。仰云。若有僧來即召云某甲。僧回首乃云是什麼。待伊擬議。向道非唯業識茫茫。亦乃無本可據。山云。善哉善哉。頌曰。
一喚回頭識我不。依悕蘿月又成鉤。千金之子才流落。 漠漠涂窮有許愁。
舉臨際示眾云。有一無位真人。常在汝等面門出入。初心未證據者看看。時有僧問。如何是無位真人。際下禪床擒住。者僧擬議。際托開云。無位真人。是
【現代漢語翻譯】 現代漢語譯本：功勛和事業都難以磨滅。
洛浦禪師去參訪夾山善會禪師。到了之後，他不禮拜，而是直接站在夾山禪師的面前。夾山禪師說：『雞棲息在鳳凰的巢穴里，這不是同類，請出去。』洛浦禪師說：『我從遠方仰慕您的道風而來，懇請禪師接引。』夾山禪師說：『我這裡目前沒有阇梨（*ā shé lí，梵語，意為親教師，此處指求法者），此地也沒有老僧。』洛浦禪師便大喝一聲。夾山禪師說：『住！住！且不要這樣草率匆忙。雲和月是相同的，溪和山卻各有不同。截斷天下人的舌頭並非難事，但要如何教導沒有舌頭的人說話呢？』洛浦禪師無言以對。夾山禪師便打了他。洛浦禪師從此心悅誠服。頌曰：
搖著頭擺著尾巴的赤梢魚，徹底無所依憑，卻能自由轉身。截斷舌頭也自有辦法，拽回鼻孔更是妙用神通。夜明簾外，風清月朗如同白晝；枯木巖前，花草樹木長盛不衰。沒有舌頭的人啊，沒有舌頭的人，完全提持正令，一句道盡親切。獨自走在空環之中，明明白白，任憑天下人快樂歡欣。
馬祖道一禪師身體不適。院主問：『和尚近日身體如何？』馬祖禪師說：『日面佛，月面佛。』頌曰：
日面佛，月面佛，星光流轉，電光飛逝。鏡子對著影像，沒有絲毫偏私；珠子在盤中，自然轉動不停。你難道沒看見嗎？在鉗錘之下，千錘百煉的黃金；在刀尺之下，精巧無比的絲絹。
溈山靈佑禪師問仰山慧寂禪師：『如果有人問你，一切眾生只有業識茫茫，沒有根本可以依據，你如何驗證？』仰山禪師說：『如果有僧人來，我就叫他的名字，比如「某甲」。僧人回頭應答后，我就問他「是什麼？」等他想要思量的時候，我就告訴他，不僅是業識茫茫，而且是無本可據。』溈山禪師說：『好啊！好啊！』頌曰：
一聲呼喚，回頭便認得我，依附著蘿蔓的月亮又成了彎鉤。千金之子一旦流落，在茫茫的窮途末路，心中充滿憂愁。
臨濟義玄禪師開示大眾說：『有一位無位真人，常常在你們的面門出入。初學之人，如果還沒有證悟，就好好看看。』當時有僧人問：『如何是無位真人？』臨濟禪師立刻下禪床，擒住那個僧人。那個僧人想要思量。臨濟禪師推開他說：『無位真人，就是這個！』
【English Translation】 English version: Meritorious deeds and achievements are both difficult to erase.
Zen Master Luopu visited Zen Master Jiashan Shanhui. Upon arriving, he did not bow but stood directly in front of Zen Master Jiashan. Jiashan said, 'A chicken roosts in a phoenix's nest; it is not of the same kind, please leave.' Luopu said, 'I have come from afar, admiring your virtuous influence, and I beg the master to receive me.' Jiashan said, 'There is no *āchārya (Sanskrit, meaning preceptor, here referring to a seeker of Dharma) here at present, and there is no old monk here.' Luopu then shouted loudly. Jiashan said, 'Stop! Stop! Do not be so hasty and hurried. Clouds and the moon are the same, but streams and mountains are different. Cutting off the tongues of all people is not difficult, but how can you teach a person without a tongue to speak?' Luopu was speechless. Jiashan then struck him. From then on, Luopu submitted wholeheartedly. A verse says:
Shaking its head and wagging its tail, the red-finned fish, completely without reliance, can freely turn around. Cutting off the tongue also has its methods, and pulling back the nostrils is even more wonderfully effective. Outside the bright curtain, the wind and moon are as bright as day; in front of the withered tree rock, flowers and plants flourish. A person without a tongue, ah, a person without a tongue, completely upholding the true decree, one sentence expresses intimacy. Walking alone in the empty ring, clearly and plainly, let all the world be happy and joyful.
Zen Master Mazu Daoyi was unwell. The abbot asked, 'How is the master's health recently?' Zen Master Mazu said, 'Sun-faced Buddha, moon-faced Buddha.' A verse says:
Sun-faced Buddha, moon-faced Buddha, stars flow and lightning flashes. A mirror faces an image without any bias; a pearl is in a tray and turns naturally. Have you not seen? Under the tongs and hammer, gold is refined a hundred times; under the knife and ruler, silk is exquisitely woven.
Zen Master Weishan Lingyou asked Zen Master Yangshan Huiji, 'If someone asks you, all sentient beings only have vague karmic consciousness, with no basis to rely on, how would you verify it?' Yangshan said, 'If a monk comes, I will call his name, for example, 'So-and-so.' After the monk turns his head in response, I will ask him, 'What is it?' When he tries to think about it, I will tell him that not only is karmic consciousness vague, but it is also without a basis to rely on.' Weishan said, 'Good! Good!' A verse says:
One call, and turning back, you recognize me; the moon clinging to the vines becomes a hook again. The son of a wealthy family, once fallen, is filled with sorrow on the vast and desolate road.
Zen Master Linji Yixuan instructed the assembly, 'There is a true person without rank who constantly enters and exits your face gate. Beginners, if you have not yet realized it, take a good look.' At that time, a monk asked, 'What is the true person without rank?' Zen Master Linji immediately descended from the Zen seat, seized the monk. The monk tried to think about it. Zen Master Linji pushed him away and said, 'The true person without rank is this!'
什麼乾屎橛。頌曰。
迷悟相返。妙傳而簡。春拆百花兮一吹。力回九牛兮一挽。 無奈泥沙撥不開。分明塞斷甘泉眼。 忽然突出肆橫流。
師復云險。
舉僧問趙州。學人乍入叢林。乞師指示。州云。吃粥了未。僧云。吃粥了。州云。洗缽去。頌曰。
粥罷令教洗缽盂。豁然心地自相符。而今參飽叢林客。 且道其間有悟無。
舉雲門問乾峰。請師答話。峰云。到老僧也未。門云。恁么則某甲在遲也。峰云。恁么那恁么那。門云。將謂猴白更有猴黑。頌曰。
弦筈相銜。綱珠相對。發百中而箭箭不虛。攝眾景而光光無礙。 得言句之總持。住遊戲之三昧。 妙其間也宛轉偏圓。必如是也縱橫自在。
舉洛浦臨終示眾云。今有一事。問你諸人。這個若是。即頭上安頭。若道不是。即斬頭覓活。時首座云。青山常舉足。日下不挑燈。浦云。是什麼時節。作這個說話。有彥從上座。出雲。去此二途。請師不問。浦云。未在更道。從云。某甲道不盡。浦云。我不管你道盡道不盡。從云。某甲無侍者祗對和尚。浦便休。至晚喚從上座問。你今日祗對。甚有來由。合體得先師道。目前無法。意在目前。他不是目前法。非耳目所到。且道。那句是賓。那句是主。若揀得出。分付缽袋子。從云不會
【現代漢語翻譯】 現代漢語譯本： 什麼是乾屎橛（比喻無用之物）。頌說：
迷惑與覺悟相互對立，微妙的傳授卻很簡明。春風吹開百花，只需一吹；力量能挽回九頭牛，只需一拉。 可惜泥沙撥不開，分明堵塞了甘甜的泉眼。 忽然之間，突破而出，肆意橫流。
師父又說很危險。
舉例：有僧人問趙州（禪師名號）。『學人剛入叢林，請老師指示。』趙州說：『吃粥了嗎？』僧人說：『吃粥了。』趙州說：『洗缽去。』頌說：
吃完粥就讓人去洗缽，豁然開朗，心地自然相符。如今吃飽飯來參學的叢林客人啊， 且說說看，這其中有領悟嗎？
舉例：雲門（禪師名號）問乾峰（禪師名號）。『請老師回答。』乾峰說：『到我這老和尚這裡了嗎？』雲門說：『這麼說，我來遲了。』乾峰說：『這麼那？這麼那？』雲門說：『還以為猴子只有白的，沒想到還有黑的。』頌說：
弓弦與箭尾相互銜接，綱領與珠子相對照。射一百次，箭箭不虛發；攝取眾多景象，光光都沒有阻礙。 得到言語的總持，安住于遊戲的禪定。 其中的奧妙啊，宛轉而又偏圓；必定如此啊，縱橫而又自在。
舉例：洛浦（禪師名號）臨終時對眾人說：『現在有一件事，問你們各位。如果說是，那就是頭上安頭（多此一舉）；如果說不是，那就是斬頭覓活（緣木求魚）。』當時首座說：『青山常舉足，日下不挑燈。』洛浦說：『是什麼時候了，說這種話？』有彥從上座，站出來說：『去掉這兩條路，請老師不要問。』洛浦說：『還沒到，再說。』從說：『我說不盡。』洛浦說：『我不管你說盡說不盡。』從說：『我沒有侍者來回答和尚。』洛浦便停止了。到晚上，叫來從上座問：『你今天回答，很有來由。完全符合先師說的：目前無法，意在目前。他不是目前的法，不是耳目所能達到的。』且說說看，哪句是賓，哪句是主？如果能揀選出來，就交付缽袋子。』從說不會。
English version: What is a dried turd (a metaphor for something useless)? The verse says:
Delusion and enlightenment are opposed to each other, but the subtle transmission is simple. The spring breeze opens hundreds of flowers with a single blow; the strength to pull back nine oxen with a single tug. It's a pity the mud and sand cannot be cleared away, clearly blocking the sweet spring. Suddenly, it bursts forth and flows freely.
The master also said it is dangerous.
For example: A monk asked Zhao Zhou (Zen master's name), 'I have just entered the monastery, please give me instructions.' Zhao Zhou said, 'Have you eaten your porridge?' The monk said, 'I have eaten.' Zhao Zhou said, 'Go wash your bowl.' The verse says:
After eating porridge, he was told to wash the bowl, suddenly enlightened, the mind naturally in accord. Now, the monastery guests who have come to study after a full meal, Tell me, is there any enlightenment in this?
For example: Yun Men (Zen master's name) asked Qian Feng (Zen master's name), 'Please, teacher, answer.' Qian Feng said, 'Have you come to this old monk?' Yun Men said, 'In that case, I am late.' Qian Feng said, 'So what? So what?' Yun Men said, 'I thought monkeys were only white, but I didn't expect there to be black ones too.' The verse says:
The bowstring and arrow nock are connected, the outline and pearls correspond to each other. Shoot a hundred times, and every arrow hits the mark; capture many scenes, and every light is unobstructed. Obtain the Dharani of words, abide in the Samadhi of play. The subtlety within it is winding and yet partially round; it must be so, both vertical and horizontal, and yet free.
For example: As Luo Pu (Zen master's name) was dying, he said to the crowd, 'Now there is one thing, I ask you all. If you say it is, then it is adding a head on top of a head (doing something superfluous); if you say it is not, then it is seeking life by chopping off your head (a futile effort).' At that time, the head monk said, 'The green mountains often raise their feet, under the sun, do not light a lamp.' Luo Pu said, 'What time is it, to say such things?' There was Yan Cong, the senior monk, who came out and said, 'Remove these two paths, please do not ask, teacher.' Luo Pu said, 'Not yet, say more.' Cong said, 'I cannot say it all.' Luo Pu said, 'I don't care if you say it all or not.' Cong said, 'I have no attendant to answer the monk.' Luo Pu then stopped. In the evening, he called Cong, the senior monk, and asked, 'Your answer today was very meaningful. It completely accords with what the former master said: There is no Dharma before the eyes, the meaning is in the present. It is not the Dharma of the present, it cannot be reached by the ears and eyes.' Tell me, which sentence is the guest, and which sentence is the host? If you can choose them out, I will give you the bowl and bag.' Cong said he did not know.
【English Translation】 English version: What is a dried turd (a metaphor for something useless)? The verse says:
Delusion and enlightenment are opposed to each other, but the subtle transmission is simple. The spring breeze opens hundreds of flowers with a single blow; the strength to pull back nine oxen with a single tug. It's a pity the mud and sand cannot be cleared away, clearly blocking the sweet spring. Suddenly, it bursts forth and flows freely.
The master also said it is dangerous.
For example: A monk asked Zhao Zhou (Zen master's name), 'I have just entered the monastery, please give me instructions.' Zhao Zhou said, 'Have you eaten your porridge?' The monk said, 'I have eaten.' Zhao Zhou said, 'Go wash your bowl.' The verse says:
After eating porridge, he was told to wash the bowl, suddenly enlightened, the mind naturally in accord. Now, the monastery guests who have come to study after a full meal, Tell me, is there any enlightenment in this?
For example: Yun Men (Zen master's name) asked Qian Feng (Zen master's name), 'Please, teacher, answer.' Qian Feng said, 'Have you come to this old monk?' Yun Men said, 'In that case, I am late.' Qian Feng said, 'So what? So what?' Yun Men said, 'I thought monkeys were only white, but I didn't expect there to be black ones too.' The verse says:
The bowstring and arrow nock are connected, the outline and pearls correspond to each other. Shoot a hundred times, and every arrow hits the mark; capture many scenes, and every light is unobstructed. Obtain the Dharani of words, abide in the Samadhi of play. The subtlety within it is winding and yet partially round; it must be so, both vertical and horizontal, and yet free.
For example: As Luo Pu (Zen master's name) was dying, he said to the crowd, 'Now there is one thing, I ask you all. If you say it is, then it is adding a head on top of a head (doing something superfluous); if you say it is not, then it is seeking life by chopping off your head (a futile effort).' At that time, the head monk said, 'The green mountains often raise their feet, under the sun, do not light a lamp.' Luo Pu said, 'What time is it, to say such things?' There was Yan Cong, the senior monk, who came out and said, 'Remove these two paths, please do not ask, teacher.' Luo Pu said, 'Not yet, say more.' Cong said, 'I cannot say it all.' Luo Pu said, 'I don't care if you say it all or not.' Cong said, 'I have no attendant to answer the monk.' Luo Pu then stopped. In the evening, he called Cong, the senior monk, and asked, 'Your answer today was very meaningful. It completely accords with what the former master said: There is no Dharma before the eyes, the meaning is in the present. It is not the Dharma of the present, it cannot be reached by the ears and eyes.' Tell me, which sentence is the guest, and which sentence is the host? If you can choose them out, I will give you the bowl and bag.' Cong said he did not know.
。浦云汝合會。從雲實不會。浦喝出云。苦哉苦哉。僧問。和尚尊意如何。浦云。慈舟不棹清波上。劍峽徒勞放木鵝。頌曰。
餌云鉤月釣清津。年老心孤未得鱗。一曲離騷歸去後。 汩𤄷江上獨醒人。
舉僧問南陽忠國師。如何是本身盧舍那。國師云。與我過凈餅來。僧將凈瓶到。國師云。卻安舊處著。僧復問。如何是本身盧舍那。國師云。古佛過去久矣。頌曰。
鳥之行空魚之在水。江湖相忘雲天得志。擬心一絲對面千里。 知恩報恩人間幾幾。
舉羅山問巖頭。起滅不停時如何。頭咄云。是誰起滅。頌曰。
斫斷老葛藤。打破狐窠窟。豹披霧而變文。龍乘雷而換骨。 咄起滅紛紛是何物。
舉僧問興陽剖和尚。娑竭出海乾坤靜。覿面相呈事若何。陽云。妙翅鳥王當宇宙。箇中誰是出頭人。僧云。忽遇出頭時。又作么生。陽云。似鶻提鳩。君不覺御樓前驗始知真。僧云。恁么則叉手當胸退身三步。陽云。須彌座下烏龜子。莫待重教點額痕。頌曰。
絲綸降號令分。寰中天子塞外將軍。不待雷驚出蟄。 那知風遏行雲。機底聯綿兮自有金針玉線。 印前恢廓兮元無鳥篆蟲文。
舉圓覺經云。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實。
【現代漢語翻譯】 現代漢語譯本： 浦云：『你等應該會合。從雲中確實不會合。浦喝道出云：苦啊苦啊！』僧人問：『和尚您的意思如何？』浦云：『慈悲的船不應在清澈的波浪上劃動，在劍峽白白地放木頭鵝。』頌曰： 『用云作餌，用月作鉤，垂釣清澈的河津，年老心孤，尚未釣到魚。一曲《離騷》歸去之後，只有汩羅江上的屈原是清醒的人。』 舉例：有僧人問南陽忠國師（Tang Dynasty Chan master）：『如何是本身的盧舍那（Vairocana，報身佛）？』國師說：『給我拿個凈餅來。』僧人拿來凈餅。國師說：『放回原來的地方。』僧人又問：『如何是本身的盧舍那？』國師說：『古佛已經過去很久了。』頌曰： 『鳥在空中飛翔，魚在水中游動，在江湖中互相遺忘，在雲天中各自實現志向。稍微動一點心思，對面就是千里之遙。知恩圖報的人間有幾個？』 舉例：羅山問巖頭（Zen master）：『起滅不停的時候如何？』巖頭呵斥道：『是誰在起滅？』頌曰： 『砍斷老葛藤，打破狐貍窩。豹子披著霧而改變花紋，龍乘著雷而更換骨骼。呵斥起滅紛紛，那是什麼東西？』 舉例：有僧人問興陽剖和尚：『娑竭龍王（Sāgara，龍王）出海，乾坤平靜，面對面相呈，事情如何？』興陽說：『妙翅鳥王（Garuda，金翅鳥）當宇宙，其中誰是出頭人？』僧人說：『忽然遇到出頭時，又怎麼樣？』興陽說：『像老鷹抓鴿子。你沒發覺御樓前驗證才知道真假。』僧人說：『既然這樣，那麼就叉手當胸，退後三步。』興陽說：『須彌山座下的烏龜，不要等到再次被點額頭。』頌曰： 『絲綸降下號令，劃分，寰宇之中有天子，塞外有將軍。不用等到雷聲驚醒冬眠的動物，哪裡知道風能阻止行雲。機巧的底蘊綿延不斷，自有金針玉線。印章之前恢弘開闊，原本沒有鳥篆蟲文。』 舉例：《圓覺經》說：『處於一切時，不起妄念。對於各種妄心，也不息滅。住在妄想的境界，不加以瞭解知曉。對於沒有了解知曉，不分辨真實。』
【English Translation】 English version: Pu said: 'You should gather together. From the clouds, there is indeed no gathering. Pu shouted out: Bitter, bitter!' A monk asked: 'Venerable, what is your meaning?' Pu said: 'The compassionate boat should not be rowed on clear waves; it is futile to release wooden geese in the Sword Gorge.' A verse says: 'Using clouds as bait and the moon as a hook, angling in the clear Hejin, old and lonely, the fish has not yet been caught. After a melody of 'Li Sao' returns, only Qu Yuan on the Miluo River is awake.' Example: A monk asked Nanyang Zhongguo (Tang Dynasty Chan master): 'What is the Dharmakaya Vairocana (報身佛)?' The National Teacher said, 'Bring me a pure cake.' The monk brought the pure cake. The National Teacher said, 'Put it back in its original place.' The monk asked again, 'What is the Dharmakaya Vairocana?' The National Teacher said, 'The ancient Buddha has passed away long ago.' A verse says: 'Birds fly in the sky, fish swim in the water, forgetting each other in the rivers and lakes, each fulfilling their aspirations in the clouds. With the slightest thought, the opposite shore is thousands of miles away. How many in the human world know to repay kindness?' Example: Luoshan asked Yantou (Zen master): 'What is it like when arising and ceasing do not stop?' Yantou scolded, 'Who is arising and ceasing?' A verse says: 'Cut off the old kudzu vine, break open the fox's den. The leopard changes its patterns by covering itself in mist, the dragon changes its bones by riding the thunder. Scolding the arising and ceasing, what is that?' Example: A monk asked Abbot Xingyang Pou: 'When Sāgara (娑竭, Dragon King) emerges from the sea, the universe is quiet. When facing each other directly, what is the matter?' Xingyang said, 'The Garuda (妙翅鳥王, golden-winged bird) rules the universe; who among them is the one to step forward?' The monk said, 'If suddenly encountering the one to step forward, what then?' Xingyang said, 'Like a hawk catching a pigeon. You don't realize that verification in front of the imperial tower is how you know the truth.' The monk said, 'If so, then I will fold my hands across my chest and take three steps back.' Xingyang said, 'Turtle under Mount Sumeru, don't wait to be marked on the forehead again.' A verse says: 'Silk threads descend, issuing commands, dividing, within the universe there is the emperor, beyond the borders there are generals. Without waiting for the thunder to awaken hibernating creatures, how would one know that the wind can stop the moving clouds? The mechanism's foundation is continuous and unbroken, naturally possessing golden needles and jade threads. Before the seal, it is vast and open, originally without bird script or insect writing.' Example: The Perfect Enlightenment Sutra says: 'When dwelling in all times, do not give rise to deluded thoughts. Towards all deluded minds, do not extinguish them either. Dwell in the realm of deluded thoughts, do not add understanding or knowing. Towards no understanding or knowing, do not discern reality.'
頌曰。
巍巍堂堂。磊磊落落。鬧處刺頭穩處下腳。腳下線斷我自由。 鼻端泥盡君休斫。莫動著。千年故紙中合藥。
舉德山圓明大師示眾云。及盡去也。直得三世諸佛。口掛壁上。猶有一人呵呵大笑。若識此人。參學事畢。頌曰。
收把斷襟喉。風磨云拭。水冷天秋。錦鱗莫謂無滋味。 釣盡滄浪月一鉤。
舉僧問趙州。如何是祖師西來意。州云。庭前柏樹子。頌曰。
岸眉橫雪。河目含秋。海口鼓浪。航舌駕流。撥亂之手。 太平之籌。老趙州老趙州。攪攪叢林卒未休。 徒費工夫也造車合轍。本無伎倆也塞壑填溝。
舉維摩詰問文殊師利。何等是菩薩入不二法門。文殊師利曰。如我意者。於一切法。無言無說。無示無識。離諸問答。是為入不二法門。於是文殊師利問維摩詰言。我等各自說已。仁者當說。何等是菩薩入不二法門。維摩默然。頌曰。
曼殊問疾老毗耶。不二門開看作家。珉表粹中誰賞鑑。 忘前失后莫咨嗟。區區抱璞兮。楚庭[剜-夗+(眉-目+貝)]士。 璨璨報珠兮。隋城斷蛇。休點破絕疵瑕。 俗氣渾無卻較些。
舉洞山供養云巖真次。遂舉前邈真話。有僧問。云巖道只這是意旨如何。山云。我當時洎錯會先師意。僧云未審。云巖還知有也無。山云。
【現代漢語翻譯】 現代漢語譯本： 頌曰：
多麼高大莊嚴，多麼光明磊落。在喧鬧處能穩住陣腳，在安靜處也能安身立命。一旦腳下的線斷了，我就自由了。 鼻尖上的泥土都磨盡了，你也不要再雕琢了。不要觸動它，這千年的古紙中蘊含著藥方。
德山圓明大師開示大眾說：『全部捨棄之後，即使三世諸佛的嘴巴都掛在墻上，仍然有一個人在那裡哈哈大笑。如果認識這個人，參學的事情就結束了。』頌曰：
收緊衣襟，止住喉嚨，任憑風吹雨打。水冷天涼，秋意漸濃。不要說錦鱗沒有滋味， 我用一根釣竿，釣盡了滄浪江上的月亮。
有僧人問趙州：『如何是祖師西來意？』趙州說：『庭前柏樹子。』頌曰：
眉如山岸般橫亙，含著雪的清冷。眼睛如河流般深邃，含著秋的肅殺。嘴巴如海口般寬廣，鼓動著波浪。舌頭如船隻般靈巧，駕馭著潮流。有撥亂反正的手段， 有安定天下的謀略。老趙州啊老趙州，攪動叢林，終究沒有停止。 徒勞地花費工夫，也只是造車合轍。本來就沒有什麼本領，也只是塞壑填溝。
維摩詰問文殊師利：『何等是菩薩入不二法門？』文殊師利說：『依我的理解，對於一切法，無言無說，無示無識，離開一切問答，這就是入不二法門。』於是文殊師利問維摩詰說：『我們各自說完了，現在請您說說，何等是菩薩入不二法門？』維摩默然。頌曰：
曼殊（文殊師利）問候生病的老維摩詰，不二法門打開，看誰是真正的行家。美玉外表，精華內蘊，有誰能賞識鑑別？ 忘記過去，失去未來，不要唉聲嘆氣。可憐的抱著璞玉的楚國卞和， 燦爛的報答隋侯的斷蛇。不要點破那絕妙的瑕疵， 沒有一點世俗之氣，卻還要斤斤計較。
洞山良價禪師供養云巖曇晟禪師的真像，於是舉起之前邈真（描繪真像）的話。有僧人問：『云巖道只這是意旨如何？』洞山說：『我當時錯誤地理解了先師的意旨。』僧人問：『不知道云巖還知道有嗎？』洞山說：
【English Translation】 English version: Verse:
How lofty and dignified, how open and upright. Able to steady oneself in noisy places, and settle down in quiet places. Once the line under my feet is broken, I am free. The mud on the tip of the nose is all worn away, you don't need to carve it anymore. Don't touch it, this ancient paper contains a prescription.
Great Master Yuánmíng of Déshān addressed the assembly, saying: 'Having completely abandoned everything, even if the mouths of the Buddhas of the Three Worlds are hung on the wall, there is still someone laughing heartily. If you recognize this person, the matter of studying is finished.' Verse:
Tighten the collar and stop the throat, letting the wind and rain beat. The water is cold and the sky is cool, and autumn is getting stronger. Don't say that the brocade carp has no taste, I used a fishing rod to fish up the moon on the Cāngláng River.
A monk asked Zhàozhōu: 'What is the meaning of the Patriarch's coming from the West?' Zhàozhōu said: 'The cypress tree in front of the courtyard.' Verse:
Eyebrows like mountain cliffs, containing the coldness of snow. Eyes as deep as rivers, containing the desolation of autumn. Mouth as wide as a sea opening, drumming up waves. Tongue as nimble as a boat, navigating the currents. Having the means to correct chaos, Having the strategies to stabilize the world. Old Zhàozhōu, oh old Zhàozhōu, stirring up the monastic community, never stopping. Laboriously spending effort, only to build a cart that follows the tracks. Originally having no ability, only to fill the ravines.
Vimalakīrti asked Mañjuśrī: 'What is the Bodhisattva's entrance into the non-dual Dharma gate?' Mañjuśrī said: 'According to my understanding, regarding all dharmas, there is no speaking, no explaining, no showing, no knowing, leaving all questions and answers, this is entering the non-dual Dharma gate.' Then Mañjuśrī asked Vimalakīrti, saying: 'We have each spoken, now please tell us, what is the Bodhisattva's entrance into the non-dual Dharma gate?' Vimalakīrti remained silent. Verse:
Mañjuśrī asks the sick old Vimalakīrti, the non-dual Dharma gate opens, see who is the real expert. Jade exterior, essence within, who can appreciate and discern? Forgetting the past, losing the future, don't sigh and lament. Pitiful Bian He of Chu holding the uncut jade, Brilliant reward for the severed snake of the Sui Marquis. Don't point out the exquisite flaw, Without a trace of worldly air, yet still being picky. Dòngshān Liángjià Zen master made offerings to the true image of Yúnyán Tánshèng Zen master, and then raised the previous words of depicting the true image. A monk asked: 'Yúnyán said, what is the meaning of this?' Dòngshān said: 'I mistakenly understood the meaning of the former teacher at that time.' The monk asked: 'I don't know if Yúnyán still knows?' Dòngshān said:
若不知有。爭解恁么道。若知有爭肯恁么道。頌曰。
爭解恁么道。五更雞唱家林曉。爭肯恁么道。 千年鶴與云松老。寶鑑澄明驗正偏。玉機轉側看兼到。 門風大振兮規步綿綿。父子變通兮聲光浩浩。
舉雪峰住庵時。有兩僧來禮拜。峰見來以手托庵門。放身出雲。是什麼。僧亦云。是什麼。峰低頭歸庵。僧後到巖頭。頭問。甚麼處來。僧云。嶺南來。頭云。曾到雪峰么。僧云曾到。頭云。有何言句。僧舉前話。頭云。他道什麼僧云。他無語低頭歸庵。頭云。噫我當初。不向他道末後句。若向伊道。天下人不奈雪老何。僧至夏末。再舉前話請益。頭云。何不早問。僧云。未敢容易。頭云。雪峰雖與我同條生。不與我同條死。要識末後句。只這是。頌曰。
切瑳琢磨。變態肴訛。葛陂化龍之杖。陶家居蟄之梭。 同條生兮有數。同條死兮無多。末後句只這是。 風舟載月浮秋水。
舉法眼問覺上座。舡來陸來。覺云。船來。眼云。船在什麼處。覺云。船在河裡。覺退後。眼卻問傍僧云。你道。適來這僧。具眼不具眼。頌曰。
水不洗水。金不博金。昧毛色而得馬。靡絲絃而樂琴。 結繩畫卦有許事。喪盡真淳盤古心。
舉曹山問德上座。佛真法身。猶若虛空。應物現形。如水中月。作么生
【現代漢語翻譯】 現代漢語譯本： 若是不知『有』（存在）這個概念，又怎會這樣說呢？若是知道『有』這個概念，又怎會肯這樣說呢？頌詞說：
怎會這樣說呢？五更時分雞鳴，家園樹林都已曉亮。 怎會肯這樣說呢？千年的仙鶴與雲中的松樹一同老去。 寶鏡澄澈明亮，可以驗證正與偏。 玉石的轉機變化，要全面地觀察領會。 門風得以大大振興，規矩步伐連綿不斷。 父子之間的變化融通，聲名光輝浩大無邊。
話說雪峰禪師住在庵中時，有兩個僧人前來禮拜。雪峰禪師看見他們來，便用手托住庵門，放出身體問道：『這是什麼？』僧人也說：『是什麼？』雪峰禪師低頭回到庵中。僧人後來到了巖頭禪師處，巖頭禪師問：『從哪裡來？』僧人說：『從嶺南來。』巖頭禪師問：『曾經到過雪峰禪師那裡嗎？』僧人說：『曾經到過。』巖頭禪師問：『有什麼言語？』僧人便舉了之前的事情。巖頭禪師說：『他說了什麼？』僧人說：『他沒有說話，只是低頭回到庵中。』巖頭禪師說：『唉！我當初不應該不告訴他末後一句。如果告訴了他，天下人就奈何不了雪峰老禪師了。』僧人到了夏末，再次舉起之前的事情請教。巖頭禪師說：『為什麼不早點問？』僧人說：『不敢輕易打擾。』巖頭禪師說：『雪峰禪師雖然與我同條生，卻不與我同條死。想要認識末後一句，就是這個。』頌詞說：
精細地切割琢磨，變化出各種形態。 葛陂化龍的枴杖，陶淵明隱居時紡織的梭子。 同條生啊，有定數；同條死啊，沒有多少。 末後一句就是這個，風中的船隻載著月亮漂浮在秋水上。
話說，法眼禪師問覺上座：『是乘船來的還是走路來的？』覺上座說：『乘船來的。』法眼禪師問：『船在哪裡？』覺上座說：『船在河裡。』覺上座退下後，法眼禪師卻問旁邊的僧人說：『你說，剛才這個僧人，有眼力還是沒有眼力？』頌詞說：
水不能洗水，金不能博金。 不看毛色就能識別好馬，沒有絲絃也能欣賞琴聲。 結繩記事、畫卦這些事情，喪失了真淳的盤古之心。
話說，曹山禪師問德上座：『佛的真法身，猶如虛空，應物現形，如水中月。如何理解？』 English version: If one does not know 'existence', how could one speak like that? If one knows 'existence', how would one be willing to speak like that? The verse says:
How could one speak like that? At the fifth watch, the rooster crows, and the family grove is bright. How would one be willing to speak like that? The thousand-year-old crane grows old with the pine in the clouds. The precious mirror is clear and bright, verifying the correct and the biased. The turning of the jade mechanism should be observed and understood comprehensively. The monastic tradition is greatly revitalized, and the rules and steps are continuous. The transformation and integration between father and son, the reputation and glory are vast and boundless.
It is said that when Zen Master Xuefeng (Snowy Peaks) lived in the hermitage, two monks came to pay respects. Seeing them come, Zen Master Xuefeng held up the hermitage door with his hand, released his body and asked: 'What is this?' The monks also said: 'What is this?' Zen Master Xuefeng lowered his head and returned to the hermitage. Later, the monks went to Zen Master Yantou (Cliff Head), who asked: 'Where did you come from?' The monks said: 'From Lingnan.' Zen Master Yantou asked: 'Have you been to Zen Master Xuefeng's place?' The monks said: 'I have been there.' Zen Master Yantou asked: 'What words did he have?' The monks then recounted the previous event. Zen Master Yantou said: 'What did he say?' The monks said: 'He said nothing, just lowered his head and returned to the hermitage.' Zen Master Yantou said: 'Alas! I should not have failed to tell him the final phrase at the beginning. If I had told him, the people of the world would have no way to deal with old Zen Master Xuefeng.' The monks, at the end of summer, again raised the previous matter for instruction. Zen Master Yantou said: 'Why didn't you ask earlier?' The monks said: 'I didn't dare to disturb you easily.' Zen Master Yantou said: 'Although Zen Master Xuefeng and I are born on the same branch, we do not die on the same branch. If you want to know the final phrase, it is just this.' The verse says:
Carefully cut and polished, transforming into various forms. The staff that transformed into a dragon at Ge Lake, the shuttle that Tao Yuanming (Potter Hermitage) used for weaving when he lived in seclusion. Born on the same branch, there is a fixed number; dying on the same branch, there are not many. The final phrase is just this, a boat in the wind carries the moon, floating on the autumn water.
It is said that Zen Master Fayan (Dharma Eye) asked the senior monk Jue: 'Did you come by boat or by land?' The senior monk Jue said: 'By boat.' Zen Master Fayan asked: 'Where is the boat?' The senior monk Jue said: 'The boat is in the river.' After the senior monk Jue retreated, Zen Master Fayan asked the monks beside him: 'What do you say, does this monk have eyes or not?' The verse says:
Water cannot wash water, gold cannot buy gold. Recognizing a good horse without looking at its coat, appreciating the sound of a zither without strings. Tying knots and drawing trigrams, these things have lost the true and pure heart of Pangu (Primordial).
It is said that Zen Master Caoshan (Mountain Caoshan) asked the senior monk De: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water. How to understand?'
【English Translation】 English version: If one does not know 'existence', how could one speak like that? If one knows 'existence', how would one be willing to speak like that? The verse says:
How could one speak like that? At the fifth watch, the rooster crows, and the family grove is bright. How would one be willing to speak like that? The thousand-year-old crane grows old with the pine in the clouds. The precious mirror is clear and bright, verifying the correct and the biased. The turning of the jade mechanism should be observed and understood comprehensively. The monastic tradition is greatly revitalized, and the rules and steps are continuous. The transformation and integration between father and son, the reputation and glory are vast and boundless.
It is said that when Zen Master Xuefeng (Snowy Peaks) lived in the hermitage, two monks came to pay respects. Seeing them come, Zen Master Xuefeng held up the hermitage door with his hand, released his body and asked: 'What is this?' The monks also said: 'What is this?' Zen Master Xuefeng lowered his head and returned to the hermitage. Later, the monks went to Zen Master Yantou (Cliff Head), who asked: 'Where did you come from?' The monks said: 'From Lingnan.' Zen Master Yantou asked: 'Have you been to Zen Master Xuefeng's place?' The monks said: 'I have been there.' Zen Master Yantou asked: 'What words did he have?' The monks then recounted the previous event. Zen Master Yantou said: 'What did he say?' The monks said: 'He said nothing, just lowered his head and returned to the hermitage.' Zen Master Yantou said: 'Alas! I should not have failed to tell him the final phrase at the beginning. If I had told him, the people of the world would have no way to deal with old Zen Master Xuefeng.' The monks, at the end of summer, again raised the previous matter for instruction. Zen Master Yantou said: 'Why didn't you ask earlier?' The monks said: 'I didn't dare to disturb you easily.' Zen Master Yantou said: 'Although Zen Master Xuefeng and I are born on the same branch, we do not die on the same branch. If you want to know the final phrase, it is just this.' The verse says:
Carefully cut and polished, transforming into various forms. The staff that transformed into a dragon at Ge Lake, the shuttle that Tao Yuanming (Potter Hermitage) used for weaving when he lived in seclusion. Born on the same branch, there is a fixed number; dying on the same branch, there are not many. The final phrase is just this, a boat in the wind carries the moon, floating on the autumn water.
It is said that Zen Master Fayan (Dharma Eye) asked the senior monk Jue: 'Did you come by boat or by land?' The senior monk Jue said: 'By boat.' Zen Master Fayan asked: 'Where is the boat?' The senior monk Jue said: 'The boat is in the river.' After the senior monk Jue retreated, Zen Master Fayan asked the monks beside him: 'What do you say, does this monk have eyes or not?' The verse says:
Water cannot wash water, gold cannot buy gold. Recognizing a good horse without looking at its coat, appreciating the sound of a zither without strings. Tying knots and drawing trigrams, these things have lost the true and pure heart of Pangu (Primordial).
It is said that Zen Master Caoshan (Mountain Caoshan) asked the senior monk De: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water. How to understand?'
說個應底道理。德云。如驢覷井。山云。道即太殺道。只道得八成。德云。和尚又如何。山云。如井覷驢。頌曰。
驢覷井井覷驢。智容無外凈涵有餘。肘后誰分印。 家中不蓄書。機絲不掛梭頭事。文彩縱橫意自殊。
舉黃檗示眾云。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。檗云。不道無禪。只是無師。頌曰。
岐分絲染太嘮嘮。果綴花聯敗祖曹。妙握司南造化柄。 水云器具在甄陶。屏割繁碎。剪除氄毛。 星衡藻鑒。玉尺金刀。黃檗老察秋毫。坐斷春風不放高。
舉云巖問道吾。大悲菩薩。用許多手眼作么。吾云。如人夜中背手模枕子。巖云我會也。吾云。汝作么生會。巖云。遍身是手眼。吾云。道即大殺道。只道得八成。巖云。師兄作么生。吾云。通身是手眼。頌曰。
一竅虛通。八面玲瓏。無象無私。春入律不留不礙月行空。 清凈寶目功德臂。遍身何似通身是。 現前手眼顯全機。大用縱橫何諱忌。
舉雪峰在德山作飯頭。一日飯遲。德山托缽至法堂。峰云。這老漢。鐘未鳴鼓未響。托缽向什麼處去。山便歸方丈。峰舉似巖頭。頭云。大小德山。不會末後句。山聞令侍者喚巖頭。問汝不肯老僧那。
【現代漢語翻譯】 現代漢語譯本： 說個應底道理（究竟的道理）。德山（人名）云：如同驢子看井。云巖（人名）云：道即太過了，只說對了八成。德山云：和尚又如何？云巖云：如同井看驢。頌曰： 驢看井，井看驢，智慧包容無外，清凈涵養有餘。肘后誰來分印？家中不藏書。機絲不掛梭頭事，文采縱橫意自殊。
舉黃檗（人名）開示大眾說：你們這些人，都是吃酒糟的漢子。這樣修行，哪裡有今天？還知道大唐國里沒有禪師嗎？當時有個僧人出來說：像各方招收徒弟帶領大眾，又是怎麼回事呢？黃檗說：不是說沒有禪，只是沒有師。頌曰： 歧路分絲，染色太嘮叨，果實綴連，花朵相接，敗壞了祖師的法曹。巧妙地掌握著司南（指南針）的造化之柄，水云器具都在甄陶之中。屏除繁瑣，剪除毳毛。星辰權衡，藻飾明鑑，玉尺金刀。黃檗老和尚明察秋毫，坐斷春風不放高。
舉云巖問（道吾）大悲菩薩，用這麼多手眼做什麼？道吾說：像人在夜裡揹著手摸枕頭。云巖說：我明白了。道吾說：你怎麼理解的？云巖說：遍身都是手眼。道吾說：說得太過了，只說對了八成。云巖說：師兄您怎麼說？道吾說：通身都是手眼。頌曰： 一竅虛通，八面玲瓏，無象無私，春入律，不留不礙，月行空。清凈寶目功德臂，遍身何似通身是。現前手眼顯全機，大用縱橫何諱忌。
舉雪峰（人名）在德山做飯頭。一日飯遲了，德山托著缽到法堂。雪峰說：這老漢，鐘未鳴鼓未響，托缽向什麼地方去？德山便回方丈。雪峰把這事告訴巖頭（人名），巖頭說：大小德山，不會末後句。德山聽了，命令侍者叫巖頭來，問：你不認可老僧嗎？
【English Translation】 English version: Let's talk about the ultimate principle. Deshan (person's name) said: It's like a donkey looking at a well. Yunyan (person's name) said: The Dao is too much, only eight tenths are correct. Deshan said: What about the monk? Yunyan said: It's like a well looking at a donkey. A verse says: The donkey looks at the well, the well looks at the donkey, wisdom encompasses everything, purity nurtures abundance. Who divides the seal behind the elbow? No books are stored at home. The silk threads do not hang on the shuttle head, the literary talent is free and the meaning is unique.
Huangbo (person's name) addressed the assembly, saying: All of you are wine-soaked fellows. How can you have today with such practice? Do you know that there are no Chan masters in the Tang Dynasty? At that time, a monk came out and said: How about the various places that recruit disciples and lead the masses? Huangbo said: It's not that there is no Chan, but that there is no master. A verse says: Dividing silk at forks, dyeing is too verbose, fruits are connected, flowers are joined, ruining the ancestral Dharma assembly. Skillfully grasping the handle of the compass (sinan), the tools of water and clouds are all in the pottery. Screen out the trivial, cut off the fluff. Star scales, algae mirrors, jade rulers and golden knives. Old Master Huangbo observes the autumn hair clearly, cutting off the spring breeze and not letting it rise high.
Yunyan asked Daowu, what do the Great Compassion Bodhisattva do with so many hands and eyes? Daowu said: It's like a person touching a pillow behind their back in the night. Yunyan said: I understand. Daowu said: How do you understand it? Yunyan said: The whole body is hands and eyes. Daowu said: That's too much, only eight tenths are correct. Yunyan said: What do you say, senior brother? Daowu said: The whole body is hands and eyes. A verse says: One aperture is empty and open, eight sides are exquisite, without form or selfishness, spring enters the rhythm, without obstruction, the moon travels in the sky. Pure precious eyes and meritorious arms, how is the whole body like the entire body? The present hands and eyes reveal the whole machine, what is there to avoid in the great use?
Xuefeng (person's name) was the cook at Deshan. One day the meal was late, and Deshan carried his bowl to the Dharma hall. Xuefeng said: This old man, the bell hasn't rung and the drum hasn't sounded, where are you going with your bowl? Deshan then returned to his room. Xuefeng told Yantou (person's name) about this, and Yantou said: Big Deshan, doesn't understand the final phrase. Deshan heard this and ordered the attendant to call Yantou and asked: Do you not approve of this old monk?
巖遂密啟其意。山乃休去。至明日昇堂。果與尋常不同。巖撫掌笑云。且喜老漢會末後句。他後天下人。不奈伊何。頌曰。
末後句會也無。德山父子太含胡。座中亦有江南客。 莫向人前唱鷓鴣。
舉密師伯與洞山行次。見白兔子面前走過。密雲。俊哉。山云作么生。密雲。如白衣拜相。山云。老老大大。作這個語話。密雲。你又作么生。山云。積代簪纓。暫時落薄。頌曰。
抗力霜雪。平步雲霄。下惠黜國。相如過橋。蕭曹謀略能成漢。 巢許身心欲避堯。寵辱若驚深自信。 真情參跡混漁樵。
舉嚴陽尊者問趙州。一物不將來時如何。州云。放下著。嚴云。一物不將來。放下個什麼。州云。恁么則擔取去。頌曰。
不防行細輸先手。自覺心粗愧撞頭。局破腰間斧柯爛。 洗清凡骨共仙遊。
舉金剛經云。若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為銷滅。頌曰。
綴綴功過。膠膠因果。鏡外狂奔演若多。杖頭擊著破灶墮。 灶墮破來相賀。卻道從前辜負我。
舉僧問青林。學人徑往時如何。林雲。死蛇當大路。勸子莫當頭。僧云。當頭時如何。林雲。喪子命根。僧云。不當頭時如何。林雲。亦無迴避處。僧云。正當恁么時如何。林雲。卻失也。僧云
【現代漢語翻譯】 現代漢語譯本： 巖遂私下探問他的意思，山於是停止離去。到第二天升座講法時，果然與平常不同。巖拍手笑著說：『可喜老漢領會了末後句（指最終極的道理）。以後天下人，都奈何不了他。』頌曰：
末後句領會了也等於沒有領會，德山父子（指德山宣鑒及其弟子）太過含糊。座中也有江南來的客人，不要在人前唱鷓鴣（鷓鴣叫聲似『行不得也哥哥』，比喻泄露天機）。
密師伯與洞山（指洞山良價禪師）一同行走時，看見一隻白兔從面前跑過。密說：『真俊啊！』山說：『怎麼講？』密說：『如同白衣拜相（比喻驟然顯貴）。』山說：『老老實實，說這種話。』密說：『你又怎麼說？』山說：『積代簪纓（世代為官），暫時落魄。』頌曰：
能抵禦霜雪，能平步青雲。甯戚被黜國，藺相如過橋（藺相如不與廉頗爭道的故事）。蕭何曹參的謀略能成就漢朝，巢父許由的身心想要逃避堯帝。把寵辱都看得如同驚嚇一樣，深深地相信自己，把真實的感情融入到漁夫樵夫的生活中。
嚴陽尊者問趙州（指趙州從諗禪師）：『一物不帶來時如何？』趙州說：『放下著。』嚴陽說：『一物不帶來，放下個什麼？』趙州說：『那麼就擔取去。』頌曰：
不提防細微之處，輸了先手，自覺內心粗疏，慚愧得撞頭。一局棋下完，腰間的斧柄都爛了（比喻時間很久），洗清凡塵俗骨，一同與仙人遨遊。
引用《金剛經》說：『如果有人被人輕賤，是因為這個人前世的罪業，應該墮入惡道。因為今世被人輕賤的緣故，前世的罪業就被消滅了。』頌曰：
點點滴滴地記錄功過，緊緊地糾纏因果。如同鏡子外面的狂奔的演若達多（比喻認假為真），用拄杖擊打破灶墮（一種妖怪）。破灶墮被打碎了，互相慶賀，卻說從前辜負了我。
有僧人問青林：『學人徑直往前走時如何？』青林說：『死蛇擋在大路上，勸你不要當頭走。』僧人說：『當頭走時如何？』青林說：『喪失性命。』僧人說：『不當頭走時如何？』青林說：『也沒有迴避的地方。』僧人說：『正在這樣的時候如何？』青林說：『卻錯過了。』僧人說：
【English Translation】 English version: Yan secretly inquired about his meaning, and Shan then ceased to depart. The next day, when he ascended the hall, it was indeed different from usual. Yan clapped his hands and laughed, saying, 'Gladly, the old man understands the last phrase (referring to the ultimate truth). Hereafter, people in the world will be unable to do anything to him.' A verse says:
Understanding the last phrase is the same as not understanding it. The father and son of Deshan (referring to Deshan Xuanjian and his disciple) are too ambiguous. There are also guests from Jiangnan in the assembly; do not sing the partridge (the partridge's cry sounds like 'xing bude ye gege', metaphorically revealing secrets) in front of others.
When Mi Shibo and Dongshan (referring to Zen Master Dongshan Liangjie) were walking together, they saw a white rabbit running in front of them. Mi said, 'How handsome!' Shan said, 'What do you mean?' Mi said, 'Like a commoner becoming a prime minister (metaphorically suddenly becoming prominent).' Shan said, 'Honestly, saying such things.' Mi said, 'What would you say?' Shan said, 'Generations of officials, temporarily fallen into poverty.' A verse says:
Resisting frost and snow, walking steadily in the clouds. Ning Qi was dismissed from his country, and Lin Xiangru crossed the bridge (the story of Lin Xiangru not competing with Lian Po for the road). Xiao He and Cao Can's strategies could establish the Han Dynasty; Chao Fu and Xu You wanted to escape Emperor Yao with their bodies and minds. Taking favor and disgrace as startling, deeply believing in oneself, integrating true feelings into the lives of fishermen and woodcutters.
Elder Yanyang asked Zhaozhou (referring to Zen Master Zhaozhou Congshen), 'What if one does not bring a single thing?' Zhaozhou said, 'Put it down.' Yanyang said, 'If one does not bring a single thing, what is there to put down?' Zhaozhou said, 'Then carry it away.' A verse says:
Not guarding against the subtle, losing the first move; consciously being crude, ashamed to bump one's head. The game is over, and the axe handle at the waist is rotten (metaphorically a long time has passed); washing away the mortal bones, traveling with the immortals.
Quoting the Diamond Sutra, 'If one is despised by others, it is because of the sins of past lives, and one should fall into evil paths. Because of being despised in this life, the sins of past lives are extinguished.' A verse says:
Recording merits and demerits bit by bit, tightly entangled in cause and effect. Like Yan Ruodaduo (metaphorically taking the false as true) running wildly outside the mirror, striking the broken stove demon with a staff. The broken stove demon is smashed, and they congratulate each other, but say that I was let down in the past.
A monk asked Qinglin, 'What if a student goes straight ahead?' Qinglin said, 'A dead snake blocks the road; I advise you not to go head-on.' The monk said, 'What if I go head-on?' Qinglin said, 'Losing your life.' The monk said, 'What if I don't go head-on?' Qinglin said, 'There is no place to avoid either.' The monk said, 'What about right at this moment?' Qinglin said, 'Then you miss it.' The monk said:
未審。向什麼處去也。林雲。草深無覓處。僧云。和尚也須堤防始得。林撫掌云。一等是個毒氣。頌曰。
三老暗轉柁。孤舟夜回頭。蘆花兩岸雪。煙水一江秋。 風力扶帆行不棹。笛聲喚月下滄洲。
舉劉鐵磨到溈山。山云。老牸牛汝來也。磨云。來日臺山大會齋。和尚還去么。山放身臥。磨便出去。頌曰。
百戰成功老太平。優柔誰肯苦爭衡。玉鞭金馬閑終日。 明月清風富一生。
舉僧問乾峰。十方薄伽梵。一路涅槃門。未審。路頭在什麼處。峰以拄杖一畫云。在這裡。僧舉問雲門。門云。扇子踣跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么會么。頌曰。
入手還將死馬醫。反魂香欲起君危。一期拶出通身汗。 方信儂家不惜眉。
舉米胡令僧問仰山。今時人還假悟否。山云。悟即不無。爭奈落第二頭何。僧回舉似米胡。胡深肯之。頌曰。
第二頭分悟破迷。快須攃手舍筌罤。功兮未盡成胼拇。 智也難知覺噬臍。兔老冰盤秋露泣。 鳥寒玉樹曉風凄。持來大仰辨真假。痕玷渾無貴白圭。
舉趙州問投子。大死底人卻活時如何。投云。不許夜行。投明須到。頌曰。
芥城劫石妙窮初。活眼環中照廓虛。不許夜行投曉到。 家音未肯付鴻魚。
舉子
【現代漢語翻譯】 現代漢語譯本： 未審：不知去向何處。林雲：草深難尋軌跡。僧云：和尚也須提防才行。林撫掌云：都是一樣的毒氣。頌曰：
三老暗中轉動船舵，孤舟在夜裡調轉船頭。蘆花如雪鋪滿兩岸，煙霧籠罩江面，一片秋色。 風力推動船帆，無需搖槳，悠揚的笛聲伴著明月，飄蕩在蒼茫的江洲之上。
舉劉鐵磨到溈山（溈山，地名，人名）。溈山說：老母牛，你來了。鐵磨說：來日臺山（臺山，地名）有盛大的齋會，和尚你去嗎？溈山隨即躺下。鐵磨便出去了。頌曰：
身經百戰功成名就，享受太平，誰還願意辛苦地爭鬥不休？手持玉鞭，騎著金馬，終日悠閒自在， 明月清風相伴，一生富足安樂。
舉僧人問乾峰（乾峰，人名）：十方諸佛，都走同一條涅槃之路。請問，這條路的入口在哪裡？乾峰用拄杖畫了一下說：就在這裡。僧人將此事告訴雲門（雲門，人名），雲門說：扇子一躍跳上三十三天，撞著了帝釋（帝釋，佛教護法神）的鼻孔。東海的鯉魚捱了一棒，下起傾盆大雨。明白了嗎？明白了嗎？頌曰：
即使是已死的馬，也要想方設法醫治，用回魂香來挽救危在旦夕的生命。一旦逼迫到極點，全身冒汗， 才相信我輩之人從不吝惜付出一切。
舉米胡（米胡，人名）令僧人問仰山（仰山，人名）：現在的人還需要頓悟嗎？仰山說：頓悟不是沒有，只是恐怕落入第二義。僧人回去將此事告訴米胡，米胡深以為然。頌曰：
從第二義的角度分辨頓悟和迷惑，必須儘快放下手段和工具。即使竭盡全力，手上磨出老繭， 也很難用智慧覺察到後悔。年老的兔子在冰盤上，秋露滴落，發出悲泣， 寒冷的鳥兒棲息在玉樹上，曉風吹拂，一片淒涼。拿來給大仰（大仰，人名，指仰山）辨別真假，沒有絲毫瑕疵，才算得上是珍貴的白玉。
舉趙州（趙州，人名）問投子（投子，人名）：大死之人復活時會是怎樣？投子說：不許夜間行走，天亮必須到達。頌曰：
芥子般微小的城池，劫石般漫長的時間，奧妙窮盡于初始。活潑的眼睛在圓環中心，照亮空曠的宇宙。不許夜間行走，天亮必須到達， 家鄉的訊息不肯託付給鴻雁。
舉子
【English Translation】 English version: Unexamined. Where is it going? Lin said: The grass is deep and there is no place to find it. The monk said: The abbot must also be careful. Lin clapped his hands and said: It's all the same poisonous gas. The verse says:
The three elders secretly turned the rudder, and the lonely boat turned its head in the night. Reed flowers are like snow on both banks, and the misty water is a river of autumn. The wind pushes the sails without rowing, and the flute calls the moon down to the blue continent.
Raise Liu the Iron Grinder to Weishan (Weishan, place name, person's name). Weishan said: Old cow, you have come. The grinder said: There will be a grand vegetarian feast at Mount Tai (Mount Tai, place name) tomorrow, will the abbot go? Weishan lay down. The grinder then went out. The verse says:
After a hundred battles, success and peace are achieved, who would be willing to fight bitterly? Holding a jade whip and riding a golden horse, leisurely all day long, Accompanied by the bright moon and clear breeze, a life of wealth and happiness.
Raise a monk to ask Qianfeng (Qianfeng, person's name): The Buddhas of the ten directions all walk the same path of Nirvana. May I ask, where is the entrance to this path? Qianfeng drew a line with his staff and said: It's right here. The monk told Yunmen (Yunmen, person's name) about this, and Yunmen said: The fan jumped up to the thirty-third heaven, hitting the nose of Sakra (Sakra, Buddhist protector god). The carp in the East China Sea was hit with a stick, and it rained heavily. Do you understand? Do you understand? The verse says:
Even a dead horse must be treated in every possible way, and the incense of resurrection is used to save a life in danger. Once forced to the extreme, the whole body sweats, Only then do you believe that we people never spare anything.
Raise Mi Hu (Mi Hu, person's name) to order a monk to ask Yangshan (Yangshan, person's name): Do people today still need enlightenment? Yangshan said: Enlightenment is not impossible, but I am afraid of falling into the second meaning. The monk went back and told Mi Hu about this, and Mi Hu deeply agreed. The verse says:
Distinguish enlightenment and confusion from the perspective of the second meaning, and quickly put down the means and tools. Even if you try your best and develop calluses on your hands, It is difficult to use wisdom to perceive regret. The old rabbit is on the ice plate, and the autumn dew drips, making a cry, The cold birds perch on the jade tree, and the morning breeze blows, a scene of desolation. Bring it to Da Yang (Da Yang, person's name, refers to Yangshan) to distinguish the true from the false, and only if there is no flaw can it be regarded as precious white jade.
Raise Zhao Zhou (Zhao Zhou, person's name) to ask Touzi (Touzi, person's name): What will it be like when a person who has died a great death is resurrected? Touzi said: No night travel is allowed, and you must arrive at dawn. The verse says:
The mustard-seed-like city, the kalpa-stone-like long time, the mystery is exhausted at the beginning. The lively eyes are in the center of the circle, illuminating the empty universe. No night travel is allowed, and you must arrive at dawn, The news from home is not willing to entrust to the wild goose.
Raise Zi
昭首座問法眼。和尚開堂。承嗣何人。眼云地藏。昭云。太辜負長慶先師。眼云。某甲不會長慶一轉語。昭云何不問。眼云。萬像之中獨露身。意作么生。昭乃豎起拂子。眼云。此是長慶處學得底。首座分上作么生。昭無語。眼云。只如萬像之中獨露身。是撥萬像不撥萬像。昭云不撥。眼云兩個。參隨左右皆云。撥萬像。眼云。萬像之中獨露身𡁠。頌曰。
離念見佛。破塵出經。現成家法。誰立門庭。月逐舟行江練凈。 春隨草上燒痕青。撥不撥聽丁寧。 三徑就荒歸便得。舊時松菊尚芳馨。
舉僧問首山。如何是佛。山云。新婦騎驢阿家牽。頌曰。
新婦騎驢阿家牽。體段風流得自然。堪笑效顰鄰舍女。 向人添丑不成妍。
舉僧問九峰。如何是頭。峰云。開眼不覺曉。僧云。如何是尾。峰云。不坐萬年床。僧云。有頭無尾時如何。峰云。終是不貴。僧云。有尾無頭時如何。峰云。雖飽無力。僧云。直得頭尾相稱時如何。峰云。兒孫得力室內不知。頌曰。
規圓矩方。用行舍藏。鈍置棲蘆之鳥。進退觸藩之羊。 吃人家飯。臥自家床。云騰致雨。露結為霜。 玉線相投透針鼻。錦絲不斷吐梭腸。 石女機停兮夜色晌午。木人路轉兮月影移央。
舉華嚴經云。我今普見一切眾生。具有如來智
【現代漢語翻譯】 現代漢語譯本： 昭首座問法眼（Fayan，禪宗大師）。『和尚開堂，承嗣何人？』法眼說：『地藏（Dizang，另一位禪宗大師）。』昭說：『太辜負長慶先師（Changqing，又一位禪宗大師）。』法眼說：『我不會長慶的一句轉語。』昭說：『為何不問？』法眼說：『萬像之中獨露身，意作么生？』昭於是豎起拂子。法眼說：『這是從長慶處學得的。首座你又作何解？』昭無語。法眼說：『就如萬像之中獨露身，是撥萬像還是不撥萬像？』昭說：『不撥。』法眼說：『兩個。』參隨左右的人都說：『撥萬像。』法眼說：『萬像之中獨露身。』頌曰：
離念見佛，破塵出經。現成家法，誰立門庭？月逐舟行江練凈， 春隨草上燒痕青。撥不撥聽丁寧。 三徑就荒歸便得，舊時松菊尚芳馨。
舉僧問首山（Shoushan，禪宗大師）。『如何是佛？』首山說：『新婦騎驢阿家牽。』頌曰：
新婦騎驢阿家牽，體段風流得自然。堪笑效顰鄰舍女， 向人添丑不成妍。
舉僧問九峰（Jiufeng，禪宗大師）。『如何是頭？』九峰說：『開眼不覺曉。』僧說：『如何是尾？』九峰說：『不坐萬年床。』僧說：『有頭無尾時如何？』九峰說：『終是不貴。』僧說：『有尾無頭時如何？』九峰說：『雖飽無力。』僧說：『直得頭尾相稱時如何？』九峰說：『兒孫得力室內不知。』頌曰：
規圓矩方，用行舍藏。鈍置棲蘆之鳥，進退觸藩之羊。 吃人家飯，臥自家床。云騰致雨，露結為霜。 玉線相投透針鼻，錦絲不斷吐梭腸。 石女機停兮夜色晌午，木人路轉兮月影移央。
舉《華嚴經》（Huayan Jing）云：『我今普見一切眾生，具有如來智。』
【English Translation】 English version: Chief Zhaowen asked Fayan (Fayan, a Chan master): 'When the abbot opens the Dharma hall, who will be his successor?' Fayan said: 'Dizang (Dizang, another Chan master).' Zhao said: 'That greatly disappoints the late master Changqing (Changqing, yet another Chan master).' Fayan said: 'I don't understand a single turning phrase of Changqing.' Zhao said: 'Why don't you ask?' Fayan said: 'The unique body is revealed amidst all phenomena, what is the meaning of that?' Thereupon, Zhao raised his whisk. Fayan said: 'This is what you learned from Changqing. What is your understanding, Chief?' Zhao was speechless. Fayan said: 'Just like the unique body revealed amidst all phenomena, does it negate all phenomena or not?' Zhao said: 'It does not negate.' Fayan said: 'Two.' Those attending on both sides all said: 'It negates all phenomena.' Fayan said: 'The unique body is revealed amidst all phenomena.' A verse says:
Seeing the Buddha by abandoning thoughts, bringing forth the sutras by breaking through the dust. The family precepts are already present, who establishes the gate? The moon follows the boat, the river appears like pure silk, Spring follows the grass, the traces of burning are green. Whether to negate or not, listen carefully. Even if the three paths are overgrown, returning is easy, the old pines and chrysanthemums still emit fragrance.
A monk asked Shoushan (Shoushan, a Chan master): 'What is Buddha?' Shoushan said: 'The new bride rides a donkey, the father-in-law leads it.' A verse says:
The new bride rides a donkey, the father-in-law leads it, the demeanor is elegant and natural. It's laughable how the neighboring girl imitates, Adding ugliness to herself, failing to become beautiful.
A monk asked Jiufeng (Jiufeng, a Chan master): 'What is the head?' Jiufeng said: 'Opening the eyes without realizing it's dawn.' The monk said: 'What is the tail?' Jiufeng said: 'Not sitting on a ten-thousand-year bed.' The monk said: 'What if there is a head without a tail?' Jiufeng said: 'Ultimately, it is not valuable.' The monk said: 'What if there is a tail without a head?' Jiufeng said: 'Although full, it lacks strength.' The monk said: 'What if the head and tail are perfectly matched?' Jiufeng said: 'The children and grandchildren are capable, but those inside the house do not know.' A verse says:
Circles follow the compass, squares follow the set square, using, acting, relinquishing, concealing. Dull the bird dwelling in the reeds, advancing and retreating, the sheep bumping against the fence. Eating other people's food, sleeping on one's own bed. Clouds rise and bring rain, dew condenses into frost. Jade threads meet and pass through the needle's eye, brocade silk unbroken, emerging from the shuttle's belly. The stone woman's loom stops, the night color turns towards noon, the wooden man's road turns, the moon's shadow shifts to the center.
The Huayan Sutra (Huayan Jing) says: 'I now universally see that all sentient beings possess the wisdom of the Tathagata.'
慧德相。但以妄想執著而不證得。頌曰。
天蓋地載。成團成塊。周法界而無邊。折鄰虛而無內。 及盡玄微。誰分向背。佛祖來償口業債。 問取南泉王老師。人人只吃一莖菜。
舉僧問夾山。撥塵見佛時如何。山云。直須揮劍。若不揮劍。漁父棲巢。后僧舉問石霜。撥塵見佛時如何。霜云。渠無國土。何處逢渠。僧回舉似夾山。山上堂云。門庭施設。不如老僧。入理深談。猶較石霜百步。頌曰。
拂牛劍氣洗兵。威定亂歸功更是誰。一旦氛埃清四海。 垂衣皇化自無為。
舉南泉示眾云。三世諸佛不知有。貍奴白牯卻知有。頌曰。
跛跛挈挈。㲯㲯𣯶𣯶。百不可取。一無所堪。默默自知田地穩。 騰騰誰謂肚皮憨。普周法界渾成飯。 鼻孔累垂信飽參。
舉進山主問修山主云。明知生不生性。為什麼為生之所留。修云。筍畢竟成竹。如今作篾使還得么。進云。汝向後自悟在。修云。某甲只如此。上座意旨如何。進云。遮個是監院房。那個是典座房。修便禮拜。頌曰。
豁落亡依高閑不羈。家邦平貼到人稀。些些力量分階級。 蕩蕩身心絕是非。是非絕。介立大方無軌轍。
舉翠巖夏末示眾云。一夏已來。為兄弟說話。看翠巖眉毛在么。保福云。作賊人心虛。長慶雲。生也雲門云
【現代漢語翻譯】 現代漢語譯本： 慧德的相，只是因為妄想執著而不能證得。頌說：
天覆蓋地承載，凝聚成團成塊。周遍法界而沒有邊際，折斷鄰近的虛空也沒有內部。 窮盡玄妙精微，誰來區分方向和背離？佛祖也要來償還口業的債務。 去問南泉王老師（指南泉普愿禪師），人人只是吃一根菜。
有僧人問夾山（指夾山善會禪師）：『撥開塵土見到佛時，會是怎樣？』夾山說：『必須揮劍。如果不揮劍，漁父就要在上面築巢了。』後來僧人又問石霜（指石霜楚圓禪師）：『撥開塵土見到佛時，會是怎樣？』石霜說：『他沒有國土，在哪裡能遇到他？』僧人回來把這些話告訴了夾山。夾山上堂說法時說：『門庭的設施，不如老僧我。深入理性的談論，還比石霜高明百步。』頌說：
拂去牛身上的劍氣，洗凈兵器，平定戰亂的功勞究竟是誰的？一旦塵埃消散，天下太平。 垂拱而治，皇家的教化自然無為。
南泉（指南泉普愿禪師）向大眾開示說：『三世諸佛都不知道有，貍貓和白牛卻知道有。』頌說：
跛跛挈挈，㲯㲯𣯶𣯶，百般都不可取，一無是處。默默地自知田地穩固。 騰騰然誰說肚皮愚笨？普遍周遍法界，渾然一體都是飯。 鼻孔下垂，確實是飽餐后的樣子。
有進山主問修山主：『明明知道生不生之性，為什麼還被生所牽留？』修說：『竹筍最終會長成竹子，現在把它做成竹篾還能用嗎？』進說：『你以後自己會領悟的。』修說：『我只是這樣認為，上座您的意思如何？』進說：『這個是監院的房間，那個是典座的房間。』修於是禮拜。頌說：
豁達灑脫，無所依賴，高尚閒適，不被束縛。家國太平，很少有人能達到這種境界。些微的力量用來區分等級。 蕩蕩的身心，超越是非。超越是非，獨立於廣闊的天地間，沒有常規可以遵循。
翠巖（指翠巖令參禪師）在夏末向大眾開示說：『一個夏天以來，為各位兄弟說法，你們看看翠巖的眉毛還在嗎？』保福（指保福從展禪師）說：『做賊的人心虛。』長慶（指長慶慧棱禪師）說：『生也。』雲門（指雲門文偃禪師）說：
【English Translation】 English version: The aspect of wisdom and virtue is simply not attained due to delusional thoughts and attachments. A verse says:
Heaven covers and earth supports, forming into clumps and masses. It pervades the Dharma realm without boundaries, and breaking the adjacent void reveals no interior. Exhausting the subtle mysteries, who distinguishes between facing and turning away? Even Buddhas and Patriarchs must repay the debt of karmic speech. Go ask Teacher Wang of Nanquan (referring to Zen Master Nanquan Puyuan), everyone just eats a single stalk of vegetable.
A monk asked Jiashan (referring to Zen Master Jiashan Shanhui): 'What is it like when one sees the Buddha by brushing away the dust?' Jiashan said: 'You must wield the sword directly. If you don't wield the sword, the fisherman will nest on it.' Later, the monk asked Shishuang (referring to Zen Master Shishuang Chuyuan): 'What is it like when one sees the Buddha by brushing away the dust?' Shishuang said: 'He has no country, where can you meet him?' The monk returned and told Jiashan these words. Jiashan ascended the hall and said: 'The arrangements of the gate are not as good as this old monk. In deep discussions of principle, I am still a hundred steps ahead of Shishuang.' A verse says:
Wiping away the sword energy from the ox, washing away the weapons, whose merit is it to quell the chaos? Once the dust settles and the world is at peace. Governing by non-action, the imperial transformation is naturally effortless.
Nanquan (referring to Zen Master Nanquan Puyuan) instructed the assembly, saying: 'The Buddhas of the three times do not know it, but the wildcat and the white ox do know it.' A verse says:
Limping and dragging, clumsy and awkward, a hundred things are not worth taking, nothing is useful. Silently knowing that the field is stable. Carefree, who says the belly is foolish? Universally pervading the Dharma realm, the whole thing is like food. The nostrils droop, truly a sign of a full meal.
The advancing mountain master asked the cultivating mountain master: 'Clearly knowing the nature of non-birth, why are you still retained by birth?' The cultivator said: 'Bamboo shoots will eventually become bamboo, can they still be used as bamboo strips now?' The advancer said: 'You will realize it yourself later.' The cultivator said: 'I only think this way, what is your intention, Venerable?' The advancer said: 'This is the supervisor's room, that is the cook's room.' The cultivator then bowed. A verse says:
Open and free, without reliance, noble and leisurely, unconstrained. The country is peaceful, few people reach this state. A little strength is used to distinguish ranks. The vast mind transcends right and wrong. Transcending right and wrong, standing independently in the vast universe, there are no rules to follow.
Cuiyan (referring to Zen Master Cuiyan Lingcan) instructed the assembly at the end of summer, saying: 'Since the beginning of summer, I have been speaking Dharma for you brothers, do you see Cuiyan's eyebrows still there?' Baofu (referring to Zen Master Baofu Congzhan) said: 'The heart of a thief is fearful.' Changqing (referring to Zen Master Changqing Huiling) said: 'Birth also.' Yunmen (referring to Zen Master Yunmen Wenyan) said:
關。頌曰。
作賊心過人膽。歷歷縱橫對機感。保福雲門也垂鼻欺唇。 翠巖長慶也修眉映眼。杜禪和有何限。 剛道意句一齊刬。埋沒自己也飲氣吞聲。 帶累先宗也面牆檐版。
舉仰山問中邑。如何是佛性義。邑云。我與爾說個譬喻。如室有六窗中安一獼猴。外有人喚云狌狌。獼猴即應。如是六窗俱喚俱應。仰云。祇如獼猴睡時。又作么生。邑乃下禪床把住云。狌狌我與爾相見。頌曰。
凍眠雪屋歲摧頹。窈窕蘿門夜不開。寒槁園林看變態。 春風吹起律筒灰。
舉僧問曹山。靈衣不掛時如何。山云。曹山今日孝滿。僧云。孝滿后如何。山云。曹山好顛酒。頌曰。
清白門庭四絕鄰。長年關掃不容塵。光明轉處傾殘月。 爻象分時卻建寅。新滿孝便逢春。 醉步狂歌任墮巾。散發夷猶誰管系。太平無事酒顛人。
舉僧問法眼。承教有言。從無住本立一切法。如何是無住本。眼云。形興未質名起未名。頌曰。
沒軌跡。斷訊息。白雲無根。清風何色。散干蓋而非心。 持坤輿而有力。洞千古之淵源。造萬像之模則。 剎塵道會也處處普賢。樓閣門開也頭頭彌勒。
舉瑞巖問巖頭。如何是本常理。頭云動也。巖云。動時如何。頭云。不見本常理。巖佇思。頭云。肯即未脫根塵。不肯
即永沉生死。頌曰。
圓珠不穴大璞不琢。道人所貴無棱角。拈卻肯路根塵空。 脫體無依活卓卓。
舉首山示眾云。第一句薦得。與祖佛為師。第二句薦得。與人天為師。第三句薦得。自救不了。僧云。和尚是第幾句薦得。山云。月落三更穿市過。頌曰。
佛祖髑髏穿一串。宮漏沉沉密傳箭。人天機要發千鈞。 云陣輝輝急飛電。箇中人看轉變。 遇賤則貴。貴則賤。得珠罔象兮至道綿綿。遊刃亡牛兮赤心片片。
舉僧問仰山。和尚還識字否。山云隨分。僧乃右旋一匝云。是什麼字。山于地上書個十字。僧左旋一匝云。是甚麼字。山改十字作卍字。僧畫一圓相。以兩手托。如修羅掌日月勢云。是什麼字。山乃畫一圓相。圍卻卍字。僧乃作樓至勢。山云。如是如是。汝善護持。頌曰。
道環之虛靡盈。空印之字未形。妙運天輪地軸。 密羅武緯文經。放開捏聚。獨立周行。機發玄樞兮。 青天激電。眼含紫光兮。白日見星。
舉僧問雲門。如何是超佛越祖之談。門云胡餅。頌曰。
胡餅云超佛祖談。句中無味若為參。衲僧一日如知飽。 方見雲門面不慚。
舉長沙令僧問會和尚。未見南泉時如何。會良久。僧云。見后如何。會云。不可別有也。僧回舉似長沙。沙云。百尺竿頭坐底人
【現代漢語翻譯】 即永遠沉淪於生死輪迴之中。頌曰：
渾圓的寶珠無需穿孔，天然的璞玉無需雕琢。得道之人所看重的是沒有棱角。放下執著的念頭，根塵自然清空。 擺脫一切依賴，才能活得灑脫自在。
首山禪師開示大眾說：『第一句領悟了，可以做佛祖的老師。第二句領悟了，可以做人天（人和天人）的老師。第三句領悟了，自身都難保。』有僧人問：『和尚您是第幾句領悟的？』首山禪師說：『月落三更時分，我穿過市集。』頌曰：
將佛祖的頭顱穿成一串，宮中的計時器滴答作響，秘密地傳遞著時間之箭。人天之間重要的機要，能引發千鈞之力。 云陣閃耀，如急電般飛逝。其中之人看清轉變的道理，遇到卑賤則會變得尊貴，尊貴則會變得卑賤。得到罔象（wǎng xiàng，傳說中的神獸）所守護的寶珠，至高的道義綿延不絕。像庖丁解牛一樣運用自如，心中一片赤誠。
有僧人問仰山禪師：『和尚您還識字嗎？』仰山禪師說：『隨緣分吧。』僧人於是右旋繞了一圈，說：『這是什麼字？』仰山禪師在地上寫了一個『十』字。僧人左旋繞了一圈，說：『這是什麼字？』仰山禪師將『十』字改成『卍』字（wàn zì，佛教符號）。僧人畫了一個圓相（yuán xiàng，佛教術語，表示圓滿），用兩手托著，做出修羅（xiū luó，佛教中的一種神）掌托日月的姿勢，問：『這是什麼字？』仰山禪師於是畫了一個圓相，將『卍』字圍在其中。僧人於是做出樓至（lóu zhì，佛教中的一種菩薩）菩薩的姿勢。仰山禪師說：『是這樣，是這樣。你要好好守護保持。』頌曰：
道的圓環虛空而沒有盈滿，空印（kōng yìn，佛教術語）的文字尚未成形。巧妙地運轉著天輪地軸，嚴密地羅列著武的經緯和文的經典。 放開和捏合，獨立而周行。機鋒發動于玄妙的樞紐，青天激盪著閃電。眼中蘊含著紫色的光芒，白日也能看見星辰。
有僧人問雲門禪師：『什麼是超越佛祖的談論？』雲門禪師說：『胡餅（hú bǐng，一種燒餅）。』頌曰：
說胡餅是超越佛祖的談論，句中沒有味道，如何參悟？衲僧（nà sēng，僧人的自稱）如果有一天真正吃飽了，才能發現雲門禪師的臉皮一點也不慚愧。
長沙禪師命令僧人去問會和尚：『未見到南泉禪師時如何？』會和尚沉默良久。僧人問：『見到之後如何？』會和尚說：『沒有什麼特別的。』僧人回來將此事告訴長沙禪師，長沙禪師說：『百尺竿頭坐底人（bǎi chǐ gān tóu zuò dǐ rén，比喻處境極其危險）。』
【English Translation】 Then one will eternally sink into the cycle of birth and death. A verse says:
A perfect pearl needs no drilling, uncarved jade needs no sculpting. What a Taoist values is the absence of sharp edges. Relinquish clinging thoughts, and the roots of perception will naturally be empty. Free from all dependence, one can live freely and unrestrained.
Shoushan (name of a Zen master) instructed the assembly, saying: 'If you understand the first line, you can be a teacher of Buddhas and ancestors. If you understand the second line, you can be a teacher of humans and devas (devas, gods or celestial beings). If you understand the third line, you cannot even save yourself.' A monk asked: 'Which line did you understand, Master?' Shoushan said: 'At the third watch of the night, I pass through the market.' A verse says:
Stringing together the skulls of Buddhas and ancestors, the palace clock drips, secretly transmitting the arrows of time. The crucial secrets between humans and devas can unleash the force of a thousand jun (a unit of weight). The cloud formations gleam, flying like swift lightning. Those within see the principle of transformation; encountering the lowly, they become noble; encountering the noble, they become lowly. Obtaining the pearl guarded by Wangxiang (a mythical creature), the supreme Tao extends endlessly. Like a skilled butcher dismembering an ox with ease, the heart is filled with sincerity.
A monk asked Zen Master Yangshan (name of a Zen master): 'Do you still recognize characters, Master?' Yangshan said: 'According to circumstances.' The monk then circled to the right once and said: 'What character is this?' Yangshan wrote a '十' (ten) character on the ground. The monk circled to the left once and said: 'What character is this?' Yangshan changed the '十' character into a '卍' (swastika, a Buddhist symbol) character. The monk drew a circle (yuanxiang, a Buddhist term representing completeness), held it with both hands, and made the posture of an Asura (a type of deity in Buddhism) holding the sun and moon, asking: 'What character is this?' Yangshan then drew a circle, enclosing the '卍' character within it. The monk then made the posture of the Louzhi (a bodhisattva in Buddhism) Bodhisattva. Yangshan said: 'Thus it is, thus it is. You must protect and maintain it well.' A verse says:
The circle of the Tao is empty and not full, the character of the empty seal (a Buddhist term) has not yet taken shape. Subtly operating the celestial wheel and the earth's axis, closely arranging the military and literary classics. Releasing and gathering, standing alone and moving around. The mechanism is triggered at the mysterious pivot, the blue sky stirs with lightning. The eyes contain purple light, and stars can be seen in broad daylight.
A monk asked Zen Master Yunmen (name of a Zen master): 'What is talk that transcends Buddhas and ancestors?' Yunmen said: 'Sesame cake (a type of baked flatbread).』 A verse says:
To say that sesame cake is talk that transcends Buddhas and ancestors, there is no flavor in the sentence, how can one contemplate it? If a monk truly feels full one day, then he will see that Yunmen's face is not at all ashamed.
Zen Master Changsha (name of a Zen master) ordered a monk to ask Abbot Hui: 'What was it like before seeing Nanquan (name of a Zen master)?' Abbot Hui remained silent for a long time. The monk asked: 'What is it like after seeing him?' Abbot Hui said: 'There is nothing particularly different.' The monk returned and told Zen Master Changsha about this, and Changsha said: 'A person sitting on top of a hundred-foot pole (an extremely dangerous situation).'
。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧云。百尺竿頭如何進步。沙云。朗州山澧州水。僧云不會。沙云。四海五湖王化里。頌曰。
玉人夢破一聲雞。轉盻生涯色色齊。有信風雷催出蟄。 無言桃李自成蹊。及時節力耕犁。 誰怕春疇沒脛泥。
舉龍牙問翠微。如何是祖師西來意。微云。與我過禪版來。牙取禪版與翠微。微接得便打。牙云。打即任打。要且無祖師意。又問臨際。如何是祖師西來意。際云。與我過蒲團來。牙取蒲團與臨際。際接得便打。牙云。打即任打。要且無祖師意。牙后住院。有僧問。和尚當年問翠微臨際祖師意。二尊宿明也未。牙云。明即明矣。要且無祖師意。頌曰。
蒲團禪版對龍牙。何事當機不作家。未意成褫明目下。 恐將流落在天涯。虛空那掛劍。 星漢卻浮槎。不萠草解藏香象。無底籃能著活蛇。 今日江湖何障礙。通方津渡有舡車。
舉玄沙到蒲田縣。百戲迎之。次日問小塘長老。昨日許多喧鬧。向什麼處去。小塘提起袈裟角。沙云。料掉沒交涉。頌曰。
夜壑藏舟。澄源著棹。龍魚未知水為命。折箸不妨聊一攪。 玄沙師。小塘老。涵蓋箭鋒。探竿影草。 潛縮也老龜巢蓮。遊戲也華鱗弄藻。
舉雲門云。聞聲悟道。見色明心。觀世
【現代漢語翻譯】 現代漢語譯本：雖然已經進入，但還未達到真正的境界。在百尺竿頭上，必須繼續進步，因為整個十方世界就是你的全身。有僧人問：『在百尺竿頭上，如何進步？』沙彌回答：『朗州的青山，澧州的水。』僧人說：『不明白。』沙彌說：『四海五湖都在王化的範圍之內。』頌詞說：
『玉人從夢中醒來，聽到一聲雞鳴，轉眼間，人生的境遇就變得整齊。有信心的風雷催促著蟄伏的生物破土而出，即使沒有言語，桃李也能自然形成道路。要抓住時節，努力耕作，誰又害怕春天田野里沒過腳踝的泥濘呢？』
講述龍牙問翠微：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』翠微說：『把我的禪版遞過來。』龍牙取來禪版遞給翠微，翠微接過就打。龍牙說：『打就任你打，但這裡面沒有祖師意。』又問臨濟：『如何是祖師西來意？』臨濟說：『把我的蒲團遞過來。』龍牙取來蒲團遞給臨濟，臨濟接過就打。龍牙說：『打就任你打，但這裡面沒有祖師意。』龍牙後來住持寺院，有僧人問：『和尚您當年問翠微、臨濟祖師意，這兩位尊宿明白了嗎？』龍牙說：『明白是明白了，但這裡面沒有祖師意。』頌詞說：
『蒲團和禪版對著龍牙，為何當時沒有抓住機會？沒有領會，就在眼前失去了光明。恐怕會流落在天涯海角。虛空中哪裡能掛劍？銀河裡卻能漂浮著木筏。不發芽的草也能隱藏香象，沒有底的籃子也能裝活蛇。如今江湖上還有什麼障礙？四通八達的渡口有船隻車輛。』
講述玄沙到達蒲田縣，各種戲曲表演迎接他。第二天，他問小塘長老：『昨天那麼喧鬧，都到哪裡去了？』小塘提起袈裟角。玄沙說：『估計是掉進水裡，沒有關係。』頌詞說：
『夜晚的山谷里藏著船隻，清澈的源頭放著船槳。龍和魚不知道水是它們的生命，折斷筷子不妨用來隨意攪動。玄沙禪師，小塘長老，涵蓋箭鋒，探竿影草。潛藏時像老龜在蓮花巢穴里，遊戲時像華麗的魚鱗在戲弄海藻。』
講述雲門說：『聞聲悟道，見色明心，觀世』
【English Translation】 English version: Although one has entered, it is not yet the true attainment. On the hundred-foot pole, one must continue to progress, for the entire ten directions world is your whole body. A monk asked: 'How to progress on the hundred-foot pole?' The Shami replied: 'The green mountains of Langzhou, the waters of Lizhou.' The monk said: 'I do not understand.' The Shami said: 'The four seas and five lakes are all within the realm of the king's transformation.' The verse says:
'A jade person awakens from a dream with the sound of a rooster's crow, and in the blink of an eye, the circumstances of life become orderly. The confident wind and thunder urge the hibernating creatures to emerge from the soil, and even without words, peach and plum trees can naturally form a path. Seize the season and work hard in the fields, who is afraid of the mud that covers the ankles in the spring fields?'
It is said that Longya asked Cuiwei: 'What is Bodhidharma's intention in coming from the West?' Cuiwei said: 'Pass me my meditation board.' Longya took the meditation board and handed it to Cuiwei, who took it and struck him. Longya said: 'Strike as you will, but there is no Bodhidharma's intention in this.' He then asked Linji: 'What is Bodhidharma's intention in coming from the West?' Linji said: 'Pass me my cattail seat.' Longya took the cattail seat and handed it to Linji, who took it and struck him. Longya said: 'Strike as you will, but there is no Bodhidharma's intention in this.' Later, Longya became the abbot of a monastery, and a monk asked: 'Venerable, when you asked Cuiwei and Linji about Bodhidharma's intention, did those two venerable ones understand?' Longya said: 'They understood, but there is no Bodhidharma's intention in this.' The verse says:
'The cattail seat and meditation board face Longya, why didn't he seize the opportunity at that moment? Without understanding, he lost the light before his eyes. I fear he will drift to the ends of the earth. Where can a sword be hung in the void? Yet a raft can float in the Milky Way. The unsprouted grass can hide the fragrant elephant, and the bottomless basket can hold a live snake. What obstacles are there in the rivers and lakes today? The thoroughfare crossings have boats and carriages.'
It is said that Xuansha arrived at Putian County, and various theatrical performances welcomed him. The next day, he asked the elder of Xiaotang: 'Where did all the noise from yesterday go?' Xiaotang raised the corner of his kasaya. Xuansha said: 'I guess it fell into the water, it doesn't matter.' The verse says:
'Boats are hidden in the night valleys, and oars are placed in the clear springs. Dragons and fish do not know that water is their life, and breaking chopsticks can be used to stir casually. Zen Master Xuansha, Elder Xiaotang, the arrow covers the point, and the pole probes the shadow of the grass. When hiding, like an old turtle in a lotus nest, when playing, like ornate scales playing with algae.'
It is said that Yunmen said: 'Hearing sound, realize the Way; seeing form, clarify the mind; observing the world'
音菩薩。將錢買胡餅。放下手卻是饅頭。頌曰。
出門躍馬掃攙搶。萬國煙塵自肅清。十二處亡閑影響。 三千界放凈光明。
舉溈山問道吾。甚麼處來。吾云。看病來。山云。有幾人病。吾云。有病者不病者。山云。不病者莫是智頭陀么。吾云。病與不病。總不干他事。速道速道。山云。道得也與他沒交涉。頌曰。
妙藥何曾過口。神醫莫能投手。若存也渠本非無。 至虛也渠本非有。不滅而生。不亡而壽。 全超威音之前。獨步劫空之後。成平也天蓋地擎。 運轉也烏飛兔走。
舉俱胝和尚。凡有所問。只豎一指。頌曰。
俱胝老子指頭禪。三十年來用不殘。信有道人方外術。 了無俗物眼前看。所得甚簡施設彌寬。 大千剎海飲毛端。鱗龍無限落誰手。珍重任公把釣竿。 師復豎起一指云看。
舉肅宗帝問忠國師。百年後所須何物。國師云。與老僧作個無縫塔。帝曰。請師塔樣。國師良久云。會么。帝曰不會。國師云。吾有付法弟子耽源。卻諳此事。后帝詔耽源。問此意如何。源云。相之南譚之北。中有黃金充一國。無影樹下合同舡。琉璃殿上無知識。頌曰。
孤回回圓陀陀。眼力盡處高峨峨。月落潭空夜色重。 云收山瘦秋容多。八封位正五行氣和。 身先在里見來么。南陽父子
【現代漢語翻譯】 現代漢語譯本 音菩薩（Avalokiteśvara Bodhisattva）。用錢買了胡餅（sesame cake）。放下手一看卻是饅頭（steamed bun）。頌曰：
出門躍馬掃清敵寇，萬國煙塵自然肅清。十二處（Twelve Entrances）的虛妄影響消失，三千大千世界（Three Thousand Great Thousand Worlds）放出清凈光明。
舉溈山（Weishan）問（道吾Daowu）：從哪裡來？道吾（Daowu）說：看病來。溈山（Weishan）說：有多少人病了？道吾（Daowu）說：有生病的人，也有沒生病的人。溈山（Weishan）說：沒生病的人莫非是智頭陀（Zhi the ascetic）嗎？道吾（Daowu）說：生病與不生病，總和他沒關係。快說快說！溈山（Weishan）說：說得出來也和他沒交涉。頌曰：
妙藥何曾經過口，神醫也不能下手。如果說存在，它本來就不是沒有。如果說虛無，它本來就不是有。不滅而生，不亡而壽。 完全超越威音王佛（King Vimalakirti）之前，獨自走在劫空之後。成就太平，天蓋地擎。運轉不停，烏飛兔走。
舉俱胝和尚（Kuzhi）凡是有人問他問題，他只豎起一根手指。頌曰：
俱胝老和尚的指頭禪，三十年來用不完。相信有道人有方外之術，眼中完全沒有世俗之物。所得非常簡單，施捨卻非常寬廣。 大千剎海（Great Thousand Worlds）可在毛端中飲盡，無數鱗龍落入誰手？珍重啊，任公子拿著釣竿。 師父再次豎起一指說：看！
舉肅宗皇帝問忠國師（Zhong the National Teacher）：百年之後需要什麼？國師說：給老僧做一個無縫塔（seamless stupa）。皇帝說：請老師說說塔的樣子。國師沉默良久說：明白了嗎？皇帝說：不明白。國師說：我有付法弟子耽源（Danyuan），他懂得這件事。後來皇帝詔見耽源（Danyuan），問他這是什麼意思。耽源（Danyuan）說：相州（Xiangzhou）之南，潭州（Tanzhou）之北，中間的黃金可以充滿一個國家。無影樹下同乘一條船，琉璃殿上沒有知識。頌曰：
孤峰獨立圓陀陀，眼力盡處高峨峨。月落潭空夜色重，云收山瘦秋容多。八卦方位正，五行之氣平和。 身先在這裡，看見了嗎？南陽慧忠（Nanyang Huizhong）父子
【English Translation】 English version Avalokiteśvara Bodhisattva. Used money to buy sesame cakes. Put it down and it turned out to be steamed buns. A verse says:
Going out, riding a horse to sweep away the rebels, the smoke and dust of all nations naturally subside. The illusory influences of the Twelve Entrances disappear, and the Three Thousand Great Thousand Worlds emit pure light.
Weishan asked Daowu: Where do you come from? Daowu said: I came to see the sick. Weishan said: How many people are sick? Daowu said: There are sick people and there are people who are not sick. Weishan said: Are the people who are not sick Zhi the ascetic? Daowu said: Being sick or not being sick has nothing to do with him. Speak quickly! Weishan said: Even if you can say it, it has nothing to do with him. A verse says:
The wonderful medicine has never passed the mouth, and the divine doctor cannot start. If it exists, it was originally not non-existent. If it is emptiness, it was originally not existent. It is born without extinction, and lives without death. Completely surpassing King Vimalakirti, walking alone after the kalpa. Achieving peace, heaven covers and earth supports. Revolving endlessly, crows fly and rabbits run.
Kuzhi always raised one finger whenever someone asked him a question. A verse says:
Old Master Kuzhi's finger Zen has been used for thirty years without being exhausted. I believe that the Taoist has extraordinary skills, and there are no worldly things in his eyes. What is obtained is very simple, but what is given is very broad. The Great Thousand Worlds can be drunk in the tip of a hair, into whose hands do countless scaled dragons fall? Cherish it, Master Ren holds the fishing rod. The master raised one finger again and said: Look!
Emperor Suzong asked National Teacher Zhong: What will be needed after a hundred years? The National Teacher said: Make a seamless stupa for the old monk. The Emperor said: Please tell me what the stupa looks like. The National Teacher was silent for a long time and said: Do you understand? The Emperor said: I don't understand. The National Teacher said: I have a Dharma-transmitting disciple, Danyuan, who understands this matter. Later, the Emperor summoned Danyuan and asked him what this meant. Danyuan said: South of Xiangzhou, north of Tanzhou, the gold in the middle can fill a country. Riding the same boat under the shadowless tree, there is no knowledge in the glass palace. A verse says:
A solitary peak stands round and round, towering high where the eyesight ends. The moon sets, the pool is empty, and the night is heavy. The clouds clear, the mountain is thin, and the autumn scenery is abundant. The positions of the eight trigrams are correct, and the energy of the five elements is harmonious. The body is here first, do you see it? Nanyang Huizhong and his son
兮卻似知有。 西竺佛祖兮無如柰何。
舉臨際問黃檗。如何是佛法的的大意。檗便打。如是三度。乃辭檗見大愚。愚問。什麼處來。際云。黃檗來。愚云。黃檗有何言句。際云。某甲三問佛法的的大意。三度吃棒。不知有過無過。愚云。黃檗恁么老婆。為爾得徹困。更來問有過無過。際于言下大悟。頌曰。
九包之雛。千里之駒。真風度籥。靈機發樞。劈面來時。 飛電急。迷云破處太陽孤。捋虎鬚見也無。 個是雄雄大丈夫。
舉疏山到溈山。便問。承師有言。有句無句。如藤倚樹。忽然樹倒藤枯。句歸何處。溈山呵呵大笑。疏云。某甲四千里。賣布單來。和尚何得相弄。溈喚侍者。取錢還者上座。遂囑云。向後有獨眼龍。為子點破去在。後到明昭舉前話。昭云。溈山可謂。頭正尾正。只是不遇知音。疏復問。樹倒藤枯。句歸何處。昭云。更使溈山笑轉新。疏於言下有省。乃云。溈山元來笑里有刀。頌曰。
藤枯樹倒問溈山。大笑呵呵豈等閑。笑里有刀窺得破。 言思無路絕機關。
舉楞嚴經云。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。頌曰。
滄海瀝乾。太虛充滿。衲僧鼻孔長。古佛舌頭短。 珠絲度九曲。玉機才一轉
【現代漢語翻譯】 現代漢語譯本 他似乎知道些什麼。 西竺（Xizhu，古印度）的佛祖啊，我又能怎麼樣呢？
臨濟（Linji）禪師問黃檗（Huangbo）禪師：『如何是佛法的大意？』黃檗便打他。像這樣三次。然後臨濟告別黃檗去見大愚（Dayu）禪師。大愚問：『從哪裡來？』臨濟說：『從黃檗來。』大愚問：『黃檗有什麼言語？』臨濟說：『我三次問佛法的大意，三次捱打，不知道是我的過錯還是沒有過錯。』大愚說：『黃檗真是老婆心腸，因為你還沒徹底明白，還來問有沒有過錯。』臨濟在言下大悟。頌曰：
九包之雛，千里之駒。真風度籥，靈機發樞。劈面來時， 飛電急，迷云破處太陽孤。捋虎鬚見也無。 個是雄雄大丈夫。
疏山（Shushan）禪師到溈山（Weishan）禪師處，便問：『聽說師父您說過，有句無句，如藤倚樹。忽然樹倒藤枯，句歸何處？』溈山呵呵大笑。疏山說：『我走了四千里路，賣布單而來，和尚為何要戲弄我？』溈山叫侍者拿錢還給這位上座，並囑咐說：『以後有獨眼龍，會為你點破的。』後來疏山到明昭（Mingzhao）禪師處，提起之前的話。明昭說：『溈山可謂頭正尾正，只是不遇知音。』疏山又問：『樹倒藤枯，句歸何處？』明昭說：『更使溈山笑轉新。』疏山在言下有所領悟，於是說：『溈山原來笑裡藏刀。』頌曰：
藤枯樹倒問溈山。大笑呵呵豈等閑。笑里有刀窺得破。 言思無路絕機關。
引用《楞嚴經（Lengyan Sutra）》云：『我不見時，何不見吾不見之處。若見不見，自然非彼不見之相。若不見吾不見之地，自然非物，云何非汝？』頌曰：
滄海瀝乾，太虛充滿。衲僧鼻孔長，古佛舌頭短。 珠絲度九曲，玉機才一轉。
【English Translation】 English version He seems to know something. Buddha of Xizhu (ancient India), what can I do?
Linji (Linji) asked Huangbo (Huangbo): 'What is the great meaning of the Buddha-dharma?' Huangbo then struck him. This happened three times. Then Linji bid farewell to Huangbo and went to see Dayu (Dayu). Dayu asked: 'Where do you come from?' Linji said: 'From Huangbo.' Dayu asked: 'What words did Huangbo have?' Linji said: 'I asked three times about the great meaning of the Buddha-dharma, and I was beaten three times. I don't know if it was my fault or not.' Dayu said: 'Huangbo is truly like an old woman, because you haven't completely understood, and you still come to ask if there is a fault.' Linji had a great enlightenment upon hearing these words. A verse says:
A chick in nine wrappings, a colt of a thousand miles. True demeanor of a flute, the spiritual mechanism activates the pivot. When coming face to face, Like lightning, the dark clouds break and the sun stands alone. Can you grasp the tiger's whiskers? This is a truly heroic man.
Shushan (Shushan) went to Weishan (Weishan) and asked: 'I heard the master say, 'With or without a phrase, like a vine relying on a tree. Suddenly the tree falls and the vine withers, where does the phrase go?'' Weishan laughed heartily. Shushan said: 'I traveled four thousand miles, selling cloth to come here, why does the monk make fun of me?' Weishan told the attendant to return the money to this monk, and instructed: 'Later, there will be a one-eyed dragon who will reveal it to you.' Later, Shushan went to Mingzhao (Mingzhao) and mentioned the previous conversation. Mingzhao said: 'Weishan can be said to have a correct head and tail, but he just didn't meet a kindred spirit.' Shushan asked again: 'When the tree falls and the vine withers, where does the phrase go?' Mingzhao said: 'It will make Weishan laugh even more.' Shushan had some understanding upon hearing these words, and then said: 'Weishan originally hid a knife in his laughter.' A verse says:
The withered vine and fallen tree asked Weishan. The hearty laughter is not trivial. If you can see through the knife in the laughter, There is no way for words and thoughts, and the mechanism is cut off.
Quoting the Lengyan Sutra (Lengyan Sutra): 'When I do not see, why do you not see the place where I do not see? If you see the unseen, naturally it is not the aspect of the unseen. If you do not see the place where I do not see, naturally it is not a thing, how can it not be you?' A verse says:
The sea is drained, the great void is filled. The nostrils of the monks are long, the tongues of the ancient Buddhas are short. The pearl thread passes through nine curves, the jade machine turns only once.
。直下相逢誰識渠。 始信斯人不合伴。
舉洞山示眾云。秋初夏末。兄弟或東或西。直須向萬里無寸草處去。又云。只如萬里無寸草處。作么生去。石霜云。出門便是草。大陽云。直道不出門亦是草漫漫地。頌曰。
草漫漫。門裡門外君自看。荊棘林中下腳易。 夜明簾外轉身難。看看幾何般。且隨老木同寒瘠。 將逐春風入燒瘢。
舉仰山夢往彌勒所居第二座。尊者白雲。今日當第二座說法。山乃起。白椎云。摩訶衍法。離四句絕百非。謹白。頌曰。
夢中擁衲參耆舊。列聖森森坐其右。當仁不讓犍稚鳴。 說法無畏師子吼。心安如海。膽量如斗。 鮫目淚流。蚌腸珠剖。譫語誰知泄我機。 厖眉應笑揚家魂。離四句絕百非。馬師父子病休醫。
舉南泉因陸亙大夫云。肇法師也甚奇怪。解道天地同根。萬物一體。泉指庭前牡丹云。大夫。時人見此一株花。如夢相似。頌曰。
照徹離微造化根。紛紜出沒見其門。游神劫外問何有。 著眼身前知妙存。虎嘯蕭蕭巖吹作。 龍吟冉冉洞云昏。南泉點破時人夢。要識堂堂補處尊。
舉雲門大師云。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將三門來燈籠上。頌曰。
收盡余懷厭事華。歸來何所是生涯。爛柯樵子疑無
【現代漢語翻譯】 現代漢語譯本： 直接相逢又有誰能認識他呢？ 這才相信這個人是不合羣的。
洞山禪師開示大眾說：『秋初夏末，各位師兄弟有的往東，有的往西，必須朝著萬里無寸草的地方去。』又說：『就像這萬里無寸草的地方，要怎麼去呢？』石霜禪師說：『出門便是草。』大陽禪師說：『直說不出門也是遍地野草。』頌曰：
野草遍地，門裡門外你自己看。 在荊棘林中落腳容易， 在夜明簾外轉身困難。 看看有多少種情況？ 且隨著老樹一同寒冷貧瘠， 將要隨著春風進入燒傷的痕跡。
仰山禪師夢中前往彌勒菩薩所居住的第二座，尊者告訴他說：『今日應當由第二座說法。』仰山禪師於是起身，敲椎說：『摩訶衍法（Mahayana Dharma，大乘佛法），離開四句，斷絕百非。』謹此稟告。頌曰：
夢中擁著袈裟拜見年老的僧人， 眾聖賢莊嚴肅穆地坐在他的右邊。 當仁不讓地敲響犍稚（ghanta，報時器）， 說法無所畏懼，如同獅子吼。 心安穩如大海，膽量大如斗。 鮫魚（shark）的眼睛流下眼淚，蚌的腸子剖出珍珠。 胡說八道誰知道泄露了我的玄機， 長眉羅漢（arhat with long eyebrows）應該在嘲笑楊家的後代。 離開四句，斷絕百非， 馬祖（Mazu Daoyi）師徒的病沒法醫治。
南泉禪師因為陸亙大夫說：『肇法師（僧肇）也真奇怪，懂得天地同根，萬物一體。』南泉禪師指著庭前的牡丹花說：『大夫，世人看見這一株花，如同做夢一樣。』頌曰：
徹底照亮細微之處，創造化育的根本， 紛紛擾擾地出現和消失，顯現它的門徑。 在劫數之外游神，詢問有什麼存在， 著眼於眼前，才知道妙處存在。 虎嘯聲蕭蕭，巖石被吹動， 龍吟聲冉冉，山洞被雲霧籠罩。 南泉禪師點破世人的夢， 想要認識堂堂的補處尊者（指彌勒菩薩）。
雲門大師說：『乾坤之內，宇宙之間，中有一寶，秘藏在形山。』拿著燈籠到佛殿里，把三門拿到燈籠上。頌曰：
收起剩餘的懷抱，厭倦世事的繁華， 回來后什麼才是我的生活？ 像王質（爛柯人）一樣的樵夫懷疑沒有
【English Translation】 English version: Directly encountering, who can recognize him? Only then do I believe this person is not one to associate with.
Dongan Zen master instructed the assembly, saying, 'In early autumn and late summer, brothers either go east or west. You must go to a place where there is not an inch of grass for ten thousand miles.' He also said, 'Just like this place where there is not an inch of grass for ten thousand miles, how do you go?' Shishuang Zen master said, 'Going out the door is grass.' Dayang Zen master said, 'To say directly, not going out the door is also grass everywhere.' A verse says:
Grass everywhere, inside and outside the door, you see for yourself. It's easy to set foot in the thorny forest, It's difficult to turn around outside the bright curtain. See how many kinds of situations there are? Let's be cold and barren with the old tree, About to enter the burnt scars with the spring breeze.
Yangshan Zen master dreamed of going to the second seat where Maitreya Bodhisattva resided. The venerable one told him, 'Today, the second seat should expound the Dharma.' Yangshan then rose, struck the gavel, and said, 'Mahayana Dharma, apart from the four sentences, severing the hundred negations.' Respectfully reported. A verse says:
In a dream, embracing the kasaya, I visited the old monks, The many sages solemnly sat on his right. Not yielding to others, the ghanta (bell) rings, Expounding the Dharma fearlessly, like a lion's roar. The heart is as stable as the sea, the courage as great as a bushel. The shark's eyes shed tears, the oyster's intestines reveal pearls. Who knows that nonsense reveals my secret, The arhat with long eyebrows should be laughing at the descendants of the Yang family. Apart from the four sentences, severing the hundred negations, The illness of Mazu (Mazu Daoyi) and his disciples cannot be cured.
Nanquan Zen master, because of Lu Geng, said, 'Dharma Master Zhao (Sengzhao) is also very strange, understanding that heaven and earth share the same root, and all things are one body.' Nanquan Zen master pointed to the peony in front of the courtyard and said, 'Sir, people see this flower as if in a dream.' A verse says:
Thoroughly illuminating the subtle, creating the root of transformation, Appearing and disappearing in confusion, revealing its gateway. Traveling in spirit outside the kalpas, asking what exists, Focusing on what is before your eyes, you know the wonder exists. The tiger's roar is desolate, the rocks are blown, The dragon's roar is slow, the cave is shrouded in clouds. Nanquan Zen master breaks the dream of the people, Wanting to recognize the dignified successor (referring to Maitreya Bodhisattva).
Yunmen master said, 'Within heaven and earth, between the universe, there is a treasure, hidden in Mount Xing.' Taking the lantern to the Buddha hall, taking the three gates to the lantern. A verse says:
Putting away the remaining feelings, tired of the splendor of the world, Returning, what is my life? Like the woodcutter Wang Zhi (rotten axe person) suspecting there is no
路。 掛樹壸公妙有家。夜水金波浮桂影。 秋風雪陣擁蘆花。寒魚著底不吞𩚵。興盡清歌卻轉槎。
舉魯祖問南泉。摩尼珠人不識。如來藏里親收得。如何是藏。泉云。王老師與爾往來者是。祖云。不往來者。泉云。亦是藏。祖云。如何是珠泉召雲師祖。祖應諾。泉云去。汝不會我語。頌曰。
別是非明得喪。應之心指諸掌。往來不往來。 只者俱是藏。輪王賞之有功。黃帝得之罔象。 轉樞機能伎倆。明眼衲僧無鹵莽。
舉洞山不安。僧問。和尚病。還有不病者么。山云有。僧云。不病者還看和尚否。山云。老僧看他有分。僧云。和尚看他時如何。山云。則不見有病。頌曰。
卸卻臭皮袋。拈轉赤肉團。當頭鼻孔正。直下髑髏干。 老醫不見從來癖。少子相看向近難。 野水瘦時秋潦退。白雲斷處舊山寒。須剿絕莫顢頇。 轉盡無功伊就位。孤標不與汝同盤。
舉臨際問院主。甚處來。主云。州中糶黃米來。際云。糶得盡么。主云。糶得盡。際以拄杖一畫云。還糶得這個么。主便喝。際便打。次典座至。際舉前話。座云。院主不會和尚意。際云。爾又作么生。座便禮拜。際亦打。頌曰。
臨際全機格調高。棒頭有眼辨秋毫。掃除狐兔家風峻。 變化魚龍雷火燒。活人劍殺人刀。 倚天照
【現代漢語翻譯】 現代漢語譯本 路。 掛在樹上的葫蘆，蘊含著妙有的家。 夜晚的水面，金色的波光浮動著桂樹的影子。 秋風吹來，像雪花一樣擁抱著蘆葦花。 寒冷的魚兒沉在水底，不吞食魚餌。 興致盡了，清唱著歌兒，又轉回了船。
舉魯祖問南泉。（魯祖問南泉：魯祖，禪宗僧人；南泉，禪宗僧人）摩尼珠（摩尼珠：佛教中的寶珠，象徵佛性）人不識，如來藏（如來藏：佛教術語，指一切眾生皆具的佛性）里親收得。如何是藏？泉云：王老師與爾往來者是。祖云：不往來者？泉云：亦是藏。祖云：如何是珠？泉召雲師祖。祖應諾。泉云去，汝不會我語。頌曰：
別是非，明得喪，應之心，指諸掌。 往來不往來，只者俱是藏。輪王（輪王：擁有轉輪聖王之位的統治者）賞之有功，黃帝（黃帝：中國傳說中的一位帝王）得之罔象（罔象：傳說中的一種精怪）。 轉樞機，能伎倆，明眼衲僧（衲僧：指雲遊四方的僧人）無鹵莽。
舉洞山（洞山：禪宗曹洞宗的創始人）不安。僧問：和尚病，還有不病者么？山云：有。僧云：不病者還看和尚否？山云：老僧看他有分。僧云：和尚看他時如何？山云：則不見有病。頌曰：
卸卻臭皮袋，拈轉赤肉團。 當頭鼻孔正，直下髑髏干。 老醫不見從來癖，少子相看向近難。 野水瘦時秋潦退，白雲斷處舊山寒。須剿絕莫顢頇（顢頇：糊塗，不精明）。 轉盡無功伊就位，孤標不與汝同盤。
舉臨際（臨際：禪宗臨濟宗的創始人）問院主：甚處來？主云：州中糶（糶：賣米）黃米來。際云：糶得盡么？主云：糶得盡。際以拄杖一畫云：還糶得這個么？主便喝。際便打。次典座至。際舉前話。座云：院主不會和尚意。際云：爾又作么生？座便禮拜。際亦打。頌曰：
臨際全機格調高，棒頭有眼辨秋毫。 掃除狐兔家風峻，變化魚龍雷火燒。 活人劍，殺人刀，倚天照
【English Translation】 English version The road. A gourd hanging on a tree, containing the home of wonderful existence. At night, golden waves float the shadows of cassia trees on the water. The autumn wind blows, embracing the reed catkins like snowflakes. The cold fish stay at the bottom, not swallowing the bait. When the mood is gone, singing a clear song, they turn the raft back.
Lu Zu asked Nanquan. (Lu Zu asked Nanquan: Lu Zu, a Chan Buddhist monk; Nanquan, a Chan Buddhist monk) The Mani pearl (Mani pearl: a precious jewel in Buddhism, symbolizing Buddha-nature) is not recognized by people, but it is personally received in the Tathagatagarbha (Tathagatagarbha: a Buddhist term, referring to the Buddha-nature inherent in all beings). What is the 'garbha'? Nanquan said: 'It is what Master Wang interacts with you.' Lu Zu said: 'What about what does not interact?' Nanquan said: 'That is also the 'garbha'.' Lu Zu said: 'What is the pearl?' Nanquan called out, 'Master Lu!' Lu Zu responded. Nanquan said, 'Go, you don't understand my words.' A verse says:
Distinguish right from wrong, understand gain and loss, respond with the heart, point to everything in your palm. Coming and going, not coming and not going, all of these are the 'garbha'. The Wheel-Turning King (Wheel-Turning King: a ruler with the position of a Chakravartin) rewards those with merit, the Yellow Emperor (Yellow Emperor: a legendary emperor of China) obtains it from Wangxiang (Wangxiang: a legendary spirit). Turning the pivot, capable of skills, the clear-eyed monks have no carelessness.
Dongshan (Dongshan: founder of the Caodong school of Chan Buddhism) was uneasy. A monk asked: 'The abbot is sick, is there anyone who is not sick?' Dongshan said: 'Yes.' The monk said: 'Does the one who is not sick still look after the abbot?' Dongshan said: 'This old monk has a share in looking after him.' The monk said: 'How is it when the abbot looks after him?' Dongshan said: 'Then I don't see any sickness.' A verse says:
Take off the stinky leather bag, turn the red flesh ball. The nostrils are straight ahead, directly the dry skull. The old doctor does not see the old habit, the young children look at each other, it is difficult to be near. When the wild water is thin, the autumn floods recede, where the white clouds break, the old mountains are cold. Must be completely eradicated, do not be muddleheaded. Turning completely without merit, he takes his place, his solitary standard is not on the same plate as you.
Linji (Linji: founder of the Linji school of Chan Buddhism) asked the monastery director: 'Where are you coming from?' The director said: 'Coming from the state, selling yellow rice.' Linji said: 'Is it all sold?' The director said: 'It is all sold.' Linji drew a line with his staff and said: 'Can this also be sold?' The director then shouted. Linji then hit him. Then the cook arrived. Linji recounted the previous conversation. The cook said: 'The director does not understand the abbot's intention.' Linji said: 'What do you do?' The cook then bowed. Linji also hit him. A verse says:
Linji's complete mechanism is high in style, the tip of the staff has eyes to distinguish the autumn hair. Sweeping away foxes and rabbits, the family style is strict, transforming fish and dragons, thunder and fire burn. The sword that gives life, the knife that kills, leaning on the sky to shine
雪利吹毛。一等令行滋味別。十分痛處是誰遭。
舉九峰在石霜作侍者。霜遷化。后眾欲請堂中首座接續住持。峰不肯。乃云。待某甲問過。若會先師意。如先師侍奉。遂問。先師道。休去歇去。一念萬年去。寒灰枯木去。一條白練去。且道。明什麼邊事。座云。明一色邊事。峰云。恁么則未會先師意在。座云。爾不肯我那裝香來。座乃焚香云。我若不會先師意。香菸起處脫去不得。言訖便坐脫。峰乃撫其背云。坐脫立亡則不無。先師意未夢見在。頌曰。
石霜一宗親傳九峰。香菸脫去正脈難通。月巢鶴作千年夢。 雪屋人迷一色功。坐斷十方猶點額。 密移一步看飛龍。
舉同光帝謂興化云。寡人收得中原一寶。只是無人酬價。化云。借陛下寶看。帝以兩手引幞頭腳。化云。君王之寶。誰敢酬價。頌曰。
君王底意語知音。天下傾誠葵藿心。掇出中原無價寶。 不同趙璧與燕金。
中原之寶呈興化。一段光明難定價。帝業堪為萬世師。 金輪景耀四天下。
舉僧問洞山。三身中那身不墮諸數。山云。吾常於此切。頌曰。
不入世未循緣。劫壺空處有家傳。白蘋風細秋江暮。 古岸舡歸一帶煙。
舉僧問雲門。如何是塵塵三昧。門云。缽里飯桶裡水。頌曰。
缽里飯桶裡水。開口
【現代漢語翻譯】 現代漢語譯本： 雪利吹毛。一等令行滋味別。十分痛處是誰遭。
九峰禪師曾在石霜禪師處做侍者。石霜禪師圓寂后，大眾想請堂中的首座接替住持之位，九峰禪師不同意，於是說：『等我問過（石霜禪師），如果（首座）領會了先師的意旨，像先師那樣侍奉（佛法），我就同意。』於是九峰禪師問首座：『先師（石霜禪師）曾說：『休去歇去，一念萬年去，寒灰枯木去，一條白練去。』你且說說，這說明了什麼？』首座說：『說明一色邊事。』九峰禪師說：『這麼說，你還沒領會先師的意旨。』首座說：『你不認可我，那我就焚香來證明。』於是首座焚香說：『如果我沒有領會先師的意旨，香菸升起之處，我就無法脫身。』說完便坐化了。九峰禪師撫摸著他的背說：『坐脫立亡不是沒有，但先師的意旨你還沒夢到呢。』頌曰：
石霜一宗親傳九峰。香菸脫去正脈難通。月巢鶴作千年夢。 雪屋人迷一色功。坐斷十方猶點額。 密移一步看飛龍。
同光帝問興化禪師：『寡人得到中原一寶，只是沒有人能出價。』興化禪師說：『借陛下的寶物看看。』同光帝用兩手拉起幞頭的腳。興化禪師說：『君王的寶物，誰敢出價？』頌曰：
君王底意語知音。天下傾誠葵藿心。掇出中原無價寶。 不同趙璧與燕金。
中原之寶呈興化。一段光明難定價。帝業堪為萬世師。 金輪景耀四天下。
有僧人問洞山禪師：『三身（註：佛的三種化身，即法身、報身、應身）中，哪一 身不落入諸數（註：指一切有形有相的事物）？』洞山禪師說：『我常常在此處用心體會。』頌曰：
不入世未循緣。劫壺空處有家傳。白蘋風細秋江暮。 古岸舡歸一帶煙。
有僧人問雲門禪師：『如何是塵塵三昧（註：指在一切事物中都能體驗到的禪定境界）？』雲門禪師說：『缽里飯，桶裡水。』頌曰：
缽里飯桶裡水。開口 English version: Sherry blows hair. The taste of the first-class order is different. Who suffers from the pain of ten points.
Zen Master Jiufeng used to be an attendant at Zen Master Shishuang's place. After Zen Master Shishuang passed away, the public wanted to invite the chief seat in the hall to take over the abbot's position, but Zen Master Jiufeng disagreed, so he said, 'Wait for me to ask (Zen Master Shishuang), if (the chief seat) understands the meaning of the late master and serves (the Dharma) like the late master, I will agree.' So Zen Master Jiufeng asked the chief seat: 'The late master (Zen Master Shishuang) once said: 'Rest and rest, one thought for ten thousand years, cold ashes and dead wood, a white practice.' You can talk about it, what does this mean? 'The chief seat said, 'Explain the matter of one color.' Zen Master Jiufeng said, 'In that case, you haven't understood the meaning of the late master.' The chief seat said, 'If you don't recognize me, then I will burn incense to prove it.' So the chief seat burned incense and said, 'If I don't understand the meaning of the late master, I will not be able to escape where the incense rises.' After saying that, he passed away while sitting. Zen Master Jiufeng stroked his back and said, 'It's not that there is no sitting and standing death, but you haven't dreamed of the late master's intention.' The ode says:
The Shishuang sect personally passed on Jiufeng. It is difficult to pass the orthodox line when the incense is gone. The crane in the moon's nest makes a thousand-year dream. The snow house is fascinated by the work of one color. It is still a point to cut off the ten directions. Move one step secretly to see the flying dragon.
Emperor Tongguang asked Zen Master Xinghua: 'I have obtained a treasure in the Central Plains, but no one can bid for it.' Zen Master Xinghua said, 'Borrow your Majesty's treasure to see.' Emperor Tongguang pulled up the feet of the turban with both hands. Zen Master Xinghua said, 'Who dares to bid for the treasure of the king?' The ode says:
The king's intention is to speak to a confidant. The world is sincere and dedicated. It is different from Zhao Bi and Yan Jin to extract the priceless treasure from the Central Plains.
The treasure of the Central Plains is presented to Xinghua. It is difficult to price a piece of light. The emperor's career can be a teacher for all ages. The golden wheel shines all over the world.
A monk asked Zen Master Dongshan: 'Which of the three bodies (note: the three incarnations of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya) does not fall into the numbers (note: refers to all tangible and visible things)?' Zen Master Dongshan said, 'I often work hard here.' The ode says:
Not in the world, not following fate. There is a family tradition in the empty place of Jiehu. The white apple wind is fine and the autumn river is late. The ancient shore returns with a belt of smoke.
A monk asked Zen Master Yunmen: 'What is the dust dust samadhi (note: refers to the realm of meditation that can be experienced in all things)?' Zen Master Yunmen said, 'Rice in a bowl, water in a bucket.' The ode says:
Rice in a bowl, water in a bucket. open mouth
【English Translation】 English version: Sherry blows hair. The taste of the first-class order is different. Who suffers from the pain of ten points. Zen Master Jiufeng used to be an attendant at Zen Master Shishuang's place. After Zen Master Shishuang passed away, the public wanted to invite the chief seat in the hall to take over the abbot's position, but Zen Master Jiufeng disagreed, so he said, 'Wait for me to ask (Zen Master Shishuang), if (the chief seat) understands the meaning of the late master and serves (the Dharma) like the late master, I will agree.' So Zen Master Jiufeng asked the chief seat: 'The late master (Zen Master Shishuang) once said: 'Rest and rest, one thought for ten thousand years, cold ashes and dead wood, a white practice.' You can talk about it, what does this mean? 'The chief seat said, 'Explain the matter of one color.' Zen Master Jiufeng said, 'In that case, you haven't understood the meaning of the late master.' The chief seat said, 'If you don't recognize me, then I will burn incense to prove it.' So the chief seat burned incense and said, 'If I don't understand the meaning of the late master, I will not be able to escape where the incense rises.' After saying that, he passed away while sitting. Zen Master Jiufeng stroked his back and said, 'It's not that there is no sitting and standing death, but you haven't dreamed of the late master's intention.' The ode says: The Shishuang sect personally passed on Jiufeng. It is difficult to pass the orthodox line when the incense is gone. The crane in the moon's nest makes a thousand-year dream. The snow house is fascinated by the work of one color. It is still a point to cut off the ten directions. Move one step secretly to see the flying dragon. Emperor Tongguang asked Zen Master Xinghua: 'I have obtained a treasure in the Central Plains, but no one can bid for it.' Zen Master Xinghua said, 'Borrow your Majesty's treasure to see.' Emperor Tongguang pulled up the feet of the turban with both hands. Zen Master Xinghua said, 'Who dares to bid for the treasure of the king?' The ode says: The king's intention is to speak to a confidant. The world is sincere and dedicated. It is different from Zhao Bi and Yan Jin to extract the priceless treasure from the Central Plains. The treasure of the Central Plains is presented to Xinghua. It is difficult to price a piece of light. The emperor's career can be a teacher for all ages. The golden wheel shines all over the world. A monk asked Zen Master Dongshan: 'Which of the three bodies (note: the three incarnations of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya) does not fall into the numbers (note: refers to all tangible and visible things)?' Zen Master Dongshan said, 'I often work hard here.' The ode says: Not in the world, not following fate. There is a family tradition in the empty place of Jiehu. The white apple wind is fine and the autumn river is late. The ancient shore returns with a belt of smoke. A monk asked Zen Master Yunmen: 'What is the dust dust samadhi (note: refers to the realm of meditation that can be experienced in all things)?' Zen Master Yunmen said, 'Rice in a bowl, water in a bucket.' The ode says: Rice in a bowl, water in a bucket. open mouth
見膽求知己。擬思便落二三機。 對面忽成千萬里。 韶陽師較些子。 斷金之義兮誰與相同。匪石之心兮獨能如此。
舉僧問瑯玡覺和尚。清凈本然。云何忽生山河大地。覺云。清凈本然云何忽生山河大地。頌曰。
見有不有。翻手覆手。瑯玡山裡人。不落瞿曇后。
泗州普照覺和尚頌古一百則竟。
宏智禪師廣錄卷第二 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第三
真州長蘆覺和尚拈古
侍者行從集
舉世尊因自恣日。文殊三處過夏。迦葉欲擯出文殊。才近椎乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問。汝擯那個文殊。迦葉無對。師云。金色頭陀。有心無膽。當時盡令而行。莫道百千萬億文殊。祇這黃面瞿曇。也與擯出。若能如是。不唯壁立真風。亦令後人知我衲僧門下。著爾閑佛祖不得。
舉臥輪云。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。六祖聞云。慧能無伎倆。不斷百思想。對境心數起。菩提作么長。師云。葵花向日。柳絮隨風。
舉百丈上堂。大眾方集。以拄杖一時打去。復召云大眾。眾回首。丈云。是什麼。黃檗上堂。大眾方集。以拄杖一時打去。復召云大眾。眾回首。檗云
【現代漢語翻譯】 現代漢語譯本 以膽識尋求知己，稍微一思考就落入了二三流的境地。 面對面也忽然變得像千萬里之遙遠。韶陽禪師的見地稍微高明一些。 像斷金一樣的友誼啊，有誰能與我相同？像磐石一樣的心志啊，只有我才能如此。
有僧人問瑯玡覺和尚（Langye Jue Heshang，禪師名號）：『清凈的本性本來如此，為何忽然生出山河大地？』覺和尚說：『清凈的本性本來如此，為何忽然生出山河大地？』頌曰：
見到有，也見到沒有，就像翻手覆手一樣容易。 瑯玡山裡的人，不落在瞿曇（Qutan，釋迦牟尼的別稱）之後。
泗州普照覺和尚（Sizhou Puzhao Jue Heshang，禪師名號）頌古一百則完畢。
宏智禪師廣錄卷第二 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第三
真州長蘆覺和尚（Zhenzhou Changlu Jue Heshang，禪師名號）拈古
侍者行從集
舉例說，世尊在自恣日（Zizi Ri，佛教節日，僧侶懺悔的日子），文殊菩薩（Wenshu Pusa，文殊菩薩）在三個地方度過夏天。迦葉尊者（Jiaye Zunzhe，迦葉尊者）想把文殊菩薩擯除出去，剛靠近木椎就看見百千萬億個文殊菩薩。迦葉尊者用盡他的神力，木椎也舉不起來。世尊於是問：『你要擯除哪個文殊？』迦葉尊者無言以對。禪師說：『金色頭陀（Jinse Toutuo，指迦葉尊者），有心無膽。當時就應該全部擯除出去，不要說百千萬億個文殊菩薩，就是這個黃面瞿曇（Huangmian Qutan，指釋迦牟尼）也一併擯除。如果能這樣做，不僅能樹立真正的宗風，也能讓後人知道我衲僧門下，容不得你們這些閑佛祖。』
舉例說，臥輪禪師（Wolun Chanshi，禪師名號）說：『臥輪有技巧，能斷絕一切思想，面對外境心不起念，菩提智慧日日增長。』六祖慧能（Liuzu Huineng，六祖慧能）聽了說：『慧能沒有技巧，不斷絕一切思想，面對外境心念不斷生起，菩提智慧又怎麼增長？』禪師說：『葵花向著太陽，柳絮隨著風飄蕩。』
舉例說，百丈禪師（Baizhang Chanshi，禪師名號）上堂說法，大眾剛剛聚集，禪師用拄杖一下子打過去，又叫一聲『大眾！』大眾回頭。百丈禪師說：『是什麼？』黃檗禪師（Huangbo Chanshi，禪師名號）上堂說法，大眾剛剛聚集，禪師用拄杖一下子打過去，又叫一聲『大眾！』大眾回頭。
【English Translation】 English version Seeking a confidant requires courage and insight. A slight deliberation leads to mediocrity. Even face-to-face, it suddenly feels like a distance of thousands of miles. Master Shaoyang's (Shaoyang Chanshi) understanding is slightly superior. An unbreakable friendship, who can share it with me? A steadfast heart, only I can possess it.
A monk asked Langye Jue Heshang (Langye Jue Heshang, a Zen master's title): 'The pure nature is inherently so, how does the world and its landscapes suddenly arise?' Jue Heshang said: 'The pure nature is inherently so, how does the world and its landscapes suddenly arise?' A verse says:
Seeing existence and non-existence, as easy as turning the hand over. The people in Mount Langye (Langye Shan) do not fall behind Gautama (Qutan, another name for Shakyamuni).
One hundred ancient verses by Sizhou Puzhao Jue Heshang (Sizhou Puzhao Jue Heshang, a Zen master's title) are completed.
Extensive Records of Zen Master Hongzhi, Volume 2 Taisho Tripitaka Volume 48, No. 2001 Extensive Records of Zen Master Hongzhi
Extensive Records of Zen Master Hongzhi, Volume 3
Ancient Cases Selected by Zen Master Changlu Jue of Zhenzhou (Zhenzhou Changlu Jue Heshang, a Zen master's title)
Attendant's Entourage Assembled
For example, on the day of Self-Surrender (Zizi Ri, a Buddhist holiday for monks to confess), Manjusri Bodhisattva (Wenshu Pusa) spent the summer in three places. Venerable Kasyapa (Jiaye Zunzhe) wanted to expel Manjusri Bodhisattva, but as he approached with the mallet, he saw hundreds of thousands of millions of Manjusri Bodhisattvas. Venerable Kasyapa exhausted his divine power, but could not lift the mallet. The World-Honored One then asked: 'Which Manjusri do you want to expel?' Venerable Kasyapa had no answer. The Master said: 'Golden-headed ascetic (Jinse Toutuo, referring to Venerable Kasyapa), with intention but without courage. At that time, all should have been expelled. Not to mention hundreds of thousands of millions of Manjusri Bodhisattvas, even this yellow-faced Gautama (Huangmian Qutan, referring to Shakyamuni) should be expelled together. If one can do this, not only can one establish the true sect, but also let future generations know that under the gate of us monks, there is no room for your idle Buddhas and patriarchs.'
For example, Zen Master Wolun (Wolun Chanshi) said: 'Wolun has skills, able to cut off all thoughts, the mind does not arise when facing external circumstances, and Bodhi wisdom grows day by day.' The Sixth Patriarch Huineng (Liuzu Huineng) heard this and said: 'Huineng has no skills, does not cut off all thoughts, thoughts constantly arise when facing external circumstances, how does Bodhi wisdom grow?' The Master said: 'Sunflowers face the sun, willow catkins drift with the wind.'
For example, Zen Master Baizhang (Baizhang Chanshi) ascended the hall to preach, and the assembly had just gathered. The Zen Master struck with his staff all at once, and then called out 'Assembly!' The assembly turned their heads. Zen Master Baizhang said: 'What is it?' Zen Master Huangbo (Huangbo Chanshi) ascended the hall to preach, and the assembly had just gathered. The Zen Master struck with his staff all at once, and then called out 'Assembly!' The assembly turned their heads.
。月似彎弓。少雨多風。雪竇云。若是雪竇。集眾以拄杖打去便休。師云。下媒求鴿。直鉤釣魚。各有接物利生底手段。若是個撈籠不住。呼喚不回底漢。又作么生。以拄杖擊香臺一下。
舉南泉歸宗麻谷。禮拜忠國師。泉于路上畫一圓相云。道得即去。宗于圓相中坐。谷作女人拜泉云。恁么則不去也。宗云。是何心行。師云。我當時若見。便與撥卻圓相。不唯打破南泉窠窟。亦乃教歸宗無著身處。麻谷呈伎倆不得。泉云。恁么則不去也。果然果然。
舉洞山到北巖。巖問。什麼處來。山云。湖南來。巖云。觀察使姓什麼。山云。不得姓。巖云。名什麼。山云。不得名。巖云還理事也無。山云自有廊幕在。巖云還出入否。山云不出入。巖云豈不出入。山拂袖出去。巖來日侵早入堂。召洞山云。昨日問上座話。不稱老僧意。一夜不安。今請上座別一轉語。若愜老僧意。便開粥相伴過夏。山云卻請和尚問。巖云不出入。山云太尊貴生。巖乃開粥同過夏。師云。主張門戶。自有傍來。拱默威嚴。誰敢正視。借功施設。轉位提持。全成左右分權。不犯尊貴一路。還知尊貴處么。寶殿無人不侍立。不種梧桐免鳳來。
舉法燈開堂。謂眾云。山僧本欲跧棲巖竇。又緣清涼老人有不了底公案。今日出來。為他分析
【現代漢語翻譯】 現代漢語譯本：月亮像彎弓一樣。少雨而多風。雪竇禪師說：『如果是雪竇，就召集大眾用拄杖打走（這種說法）算了。』 師父說：『用下媒來求鴿子，用直鉤來釣魚，各有接引事物、利益眾生的手段。如果是個籠絡不住、呼喚不回的人，又該怎麼辦呢？』 用拄杖敲擊香臺一下。
說南泉、歸宗、麻谷禮拜忠國師的故事。南泉在路上畫一個圓相說：『說得出來就讓你們過去。』 歸宗在圓相中坐下。麻谷像女人一樣禮拜南泉說：『這樣就不去了。』 歸宗說：『這是什麼用心？』 師父說：『我當時如果見到，就替他們撥開圓相，不只打破南泉的窠臼，也教歸宗沒有安身之處，讓麻谷無法賣弄伎倆。』 南泉說：『這樣就不去了。』 果然如此。
說洞山到北巖，北巖問：『從哪裡來？』 洞山說：『從湖南來。』 北巖問：『觀察使姓什麼？』 洞山說：『不得姓。』 北巖問：『叫什麼？』 洞山說：『不得名。』 北巖問：『還理事嗎？』 洞山說：『自有廊幕在。』 北巖問：『還出入嗎？』 洞山說：『不出入。』 北巖問：『豈不出入？』 洞山拂袖出去。北巖第二天一大早進入禪堂，叫洞山說：『昨天問上座的話，不合老僧的心意，一夜不安。現在請上座再說一句，如果合老僧的心意，就開粥一起過夏天。』 洞山說：『請和尚問。』 北巖問：『不出入。』 洞山說：『太尊貴了。』 北巖於是開粥一起過夏天。師父說：『主張門戶，自有傍人來輔助。拱默威嚴，誰敢正視。借用功力來設施，轉換位置來提持，完全是左右分權，不冒犯尊貴的一路。還知道尊貴之處嗎？寶殿里沒有人不侍立，不種梧桐免得鳳凰來。』
說的是法燈開堂，對大眾說：『山僧本來想隱居在巖洞里，又因為清涼老人的公案沒有了結，今天出來，為他分析。』
【English Translation】 English version: The moon is like a bent bow. Little rain and much wind. Xue Dou (a Zen master) said, 'If it were Xue Dou, he would gather the assembly and beat it away with his staff.' The Master said, 'Using a decoy to seek pigeons, using a straight hook to fish, each has their means of receiving beings and benefiting them. If it is someone who cannot be caged or called back, what should be done?' He struck the incense table once with his staff.
The story of Nan Quan (a Zen master), Gui Zong (a Zen monk), and Ma Gu (a Zen monk) bowing to Zhong Guo Shi (National Teacher Zhong). Nan Quan drew a circle on the road and said, 'If you can speak of it, then you may pass.' Gui Zong sat in the circle. Ma Gu bowed to Nan Quan like a woman and said, 'In that case, I will not go.' Gui Zong said, 'What is this intention?' The Master said, 'If I had seen it at that time, I would have brushed aside the circle, not only breaking Nan Quan's lair, but also teaching Gui Zong to have no place to settle, and preventing Ma Gu from showing off his skills.' Nan Quan said, 'In that case, I will not go.' Indeed, indeed.
The story of Dong Shan (a Zen master) arriving at Bei Yan (a Zen master's hermitage). Yan asked, 'Where do you come from?' Shan said, 'From Hunan.' Yan asked, 'What is the surname of the Inspector?' Shan said, 'Cannot have a surname.' Yan asked, 'What is his name?' Shan said, 'Cannot have a name.' Yan asked, 'Does he still manage affairs?' Shan said, 'There are screens and curtains.' Yan asked, 'Does he still go in and out?' Shan said, 'Does not go in and out.' Yan asked, 'How can he not go in and out?' Shan flicked his sleeve and went out. The next day, Yan entered the hall early and summoned Dong Shan, saying, 'Yesterday's words from the Venerable One did not suit the old monk's mind, and I was uneasy all night. Now, I ask the Venerable One to say it again. If it pleases the old monk's mind, we will have congee together and spend the summer.' Shan said, 'Please ask, Master.' Yan asked, 'Does not go in and out.' Shan said, 'Too honorable.' Yan then opened the congee and spent the summer together. The Master said, 'To manage a household, there are always those who come to assist. With silent dignity, who dares to look directly? Borrowing merit to implement, shifting positions to uphold, it is entirely a matter of dividing power between left and right, without offending the path of honor. Do you know the place of honor? In the treasure hall, no one does not stand in attendance; if you do not plant parasol trees, you avoid the arrival of the phoenix.'
The story of Fa Deng (a Zen master) opening the hall, saying to the assembly, 'This mountain monk originally wanted to dwell in a rock cave, but because the old man Qing Liang's (National Teacher Qingliang) public case is not settled, I have come out today to analyze it for him.'
。僧問。如何是不了底公案。燈便打云。祖禰不了。殃及兒孫。僧云。過在什麼處。燈云。過在我殃及爾。師云。這僧若是個漢。出來便與掀倒禪床。不唯自己有出身之路。亦免見祖禰不了殃及兒孫。
舉香嚴垂語云。如人上樹。口銜樹枝。手不攀枝。腳不踏樹。下有人問西來意。若不對違他所問。若對又喪身失命。正當恁么時。作么生即是。有虎頭上座云。樹上即不問。未上樹請師道。香嚴呵呵大笑。雪竇云。樹上道即易。樹下道即難。老僧上樹也。致將一問來。師云。虎頭上座是個惡賊。用無義手。打不防家。直繞本色作家。往往做手腳不辨。雪竇是別機宜。識休咎底漢。到這裡亦祇得藏身露影。還會香嚴做處么。三千劍客今何在。獨許莊周見太平。
舉僧問風穴。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。雪竇云。劈腹剜心。師云。露裸裸圓陀陀。直是無棱縫。且道。風穴無棱縫。何似雪竇無棱縫。還會么。和光惹事。刮篤成家。
舉玄沙問鏡清。古人道。不見一法。是大過患。爾且道。不見甚麼法。清指露柱云。莫是這個法么。沙云。浙中清水白米從爾吃。佛法未夢見在。師云。鏡清當時恁么答。玄沙末後恁么道。還相契也無。然則鏡清久不作佛法夢。也須是玄
【現代漢語翻譯】 僧人問：『什麼是未了結的公案？』（公案：禪宗用語，指難以理解的禪語或問題）燈禪師便打了一下說：『祖先不了結，禍及子孫。』僧人說：『過錯在哪裡？』燈禪師說：『過錯在我，禍及你。』 我說：『這僧人如果是個有膽識的人，出來就應該把禪床掀翻。不只自己有出路，也能避免見到祖先不了結而禍及子孫的情況。』
舉香嚴禪師的垂示說：『比如有人爬上樹，口裡咬著樹枝，手不抓樹枝，腳不踩樹幹。樹下有人問什麼是西來意（西來意：禪宗用語，指達摩祖師從西方帶來的禪宗真意）。如果不對答，就違背了他的提問；如果對答，又會喪身失命。正在這個時候，該怎麼辦才好？』有位虎頭上座說：『樹上的情況暫且不問，請老師說說未上樹的情況。』香嚴禪師聽了哈哈大笑。 雪竇禪師說：『在樹上說容易，在樹下說就難了。我老僧也爬到樹上去了，請你提出問題來。』 我說：『虎頭上座是個惡賊，使用無情無義的手段，攻擊沒有防備的人。即使是真正的行家，也常常做得手腳不分明。雪竇禪師是能辨別時機，瞭解吉兇的人，到了這裡也只能藏身露影。你們明白香嚴禪師的做法嗎？三千劍客如今在哪裡？只有莊周才能見到太平。』
舉僧人問風穴禪師：『言語和沉默都涉及偏離和細微之處，如何才能做到既溝通又不違背？』風穴禪師說：『總是想起江南三月的美好景色，鷓鴣啼叫的地方百花飄香。』 雪竇禪師說：『劈開肚子，挖出心肝。』 我說：『赤裸裸，圓溜溜，簡直沒有棱角縫隙。那麼，風穴禪師的沒有棱角縫隙，和雪竇禪師的沒有棱角縫隙，有什麼不同呢？你們明白嗎？和光同塵反而惹出事端，辛辛苦苦反而成了家。』
舉玄沙禪師問鏡清禪師：『古人說，不見一法，是大過患。你且說說，不見什麼法？』鏡清禪師指著露柱說：『莫非就是這個法嗎？』玄沙禪師說：『你在浙江可以隨便吃清水白米，但佛法你還沒夢見過呢。』 我說：『鏡清禪師當時那樣回答，玄沙禪師最後那樣說，他們之間是否相契合呢？既然如此，鏡清禪師很久不做佛法的夢了，也必須是玄沙禪師才能知道。』
【English Translation】 A monk asked: 'What is an unfinished koan?' (Koan: a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) Deng (the Zen master) then struck him and said: 'Ancestors fail to resolve it, and the misfortune extends to descendants.' The monk said: 'Where is the fault?' Deng said: 'The fault is with me, and the misfortune extends to you.' I say: 'If this monk were a man of courage, he would come out and overturn the Zen bed. Not only would he have a way out for himself, but he would also avoid seeing the situation where ancestors fail to resolve it and misfortune extends to descendants.'
To cite Xiangyan's (Zen master) instruction: 'It is like a person climbing a tree, holding a branch in their mouth, not grasping the branches with their hands, and not stepping on the tree with their feet. Someone below asks about the meaning of Bodhidharma's coming from the West (the essence of Zen). If you don't answer, you violate their question; if you do answer, you will lose your life. At this very moment, what should you do?' A monk named Huto (Tiger Head) said: 'I won't ask about the situation on the tree; please, teacher, speak about the situation before climbing the tree.' Xiangyan laughed heartily. Xuedou (Zen master) said: 'Speaking on the tree is easy; speaking below the tree is difficult. This old monk has also climbed the tree; please present your question.' I say: 'Huto is a villain, using ruthless means to attack the unprepared. Even true experts often become confused in their actions. Xuedou is a man who can discern opportunities and understand good and bad omens; even he can only hide his body and reveal his shadow here. Do you understand Xiangyan's actions? Where are the three thousand swordsmen now? Only Zhuang Zhou (philosopher) is allowed to see peace.'
To cite a monk asking Fengxue (Zen master): 'Speech and silence both involve deviation and subtlety; how can one communicate without violating either?' Fengxue said: 'I always remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and the fragrance of a hundred flowers fills the air.' Xuedou said: 'Splitting open the belly and digging out the heart.' I say: 'Completely naked, perfectly round, without any edges or seams. Then, what is the difference between Fengxue's lack of edges and seams and Xuedou's lack of edges and seams? Do you understand? Harmonizing with the world leads to trouble; struggling diligently leads to establishing a home.'
To cite Xuansha (Zen master) asking Jingqing (Zen master): 'The ancients said, 'Not seeing a single dharma is a great fault.' What dharma are you not seeing?' Jingqing pointed to a pillar and said: 'Could it be this dharma?' Xuansha said: 'You can eat clear water and white rice in Zhejiang as you please, but you haven't even dreamed of the Buddha-dharma.' I say: 'Jingqing answered that way at the time, and Xuansha said that in the end; do they agree with each other? Since that is the case, Jingqing hasn't dreamed of the Buddha-dharma for a long time, and only Xuansha can know it.'
沙同參始得。
舉蓮華庵主拈拄杖示眾云。古人到這裡為什麼不肯住。眾無語。自代云。為他途路不得力。復云。畢竟如何。又自云。楖𣗖橫擔不顧人。直入千峰萬峰去。師云。負入不負出。本色住山人。思大吞盡諸佛。普眼不見普賢。且道。病在什麼處。驀拈拄杖卓一下云。官不容針私通車馬。
舉雪峰云。飯羅邊坐地餓死人無數。海水邊坐地渴殺人無數。玄沙云。飯囉哩坐餓死人無數。海水沒頭渴殺人無數。雲門云。通身是飯。通身是水。師云。我則不然。飯囉哩坐脹殺人無數。海水沒頭浸殺人無數。以前傷乎不吞。以後失乎不吐。祇如雲門道通身是飯通身是水。到這裡無爾吞吐處。
舉僧問智門。蓮華未出水時如何。門云蓮華。僧云。出水后如何。門云荷葉。師云。靈龜無卦兆。空殼不勞鉆。
舉僧問凈眾。蓮華未出水時如何。眾云。菡萏滿池流。僧云。出水后如何。眾云。葉落不知秋。師云。李陵持漢節。潘閬倒騎驢。
舉云蓋問石霜。萬戶俱開即不問。萬戶俱閉時如何。霜云。堂中事作么生。蓋無語。經半年方乃云。無人接得渠。霜云。道即大殺道。祇道得八成。蓋云。和尚作么生。霜云。無人識得渠。師云。穩密田地。忌墮功勛。貼體衣裳。會須脫卻。宗中辨的。量外轉
【現代漢語翻譯】 現代漢語譯本： 沙同參剛剛入門。 蓮華庵主拿起拄杖向大眾開示說：『古人到這裡為什麼不肯住下？』大眾沒有回答。庵主自己回答說：『因為他們的道路沒有力量。』又說：『究竟如何？』又自己說：『拄著楖𣗖（一種木名）橫擔著，不顧別人，直接進入千峰萬峰之中。』師（指某位禪師，下同）說：『揹負著進入，不揹負著出來，這才是本色的住山人。』思大吞盡諸佛，普眼看不見普賢（菩薩名）。那麼，病在哪裡呢？』突然拿起拄杖敲了一下說：『官府不容針，私下裡卻通行車馬。』 引用雪峰禪師的話說：『飯籮邊坐著，餓死的人無數；海水邊坐著，渴死的人無數。』玄沙禪師說：『飯籮里坐著，餓死的人無數；海水沒頂，渴死的人無數。』雲門禪師說：『渾身都是飯，渾身都是水。』師說：『我卻不這樣認為。飯籮里坐著，脹死的人無數；海水沒頂，淹死的人無數。』前者是傷于不吞，後者是失於不吐。就像雲門禪師說的渾身是飯，渾身是水，到了這裡就沒有你吞吐的地方。』 引用僧人問智門禪師：『蓮花未出水時如何？』智門禪師回答說：『蓮花。』僧人又問：『出水后如何？』智門禪師回答說：『荷葉。』師說：『靈龜沒有卦兆，空殼不必費力鉆孔。』 引用僧人問凈眾禪師：『蓮花未出水時如何？』凈眾禪師回答說：『菡萏（未開的荷花）滿池流。』僧人又問：『出水后如何？』凈眾禪師回答說：『葉落不知秋。』師說：『李陵（漢朝將領）拿著漢朝的符節，潘閬（宋朝隱士）倒騎著驢。』 引用云蓋禪師問石霜禪師：『萬戶都打開的情況暫且不問，萬戶都關閉時如何？』石霜禪師回答說：『堂中的事情怎麼樣？』云蓋禪師沒有回答。過了半年才說：『沒有人能接得上他。』石霜禪師說：『說得是很對，但只說對了八成。』云蓋禪師問：『和尚您怎麼說？』石霜禪師說：『沒有人能認識他。』師說：『穩妥嚴密的地方，忌諱落入功勛；貼身的衣裳，一定要脫掉。宗門中的辨別，要在衡量之外。』
【English Translation】 English version: Sha Tongcan has just begun to understand. Master Lianhua'an held up his staff and addressed the assembly, saying, 'Why didn't the ancients want to stay here?' No one answered. He answered himself, 'Because their path lacked strength.' He then asked, 'What is it ultimately like?' Again, he answered himself, 'Carrying a jizi (a type of wood) staff horizontally, not caring about others, directly entering thousands upon thousands of peaks.' The Master (referring to a certain Chan master, same below) said, 'Carrying it in, not carrying it out, that is the true mountain dweller.' Sida swallows all Buddhas, and Puyan (all-seeing eye) does not see Samantabhadra (a Bodhisattva). So, where is the illness?' Suddenly, he struck the ground with his staff and said, 'The government doesn't allow a needle, but privately, carriages and horses pass through.' Quoting Xuefeng's words, 'Sitting by the rice basket, countless people starve to death; sitting by the sea, countless people die of thirst.' Xuansha said, 'Sitting in the rice basket, countless people starve to death; submerged in the sea, countless people die of thirst.' Yunmen said, 'The whole body is rice, the whole body is water.' The Master said, 'I don't think so. Sitting in the rice basket, countless people die of bloating; submerged in the sea, countless people drown.' The former is harmed by not swallowing, the latter is lost by not spitting out. Just like Yunmen said, the whole body is rice, the whole body is water, there is no place for you to swallow or spit out here.' Quoting a monk asking Zen Master Zhimeng, 'What is it like when the lotus has not yet emerged from the water?' Zen Master Zhimeng replied, 'Lotus.' The monk then asked, 'What is it like after it emerges from the water?' Zen Master Zhimeng replied, 'Lotus leaf.' The Master said, 'The divine turtle has no divination signs, and there's no need to drill holes in the empty shell.' Quoting a monk asking Zen Master Jingzhong, 'What is it like when the lotus has not yet emerged from the water?' Zen Master Jingzhong replied, 'Unopened lotuses fill the pond.' The monk then asked, 'What is it like after it emerges from the water?' Zen Master Jingzhong replied, 'Leaves fall, and no one knows it's autumn.' The Master said, 'Li Ling (a Han Dynasty general) holds the Han Dynasty's insignia, and Pan Lang (a Song Dynasty recluse) rides a donkey backward.' Quoting Yungai asking Zen Master Shishuang, 'I won't ask about when all the doors are open, what is it like when all the doors are closed?' Shishuang replied, 'What is happening in the hall?' Yungai didn't answer. After half a year, he said, 'No one can catch up with him.' Shishuang said, 'That's very true, but you've only said eighty percent of it.' Yungai asked, 'What do you say, Master?' Shishuang said, 'No one can recognize him.' The Master said, 'In a secure and secret place, avoid falling into merit; clothes that fit closely, must be taken off. Discernment within the school, must be beyond measure.'
機。鬚子細始得。同中之異。酌然尚帶依俙。異中之異。直是難臻妙極。還到石霜父子轉側處么。燭曉玉人初破夢。夜寒青女未登機。
舉睦州示眾云。裂開也在我。捏聚也在我。僧問。如何是裂開。州云。三九二十七。菩提涅槃真如解脫即心即佛。我且恁么道。汝又作么生。僧云。某甲不恁么道。州云。盞子落地。楪子成八片。僧云。如何是捏聚。州斂手而坐。師云。睦州用處。直是長三短五。七縱八橫。攃在面前。拋向腦後。不妨奇特。然則門庭施設。自是一家。入理深談。不翅百步。
舉經云。若見諸相非相。即見如來。法眼云。若見諸相非相。即不見如來。師云。世尊說如來禪。法眼說祖師禪。會得甚奇特。不會也相許。
舉馬祖見僧來。便畫一圓相云。入也打不入也打。僧便入。祖便打。僧云。和尚打某甲不得。祖靠卻拄杖休去。師云。跨門之機。室中之意。具眼者分明辨取。
舉僧問廣德。如何是伶利底人。德云。維摩不離方丈室。文殊未到早先知。又問。如何是伶利底人。德云。垢膩汗衫皁角洗。又問。如何是伶利底人。德云。古墓毒蛇頭戴角。師云。一句子把定要關。一句子不存軌則。一句子體用雙照。若人會得。許你伶利。還端的么。枯龜妙在孫賓手。一灼爻分十字文。
【現代漢語翻譯】 現代漢語譯本：
機：需要仔細才能掌握。『同』之中的『異』，仍然帶著些許依稀可辨的痕跡。『異』之中的『異』，實在是難以達到精妙的極致。可曾回到石霜父子轉換施設的地方？就像蠟燭照亮，美人初從夢中醒來，又像寒冷的夜晚，青女尚未開始紡織。
提起睦州禪師開示大眾說：『裂開』也在我，『捏聚』也在我。有僧人問：『如何是裂開？』睦州禪師說：『三九二十七，菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實性）、解脫（vimoksha，解脫）、即心即佛。我且這麼說，你又怎麼說？』僧人說：『我不是這麼說的。』睦州禪師說：『盞子落地，碟子碎成八片。』僧人問：『如何是捏聚？』睦州禪師收手而坐。我說：睦州禪師的用處，真是長短不一，縱橫交錯，擦在面前，拋向腦後，不失奇特。然而門庭施設，自成一家。深入理性的談論，勝過百步之遙。
提起經書上說：『若見諸相非相，即見如來（tathagata，如來）。』法眼禪師說：『若見諸相非相，即不見如來。』我說：世尊（Shakyamuni，釋迦牟尼）說的是如來禪，法眼禪師說的是祖師禪。會得就非常奇特，不會也能相互認可。
提起馬祖禪師見到僧人前來，便畫一個圓相說：『入也打，不入也打。』僧人便入了圓相，馬祖禪師便打他。僧人說：『和尚打我不得。』馬祖禪師靠著拄杖休息去了。我說：跨入門檻的機鋒，室內深藏的意旨，有眼力的人要分明辨別。
提起有僧人問廣德禪師：『如何是伶俐的人？』廣德禪師說：『維摩（Vimalakirti，維摩詰）不離方丈室，文殊（Manjusri，文殊菩薩）未到早先知。』又問：『如何是伶俐的人？』廣德禪師說：『垢膩汗衫皁角洗。』又問：『如何是伶俐的人？』廣德禪師說：『古墓毒蛇頭戴角。』我說：一句子把定要關，一句子不存軌則，一句子體用雙照。若有人會得，就允許你伶俐。還真是這樣嗎？枯龜的占卜之妙在於孫臏的手中，一灼之爻分出十字的紋路。
【English Translation】 English version:
'The Mechanism': It requires careful attention to grasp. The 'difference' within 'sameness' still carries faint traces. The 'difference' within 'difference' is truly difficult to reach the ultimate subtlety. Have you returned to the place where Shishuang's (Shih-shuang, a Zen master) father and son transformed and established? It's like a candle illuminating, a beauty awakening from a dream, or a cold night when the Green Maiden has not yet started weaving.
Referring to Muzhou (Mu-chou, a Zen master) instructing the assembly, he said: 'Splitting open' is also in me, 'gathering together' is also in me. A monk asked: 'What is splitting open?' Muzhou said: 'Three times nine is twenty-seven, Bodhi (bodhi, enlightenment), Nirvana (nirvana, liberation), Tathata (tathata, suchness), Vimoksha (vimoksha, liberation), the mind is Buddha. I'll say it like this for now, what do you say?' The monk said: 'I don't say it like that.' Muzhou said: 'The cup falls to the ground, the plate breaks into eight pieces.' The monk asked: 'What is gathering together?' Muzhou folded his hands and sat down. I say: Muzhou's use is truly uneven, crisscrossing, wiping in front of you, throwing behind your head, not losing its uniqueness. However, the establishment of the gate is its own family. In-depth discussions of reason surpass a hundred steps.
Referring to the scripture saying: 'If you see all forms as non-forms, then you see the Tathagata (tathagata, thus-gone-one).' Fayen (Fa-yen, a Zen master) said: 'If you see all forms as non-forms, then you do not see the Tathagata.' I say: The World-Honored One (Shakyamuni, the founder of Buddhism) speaks of the Tathagata Zen, Fayen speaks of the Patriarchal Zen. Understanding it is very unique, not understanding it can also be mutually acknowledged.
Referring to Mazu (Ma-tsu, a Zen master) seeing a monk coming, he drew a circle and said: 'Entering, I hit; not entering, I hit.' The monk then entered the circle, and Mazu hit him. The monk said: 'The Abbot cannot hit me.' Mazu leaned on his staff and rested. I say: The mechanism of crossing the threshold, the intention hidden in the room, those with eyes must clearly discern.
Referring to a monk asking Guangde (Kuang-te, a Zen master): 'What is a clever person?' Guangde said: 'Vimalakirti (Vimalakirti, a wise Buddhist figure) does not leave the square foot room, Manjusri (Manjusri, a Bodhisattva) knows it before arriving.' He also asked: 'What is a clever person?' Guangde said: 'Wash greasy sweat shirts with soap.' He also asked: 'What is a clever person?' Guangde said: 'An ancient tomb's poisonous snake wears horns on its head.' I say: One sentence firmly grasps the key, one sentence does not adhere to rules, one sentence illuminates both substance and function. If someone understands, I allow you to be clever. Is it really so? The divination of the dry tortoise lies in the hands of Sun Bin (Sun-bin, a strategist), the lines of a single divination reveal a cross pattern.
舉雪峰問僧。什麼處去。僧云。普請去。峰云去。師云。莫動著。動著三十棒。雲門云。隨語識人。又是為蛇畫足。
舉漸源因寶蓋來相看。源乃捲簾入方丈坐。蓋下卻簾歸客位。源令侍者傳語云。遠涉不易。猶隔津在。才語了蓋便打一掌。者云。有堂頭和尚在。莫打某甲。蓋云。祇為有和尚在。所以打你。者回舉似源。源云。猶隔津在。師云。酌然猶隔津在。然則各各彼彼自是一家。且作么得同生同死共命連枝去。暗裡抽橫骨。明中坐舌頭。
舉保福問長慶。盤山道。光境俱亡。復是何物。洞山云。光境未亡。復是何物。據二老宿。總未剿絕在。作么生得剿絕去。慶良久。福云。情知你向鬼窟里作活計。慶雲。汝又作么生。福云。兩手扶犁水過膝。師云。俱亡未亡。奪人奪境。為什麼保福不肯長慶。太平本是將軍建。不許將軍見太平。
舉乾峰示眾云。法身有三種病二種光。須是一一透得。更有照用臨時。向上一竅在。雲門出雲。庵內人為什麼不知庵外事。峰呵呵大笑。門云。猶是學人疑處。峰云。子是什麼心行。門云。也要和尚相委。峰云。直須恁么穩密始得穩坐地。門云喏喏。師云。坐著病在膏肓。用著光不透脫。直饒你縱橫十字。圓轉一機。也未知有向上一竅在。還得穩坐地么。
【現代漢語翻譯】 現代漢語譯本 雪峰舉例問僧人：『你從哪裡來？』僧人回答：『去普請（指寺院中集體勞作）。』雪峰說：『去吧。』師父評論說：『不要動著（指觸及，執著于）。動著就打三十棒。』雲門評論說：『隨語言來認識人，這又是畫蛇添足。』
漸源因為寶蓋前來拜訪，（漸源）於是捲起簾子進入方丈室坐下。寶蓋放下簾子回到客位。漸源讓侍者傳話說：『遠道而來不容易，仍然隔著渡口。』話音剛落，寶蓋就打了他一掌。侍者說：『有堂頭和尚（指住持）在，不要打我。』寶蓋說：『正因為有和尚在，所以才打你。』侍者回去把這件事告訴了漸源。漸源說：『仍然隔著渡口。』師父評論說：『確實仍然隔著渡口。』既然如此，那麼各各彼此本來就是一家。那麼怎樣才能做到同生同死，共命運，連枝相連呢？暗地裡抽出橫骨，明面上搬弄是非。』
保福問長慶：『盤山說，光和境都消失了，那又是什麼？』洞山說：『光和境沒有消失，那又是什麼？』依我看這兩位老宿，總還沒有完全了斷。怎樣才能完全了斷呢？』長慶沉默良久。保福說：『我知道你向鬼窟里做活計。』長慶說：『你又怎麼樣呢？』保福說：『兩手扶著犁，水都淹過膝蓋了。』師父評論說：『俱亡和未亡，奪取人和奪取境。為什麼保福不認可長慶呢？太平本來是將軍建立的，但不允許將軍看到太平。』
乾峰開示大眾說：『法身有三種病，兩種光。必須一一透徹理解。更有照用臨時，向上的一竅存在。』雲門出來說：『庵內的人為什麼不知道庵外的事？』乾峰哈哈大笑。雲門說：『這仍然是學人疑惑的地方。』乾峰說：『必須這樣穩妥周密才能穩穩地坐住。』雲門應聲說『是是』。師父評論說：『坐著就病入膏肓，用著光就不透徹。即使你縱橫交錯，圓轉如意，也不知道有向上的一竅存在。還能穩穩地坐住嗎？』
【English Translation】 English version Xuefeng asked a monk: 'Where are you going?' The monk replied: 'Going to general labor (Puqing, referring to collective labor in the monastery).' Xuefeng said: 'Go.' The master commented: 'Don't touch (referring to touching, clinging to). Touching will result in thirty blows.' Yunmen commented: 'Recognizing people through language is like drawing feet for a snake.'
Jianyuan, because Baogai came to visit, (Jianyuan) then rolled up the curtain and entered the abbot's room to sit down. Baogai lowered the curtain and returned to the guest seat. Jianyuan asked the attendant to convey the message: 'It's not easy to come from afar, still separated by the ferry.' As soon as he finished speaking, Baogai slapped him. The attendant said: 'There is a head monk (referring to the abbot) here, don't hit me.' Baogai said: 'Precisely because there is a monk here, that's why I hit you.' The attendant went back and told Jianyuan about this. Jianyuan said: 'Still separated by the ferry.' The master commented: 'Indeed, still separated by the ferry.' Since this is the case, then each and every one is originally one family. Then how can we achieve living and dying together, sharing fate, and connecting branches?' Secretly drawing out the transverse bone, openly stirring up trouble.'
Baofu asked Changqing: 'Panshan said, when light and environment both disappear, what is it then?' Dongshan said: 'When light and environment have not disappeared, what is it then?' In my opinion, these two old masters have not completely settled the matter. How can it be completely settled?' Changqing remained silent for a long time. Baofu said: 'I know you are making a living in a ghost cave.' Changqing said: 'What about you?' Baofu said: 'Holding the plow with both hands, the water is over the knees.' The master commented: 'Both disappearing and not disappearing, seizing people and seizing the environment. Why doesn't Baofu approve of Changqing? Peace was originally established by the general, but the general is not allowed to see peace.'
Qianfeng instructed the assembly, saying: 'The Dharmakaya (法身) has three kinds of illnesses and two kinds of light. You must thoroughly understand them one by one. Moreover, there is illumination and application at the moment, and there is an upward aperture.' Yunmen came out and said: 'Why doesn't the person inside the hermitage know about the affairs outside the hermitage?' Qianfeng laughed loudly. Yunmen said: 'This is still where the student is in doubt.' Qianfeng said: 'It must be so secure and thorough to be able to sit firmly.' Yunmen responded 'Yes, yes.' The master commented: 'Sitting, the illness is incurable; using, the light is not thorough. Even if you are horizontal and vertical, and turn freely, you still don't know that there is an upward aperture. Can you still sit firmly?'
到頭霜夜月。任運落前溪。
舉溈山問仰山。子一夏不見上來。在下面作何所務。仰云。某甲鋤得一片畬。下得一羅種。溈云。寂子今夏不虛過。仰云。和尚今夏作什麼。溈云。日中一飯。夜后一寢。仰云。和尚今夏亦不虛過。道了乃吐舌。溈云。寂子何得自傷己命。師云。少當努力。老合歇心。這一夏總不虛過。為什麼仰山道了吐舌。若點撿得出。禍不入慎家之門。
舉趙州云。有佛處不得住。無佛處急走過。師云。沈空滯跡。犯手傷風。俱未是衲僧去就。直須莫入人行市。莫坐他床榻。正不立玄。偏不附物。方能把住放行。有自由分。
舉臨際兩堂首座齊下喝。僧問際。還有賓主也無。際云。賓主歷然。師云。殺人刀活人劍。在臨際手裡。雖然如是。當時便與一喝。直饒他大逞神通。也祇得同聲相應。
舉洞山問隱山。如何是主中主。隱云。長年不出戶。洞云。如何是主中賓。隱云。青山覆白雲。洞云。賓主相去幾何。隱云。長江水上波。洞云。賓主相見有何言說。隱云。清風拂白月。師云。主也云藏頂相。賓也雪壓眉棱。相去也門司有限。言說也玉振金聲。我此四句。且道。與隱山是同是別。叢林具眼者。試請辨看。
舉雲門云。佛法大殺有祇是舌頭短。后自云長也。師云。云
【現代漢語翻譯】 現代漢語譯本： 到頭來就像霜夜的月亮，隨意地落在門前的溪流中。
溈山（Weishan，禪師名）問仰山（Yangshan，禪師名）：『你一個夏天沒上來，在下面做什麼呢？』仰山說：『我開墾了一片田地，種了一羅的種子。』溈山說：『寂子（Jizi，仰山的別稱）你這個夏天沒有白過。』仰山問：『和尚（heshang，對僧人的尊稱）你這個夏天做了什麼？』溈山說：『中午吃一頓飯，晚上睡一覺。』仰山說：『和尚你這個夏天也沒有白過。』說完就吐了吐舌頭。溈山說：『寂子你為什麼自傷己命呢？』我說：『年輕時應當努力，年老時就該休息。』這一個夏天總沒有白過。為什麼仰山說完要吐舌頭？如果能點檢得出來，災禍就不會進入謹慎的人家。
趙州（Zhaozhou，禪師名）說：『有佛的地方不能停留，沒有佛的地方趕緊走過。』我說：『沉溺於空無，滯留在痕跡中，犯了手腳上的毛病。』這些都不是禪僧的去處。必須不進入人群，不坐在別人的床榻上，正也不立，偏也不附，才能把住和放開，有自由的份。
臨濟（Linji，禪師名）的兩堂首座一起大喝一聲。有僧人問臨濟：『還有賓主嗎？』臨濟說：『賓主分明。』我說：『殺人的刀和救人的劍，都在臨濟手裡。』雖然如此，當時就應該和他一起大喝一聲，即使他大顯神通，也只能同聲相應。
洞山（Dongshan，禪師名）問隱山（Yinshan，禪師名）：『什麼是主中主？』隱山說：『常年不出戶。』洞山問：『什麼是主中賓？』隱山說：『青山覆蓋白雲。』洞山問：『賓主相距多遠？』隱山說：『長江水上的波浪。』洞山問：『賓主相見有什麼話說？』隱山說：『清風拂過白月。』我說：『主也好像云藏頂相，賓也好像雪壓眉棱。相距也好像門司有限制，言說也好像玉振金聲。』我這四句，且說，和隱山是相同還是不同？叢林中有眼力的人，請辨別看看。
雲門（Yunmen，禪師名）說：『佛法非常多，只是舌頭短。』後來又自己說：『也長啊。』我說：雲門
【English Translation】 English version: In the end, it's like the moon on a frosty night, casually falling into the stream in front of the gate.
Weishan (Weishan, a Chan master) asked Yangshan (Yangshan, a Chan master): 'You haven't come up for a whole summer. What have you been doing down there?' Yangshan said, 'I cultivated a piece of land and planted a luo (luo, a unit of measurement) of seeds.' Weishan said, 'Jizi (Jizi, Yangshan's nickname), you haven't wasted this summer.' Yangshan asked, 'What did you do this summer, heshang (heshang, a respectful term for monks)?' Weishan said, 'One meal at noon and one sleep at night.' Yangshan said, 'You haven't wasted this summer either, heshang.' After saying that, he stuck out his tongue. Weishan said, 'Jizi, why are you hurting your own life?' I say, 'One should strive when young and rest when old.' This whole summer has not been wasted. Why did Yangshan stick out his tongue after speaking? If you can discern it, misfortune will not enter the home of the cautious.
Zhaozhou (Zhaozhou, a Chan master) said, 'One must not dwell where there is Buddha; one must quickly pass by where there is no Buddha.' I say, 'Sinking into emptiness and dwelling on traces, committing faults of the hands and feet.' These are not the places where a Chan monk should go. One must not enter the marketplace of people, nor sit on another's bed. Neither establish the orthodox, nor cling to things. Only then can one grasp and release, and have freedom.
The two head monks of Linji's (Linji, a Chan master) hall shouted together. A monk asked Linji, 'Are there still guest and host?' Linji said, 'Guest and host are distinct.' I say, 'The sword that kills and the sword that saves are both in Linji's hands.' Even so, one should have shouted with him at that time. Even if he displayed great supernatural powers, he could only find a corresponding echo.
Dongshan (Dongshan, a Chan master) asked Yinshan (Yinshan, a Chan master), 'What is the host within the host?' Yinshan said, 'Not leaving the house for years.' Dongshan asked, 'What is the host within the guest?' Yinshan said, 'Green mountains cover white clouds.' Dongshan asked, 'How far apart are guest and host?' Yinshan said, 'Waves on the Yangtze River.' Dongshan asked, 'What do guest and host say when they meet?' Yinshan said, 'A gentle breeze brushes the white moon.' I say, 'The host is like clouds hiding the crown of the head, and the guest is like snow pressing down on the eyebrows. The distance is like the limited authority of the gatekeeper, and the speech is like the sound of jade and gold.' These four lines of mine, tell me, are they the same as or different from Yinshan's? Those with eyes in the Chan forest, please discern and see.
Yunmen (Yunmen, a Chan master) said, 'The Dharma is vast, but the tongue is short.' Later, he said himself, 'It is also long.' I say, Yunmen
門大師。雖然自起自倒。要且車不橫推。理不曲斷。
舉溈山與仰山摘茶次。溈云。終日祇聞子聲。不見子形。仰便撼茶樹。溈云。子祇得其用。仰云未審。和尚如何。溈良久。仰云。和尚祇得其體。溈云。放子三十棒。師云。溈山仰山。父父子子。叢林盡道。各得一橛。殊不知天共白雲曉。水和明月秋。
舉棱嚴會上。世尊告眾云。若能推底。是汝心則認賊為子。修山主云。若能推底。不是汝心。則認子為賊。師云。如今推也。是子是賊。買𢛡相頭。食魚去骨。
舉長慶雲。總似今日。老胡有望。保福云。總似今日。老胡絕望。師云。富嫌千口少。窮恨一身多。
舉僧問石霜。真身還出世也無。霜云。不出世。僧云。爭柰真身何。霜云。琉璃瓶子口。師云。通身及盡。徹底無功。攃手興來。隨處得用。還識石霜老漢么。當堂無影跡。遍界不曾藏。
舉僧問雪峰。古澗寒泉時如何。峰云。瞪目不見底。僧云。飲者如何。峰云。不從口入。僧舉似趙州。州云。不可從鼻孔里入。僧卻問州。古澗寒泉時如何。州云苦。僧云。飲者如何。州云死雪峰聞云。趙州古佛。從此不答話。師云。扶豎宗乘。須還大匠。雪峰辨一千五百人善知識身心。趙州用一百二十歲老作家手段。不妨奇怪。如今眾中
【現代漢語翻譯】 現代漢語譯本： 門大師說：『雖然自己站起來又自己倒下，但車子不會橫著推，道理不會歪曲判斷。』 舉例說，溈山（Weishan，禪師名）和仰山（Yangshan，禪師名）一起採茶時，溈山說：『整天只聽到你的聲音，卻看不到你的形體。』仰山就搖動茶樹。溈山說：『你只得到了它的作用。』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本體。』溈山說：『放你三十棒！』 師父說：『溈山和仰山，父父子子，叢林里都說，各自得到了一部分。卻不知道天與白雲一同明亮，水與明月一同清秋。』 舉例說，《楞嚴經》（Shurangama Sutra）會上，世尊（釋迦牟尼佛的尊稱）告訴大眾說：『如果能推出底細，認為是你的心，那就是認賊作子。』修山主（Xiushan Master，禪師名）說：『如果能推出底細，認為不是你的心，那就是認子為賊。』 師父說：『現在推究起來，是子是賊？就像買奴隸看相貌，吃魚剔除魚骨。』 舉例說，長慶（Changqing，禪師名）說：『總像今天這樣，老胡（對禪宗祖師達摩的戲稱）還有希望。』保福（Baofu，禪師名）說：『總像今天這樣，老胡就絕望了。』 師父說：『富人嫌一千張嘴都少，窮人恨自己一身太多。』 舉例說，有僧人問石霜（Shishuang，禪師名）：『真身還會出世嗎？』石霜說：『不出世。』僧人說：『那真身怎麼辦呢？』石霜說：『琉璃瓶子的口。』 師父說：『全身都用盡，徹底沒有功效。擦手興致來了，隨處都能得用。還認識石霜老漢嗎？當堂沒有影跡，遍及世界卻不曾隱藏。』 舉例說，有僧人問雪峰（Xuefeng，禪師名）：『古澗寒泉時如何？』雪峰說：『瞪大眼睛也看不見底。』僧人說：『飲用的人如何？』雪峰說：『不從口入。』僧人把這話告訴趙州（Zhaozhou，禪師名），趙州說：『不可從鼻孔里入。』僧人反過來問趙州：『古澗寒泉時如何？』趙州說：『苦。』僧人說：『飲用的人如何？』趙州說：『死。』雪峰聽了說：『趙州是古佛，從此不再回答話。』 師父說：『扶持樹立宗門，必須還是大匠。雪峰辨別了一千五百人善知識的身心，趙州用了一百二十歲老作家的手段，不妨奇怪。如今大眾之中……』
【English Translation】 English version: Master Men said: 'Although one rises and falls by oneself, the cart should not be pushed sideways, and the principle should not be judged crookedly.' For example, when Weishan (Weishan, name of a Chan master) and Yangshan (Yangshan, name of a Chan master) were picking tea together, Weishan said, 'All day long I only hear your voice, but I don't see your form.' Yangshan then shook the tea tree. Weishan said, 'You only got its function.' Yangshan said, 'I don't know, what about you, venerable?' Weishan was silent for a long time. Yangshan said, 'Venerable, you only got its substance.' Weishan said, 'Give you thirty blows!' The master said: 'Weishan and Yangshan, father and son, the sangha all say that each got a part. But they don't know that the sky is bright with white clouds, and the water is clear and autumnal with the bright moon.' For example, at the Shurangama Sutra assembly, the World Honored One (respectful title for Shakyamuni Buddha) told the assembly, 'If you can figure out the bottom line and think it is your mind, then you are recognizing a thief as your son.' Xiushan Master (Xiushan Master, name of a Chan master) said, 'If you can figure out the bottom line and think it is not your mind, then you are recognizing your son as a thief.' The master said: 'Now, investigating it, is it a son or a thief? It's like judging the appearance when buying a slave, or removing the bones when eating fish.' For example, Changqing (Changqing, name of a Chan master) said, 'If it's always like today, the old barbarian (a playful term for Bodhidharma, the founder of Zen) still has hope.' Baofu (Baofu, name of a Chan master) said, 'If it's always like today, the old barbarian is hopeless.' The master said: 'The rich hate having too few mouths to feed, and the poor hate having too much of themselves.' For example, a monk asked Shishuang (Shishuang, name of a Chan master), 'Will the true body still appear in the world?' Shishuang said, 'It will not appear.' The monk said, 'Then what about the true body?' Shishuang said, 'The mouth of a crystal bottle.' The master said: 'Using the whole body completely, there is ultimately no effect. When the mood comes after wiping your hands, you can use it everywhere. Do you still recognize the old man Shishuang? There is no trace in the hall, but it has never been hidden throughout the world.' For example, a monk asked Xuefeng (Xuefeng, name of a Chan master), 'What is it like at the ancient stream and cold spring?' Xuefeng said, 'You can't see the bottom even if you stare.' The monk said, 'What about the drinker?' Xuefeng said, 'It doesn't enter through the mouth.' The monk told this to Zhaozhou (Zhaozhou, name of a Chan master), and Zhaozhou said, 'It can't enter through the nostrils.' The monk asked Zhaozhou in return, 'What is it like at the ancient stream and cold spring?' Zhaozhou said, 'Bitter.' The monk said, 'What about the drinker?' Zhaozhou said, 'Dead.' Xuefeng heard this and said, 'Zhaozhou is an ancient Buddha, and will no longer answer questions from now on.' The master said: 'To support and establish the lineage, you still need a great craftsman. Xuefeng discerned the minds and bodies of fifteen hundred good advisors, and Zhaozhou used the methods of a hundred-and-twenty-year-old master. It's okay to be strange. Now, among the assembly...'
。隨言定旨。亂作貶剝。深屈古人。然則相席打令。似有知音。鏤骨銘心。罕逢明鑑。
舉國師三喚侍者。侍者三應。國師云。將謂吾辜負汝。誰知汝辜負吾。師云。仁義道中。師資分上。再呼能再應。論實不論虛。且道。有辜負無辜負。皓玉無瑕。雕文喪德。
舉僧問韶山。是非不到處。還有句也無。山云有。僧云。是什麼句。山云。一片孤雲不露醜。師云。通身回互。不觸尊嚴。退位傍提。要當宛轉。還見韶山相為處么。盡力推爺向里頭。
舉僧問臨際。如何是吹毛劍。際云。禍事禍事。僧便禮拜。際便打。僧問巴陵。如何是吹毛劍。陵雲。珊瑚枝枝撐著月。師云。殺人刀一毛不度活人劍一毫不傷。有意氣時添意氣。不風流處也風流。
舉洞山垂語云。體得佛向上人。方有說話分。僧問。如何是佛向上人。山云非佛。法眼云。方便呼為佛。師云。二老宿相去多少。直是刀刀相似。柰何魚魯參差。到這裡。須是轉劫外機。放風前箭。橫身擔荷。攃手承當。具這般眼目始得。還辨得么。易分雪裡粉。難辨墨中煤。
舉修山主垂語云。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。師云。收得安南。又憂塞北到這裡實成底事。一時飏卻。始
【現代漢語翻譯】 現代漢語譯本：
隨意根據言語來確定宗旨，胡亂地進行貶低和否定，深深地委屈了古人。既然這樣，那麼在宴席上行酒令，似乎還有知音存在；用心銘記在心，卻難以遇到明智的鑑賞者。
國師三次呼喚侍者，侍者三次應答。國師說：『我以為我辜負了你，誰知是你辜負了我。』國師說：『在仁義的道理中，師父和弟子之間，再次呼喚還能再次應答，論實在的不論虛假的。』且說，有辜負還是沒有辜負？潔白的玉沒有瑕疵，雕琢紋飾反而喪失了美德。
有僧人問韶山：『是非達不到的地方，還有語句嗎？』韶山說：『有。』僧人說：『是什麼語句？』韶山說：『一片孤雲不顯露醜陋。』我說：『全身迴旋互用，不觸犯尊嚴。退位從旁提攜，應當委婉。』還見到韶山互相幫助的地方了嗎？盡力推著父親向里走。
有僧人問臨濟：『什麼是吹毛劍？』臨濟說：『禍事！禍事！』僧人便禮拜，臨濟便打。僧人問巴陵：『什麼是吹毛劍？』巴陵說：『珊瑚枝枝撐著月。』我說：『殺人的刀一毛也不放過，救人的劍一毫也不傷害。』得意氣的時候增添意氣，不風流的地方也風流。
洞山禪師開示說：『體悟了佛向上的人，才有說話的份。』僧人問：『什麼是佛向上的人？』洞山說：『非佛。』法眼禪師說：『方便稱之為佛。』我說：『兩位老宿相差多少？簡直是刀刀相似，奈何魚和魯有差別。』到這裡，必須是超越劫數的機鋒，放出風前的箭，橫身擔負，擦手承擔，具備這樣的眼力才行。還能分辨出來嗎？容易分辨雪裡的粉，難辨認墨中的煤。
修山主開示說：『具足凡夫的法，凡夫不知道；具足聖人的法，聖人不會。聖人如果會了，就和凡夫一樣；凡夫如果知道了，就是聖人。』我說：『收復了安南，又擔心塞北。』到這裡，真正成就的事情，一時都揚棄掉，才行。
【English Translation】 English version:
Arbitrarily determining the main point based on words, randomly engaging in belittling and negation, deeply wronging the ancients. If that's the case, then engaging in drinking games at banquets seems to still have kindred spirits; engraving something in one's heart, it's rare to encounter a wise appraiser.
The National Teacher called the attendant three times, and the attendant responded three times. The National Teacher said, 'I thought I was failing you, who knew you were failing me.' The Teacher said, 'Within the principles of benevolence and righteousness, between teacher and disciple, calling again can still bring a response, discussing the real, not the false.' Now, tell me, is there failing or no failing? Pure jade has no flaws; carving decorations instead loses virtue.
A monk asked Shaoshan, 'Where right and wrong don't reach, are there still phrases?' Shaoshan said, 'Yes.' The monk said, 'What phrases are they?' Shaoshan said, 'A solitary cloud doesn't reveal ugliness.' I say, 'The whole body revolves and interacts, not offending dignity. Retreating to the side to support, one should be tactful.' Do you see Shaoshan helping each other? Exerting effort to push the father inward.
A monk asked Linji, 'What is the hair-splitting sword?' Linji said, 'Calamity! Calamity!' The monk then bowed, and Linji then struck. The monk asked Baling, 'What is the hair-splitting sword?' Baling said, 'Coral branches prop up the moon.' I say, 'The killing sword spares not a hair; the life-giving sword harms not a hair. When there is spirit, add spirit; where there is no romance, there is also romance.'
Dongshan gave instructions, saying, 'Those who embody the Buddha-upward person have the right to speak.' A monk asked, 'What is the Buddha-upward person?' Dongshan said, 'Not Buddha.' Fayan said, 'Expediently called Buddha.' I say, 'How much do the two old masters differ? They are practically like knife strokes, but alas, there are differences like fish and Lu.' Reaching this point, one must have the sharpness beyond kalpas, release the arrow before the wind, shoulder the burden, and take on the responsibility. Only with such vision can one succeed. Can you discern it? It's easy to distinguish powder in snow, difficult to distinguish coal in ink.
Master Xiushan gave instructions, saying, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are the same as ordinary beings; if ordinary beings know it, they are sages.' I say, 'Having recovered Annam, one then worries about the north.' Reaching this point, truly accomplished matters should all be discarded at once, only then will it work.
得穩坐地。還端的么。一等平懷。泯然自盡。
舉石梯問侍者。什麼處去。者云。上堂齋去。梯云。我豈不知汝上堂齋去。者云。除此外別道什麼。梯云。我祇問汝本分事。者云。若問本分事。某甲實是上堂齋公。梯云。不謬為吾侍者。師云。放過即不可。如今直與扭得鼻孔痛。打得骨頭出。始得免見瞎驢趁大隊。所以道平地上死人無數。透得荊棘林是好手。且道。適來這僧透得也未。多虛不如少實。
舉僧問法眼。聲色兩字。如何透得。眼云。大眾若會這僧問處。透聲色也不難。師云。從前不了。祇因家賊難防。直下分明。且向草菴止宿。
舉夾山云。目前無法。意在目前。他不是目前法。非耳目之所到。師云。夾山老子。解開布袋頭。將差珍異寶。攃向諸人面前了也。正當恁么時。卻作么生。路不拾遺。君子稱美。
舉趙州云。把定乾坤眼。綿綿不漏絲毫。我要你會。你又作么生會。師云。還端的也未。直饒你這裡會得。七穿八穴。我也知你出趙州䅚繢不得。
舉鏡清問靈云。混沌未分時如何。云曰。露柱懷胎。清云。分后如何。云曰。如片云點太清。清云祇如太清。還受點也無。云不對。清云。恁么即含生不來也。云亦不對。清云。直得純清。絕點時如何。云曰。猶是真常流注
【現代漢語翻譯】 現代漢語譯本 要穩穩當當地坐在地上。真的明白了嗎？達到完全平等的心境，一切自然消逝。
石梯禪師舉起話頭問侍者：『你到哪裡去？』侍者說：『到法堂去用齋飯。』石梯禪師說：『難道我不知道你到法堂用齋飯嗎？』侍者說：『除了這個，還要說什麼呢？』石梯禪師說：『我只是問你本分的事情。』侍者說：『如果問本分的事情，我確實是去法堂用齋飯的。』石梯禪師說：『你沒有辱沒做我的侍者。』 師父（雲門文偃禪師）說：『放過就不可挽回了。現在直接抓住他的鼻子狠狠地扭，打得他骨頭都露出來，才能免於見到瞎驢跟隨著大隊人馬。所以說，平地上死人無數，能夠穿透荊棘林才是高手。』且說，剛才那個僧人穿透了嗎？說得多不如做得少實在。』
有僧人問法眼禪師：『聲和色這兩個字，如何才能透徹理解？』法眼禪師說：『大眾如果明白這個僧人提問的意圖，透徹理解聲和色也不難。』 師父說：『從前不明白，只因爲家賊難以防備。直接明白，就到草菴里休息吧。』
夾山禪師說：『眼前沒有法，意念就在眼前。它不是眼前的法，不是耳目所能達到的。』 師父說：『夾山老禪師，解開布袋口，拿出各種珍奇異寶，擦向各位的面前了。』正在這個時候，該怎麼做呢？路上不拾取遺失的東西，君子會稱讚你的美德。
趙州禪師說：『把定了乾坤的眼睛，綿綿密密，一絲一毫也不放過。我要你們領會，你們又如何領會呢？』 師父說：『真的明白了嗎？即使你在這裡領會了，七穿八洞，我也知道你逃不出趙州老和尚的窠臼。』
鏡清禪師問靈云禪師：『混沌未分之時是什麼樣子？』靈云禪師說：『露柱（佛寺中柱子）懷孕。』鏡清禪師說：『分開了之後是什麼樣子？』靈云禪師說：『像一片云點綴在太清（天空）之中。』鏡清禪師說：『即使是太清，還會被點綴嗎？』靈云禪師沒有回答。鏡清禪師說：『這樣說來，有生命的東西就不會來了。』靈云禪師仍然沒有回答。鏡清禪師說：『直到完全純凈，沒有一點雜質的時候是什麼樣子？』靈云禪師說：『仍然是真常在流注。』
【English Translation】 English version To sit firmly on the ground. Do you really understand? When you reach a state of complete equanimity, everything naturally disappears.
Shiti (Stone Ladder) asked the attendant: 'Where are you going?' The attendant said, 'Going to the Dharma hall for the meal.' Shiti said, 'Don't I know you're going to the Dharma hall for the meal?' The attendant said, 'Besides that, what else should I say?' Shiti said, 'I'm just asking about your fundamental duty.' The attendant said, 'If you ask about my fundamental duty, I am indeed going to the Dharma hall for the meal.' Shiti said, 'You haven't disgraced being my attendant.' The Master (Yunmen Wenyan) said: 'Once you let it go, it's irrecoverable. Now, directly grab his nose and twist it hard, beat him until his bones are exposed, only then can you avoid seeing a blind donkey following the crowd. Therefore, it is said that countless people die on flat ground, and being able to penetrate the thorny forest is a master.' So, did that monk penetrate just now? It's better to do less and be more practical.'
A monk asked Dharma Eye (Fayan) Zen Master: 'How can one thoroughly understand the two words 'sound' and 'form' (sheng se)?' Dharma Eye said, 'If the assembly understands the intention of this monk's question, it's not difficult to thoroughly understand sound and form.' The Master said: 'If you didn't understand before, it's only because the domestic thief is hard to guard against. If you understand directly, then rest in the thatched hut.'
Jiashan (Mount Jia) said: 'There is no Dharma before the eyes, the intention is before the eyes. It is not the Dharma before the eyes, it is not what the ears and eyes can reach.' The Master said: 'Old Zen Master Jiashan, opened the mouth of the cloth bag, took out all kinds of rare and precious treasures, and wiped them in front of everyone.' At this very moment, what should you do? Not picking up lost things on the road, gentlemen will praise your virtue.
Zhaozhou (Joshu) said: 'Holding firm the eyes of the universe, meticulously, not letting go of a single bit. I want you to understand, how will you understand?' The Master said: 'Do you really understand? Even if you understand here, with seven holes and eight holes, I also know that you cannot escape the old monk Zhaozhou's trap (ke jiu).'
Jingqing (Kyosei) asked Lingyun (Reiun): 'What is it like when chaos has not yet separated?' Lingyun said, 'The pillar (rochu) conceives.' Jingqing said, 'What is it like after separation?' Lingyun said, 'Like a piece of cloud adorning the vast sky (taisei).' Jingqing said, 'Even the vast sky, will it be adorned?' Lingyun did not answer. Jingqing said, 'In that case, sentient beings will not come.' Lingyun still did not answer. Jingqing said, 'What is it like when it is completely pure, without a single impurity?' Lingyun said, 'It is still the flow of true constancy (shinjo).'
。清云。如何是真常流注。云曰。似鏡常明。清云。向上更有事否。云曰有。清云。如何是向上事。云曰。打破鏡來。與子相見。師云。分與未分。玉機夜動。點與不點。金梭暗拋。直是一色純清。未得十成安穩。且道。打破鏡來。向什麼處相見。還會么。清秋老兔吞光后。湛水蒼龍蛻骨時。
舉石鞏上堂。乃張弓架箭。三平擘開胸當之。鞏云。一張弓兩隻箭。三十年祇。射得半個聖人。師云。石鞏習氣不除。三平相席打令。卻云三十年一張弓兩隻箭。祇射得半個聖人。豈不是以己方人。大都不入驚人浪。到了難尋稱意魚。
舉僧問雲門。如何是清凈法身。門云。花葯欄。僧云。便恁么去時如何。門云。金毛師子。雪竇著語云。大無端。師云。賊來須打。客來須待。雲門雪竇。二俱作家。這裡莫有便恁么去者么。切忌撞頭磕額。
舉僧問曹山。子歸就父。為什麼父全不顧。山云。理合如斯。僧云。父子之恩何在。山云。始成父子之恩。僧云。如何是父子之恩。山云。刀斧斫不開。師云。翡翠簾垂。絲綸未降。紫羅帳合。視聽難通。犯動毛頭月升夜戶。密移一步鶴出銀籠。還知么。脫身一色無遺影。不坐同風落大功。
舉白水垂語云。眼裡著砂不得。耳里著水不得。僧便問。如何是眼裡著砂不
得。水云。應真無比。僧云。如何是耳里著水不得。水云。白凈無垢。師云。白水老子。可謂大而無外。小而無內。具足千變萬化。祇個赤手空身。不受一滴一塵。直是滿眼滿耳。還見么。立足無閑地。知心有幾人。
舉石頭參同契云。回互不回互。僧問雲門。如何是回互。門指版頭云。不可喚作版頭僧云。如何是不回互。門云。這個是版頭。師云。石頭舌頭無骨。雲門眼裡有筋。千古之下。聲光赫揚。如今要把手共行。直須恁么始解不恁么。然後沒交涉。還相委悉么。少年曾決龍蛇陣。老倒還同稚子歌。
舉芭蕉示眾云。爾有拄杖子。我與爾拄杖子。爾無拄杖子。我奪卻爾拄杖子。師云。爾有則一切有。爾無則一切無。有無自是當人。與奪關芭蕉甚事。正恁么時。作么生是爾拄杖子。
舉僧問香嚴。如何是道。嚴云。枯木里龍吟。僧云。如何是道中人。嚴云。髑髏里眼睛。僧舉門石霜。如何是枯木里龍吟。霜云。猶帶喜在。僧云。如何是髑髏里眼睛。霜云。猶帶識在。師云。王居門裡。臣不出門。
舉大耳三藏得他心通。朝見肅宗帝。帝命忠國師驗之。藏見國師。便禮拜側立於右。國師云。汝得他心通是否。藏云不敢。國師云。汝道。老僧祇今在什麼處。藏云。和尚是一國之師。何得在西
【現代漢語翻譯】 水云（Shuiyun，人名）說：『應真無比。』僧人問：『如何是耳里著水不得？』水云說：『白凈無垢。』師父說：『白水老子，可謂大而無外，小而無內，具足千變萬化，祇個赤手空身，不受一滴一塵，直是滿眼滿耳，還見么？立足無閑地，知心有幾人？』 引用石頭（Shitou，人名）《參同契》說：『回互不回互。』僧人問雲門（Yunmen，人名）：『如何是回互？』雲門指著版頭說：『不可喚作版頭。』僧人問：『如何是不回互？』雲門說：『這個是版頭。』師父說：『石頭舌頭無骨，雲門眼裡有筋，千古之下，聲光赫揚。如今要把手共行，直須恁么始解不恁么，然後沒交涉，還相委悉么？少年曾決龍蛇陣，老倒還同稚子歌。』 引用芭蕉（Bajiao，人名）向大眾開示說：『爾有拄杖子，我與爾拄杖子；爾無拄杖子，我奪卻爾拄杖子。』師父說：『爾有則一切有，爾無則一切無，有無自是當人，與奪關芭蕉甚事？正恁么時，作么生是爾拄杖子？』 引用僧人問香嚴（Xiangyan，人名）：『如何是道？』香嚴說：『枯木里龍吟。』僧人問：『如何是道中人？』香嚴說：『髑髏里眼睛。』僧人舉給門石霜（Shishuang，人名）聽，問：『如何是枯木里龍吟？』石霜說：『猶帶喜在。』僧人問：『如何是髑髏里眼睛？』石霜說：『猶帶識在。』師父說：『王居門裡，臣不出門。』 引用大耳三藏（Da'er Sanzang，人名）得到他心通，朝見肅宗帝（Suzongdi，人名）。肅宗帝命令忠國師（Zhong Guoshi，人名）驗證他。大耳三藏見到忠國師，便禮拜側立於右。忠國師問：『汝得他心通是否？』大耳三藏說：『不敢。』忠國師說：『汝道，老僧祇今在什麼處？』大耳三藏說：『和尚是一國之師，何得在西』
【English Translation】 Shuiyun (name) said, 'Matchless among Arhats.' A monk asked, 'What is it that one cannot get water in the ear?' Shuiyun said, 'Pure white and without defilement.' The Master said, 'Old Master White Water, it can be said to be so large that there is nothing outside it, so small that there is nothing inside it, possessing all kinds of transformations. Just this empty-handed and bare body, not receiving a drop or a speck of dust, truly filling the eyes and ears, do you see it? Standing with no idle ground, how many people understand the mind?' Quoting Shitou's (name) 'Cantongqi' (title of a Chan Buddhist text), 'Mutual or not mutual.' A monk asked Yunmen (name), 'What is mutual?' Yunmen pointed to the board head and said, 'It cannot be called a board head.' The monk asked, 'What is not mutual?' Yunmen said, 'This is a board head.' The Master said, 'Shitou's tongue has no bones, Yunmen's eyes have tendons. After thousands of years, their voices and light shine brightly. Now, if you want to walk hand in hand, you must be like this to understand not being like this, and then there is no involvement. Do you understand each other? In youth, I once decided the dragon and snake battle; in old age, I still sing like a child.' Quoting Bajiao (name) addressing the assembly, 'If you have a staff, I will give you a staff; if you have no staff, I will take away your staff.' The Master said, 'If you have, then you have everything; if you have not, then you have nothing. Having or not having is up to the individual; what does giving or taking have to do with Bajiao? At just this moment, what is your staff?' Quoting a monk asking Xiangyan (name), 'What is the Dao?' Xiangyan said, 'A dragon's roar from a withered tree.' The monk asked, 'What is a person of the Dao?' Xiangyan said, 'Eyes in a skull.' The monk told Shishuang (name) about this, asking, 'What is a dragon's roar from a withered tree?' Shishuang said, 'Still carrying joy.' The monk asked, 'What are eyes in a skull?' Shishuang said, 'Still carrying consciousness.' The Master said, 'The king resides within the gate; the minister does not leave the gate.' Quoting Da'er Sanzang (name) obtaining telepathic powers, he had an audience with Emperor Suzong (name). Emperor Suzong ordered National Teacher Zhong (name) to test him. Da'er Sanzang saw National Teacher Zhong and bowed, standing to his right. National Teacher Zhong asked, 'Have you obtained telepathic powers?' Da'er Sanzang said, 'I dare not claim so.' National Teacher Zhong said, 'Tell me, where is this old monk right now?' Da'er Sanzang said, 'The monk is the national teacher of a country; how could he be in the West?'
川看競渡舡。國師再問。汝道。老僧即今在什麼處。藏云。和尚是一國之師。何得在天津橋上看弄猢猻。國師第三次問。老僧即今在什麼處。藏罔知去處。國師叱云。這野狐精。他心通在什麼處。師云。三藏不見國師。則且置。爾道。國師自知落處么。若謂自知。則百鳥銜花。諸天供養。未有休日。且道。正當恁么時。落在什麼處。
舉陸亙大夫。問南泉。弟子家中有一片石。有時坐有時臥。欲鐫作佛得否。泉云得。陸雲。莫不得否。泉云不得。云巖云。坐則佛。不坐則非佛。洞山云。不坐則佛。坐則非佛。師云。轉功就位。轉位就功。還他洞上父子。且道。南泉意作么生。直是針錐不得。
舉佛前有一女子入定。佛敕文殊出定。殊乃運神力。托上梵天。出定不得。佛乃云。下方有罔明大士。能出此定。須臾罔明至。敕令出定。罔明彈指三下。女子便出定。師云。若定若動。當人變弄。鴻毛輕而不輕。大山重而非重。還知老瞿曇鼻孔在我手裡么。
舉雪峰與三聖行次。見一隊猢猻。峰云。祇這猢猻。各各皆一面古鏡。聖云。歷劫無名。何以彰為古鏡。峰云。瑕生也。聖云。一千五百人善知識。話頭也不識。峰云。老僧住持事煩。師云。當時若見雪峰道瑕生也。但近前云喏喏。且道。何故如此。爭之
【現代漢語翻譯】 現代漢語譯本： 川（人名）在看競渡的船隻。國師再次問（三藏）。你道說，老僧我現在在什麼地方？三藏回答說，和尚是一國之師，怎麼會在天津橋上看耍猴戲？國師第三次問，老僧我現在在什麼地方？三藏不知道（國師）去了哪裡。國師呵斥道，這野狐精，你的他心通在哪裡？（云居）師說，三藏看不見國師，暫且不論。你來說說，國師自己知道落在什麼地方嗎？如果說自己知道，那麼百鳥銜花，諸天供養，沒有休息的時候。那麼請問，正在這個時候，（國師）落在什麼地方？
舉陸亙大夫問南泉（普愿禪師）。弟子家中有一片石頭，有時坐在上面，有時躺在上面，想把它雕刻成佛可以嗎？南泉說可以。陸亙問，莫非不可以嗎？南泉說不可以。云巖（曇晟禪師）說，坐著就是佛，不坐就不是佛。洞山（良價禪師）說，不坐就是佛，坐著就不是佛。（云居）師說，轉變功用以適應位置，轉變位置以適應功用，還給洞山父子。那麼請問，南泉的用意是什麼？（他的道理）簡直是針錐都插不進去。
說的是佛前有一個女子入定。佛命令文殊（菩薩）讓她出定。文殊於是運用神力，把她托到梵天，也出不了定。佛於是說，下方有罔明大士，能使她出定。一會兒罔明（菩薩）來到，命令她出定。罔明彈指三下，女子便出了定。（云居）師說，無論是定還是動，都是當人（修行者）在變化把弄。鴻毛輕卻不一定輕，大山重卻不一定重。還知道老瞿曇（釋迦牟尼佛）的鼻孔在我手裡嗎？
說的是雪峰（義存禪師）與三聖（慧然禪師）行走時，看見一隊猴子。雪峰說，這些猴子，個個都是一面古鏡。三聖說，歷劫以來沒有名字，憑什麼彰顯為古鏡？雪峰說，有了瑕疵啊。三聖說，你是一千五百人的善知識，連話頭都不認識。雪峰說，老僧我住持寺院事務繁忙。（云居）師說，當時如果見到雪峰說有了瑕疵，只管上前說『是是』。那麼請問，為什麼這樣做？爭論什麼？
【English Translation】 English version: Chuan (a person's name) was watching the dragon boat races. The National Teacher asked (Sanzang) again, 'Tell me, where is this old monk right now?' Sanzang replied, 'The monk is the National Teacher of the country, how could he be watching monkey shows on Tianjin Bridge?' The National Teacher asked for the third time, 'Where is this old monk right now?' Sanzang didn't know where (the National Teacher) had gone. The National Teacher scolded, 'You fox spirit, where is your telepathic power?' (Yunju) Master said, 'Let's put aside the fact that Sanzang can't see the National Teacher for now. You tell me, does the National Teacher himself know where he is?' If you say he knows himself, then birds will be carrying flowers in their beaks, and the heavens will be making offerings, without any rest. So please tell me, at this very moment, where is (the National Teacher) located?'
It is said that the Great Officer Lu Xuan asked Nanquan (Zen Master Puzhao), 'There is a piece of stone in my house, sometimes I sit on it, sometimes I lie on it. Is it possible to carve it into a Buddha?' Nanquan said it was possible. Lu Xuan asked, 'Is it perhaps not possible?' Nanquan said it was not possible. Yunyan (Zen Master Tansheng) said, 'Sitting is Buddha, not sitting is not Buddha.' Dongshan (Zen Master Liangjie) said, 'Not sitting is Buddha, sitting is not Buddha.' (Yunju) Master said, 'Transforming function to adapt to position, transforming position to adapt to function, returning it to the Dongshan father and son. So please tell me, what is Nanquan's intention? (His reasoning) is so tight that even a needle cannot be inserted.'
It is said that there was a woman in samadhi before the Buddha. The Buddha ordered Manjusri (Bodhisattva) to bring her out of samadhi. Manjusri then used his divine power to lift her to the Brahma heaven, but she still could not come out of samadhi. The Buddha then said, 'Below there is the Great Being Wangming, who can bring her out of this samadhi.' After a while, Wangming (Bodhisattva) arrived and ordered her to come out of samadhi. Wangming snapped his fingers three times, and the woman came out of samadhi. (Yunju) Master said, 'Whether it is samadhi or movement, it is the person (practitioner) who is transforming and manipulating. A feather is light but not necessarily light, a mountain is heavy but not necessarily heavy. Do you know that old Gautama's (Shakyamuni Buddha's) nostrils are in my hands?'
It is said that when Xuefeng (Zen Master Yicun) and Sansheng (Zen Master Huiran) were walking, they saw a group of monkeys. Xuefeng said, 'These monkeys, each one is an ancient mirror.' Sansheng said, 'Without a name throughout the kalpas, how can they be manifested as ancient mirrors?' Xuefeng said, 'There are flaws.' Sansheng said, 'You are a good teacher to one thousand five hundred people, and you don't even recognize the topic of conversation.' Xuefeng said, 'This old monk is busy with the affairs of the monastery.' (Yunju) Master said, 'At that time, if you saw Xuefeng say there were flaws, just go forward and say 'Yes, yes.' So please tell me, why do this? What is there to argue about?'
不足。讓之有餘。
舉長慶示眾云。凈潔打疊了。近前就我索。驀脊與爾一棒。有這一棒到爾。爾須具大慚愧。若無這一棒到爾。爾向什麼處會。師云。死口吃常住飯。展腳臥長連床。求個知慚愧者難得。還知長慶棒落地處么。雷開蟄戶電燒尾。引出崢嶸頭角來。
舉盤山垂語云。若言即心即佛。今時未入玄微。若言非心非佛。亦是指蹤極則。師云。有錢不解使。解使卻無錢。且道。作么生得十成去。娶他年少婦。須是白頭兒。
舉金峰示眾云。事存涵蓋合。理應箭鋒拄。若人道得。金峰分半院與他住。時有僧出禮拜。峰云休休。相見易得好。共住難為人。師云。重賞之下。必有勇夫。這僧擬乎強取。金峰又卻不甘。還知蚌鷸相持。盡落漁夫之手。若也辨得涵蓋箭鋒。金峰一院兩手分付。
舉僧問曹山。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。佛與曹山。賓主互換。出世不出世。各具一隻眼。未有長行而不住。長住而不行。還會么。幽洞不拘關鎖意。縱橫那涉兩頭人。
舉雲門示眾云。直得觸目無滯。達得名身句身一切法空。山河大地是名身。亦不可得。喚作三昧性海俱備。猶是無風。匝匝之波。直得亡知于覺。覺即佛性矣。喚作無事人。更須
【現代漢語翻譯】 現代漢語譯本：
不足，要讓它變得有餘。
長慶禪師舉例開示大眾說：『清凈潔白地打理好了，到我這裡來索取。冷不防給你一棒。有了這一棒打到你，你必須要有大慚愧心。如果沒有這一棒打到你，你從什麼地方去體會？』 師父說：『白白地吃常住的飯，舒舒服服地睡在長連床上，想要找個知道慚愧的人真是難得。』 還知道長慶禪師的棒子落在何處嗎？雷聲驚醒了冬眠的動物，閃電燒焦了蛇的尾巴，引出了崢嶸的頭角。
盤山禪師垂示說：『如果說即心即佛，現在還沒有進入玄妙的境界。如果說非心非佛，也只是指出了最終的歸宿。』 師父說：『有錢不會用，會用卻沒有錢。』 那麼，怎樣才能十全十美呢？娶個老妻，必須是白頭偕老的伴侶。
金峰禪師開示大眾說：『事情要像涵蓋那樣緊密，道理要像箭鋒那樣銳利。如果有人能說得出來，金峰禪師就把半個寺院分給他住。』 當時有個僧人出來禮拜，金峰禪師說：『算了算了，相見容易相處難。』 師父說：『重賞之下，必有勇夫。』 這個僧人想要強取，金峰禪師又不甘心。還知道蚌和鷸相爭，最終都落入漁夫之手嗎？如果能辨別出涵蓋和箭鋒，金峰禪師就把整個寺院雙手奉上。
有僧人問曹山禪師：『佛未出世時如何？』 曹山禪師說：『曹山不如。』 僧人說：『出世后如何？』 曹山禪師說：『不如曹山。』 師父說：『佛與曹山，賓主互換。出世不出世，各自都有一隻眼。』 沒有長久的行走而不停止，也沒有長久的居住而不行走。明白了嗎？幽深的洞穴不被關鎖的意念所束縛，縱橫馳騁哪裡會牽涉到兩頭的人呢？
雲門禪師開示大眾說：『直接達到觸目無滯，通達名身句身一切法空。山河大地是名身，也是不可得的。』 稱作三昧性海俱備，也還是無風時層層疊疊的波浪。直接達到忘卻知覺，知覺就是佛性了。稱作無事人，更需要...
【English Translation】 English version:
Deficiency, let it have abundance.
Zen Master Changqing gave a public instruction, saying: 'Cleanly and neatly prepared, come to me to ask for it. Unexpectedly, I'll give you a blow with the staff. If this blow lands on you, you must have great shame. If this blow doesn't land on you, where will you realize it?' The Master said: 'Idly eating the monastery's rice, comfortably sleeping on the long platform bed, it's rare to find someone who knows shame.' Do you know where Zen Master Changqing's staff falls? Thunder opens the hibernating creatures' doors, lightning burns the snake's tail, leading out majestic horns and heads.
Zen Master Panshan gave an instruction, saying: 'If you say 'mind is Buddha,' you haven't yet entered the subtle and profound. If you say 'not-mind, not-Buddha,' it's also just pointing to the ultimate destination.' The Master said: 'Having money but not knowing how to use it, knowing how to use it but having no money.' Then, how can one achieve perfection? Marry an old wife, she must be a partner who will be with you until your hair turns white.
Zen Master Jinfeng instructed the assembly, saying: 'Matters should be like a box and lid fitting together perfectly, principles should be like an arrow's point piercing sharply. If someone can speak it, Zen Master Jinfeng will give him half of the monastery to live in.' At that time, a monk came out and bowed. Zen Master Jinfeng said: 'Stop, stop, meeting is easy, living together is difficult.' The Master said: 'Under great reward, there must be brave men.' This monk intended to forcefully take it, but Zen Master Jinfeng was unwilling. Do you know that when the clam and the egret contend, they both fall into the hands of the fisherman? If you can discern the box and lid and the arrow's point, Zen Master Jinfeng will offer the entire monastery with both hands.
A monk asked Zen Master Caoshan: 'What was it like before the Buddha appeared in the world?' Zen Master Caoshan said: 'Caoshan is not as good.' The monk said: 'What is it like after he appeared in the world?' Zen Master Caoshan said: 'Not as good as Caoshan.' The Master said: 'The Buddha and Caoshan, host and guest exchange. Whether appearing in the world or not appearing in the world, each has one eye.' There is no long walking without stopping, and no long dwelling without walking. Do you understand? The secluded cave is not bound by the intention of locks, freely roaming, how could it involve people on both sides?
Zen Master Yunmen instructed the assembly, saying: 'Directly reaching unimpeded contact with everything, penetrating the emptiness of name-body, phrase-body, and all dharmas. Mountains, rivers, and the great earth are the name-body, and are also unattainable.' Called the samadhi nature-sea being fully equipped, it is still like waves lapping without wind. Directly reaching the forgetting of knowing, knowing is Buddha-nature. Called a person of no affairs, even more needs...
知有向上一竅在。師云。賓主不諧。二俱有過。各與二十棒。祇如向上一竅。又作么生。犀因玩月紋生角。像被雷驚花入牙。
舉乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰云。來日不得普請。師云。坐斷十方。千差路絕。放開一線。萬派朝宗。二尊宿。開拓家風。方見衲僧去就。還端的么。太平天子寰中旨。血汗將軍塞外心。
舉巖頭辭德山。山云。子什麼處去。頭云。暫辭和尚下山去。山云。子他後作么生。頭云。不忘和尚。山云。子憑何有此語。頭云。豈不聞智與師齊。減師半德。智過於師。方堪傳授。山云。如是如是。善自護持。師云。德山尋常棒下。不立佛祖。洎乎到這時節。得恁么老婆。雖然是養子之緣。爭免得後人撿責。待伊道智過於師方堪傳授。拽拄杖驀脊便打。
舉南泉垂語云。王老師。牧一頭水牯牛。擬向溪東去。不免官家苗稅。擬向溪西去。不免官家苗稅。爭如隨分納些些。總不見得。師云。南泉牧牛。可謂奇特。直得一切處關防不得。為什麼如此。是他隨分納些些。
舉黃檗問百丈。從上相承底事。和尚如何指示於人。丈據坐。檗云。後代兒孫。將何傳授。丈云。將謂爾是個人。便歸方丈。師云。言滿天下無
【現代漢語翻譯】 現代漢語譯本 知道有向上的一竅存在。趙州禪師說：『賓與主不和諧，雙方都有過錯，各打二十棒。』如果說向上的一竅，又該如何呢？就像犀牛因為玩賞月亮而角上生出紋路，大象因為被雷聲驚嚇而花紋進入牙齒一樣。
乾峰禪師開示大眾說：『舉出一個，就不能舉出第二個，放過一著，就落在了第二著。』雲門禪師站出來說：『昨天有人從天臺山來，卻往徑山去了。』乾峰禪師說：『明天不得普請（指全體出坡勞動）。』趙州禪師說：『截斷十方，千差萬別的道路都斷絕了；放開一線，萬千支流都朝著宗源匯聚。』這兩位尊宿，開創家風，才顯出衲僧的去就。還明白嗎？就像太平天子的旨意通行天下，血汗將軍的心思在邊塞一樣。
巖頭禪師辭別德山禪師時，德山禪師問：『你到哪裡去？』巖頭禪師說：『暫時告別和尚下山去。』德山禪師問：『你以後會怎麼樣？』巖頭禪師說：『不會忘記和尚。』德山禪師問：『你憑什麼說這話？』巖頭禪師說：『難道沒聽說過嗎？智慧與師父相等，就減少了師父一半的德行；智慧超過師父，才堪以傳授。』德山禪師說：『是這樣，是這樣，好好地守護自己。』趙州禪師說：『德山禪師平常棒下，不設立佛祖。到了這個時候，卻變得如此婆婆媽媽。雖然是養子的緣分，也免不了後人挑剔。』如果他（巖頭）說智慧超過師父才堪以傳授，就應該拿起拄杖朝他後背打去。
南泉禪師垂示說：『王老師，牧養一頭水牯牛，想要往溪東去，免不了要交官家的苗稅；想要往溪西去，也免不了要交官家的苗稅。不如隨分繳納一些。』總是不見得。趙州禪師說：『南泉禪師牧牛，可謂奇特，簡直一切處都防備不得。為什麼會這樣？因為他隨分繳納一些。』
黃檗禪師問百丈禪師：『從上代代相承的究竟是什麼事？和尚您如何指示於人？』百丈禪師據案而坐。黃檗禪師說：『後代的兒孫，將用什麼來傳授？』百丈禪師說：『還以為你是個有見地的人。』便回到方丈室。趙州禪師說：『言語充滿天下，卻沒有……』
【English Translation】 English version Knowing there is an upward-pointing aperture. The Master (Zhao Zhou) said, 'Guest and host are not in harmony; both are at fault. Each receives twenty blows.' If it is said about the upward-pointing aperture, then what? It's like a rhinoceros growing patterns on its horn from admiring the moon, and an elephant having floral patterns enter its tusks from being startled by thunder.
Qianfeng (Zen Master) instructed the assembly, saying, 'Mention one, and you must not mention two. Let one move pass, and you fall into the second.' Yunmen (Zen Master) came forward and said, 'Yesterday, someone came from Tiantai (Mountain), but went to Jingshan (Mountain) instead.' Qianfeng (Zen Master) said, 'Tomorrow, there will be no general labor (referring to everyone participating in manual labor).' Zhao Zhou (Zen Master) said, 'Cutting off the ten directions, a myriad of different paths are severed; releasing a single thread, ten thousand streams flow towards the source.' These two venerable masters, opening up the family style, only then do we see the going and coming of a monastic. Do you understand? It's like the decree of the Taiping Emperor throughout the realm, and the blood and sweat of the general beyond the border.
When Yantou (Zen Master) bid farewell to Deshan (Zen Master), Deshan (Zen Master) asked, 'Where are you going?' Yantou (Zen Master) said, 'Temporarily taking leave of the Master to go down the mountain.' Deshan (Zen Master) asked, 'What will you be like in the future?' Yantou (Zen Master) said, 'I will not forget the Master.' Deshan (Zen Master) asked, 'What makes you say that?' Yantou (Zen Master) said, 'Haven't you heard? If wisdom is equal to the teacher, it diminishes half the teacher's virtue; if wisdom surpasses the teacher, then one is worthy of transmission.' Deshan (Zen Master) said, 'So it is, so it is, take good care of yourself.' Zhao Zhou (Zen Master) said, 'Deshan (Zen Master) usually does not establish Buddhas or patriarchs under his staff. But at this moment, he becomes so grandmotherly. Although it is the fate of an adopted son, he cannot avoid being criticized by later generations.' If he (Yantou) said that wisdom surpassing the teacher is worthy of transmission, then he (Deshan) should have grabbed his staff and struck him on the back.
Nanquan (Zen Master) gave a teaching, saying, 'Teacher Wang pastures a water buffalo. If he intends to go east of the stream, he cannot avoid paying the government's land tax; if he intends to go west of the stream, he cannot avoid paying the government's land tax. It's better to pay a little according to one's share.' He doesn't see the point at all. Zhao Zhou (Zen Master) said, 'Nanquan (Zen Master)'s herding of the buffalo is truly remarkable; it's simply impossible to guard against him in any place. Why is this so? Because he pays a little according to his share.'
Huangbo (Zen Master) asked Baizhang (Zen Master), 'What is the matter transmitted from the past? How does the Master instruct people?' Baizhang (Zen Master) sat on his seat. Huangbo (Zen Master) said, 'What will later generations use to transmit?' Baizhang (Zen Master) said, 'I thought you were a person of insight.' Then he returned to his abbot's room. Zhao Zhou (Zen Master) said, 'Words fill the world, but there is no...'
口過。行滿天下無怨惡。還他百丈。黃檗不是不知有。且祇要此話大行。還會百丈歸方丈么。林間風葉落。化外水天秋。
舉仰山問僧。近離甚處。僧云廬山。仰云。曾到五老峰么。僧云不曾到。仰云。阇梨不曾遊山。雲門云。此語皆為慈悲之故。有落草之譚。師云。雲門雖然識得仰山底裡。爭柰祇知其一不知其二。且道。仰山意作么生。無限風流慵賣弄。免人指點好郎君。
舉三聖云。我逢人即出。出即不為人。興化云。我逢人即不出。出則便為人。師云。墮也墮也。今日不是減古人聲光。且要長後人節概。若是本色漢。提祖師印。轉鐵牛機。把拄杖一時穿卻。方見衲僧手段。
舉聲明三藏見閩王。王請玄沙驗之。沙背後以銅火箸。敲鐵火爐。問云。是什麼聲。藏云。銅鐵聲。沙云。大王莫受外國人瞞。師云。理契則神。貧子獲衣中之寶。情封則物。力士失額上之珠。三藏祇解瞻前。玄沙不能顧后。還知么。誣人之罪。以罪加之。
舉僧問長沙。作么生轉得山河大地。歸自己去。沙云。作么生轉得自己。歸山河大地去。師云。雖然主賓互換。要且泥水不分。或然裂轉鼻孔。恁么不恁么總不得。又合作么生。如今王令稍嚴。不許人攙行奪市。
舉灌溪垂語云。我在臨際處得一杓。我在
末山處得一杓。又云。十方無壁落。四面亦無門。露裸裸赤灑灑沒可把。師云。灌溪恁么說話。且道。是臨際處得底。末山處得底。雖然一箭雙鵰。柰有時走殺有時坐殺。且作么生得恰好去。捏聚放開都在我。拈來拋去更由誰。
舉僧問睦州。祖意教意是同是別。州云。青山自青山。白雲自白雲。師云。若向這裡識得陸州。釋迦出世達磨西來。總是不守本分底漢。還識得么。臂長衫袖短。腳瘦草鞋寬。
舉南園一日自燒浴。僧問。和尚何不使沙彌童行。園撫掌三下。僧舉似曹山。山云。一等是個撫掌拍手。就中南園奇怪。俱胝一指頭禪。蓋為承當處不諦。僧卻問。南園撫掌。豈不是奴兒婢子邊事。山云是。僧云。向上更有事也無。山云有。僧云。如何是向上事。山咄云。這奴兒婢子。師云。識尊卑知貴賤。南園是作家。分玉石辨金鍮。曹山不出世。這僧雖解切瑳琢磨。也祇向奴兒婢子邊著到。還知么。放矌淋漓兩不傷。猶是夜明簾外客。
舉雲門示眾云。十五日以前即不問。十五日以後道將一句來。自云。日日是好日。師云。屬虎人本命。屬猴人相沖。
舉壽聖云。月半前用釣。月半後用錐。僧便問。正當月半時如何。聖云。泥牛踏破澄潭月。師云。兩頭得用。壽聖作家。直下忘功。是誰體
【現代漢語翻譯】 現代漢語譯本： 末山（Moshan，人名）處得到一杓（shao，量具）。又說：『十方沒有墻壁阻隔，四面也沒有門。赤裸裸、光溜溜，沒有什麼可以把握。』 師父說：『灌溪（Guanxi，人名）這樣說話，且說，是從臨濟（Linji，人名）處得到的，還是從末山處得到的？』雖然一箭雙鵰，無奈有時追趕得上，有時卻只能坐等。且要怎樣才能恰到好處呢？捏合、放開都在我，拿來拋去更由誰？
有僧人問睦州（Muzhou，地名）：『祖意（Zuyi，禪宗祖師的意旨）和教意（jiaoyi，佛教的教義）是相同還是不同？』 睦州說：『青山自是青山，白雲自是白雲。』 師父說：『若能在這裡識得睦州，釋迦（Shijia，釋迦牟尼佛）出世、達磨（Damo，菩提達摩）西來，都是不守本分的傢伙。』 還識得嗎？臂長衫袖短，腳瘦草鞋寬。
有僧人舉南園（Nanyuan，地名）一日自己燒水洗浴。僧人問：『和尚為什麼不使喚沙彌（Shami，小和尚）或童行（tongxing，未成年出家者）？』 南園拍掌三下。僧人將此事告訴曹山（Caoshan，人名）。曹山說：『同樣是拍手，南園的做法更奇怪。』 俱胝（Juzhi，人名）的一指頭禪，是因為承當之處不真實。僧人反問：『南園拍掌，豈不是奴婢的事情？』 曹山說是。僧人問：『向上還有更高深的事情嗎？』 曹山呵斥道：『這奴兒婢子！』 師父說：『識尊卑，知貴賤，南園是行家。』 分辨玉石，辨別金銅，曹山不出世。這僧人雖然懂得切磋琢磨，也只是在奴婢的事情上著眼。還知道嗎？放曠淋漓兩不傷，猶是夜明簾外客。
雲門（Yunmen，地名）開示大眾說：『十五日以前的事情就不問了，十五日以後的事情說一句來。』 自己說：『日日是好日。』 師父說：『屬虎的人本命年，屬猴的人相沖。』
壽聖（Shousheng，人名）說：『月半前用釣，月半後用錐。』 僧人便問：『正當月半時如何？』 壽聖說：『泥牛踏破澄潭月。』 師父說：『兩頭都用得上，壽聖是行家。』 直截了當，忘記功勞，是誰的體用？
【English Translation】 English version: Moshan (name) obtained a ladle. It is also said: 'The ten directions have no walls, and the four sides have no doors. Naked and bare, there is nothing to grasp.' The Master said: 'Guanxi (name) speaks like this, but tell me, was it obtained from Linji (name) or from Moshan?' Although it's killing two birds with one stone, sometimes you can catch up, and sometimes you can only sit and wait. How can one achieve the perfect balance? Gathering and releasing are all within me; who else decides what to pick up and throw away?
A monk asked Muzhou (place name): 'Are the ancestral intention (Zuyi, the intention of the Zen patriarchs) and the teaching intention (jiaoyi, Buddhist doctrines) the same or different?' Muzhou said: 'The green mountains are naturally green mountains, and the white clouds are naturally white clouds.' The Master said: 'If you can recognize Muzhou here, then Shakyamuni (Shijia, Shakyamuni Buddha) appearing in the world and Bodhidharma (Damo, Bodhidharma) coming from the West are all fellows who do not keep to their proper roles.' Do you recognize it? Long arms, short sleeves; thin feet, wide straw sandals.
A monk recounted that Nanyuan (place name) once boiled water himself for bathing. The monk asked: 'Why doesn't the abbot use the Shami (Shami, novice monk) or the young attendant (tongxing, underage monastic)?' Nanyuan clapped his hands three times. The monk told this to Caoshan (name). Caoshan said: 'Although it's the same clapping, Nanyuan's action is stranger.' Juzhi's (name) one-finger Zen is because the place of acceptance is not genuine. The monk asked back: 'Isn't Nanyuan's clapping the business of servants?' Caoshan said yes. The monk asked: 'Is there anything higher beyond that?' Caoshan scolded: 'You servant!' The Master said: 'Knowing the hierarchy and understanding value, Nanyuan is an expert.' Distinguishing jade from stone, discerning gold from copper, Caoshan does not appear in the world. Although this monk understands cutting and polishing, he only focuses on the affairs of servants. Do you know? Releasing freely without harm, one is still a guest outside the night-shining curtain.
Yunmen (place name) instructed the assembly, saying: 'I won't ask about matters before the fifteenth day; say a word about matters after the fifteenth day.' He himself said: 'Every day is a good day.' The Master said: 'People born in the year of the Tiger are in their zodiac year, and people born in the year of the Monkey clash with it.'
Shousheng (name) said: 'Before mid-month, use a fishing rod; after mid-month, use an awl.' The monk then asked: 'What about exactly at mid-month?' Shousheng said: 'A clay ox breaks the moon in the clear pool.' The Master said: 'Both ends are useful; Shousheng is an expert.' Directly forgetting merit, whose embodiment is it?
得。放行也互換尊賓。把住也不留朕跡。還有體得底么。玉女夜拋梭。織錦于西舍。
舉僧問曹山。世間什麼物最貴。山云。死貓兒最貴。僧云。為什麼死貓兒最貴。山云。無人著價。師云。曹山物貨不入行市。子細看來。直是一錢不直。曹山遇賤則貴。我這裡遇貴則賤且道還有相違處么。
舉大慈示眾云。山僧不會答話。祇是識病時有僧出。慈便歸方丈。雪竇云。雪竇識病不答話。或有僧出。劈脊便打。師云。大慈雪竇。二俱作家。要且祇顧目前不防腳下。或有個不識好惡。不問東西底漢。出來便掀倒禪床。直饒爾全機大用。也祇恐著手腳不辨。正當恁么時。還有識病底眼么。
舉僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審。和尚見性如何。峰打三下。后問巖頭。頭打三掌。雪竇云。應病與藥。且打三下。據令而行。合打多少。師云。雪竇一期趁快。往往後人作行令會。卻殊不知。雪峯巖頭是個無固必漢。
舉云巖院主游石室回。巖云。汝去入到石室裡看。為什麼便祇回。院主無對。洞山代云。彼中已有人佔了也。巖云。汝更去作什麼。山云。不可人情斷絕去也。師云。低頭失卻針。開眼拾得線。線無頭而莫度。針無穴以難穿。到這裡。鸞膠續絃。須是洞山始得。
【現代漢語翻譯】 現代漢語譯本 得（好）。放開也互相轉換尊卑，把持也不留下痕跡。還有能體會到其中真意的嗎？就像玉女在夜晚拋梭，在西邊的屋舍里織錦。
有僧人問曹山（禪師名號）。世間什麼東西最貴？曹山說：『死貓兒最貴。』僧人問：『為什麼死貓兒最貴？』曹山說：『因為沒有人給它定價。』我說：曹山的貨物不進入市場交易。仔細看來，真是一文不值。曹山是遇到賤的就說貴，我這裡是遇到貴的就說賤，那麼，這裡面還有矛盾的地方嗎？
大慈（禪師名號）開示大眾說：『山僧我不會回答問題，只是能識別病癥。』當時有個僧人站出來，大慈就回方丈了。雪竇（禪師名號）說：『雪竇能識別病癥但不回答問題，如果有個僧人站出來，就劈頭蓋臉地打。』我說：大慈和雪竇，都是有作為的人。但他們都只顧眼前，不防備腳下。如果有個不識好歹，不分東西的人，出來就把禪床掀翻。即使你機智靈敏，作用很大，也恐怕會因爲著手腳而分辨不清。正在這個時候，還有能識別病癥的眼睛嗎？』
有僧人問雪峰（禪師名號）：『聲聞乘的人見性，就像在夜晚看見月亮；菩薩乘的人見性，就像在白天看見太陽。不知道，和尚您見性如何？』雪峰打了三下。後來問巖頭（禪師名號），巖頭打了三掌。雪竇說：『應病與藥，所以打三下；依據法令而行事，應該打多少？』我說：雪竇一時逞快，往往後人把它當作行酒令。卻不知道，雪峰和巖頭都是沒有固定主見的人。
云巖（禪師名號）的院主從石室遊玩回來，云巖問：『你進去石室裡看了，為什麼就回來了？』院主無言以對。洞山（禪師名號）代為回答說：『那裡已經有人佔了。』云巖說：『你再去幹什麼？』洞山說：『總不能人情斷絕吧。』我說：低頭丟了針，睜眼撿到線。線沒有頭就無法穿過，針沒有孔就難以穿過。到了這裡，用鸞膠接續斷絃，必須是洞山才能做到。
【English Translation】 English version Okay. Releasing also mutually converts the honored and the humble; holding on also leaves no trace. Is there anyone who can truly understand this? Like a jade maiden throwing a shuttle at night, weaving brocade in the western house.
A monk asked Caoshan (Zen master's name), 'What is the most valuable thing in the world?' Caoshan said, 'A dead cat is the most valuable.' The monk asked, 'Why is a dead cat the most valuable?' Caoshan said, 'Because no one sets a price for it.' I say: Caoshan's goods do not enter the market. Looking closely, they are not worth a penny. Caoshan considers the cheap as valuable, while I consider the valuable as cheap. Then, is there any contradiction here?
Daci (Zen master's name) addressed the assembly, saying, 'I, the mountain monk, do not know how to answer questions, but I can recognize the illness.' At that time, a monk came forward, and Daci returned to his abbot's room. Xuedou (Zen master's name) said, 'Xuedou can recognize the illness but does not answer questions; if a monk comes forward, he will strike him head-on.' I say: Daci and Xuedou are both accomplished individuals. But they only care about the present and do not guard against what is under their feet. If there is someone who does not know good from bad, who does not distinguish east from west, and comes out and overturns the Zen bed, even if you are quick-witted and have great function, you may still be confused by your actions. At such a time, are there any eyes that can recognize the illness?'
A monk asked Xuefeng (Zen master's name), 'A Shravaka's (one who hears and follows the teachings) seeing of the nature is like seeing the moon at night; a Bodhisattva's (one who seeks enlightenment for all beings) seeing of the nature is like seeing the sun in the daytime. I wonder, how does the master see the nature?' Xuefeng struck him three times. Later, he asked Yantou (Zen master's name), who slapped him three times. Xuedou said, 'Giving medicine according to the illness, so he struck him three times; acting according to the rules, how many times should he strike?' I say: Xuedou is quick for a moment, and later generations often take it as a drinking game. But they do not know that Xuefeng and Yantou are both people without fixed opinions.
The abbot of Yunyan (Zen master's name) Monastery returned from a visit to the Stone Chamber. Yunyan asked, 'You went into the Stone Chamber and looked, why did you just come back?' The abbot had no answer. Dongshan (Zen master's name) answered on his behalf, saying, 'Someone has already occupied it.' Yunyan said, 'What else would you go for?' Dongshan said, 'We can't cut off human relations.' I say: Lowering your head, you lose the needle; opening your eyes, you pick up the thread. The thread has no head and cannot be passed through; the needle has no hole and is difficult to thread. Arriving here, to continue the broken string with luan glue, it must be Dongshan who can do it.
舉南泉與趙州玩月次。州云。幾時得似這個去。泉云。王老師二十年前。也曾恁么來。師云。二十年前且置。二十年後又作么生。還知王老師行履處么。屋裡無靈床。渾家不著孝。
舉僧問玄沙。如何是無縫塔。沙云。這一縫大小。師云見成公案。爾若道據款結案。我知爾未識玄沙。若有人問長蘆。祇向道。四棱榻地。且道。識玄沙不識玄沙。具眼者辨看。
舉古德垂語云。終日拈香擇火。不知身是道場。師云。弄精魂漢。有什麼限。玄沙云。終日拈香擇火。不知真個道場。師云。奇怪八十翁翁出場屋。不是小兒戲。且道。利害在什麼處。有智無智。較三十里。
舉僧問龍牙。如何是祖師西來意。牙云。待石烏龜解語。即向汝道。僧問香林。如何是祖師西來意。林雲。坐久成勞。師云。一句子仰之彌高。一句子鉆之彌堅。一句子瞻之在前。一句子忽焉在後。還辨得么赤心片片知人少。覿面堆堆睹者稀。
舉良禪客問欽山。一旋破三關時如何。山云。放出關中主看。良云。恁么則知過必改。山云。更待何時。良云。好箭放不著所在。便出。山云且來阇梨。良回首。山把住云。一旋破三關即且置。試與欽山發箭看。良擬議。山打七棒云。且聽。這漢疑三十年。師云。山堆岳積來瓦解冰消法
【現代漢語翻譯】 現代漢語譯本 南泉和趙州一起賞月。趙州問：『什麼時候才能像這月亮一樣呢？』南泉說：『王老師（Wang Laoshi，指一位禪師）二十年前也曾這樣來過。』我說：『二十年前的事情暫且不提，二十年後又該如何呢？』你們可知王老師的行蹤所在嗎？家裡沒有靈床，全家都不穿喪服。
有僧人問玄沙（Xuansha，禪師名）：『什麼是無縫塔？』玄沙說：『這一縫有多大？』我說：『現成的公案。你如果說是根據條款結案，我就知道你還不認識玄沙。』如果有人問長蘆（Changlu，地名，也指該地的禪師），只管回答說：『四棱床落地。』那麼，你們說，是認識玄沙還是不認識玄沙呢？有眼力的人仔細辨別。
有位古德（Gude，古代的禪師）開示說：『整天拈香擇火，卻不知道自身就是道場。』我說：『真是個賣弄精魂的傢伙，有什麼了不起的？』玄沙說：『整天拈香擇火，卻不知道真正的道場。』我說：『奇怪，八十歲的老翁還出來表演，這不是小孩子玩的遊戲。』那麼，你們說，厲害之處在哪裡？有智慧和沒智慧的人，相差三十里。
有僧人問龍牙（Longya，禪師名）：『什麼是祖師西來意（Zushi Xilaiyi，達摩祖師從西方來到中國的目的）？』龍牙說：『等石烏龜會說話了，我就告訴你。』僧人問香林（Xianglin，禪師名）：『什麼是祖師西來意？』香林說：『坐久了就疲勞了。』我說：『一句話，越仰望越高；一句話，越鉆研越堅固；一句話，瞻仰就在眼前；一句話，忽然又在身後。』你們能分辨得出來嗎？赤誠相待，知心的人很少；面對面相見，看見的人稀少。
良禪客問欽山（Qinshan，禪師名）：『一旋破三關時如何？』欽山說：『放出關中的主人來看看。』良說：『這樣說來，就知道有過錯必定改正。』欽山說：『更待何時？』良說：『好箭放不著目標。』便離開了。欽山說：『且慢，阇梨（Sheli，梵語，指僧人）。』良回頭。欽山抓住他說：『一旋破三關的事情暫且不提，你試著給欽山發箭看看。』良猶豫不決。欽山打了他七棒，說：『且聽著，這漢子疑惑了三十年。』我說：『山堆岳積的道理，卻像瓦解冰消一樣。』
【English Translation】 English version Once, Nanquan (Nanquan, a Zen master) and Zhaozhou (Zhaozhou, a Zen master) were enjoying the moon. Zhaozhou asked, 'When can we be like this?' Nanquan said, 'Teacher Wang (Wang Laoshi, referring to a Zen master) also came this way twenty years ago.' I said, 'Let's put aside what happened twenty years ago. What about twenty years later?' Do you know where Teacher Wang's footsteps are? There is no spirit bed in the house, and the whole family is not wearing mourning clothes.
A monk asked Xuansha (Xuansha, a Zen master), 'What is a seamless pagoda?' Xuansha said, 'How big is this seam?' I said, 'It's a ready-made case. If you say it's settled according to the terms, I know you don't know Xuansha yet.' If someone asks Changlu (Changlu, a place name, also referring to the Zen master of that place), just answer, 'The four-cornered bed falls to the ground.' So, do you know Xuansha or not? Those with discerning eyes should carefully distinguish.
An ancient worthy (Gude, ancient Zen master) gave a teaching, saying, 'All day long, they pick incense and choose fire, but they don't know that their own body is the Bodhimanda (Daocheng, place of enlightenment).' I said, 'What a soul-stirring fellow, what's so great about it?' Xuansha said, 'All day long, they pick incense and choose fire, but they don't know the real Bodhimanda.' I said, 'Strange, an eighty-year-old man still comes out to perform, this is not a child's game.' So, where is the advantage or disadvantage? Those with wisdom and those without wisdom are thirty miles apart.
A monk asked Longya (Longya, a Zen master), 'What is the meaning of the Patriarch's coming from the West (Zushi Xilaiyi, the purpose of Bodhidharma's coming to China from the West)?' Longya said, 'When the stone turtle can speak, I will tell you.' A monk asked Xianglin (Xianglin, a Zen master), 'What is the meaning of the Patriarch's coming from the West?' Xianglin said, 'Sitting for a long time becomes tiring.' I said, 'One sentence, the more you look up, the higher it is; one sentence, the more you study, the more solid it is; one sentence, looking up, it is right in front of you; one sentence, suddenly it is behind you.' Can you tell the difference? With a sincere heart, few people know each other; face to face, few see it.
Zen traveler Liang asked Qinshan (Qinshan, a Zen master), 'What happens when one spin breaks through three barriers?' Qinshan said, 'Let the master of the barrier come out and see.' Liang said, 'In that case, we know that mistakes must be corrected.' Qinshan said, 'When else to wait?' Liang said, 'A good arrow cannot hit the target.' Then he left. Qinshan said, 'Wait a minute, Sheli (Sheli, Sanskrit, referring to a monk).' Liang turned his head. Qinshan grabbed him and said, 'Let's put aside the matter of breaking through three barriers with one spin. Try shooting an arrow for Qinshan to see.' Liang hesitated. Qinshan hit him seven times and said, 'Listen, this man has been doubting for thirty years.' I said, 'The principles piled up like mountains and peaks are like the disintegration of tiles and the melting of ice.'
。則是人知有。與我放出關中主看。且合作么生。有底道。當時便喝。當時便掌。然則一期瞎用則得。要且未是關中主在。還體得么。當堂不正坐。那赴兩頭機。
舉趙州與遠侍者。斗劣不鬥勝。州云。我似一頭驢。者云。我似驢胃。州云。我似驢糞。者云。我似糞中蟲。州云。爾在里許作什麼。者云過夏。州云。把將餅子來。師云。高高標不出。低低望不及。眼自爭先得。籌因打劫贏。
舉玄沙示眾云。諸方盡道接物利生。忽遇三種病人來。如何接得。患盲者。拈推豎拂。他又不見。患聾者。語言三昧。他又不聞。患啞者。教伊說又說不得。若接此人不得。佛法無靈驗。有僧請益雲門。門云。爾禮拜著。僧禮拜。門以拄杖桎。僧退後云。汝不是患盲。復喚近前來。僧近前。門云。汝不是患聾。乃云會么。僧云不會。門云。汝不是患啞。其僧於此有省。師云。雲門平展。這僧實酬。且道。悟在什麼處。不救之疾。難為針艾。
舉僧辭大慈。慈問。向什麼處去。僧云。江西去。慈雲。將老僧去。得么。僧云。非但和尚。更有過於和尚者。亦不能將得去。師云。大慈合伴不著。這僧不如獨行。也須是恁么始得。真饒大慈古佛。也不柰這檐版漢何。且道。別有什麼長處。
舉僧問石霜。咫尺之間。
【現代漢語翻譯】 現代漢語譯本：那麼人們就知道有（佛性）。讓我把關中的主人放出來看看，且說如何合作？有人說，當時就應該呵斥，當時就應該掌摑。雖然這樣一時瞎用可以，但還不是關中的主人所在。你們體會到了嗎？當堂不端正坐著，那是迎合兩頭的機會主義者。
舉趙州禪師與遠侍者斗機鋒，不爭輸贏。趙州說：『我像一頭驢。』侍者說：『我像驢的胃。』趙州說：『我像驢糞。』侍者說：『我像糞中的蟲。』趙州說：『你在裡面做什麼？』侍者說：『過夏天。』趙州說：『拿餅來。』我說：高高地標舉不出來，低低地也望不到。眼睛自己爭先得到，籌碼因為打劫而贏。
舉玄沙禪師向大眾開示說：『各方都說接引眾生，利益眾生。如果遇到三種病人來，如何接引？患眼盲的人，拈起推開拂塵，他也看不見；患耳聾的人，用語言三昧，他也聽不見；患啞巴的人，教他說又說不出來。如果接引不了這樣的人，佛法就沒有靈驗。』有僧人向雲門禪師請教，雲門說：『你禮拜。』僧人禮拜。雲門用拄杖擊打他。僧人退後說：『你不是眼盲。』又叫他近前來，僧人近前。雲門說：『你不是耳聾。』於是說：『會了嗎？』僧人說：『不會。』雲門說：『你不是啞巴。』那僧人因此有所領悟。我說：雲門平實展現，這僧人實在酬答。且說，悟在什麼地方？不治之病，難以用鍼灸治療。
舉僧人向大慈禪師告辭，大慈問：『往哪裡去？』僧人說：『往江西去。』大慈說：『帶老僧去，可以嗎？』僧人說：『不只是和尚，更有勝過和尚的人，也不能帶得去。』我說：大慈想與人結伴卻結不成，這僧人不如獨自前行。也必須是這樣才行。真饒是大慈古佛，也奈何不了這戴著斗笠的漢子。且說，他有什麼長處？
舉僧人問石霜禪師：『咫尺之間，』
【English Translation】 English version: Then people will know there is (Buddha-nature). Let me release the master of Guanzhong to see, and how to cooperate? Some say, then one should scold, then one should slap. Although this temporary blind use is possible, it is still not where the master of Guanzhong is. Do you understand? Sitting improperly in the hall is to cater to the opportunists on both sides.
The example of Zhao Zhou (Zhaozhou, a famous Chan master) and attendant Yuan (Yuan, attendant's name) arguing, not fighting to win or lose. Zhao Zhou said, 'I am like a donkey.' The attendant said, 'I am like a donkey's stomach.' Zhao Zhou said, 'I am like donkey dung.' The attendant said, 'I am like a worm in the dung.' Zhao Zhou said, 'What are you doing in there?' The attendant said, 'Spending the summer.' Zhao Zhou said, 'Bring me a cake.' I say: It cannot be marked high, and it cannot be seen low. The eyes get ahead of themselves, and the chips win because of robbery.
The example of Xuan Sha (Xuansha, a Chan master) instructing the public, saying: 'All sides say to receive beings and benefit beings. If three kinds of sick people come, how can they be received? A blind person, picking up and pushing away the whisk, he cannot see it; a deaf person, using the samadhi of language, he cannot hear it; a mute person, teaching him to speak, he cannot speak. If such people cannot be received, the Buddha-dharma has no efficacy.' A monk asked Yun Men (Yunmen, a Chan master) for instruction, Yun Men said, 'You bow.' The monk bowed. Yun Men struck him with his staff. The monk retreated and said, 'You are not blind.' Then he called him closer, and the monk came closer. Yun Men said, 'You are not deaf.' Then he said, 'Do you understand?' The monk said, 'I don't understand.' Yun Men said, 'You are not mute.' That monk had some understanding because of this. I say: Yun Men showed it plainly, and this monk responded truthfully. And say, where is the enlightenment? Incurable diseases are difficult to treat with acupuncture.
The example of a monk bidding farewell to Da Ci (Daci, a Chan master), Da Ci asked, 'Where are you going?' The monk said, 'Going to Jiangxi.' Da Ci said, 'Can you take the old monk with you?' The monk said, 'Not only the abbot, but even those who are superior to the abbot cannot take you away.' I say: Da Ci wanted to partner with someone but could not, this monk is better off going alone. It must be like this. Even if it is the ancient Buddha Da Ci, he can't do anything about this man wearing a bamboo hat. And say, what are his strengths?
The example of a monk asking Shi Shuang (Shishuang, a Chan master): 'Between inches,'
為什麼不睹師顏。霜云。我道。遍界不曾藏。僧復問雪峰。遍界不曾藏意旨如何。峰云。甚麼處不是石霜。師云。石霜雪峰相去多少。直是千里萬里。若有人問長蘆遍界不曾藏竟旨。向道什麼處是石霜。
舉三平頌云。
只此見聞非見聞。更無聲色可呈君。 箇中若了全無事。體用何妨分不分。
師云。正相逢沒交涉。六戶不掩。四衢絕蹤。遍界是光明。通身無向背機絲不掛梭頭事。文彩縱橫意自殊。
舉僧辭大隨。隨問。什麼處去。僧云。峨眉禮普賢去。隨豎起拂子云。文殊普賢祇在這裡。僧畫一圓相拋向背後。隨云。侍者將一貼茶與這僧。師云。識法者懼。欺敵者亡。水中擇乳。須是鵝王。
與玄沙見鼓山來。畫一圓相。山云。人人出這個不得。沙云。情知爾驢胎馬腹裡作活計。山云。和尚又作么生。沙云。人人出這個不得。山云。和尚恁么卻得。某甲為什麼不得。沙云。我得爾不得。師云。玄沙大似倚勢欺人。以強陵弱。蓋他撥得轉弄得出。兩個一般。為什麼道。我得爾不得。是真難掩。是偽不冒。
舉雪竇舉。古德云。眼裡著砂不得。耳里著水不得。忽有個漢。信得及把得住。不受人瞞。祖佛言教。是什麼熱碗鳴聲。便請高掛缽囊。拗折拄杖。管取一員無事道人。又云。眼
【現代漢語翻譯】 現代漢語譯本 為什麼不能見到石霜的尊顏？ 霜云（石霜楚圓，986-1039）：我說，遍滿整個世界都沒有隱藏。 僧人又問雪峰（雪峰義存，822-908）：『遍滿整個世界都沒有隱藏』是什麼意思？ 雪峰說：什麼地方不是石霜？ 石霜說：石霜和雪峰相距多少？簡直是千里萬里。如果有人問長蘆（長蘆崇信）『遍滿整個世界都沒有隱藏』究竟是什麼意思，就回答：什麼地方是石霜？
引用三平（三平義忠）的頌：
『僅僅是這見聞就不是真正的見聞，再也沒有什麼聲色可以呈現給你。如果能明白其中完全沒有事情，本體和作用不妨分開或不分開。』
石霜說：正相逢卻沒交涉，六扇門不必關閉，四通八達的道路上絕無軌跡。遍滿世界都是光明，全身沒有向背。機絲不掛在梭頭上，文章辭采縱橫交錯，意境自然不同。
舉例說僧人辭別大隨（大隨法真），大隨問：『去什麼地方？』僧人說：『去峨眉山禮拜普賢菩薩。』大隨豎起拂子說：『文殊菩薩和普賢菩薩就在這裡。』僧人畫了一個圓圈，拋向背後。大隨說：『侍者，給這位僧人一貼茶。』石霜說：『懂得佛法的人會畏懼，欺騙敵人的人會滅亡。在水中選擇乳汁，必須是鵝王。』
玄沙（玄沙師備）拜見鼓山（鼓山神晏）回來，畫了一個圓圈。鼓山說：『人人出不了這個。』玄沙說：『我早就知道你像驢胎馬腹一樣活著。』鼓山說：『和尚你又怎麼樣呢？』玄沙說：『人人出不了這個。』鼓山說：『和尚你這樣卻可以，我為什麼不可以？』玄沙說：『我能做到，你不能做到。』石霜說：玄沙太像倚仗權勢欺負人，以強凌弱。因為他撥得動，玩弄得出。兩個人本來一樣，為什麼要說『我能做到，你不能做到』？真實的難以掩蓋，虛假的不能冒充。
引用雪竇（雪竇重顯）引用古德的話：『眼睛裡不能放進沙子，耳朵里不能放進水。』如果有一個人，信得過，把持得住，不受人欺騙，那麼祖師和佛的言教，是什麼熱碗鳴叫的聲音？就請高高掛起缽囊，拗斷拄杖，保證他是一個無事道人。』又說：『眼』
【English Translation】 English version Why can't we behold the face of Shishuang (Shih-shuang Ch'u-yuan, 986-1039)? Shuangyun (Shih-shuang Ch'u-yuan, 986-1039): I say, the entire realm has never concealed anything. A monk then asked Xuefeng (Hsueh-feng I-ts'un, 822-908): 'The entire realm has never concealed anything,' what does that mean? Xuefeng said: What place is not Shishuang? Shishuang said: How far apart are Shishuang and Xuefeng? They are practically thousands upon thousands of miles apart. If someone asks Changlu (Ch'ang-lu Ch'ung-hsin) what the ultimate meaning of 'the entire realm has never concealed anything' is, answer: What place is Shishuang?
Quoting Sanping's (San-p'ing I-chung) verse:
'Just this seeing and hearing is not seeing and hearing. There are no further forms and sounds to present to you. If one understands that there is absolutely nothing within this, what harm is there in separating or not separating substance and function?'
Shishuang said: Meeting face to face, yet there is no connection. The six doors need not be closed, and there are no traces on the thoroughfares. The entire realm is light, and the whole body has no front or back. The silk thread does not hang on the shuttle, and the literary talent is interwoven, with a naturally different artistic conception.
For example, a monk bid farewell to Dasui (Ta-sui Fa-chen). Dasui asked: 'Where are you going?' The monk said: 'I am going to Mount Emei to pay homage to Bodhisattva Samantabhadra.' Dasui raised his whisk and said: 'Manjusri Bodhisattva and Samantabhadra Bodhisattva are right here.' The monk drew a circle and threw it behind him. Dasui said: 'Attendant, give this monk a cup of tea.' Shishuang said: 'Those who understand the Dharma are fearful, and those who deceive the enemy will perish. To choose milk from water, one must be the king of geese.'
Xuansha (Hsuan-sha Shih-pei) returned from seeing Gushan (Ku-shan Shen-yen) and drew a circle. Gushan said: 'Everyone cannot get out of this.' Xuansha said: 'I knew long ago that you live like a donkey's womb and a horse's belly.' Gushan said: 'What about you, Master?' Xuansha said: 'Everyone cannot get out of this.' Gushan said: 'Master, you can do it, but why can't I?' Xuansha said: 'I can do it, but you cannot.' Shishuang said: Xuansha is too much like relying on power to bully people, using strength to oppress the weak. Because he can manipulate it and play with it. The two are originally the same, so why say 'I can do it, but you cannot'? The true is difficult to conceal, and the false cannot be impersonated.
Quoting Xuedou (Hsueh-tou Ch'ung-hsien) quoting an ancient worthy: 'One cannot put sand in the eyes, and one cannot put water in the ears.' If there is someone who trusts, holds firm, and is not deceived, then what is the sound of the hot bowl of the ancestral teachers and Buddhas? Then please hang up the bowl bag and break the staff, guaranteeing that he is a person of no affairs.' And said: 'Eye'
里著得須彌山。耳里著得大海水。一般漢。受人商量。佛祖言教。如龍得水。似虎靠山。卻須挑起缽囊。橫擔拄杖。亦是一員無事道。人復云。恁么也不得。不恁么也不得。然後沒交涉。三員無事道人中。選一人為師。師云。坐斷乾坤。建立世界。和光混俗。各有長處且道。選那一人為師。驀拈起拄杖云。穿過了也。
舉洞山問密師伯。作什麼。密雲把針。山云把針事作么生。密雲。針針相似。山云。二十年同行。作這語話。密雲。長老又作么生。山云。大地火發。師云。大地火發。間不容髮。南海崑崙。天寒不襪。祖祖相傳。一頭搕𢶍。
舉陳操尚書與眾官。樓上遙見數僧從遠來。官云。數員禪客。陳雲不是。官云。焉知不是。陳雲。待與驗過。僧至樓下。陳雲大德。僧舉首。陳雲。不通道不是。官罔措。師云。陳尚書當面白拈。瞞長蘆一點不得。
舉雪峰在洞山作典座。一日淘米次。山問。淘砂去米。淘米去砂。峰云。砂米一時去。山云。大眾吃個什麼。峰便覆卻盆。山云。子他后別見人去在。師云。雪峰祇管步步登高。不覺草鞋跟斷。若也正偏宛轉敲唱俱行。自是言氣相合。父子相投。且道。洞山不肯雪峰意。在什麼處。萬里無雲天有過。碧潭似鏡月難來。
舉僧問芭蕉。有一人不捨
【現代漢語翻譯】 現代漢語譯本：
將須彌山（Mount Sumeru，佛教宇宙觀中的聖山）塞進眼睛裡，將大海水灌進耳朵里。同樣是普通人，卻要接受別人的商量。佛祖的言教，如同龍得到了水，好比老虎靠著山。但仍然需要挑起缽囊（begging bowl and bag），橫擔著拄杖。這也是一個無事道人（a Daoist with nothing to do）的身份。又有人說，這樣也不行，那樣也不行，然後就沒法交涉了。三個無事道人中，選一個人做老師。老師說：『坐斷乾坤（to sit and judge the universe），建立世界，和光混俗（to conceal one's brilliance and mingle with the common），各有各的長處。』那麼，選哪一個人做老師呢？』驀然拿起拄杖說：『穿過去了也（pierced through）。』 洞山（Dongshan，禪宗大師）問密師伯（Mi Shibo）：『你在做什麼？』密師伯說：『我在穿針。』洞山說：『穿針這件事怎麼樣？』密師伯說：『針針相似。』洞山說：『同行二十年，才說出這樣的話。』密師伯說：『長老（Elder）你又怎麼樣呢？』洞山說：『大地火發（the earth erupts in fire）。』我說：『大地火發，間不容髮（not even a hair's breadth can fit between）。南海崑崙（South Sea Kunlun），天寒不襪（cold weather without socks）。祖祖相傳，一頭搕𢶍（one end is stuck）。』 陳操尚書（Chen Cao, a high-ranking official）與眾官員在樓上遠遠看見幾個僧人從遠處走來。官員說：『是幾位禪客（Zen monks）。』陳操說：『不是。』官員說：『你怎麼知道不是？』陳操說：『等我驗證一下。』僧人走到樓下，陳操說：『大德（Great Virtues）。』僧人抬起頭。陳操說：『不通道不是（I don't believe they aren't）。』官員們不知所措。我說：『陳尚書當面揭穿，瞞不過長蘆（Changlu，禪宗道場）一點點。』 雪峰（Xuefeng，禪宗大師）在洞山（Dongshan）做典座（in charge of provisions）。一天，他在淘米的時候，洞山問：『是淘砂去米，還是淘米去砂？』雪峰說：『砂和米一時都去掉了。』洞山說：『大眾吃什麼？』雪峰便把盆子翻了過來。洞山說：『你以後會別處去見人的。』我說：『雪峰只管步步登高，不覺得草鞋跟斷了。如果能正偏宛轉，敲唱俱行（both direct and indirect methods are used, both striking and singing are performed），自然是言氣相合，父子相投（words and spirit match, father and son are in accord）。那麼，洞山不認可雪峰的用意，在哪裡呢？萬里無雲天有過（a clear sky for ten thousand miles has a fault），碧潭似鏡月難來（a clear pool like a mirror makes the moon difficult to appear）。』 有僧人問芭蕉（Bajiao，禪宗大師）：『有一個人什麼都不捨棄』
【English Translation】 English version:
'Putting Mount Sumeru (the sacred mountain in Buddhist cosmology) into the eyes, pouring the water of the great ocean into the ears. The same as ordinary people, yet subject to others' deliberations. The Buddha's teachings are like a dragon obtaining water, similar to a tiger relying on a mountain. But still, one must carry the begging bowl and bag, and carry the staff horizontally. This is also the identity of a Daoist with nothing to do. Someone else said, 'Neither this way nor that way is acceptable,' and then there is no way to negotiate. Among the three Daoists with nothing to do, choose one as the teacher. The teacher said, 'To sit and judge the universe, to establish the world, to conceal one's brilliance and mingle with the common, each has its own strengths.' So, which one should be chosen as the teacher?' Suddenly picking up the staff, he said, 'Pierced through!' Dongshan (Zen master) asked Mi Shibo (Zen practitioner), 'What are you doing?' Mi said, 'I am threading a needle.' Dongshan said, 'How is the matter of threading a needle?' Mi said, 'Needles are similar to needles.' Dongshan said, 'After twenty years of traveling together, you speak such words.' Mi said, 'Elder, what about you?' Dongshan said, 'The earth erupts in fire.' I say, 'The earth erupts in fire, not even a hair's breadth can fit between. South Sea Kunlun, cold weather without socks. Passed down from ancestor to ancestor, one end is stuck.' Minister Chen Cao (a high-ranking official) and other officials saw several monks coming from afar on the upper floor. An official said, 'They are several Zen monks.' Chen Cao said, 'No, they are not.' The official said, 'How do you know they are not?' Chen Cao said, 'Wait for me to verify.' When the monks arrived downstairs, Chen Cao said, 'Great Virtues.' The monks raised their heads. Chen Cao said, 'I don't believe they aren't.' The officials were at a loss. I say, 'Minister Chen exposed them face to face, unable to deceive Changlu (Zen monastery) even a little bit.' Xuefeng (Zen master) was in charge of provisions at Dongshan (Zen monastery). One day, while he was washing rice, Dongshan asked, 'Are you washing away the sand to get the rice, or washing away the rice to get the sand?' Xuefeng said, 'The sand and rice are removed at the same time.' Dongshan said, 'What will the assembly eat?' Xuefeng then overturned the basin. Dongshan said, 'You will go elsewhere to see people in the future.' I say, 'Xuefeng only cares about climbing higher and higher, not realizing that the heel of his straw sandals is broken. If he can use both direct and indirect methods, both striking and singing are performed, then naturally the words and spirit match, and father and son are in accord. So, where does Dongshan not approve of Xuefeng's intention? A clear sky for ten thousand miles has a fault, a clear pool like a mirror makes the moon difficult to appear.' A monk asked Bajiao (Zen master), 'There is a person who does not give up anything'
生死。不證涅槃。師還提攜也無。蕉云。山僧粗識好惡。師云。芭蕉雖然識好惡。且不能牽耕夫之牛。奪饑人之食。如今若有人問長蘆。便和聲打。為什麼如此。我從來不識好惡。
舉大慈示眾云。說得一丈。不如行得一尺。說得一尺。不如行得一寸。洞山云。說取行不得底。行取說不得底。云居云。行時無說路。說時無行路。不行不說時。合行什麼路。洛浦云。行說俱不到。則本事在。行說俱到。則本事無。師云。絕是非沒軌跡。相逢不識面。識面不相逢。諸尊宿。各有長處。如今舌頭上無十字關。腳跟下無五色線。要行便行。要說便說。若有人問長蘆。如何是要行便行。雲步。如何是要說便說。云啊。
舉水潦和尚問馬大師。如何是佛法大意。馬祖與一踏倒。水潦豁然大悟。起來呵呵大笑云。百千法門。無量妙義。祇向一毫頭上。識得根源去。師云。馬大師。不合放過。待伊起來恁么道。但問祇這一毫。從什麼處得來。待伊擬議。更與一踏。
舉古德云。長者長法身。短者短法身。師云且道。舜若多神。喚什麼作法身。良久云。還會么。不可續鳧截鶴。夷岳盈壑去也。
舉布袋和尚頌云。彌勒真彌勒師云。拶破面門。分身千百億。師云。筑著鼻孔。時時示時人。師云。高著眼。時人皆不
【現代漢語翻譯】 現代漢語譯本：生死，如果不能證得涅槃（佛教用語，指解脫生死輪迴的境界），那麼老師的提攜還有什麼用呢？蕉云禪師說：『山僧我粗略地知道好壞。』長蘆禪師說：『芭蕉雖然知道好壞，卻不能牽著耕夫的牛，奪走飢餓之人的食物。如今如果有人問長蘆禪師，就用平和的聲音回答。』為什麼這樣做呢？因為我從來不分別好壞。』 大慈禪師開示大眾說：『說出一丈，不如行一尺；說出一尺，不如行一寸。』洞山禪師說：『說那些無法做到的，做那些無法說出的。』云居禪師說：『行動時沒有言說的道路，言說時沒有行動的道路。不行動也不言說時，應該走什麼路呢？』洛浦禪師說：『行動和言說都達不到，那麼本來的面目就在；行動和言說都達到，那麼本來的面目就消失了。』長蘆禪師說：『斷絕是非，沒有軌跡，相逢也不認識。即使認識也不相逢。各位尊宿，各有長處。如今舌頭上沒有十字關，腳跟下沒有五色線，想走就走，想說就說。如果有人問長蘆禪師，什麼是『要行便行』，就說『步』。什麼是『要說便說』，就說『啊』。』 水潦和尚問馬祖大師：『什麼是佛法的大意？』馬祖一腳把他踢倒。水潦和尚豁然大悟，起來哈哈大笑說：『百千法門，無量妙義，只在這一毫頭上，識得根源去。』長蘆禪師說：『馬祖大師不應該放過他，等他起來這樣說的時候，就問他『這一毫』從哪裡得來？等他猶豫的時候，再踢他一腳。』 古德說：『長者有長的法身（佛教用語，指佛所證得的真如法性之身），短者有短的法身。』長蘆禪師說：『那麼，舜若多神（佛教用語，指空無自性的神）的法身是什麼呢？』停頓片刻說：『明白了嗎？不可像續長野鴨的腳，截短仙鶴的腿，削平高山，填滿深谷那樣去做。』 布袋和尚的偈頌說：『彌勒真彌勒（佛教菩薩名），』長蘆禪師說：『打破他的面門。』『分身千百億，』長蘆禪師說：『觸碰著他的鼻孔。』『時時示時人，』長蘆禪師說：『放高眼界，世人都不是……』
【English Translation】 English version: 'If one does not attain Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), what is the use of the teacher's guidance?' Zen Master Jiao Yun said, 'This mountain monk roughly knows good and bad.' Zen Master Changlu said, 'Although the banana tree knows good and bad, it cannot lead the farmer's ox or take away the food of the hungry. Now, if someone asks Zen Master Changlu, respond with a peaceful voice.' Why do this? Because I have never distinguished between good and bad.' Zen Master Daci addressed the assembly, saying, 'Speaking one zhang (Chinese unit of length), is not as good as acting one chi (Chinese unit of length); speaking one chi, is not as good as acting one cun (Chinese unit of length).' Zen Master Dongshan said, 'Speak of what cannot be done, do what cannot be spoken.' Zen Master Yunju said, 'When acting, there is no path for speaking; when speaking, there is no path for acting. When neither acting nor speaking, what path should one take?' Zen Master Luopu said, 'When both acting and speaking are not reached, then the original nature is present; when both acting and speaking are reached, then the original nature is absent.' Zen Master Changlu said, 'Cut off right and wrong, with no trace, even when meeting, one does not recognize. Even if one recognizes, one does not meet. Venerable masters, each has their strengths. Now, there is no crossroad on the tongue, no five-colored thread under the feet, go when you want to go, speak when you want to speak. If someone asks Zen Master Changlu, what is 'go when you want to go,' say 'step.' What is 'speak when you want to speak,' say 'ah'.' Monk Shui Lao asked Master Mazu, 'What is the great meaning of the Buddha Dharma?' Mazu kicked him to the ground. Monk Shui Lao suddenly awakened, laughing loudly, saying, 'Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, are all within this single hair, recognizing the root source.' Zen Master Changlu said, 'Master Mazu should not have let him go. When he gets up and says this, ask him, 'Where did this single hair come from?' When he hesitates, kick him again.' An ancient master said, 'The tall have tall Dharmakaya (Buddhist term, referring to the body of the Dharma, the ultimate reality), the short have short Dharmakaya.' Zen Master Changlu said, 'Then, what is the Dharmakaya of Shunyata God (Buddhist term, referring to the god of emptiness)?' Pausing for a moment, he said, 'Do you understand? One should not try to lengthen the legs of a duck or shorten the legs of a crane, level mountains or fill valleys.' The verse of the Cloth Bag Monk says, 'Maitreya, the true Maitreya (name of a Buddhist Bodhisattva),' Zen Master Changlu said, 'Break open his face.' 'Emanates hundreds of thousands of bodies,' Zen Master Changlu said, 'Touches his nostrils.' 'Constantly shows to people,' Zen Master Changlu said, 'Raise your eyes high, all people are not...'
識。師云。當面諱卻。師復云。憨皮袋欄街截巷。直是無迴避處。還辨得么。腦後見腮莫與往來。
舉趙州云。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝還護惜也無。時有僧問。和尚既不在明白里。護惜個什麼。州云。我亦不知。僧云。既不知為什麼。道不在明白里。州云。問事即得。禮拜了退師云。這僧也如切如瑳。不能見機而變。趙州也如琢如磨。幾乎事不解交。眾中祇管道。退身有分。殊不知盡力提持。還體悉得么。焦磚打著連底凍。
舉睦州問武陵長老。了即毛端吞巨海。始知大地一微塵。作么生。陵雲。和尚問誰。州云問長老。陵雲。何不領話。州云。我不領話。爾不領話。師云。睦州武陵。總道不領話。其間。有貪觀白浪失卻手橈。乃豎起拂子云。看。
舉南泉因至莊。偶莊主預備迎奉泉云。老僧居常出入不與他知。何夙排辨至於如此。主云。昨夜土地神報。侍者便問。既是大善知識為甚卻被鬼神覷見。泉云。土地前更添一分供養著。師云。長蘆則不然。若見這莊主恁么道。便與捉住云。放爾不得。何故如此。不見道來說是非者。便是是非人。
舉僧問洞山。時時勤拂拭。莫使惹塵埃。為什麼不得他衣缽。山云。直饒道本來無一物。也未合得他
【現代漢語翻譯】 現代漢語譯本： 識。』師父說：『當面也要隱諱。』師父又說：『這愚鈍的皮袋子，在大街小巷到處堵截，真是沒有迴避的地方。你們還能辨別嗎？』『腦後長著腮幫子的人，不要與他交往。』
說趙州禪師說：『至道沒有困難，只是嫌人挑挑揀揀。』剛一有語言，就是挑揀。是明白嗎？老僧不在明白里。是你們還在護惜什麼嗎？』當時有個僧人問：『和尚既然不在明白里，護惜個什麼？』趙州說：『我也不知道。』僧人說：『既然不知道為什麼，還說不在明白里？』趙州說：『問事還可以。』僧人禮拜後退下。師父說：『這僧人也像加工骨器一樣，不能見機而變。趙州也像雕琢玉器一樣，幾乎事情不能順利交接。』眾人只知道說：『退身有好處。』卻不知道要盡力提持。你們能體會嗎？』『焦磚打下去，能凍透到最底層。』
說睦州問武陵長老：『了悟之後，毛端能吞下巨海，才知道大地不過是一粒微塵。』怎麼樣？』武陵說：『和尚問誰？』睦州說：『問長老。』武陵說：『為什麼不領會我的話？』睦州說：『我不領會你的話，你也不領會我的話。』師父說：『睦州和武陵，都說不領會對方的話。』其中，有貪看白浪而失手掉槳的。』於是豎起拂塵說：『看。』
說南泉禪師因為到了一個莊園，恰逢莊主預先準備迎接他。南泉說：『老僧我平時出入，不讓別人知道，為什麼事先安排到如此地步？』莊主說：『昨夜土地神（當地神祇）報告了。』侍者便問：『既然是大善知識（有很高智慧的人），為什麼會被鬼神看見？』南泉說：『在土地神前再添一份供養。』師父說：『長蘆禪師則不然。如果見到這莊主這麼說，便會抓住他說：『不能放你走。』為什麼這樣？不見古人說，說人是非的人，就是製造是非的人。』
說僧人問洞山禪師：『時時勤拂拭，莫使惹塵埃。』為什麼不能得到他的衣缽（傳承）？』洞山說：『即使說本來無一物，也還不能符合他的要求。』
【English Translation】 English version: Shi said, 'Even face to face, you should conceal it.' The master further said, 'This foolish leather bag obstructs every street and alley, truly leaving no place to avoid. Can you discern it? Do not associate with those whose cheeks are visible from behind.'
Referring to Zhaozhou (a Zen master) saying, 'The Great Way is not difficult; it only dislikes choosing. As soon as there is language, there is choosing. Is it understanding? This old monk is not within understanding. Are you still cherishing something?' At that time, a monk asked, 'Since the master is not within understanding, what is he cherishing?' Zhaozhou said, 'I also do not know.' The monk said, 'Since you do not know why, why do you say you are not within understanding?' Zhaozhou said, 'Asking about matters is acceptable.' The monk bowed and withdrew. The master said, 'This monk is like cutting and polishing bone, unable to adapt to circumstances. Zhaozhou is also like carving and grinding jade, almost unable to complete the exchange.' The assembly only knows to say, 'Retreating has its advantages,' but they do not know to exert their full strength. Can you comprehend this? 'A burnt brick strikes, freezing to the very bottom.'
Referring to Muzhou (a Zen master) asking Elder Wuling, 'Upon enlightenment, a hair-tip can swallow the great ocean, and one then knows that the great earth is but a speck of dust.' What about it?' Wuling said, 'Whom is the master asking?' Muzhou said, 'Asking the elder.' Wuling said, 'Why not understand my words?' Muzhou said, 'I do not understand your words; you do not understand my words.' The master said, 'Muzhou and Wuling both say they do not understand each other's words.' Among them, there are those who greedily watch the white waves and lose their oars.' Then he raised his whisk and said, 'Look.'
Referring to Nanquan (a Zen master) arriving at a village, where the village head had prepared a welcoming feast. Nanquan said, 'This old monk usually comes and goes without informing others. Why was there such advance preparation?' The village head said, 'Last night, the local earth deity (Tudi Gong) reported it.' The attendant then asked, 'Since you are a great virtuous teacher (Da Shan Zhishi), why were you seen by ghosts and spirits?' Nanquan said, 'Add one more offering before the earth deity.' The master said, 'Changlu (another Zen master) would not do this. If he saw the village head say this, he would seize him and say, 'I will not let you go.' Why is this so? Do you not see that the one who speaks of others' rights and wrongs is the one who creates rights and wrongs?'
Referring to a monk asking Dongshan (a Zen master), 'Constantly and diligently wipe it clean, lest it attract dust.' Why could he not receive his robe and bowl (inheritance)?' Dongshan said, 'Even saying that originally there is nothing, it still does not meet his requirements.'
衣缽。且道。什麼人合得。僧下九十六轉語。不契。末後云。設使將來他亦不受。山深肯之。雪竇云。他既不受是眼。將來必應是瞎。師云。長蘆則不然。直須將來。若不得來。爭知不受。直須不受。若不不受。爭免將來。將來底必應是眼。不受底真個是瞎。還會么。照盡體無依。通身合大道。
拈古一百則竟
後序
余頃將漕淮南。夢僧導至一古寺基。有巨棟十數。大書其榜曰隰州。金碧煥然。覺而異之。嘗語人莫能佔。后數月。主普照者。眾訟抵獄。餘生于泗。而又從官往來廿餘年。憫禪席猥冗。因欲以振起之。其徒走權貴門。皆為之地。余志終不可奪。時雪峰了住長蘆。與比丘千五百人俱。今天童覺居上首。與眾推出。余乃勸請力行祖道。無有怖畏。遠近歸依。戶外屨滿。他日相見。問其鄉里。則曰隰州人也。忽省昨夢若合符節。聞者莫不稽首讚歎。咸謂此事不可不書。而執筆輒懶。退居清江之上二年矣。惠慈上人。自天童由雪峰。持二老書來。問訊勤懇。出天童拈提古德機緣。因記夢事之大略。題其後。不獨可以砥礪禪流。且為叢林盛事云。紹興四年十一月廿二日。薌林居士。向子諲書。
宏智禪師廣錄卷第三 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏
【現代漢語翻譯】 衣缽（指禪宗祖師傳法的信物）。且說，什麼樣的人才配得上它？僧人說了九十六句轉語，都不契合。最後說，『即使將來有人來，他也不會接受。』山深禪師認可這種說法。雪竇禪師說，『他既然不接受，那就是有眼無珠；將來必定是瞎子。』 宏智禪師說：『長蘆禪寺的看法則不然，必須讓他來接受。如果他不來接受，怎麼知道他不會接受呢？必須讓他不接受，如果不讓他不接受，怎麼能避免將來呢？將來接受的人必定是有眼之人，不接受的人才是真正的瞎子。』你們會理解嗎？照盡一切，本體無所依傍；全身心都與大道相合。
《拈古一百則》完畢
後序
我先前將要巡視漕淮南時，夢見一個僧人引導我到一個古寺的遺址。那裡有十幾根巨大的棟樑，上面用大字寫著『隰州』，金碧輝煌。醒來後覺得很奇怪，曾經告訴別人，但沒人能解釋。幾個月后，普照寺的主持因為眾人的訴訟而被關進監獄。我生於泗州，又做官往來二十多年，憐憫禪席的擁擠混亂，因此想振興它。他的徒弟們奔走于權貴之門，都為他求情，但我振興禪寺的決心始終不可動搖。當時雪峰了禪師住在長蘆寺，與一千五百名比丘在一起。現在天童覺禪師擔任上首，與大眾一起推舉他。我於是勸請他努力實行祖師的道法，不要有任何恐懼，遠近的人都來歸依，門外的鞋子堆滿了。他日相見，問他的家鄉，則說是隰州人。忽然醒悟昨天的夢，就像符節相合一樣。聽到的人沒有不稽首讚歎的，都說這件事不可不記載下來。但拿起筆就懶得寫。退居清江之上已經兩年了。惠慈上人，從天童寺經過雪峰寺，拿著兩位老禪師的書信來，問訊非常勤懇，拿出天童禪師拈提古德機緣的語錄，因此記下夢中之事的大概，題寫在後面。這不僅可以砥礪禪宗的修行者，而且是叢林中的一件盛事啊。紹興四年十一月二十二日，薌林居士向子諲書。
《宏智禪師廣錄》卷第三 《大正藏》第48冊 No. 2001 《宏智禪師廣錄》
宏智
【English Translation】 The robe and bowl (referring to the Dharma transmission relics of the Zen patriarchs). Now, tell me, who is worthy of them? The monks offered ninety-six turning phrases, none of which were fitting. Finally, it was said, 'Even if someone comes in the future, he will not accept them.' Shanshen (a Zen master) approved of this statement. Xuedou (a Zen master) said, 'Since he does not accept them, he is blind; in the future, he will surely be blind.' Master Hongzhi (a Zen master) said, 'Changlu (a Zen monastery) does not see it that way. He must come to accept them. If he does not come, how can we know that he will not accept them? He must not accept them; if he does not not accept them, how can he avoid the future? The one who comes to accept them will surely have eyes; the one who does not accept them is truly blind.' Do you understand? Illuminating everything, the essence has no reliance; the whole body is in accord with the Great Way.
The One Hundred Cases of Picking Up the Ancients is complete.
Postscript
I was about to inspect Cao Huainan when I dreamed that a monk led me to the site of an ancient temple. There were more than a dozen huge pillars there, with the words 'Xizhou' (a place name) written in large characters, glittering with gold and jade. I felt strange when I woke up and told others, but no one could explain it. A few months later, the abbot of Puzhao Temple was imprisoned because of lawsuits from the public. I was born in Sizhou (a place name) and have been an official for more than twenty years, pitying the crowded and chaotic Zen seats, so I wanted to revitalize it. His disciples ran to the doors of powerful people, all pleading for him, but my determination to revitalize the Zen temple could not be shaken. At that time, Zen Master Xuefeng Liao lived in Changlu Temple, with fifteen hundred bhikkhus. Now Zen Master Tiantong Jue is the head seat, and he and the assembly recommended him. So I urged him to diligently practice the ancestral Dharma, without any fear, and people from far and near came to rely on him, and the shoes outside the door were piled up. One day when I met him, I asked about his hometown, and he said he was from Xizhou. Suddenly, I realized that yesterday's dream was like a matching tally. Those who heard it all bowed and praised, saying that this matter must be recorded. But I was too lazy to pick up the pen. I have been living in seclusion on the Qingjiang River for two years. Venerable Huici came from Tiantong Temple via Xuefeng Temple, bringing letters from the two old Zen masters, inquiring very diligently, and took out the recorded sayings of Zen Master Tiantong picking up the opportunities of the ancient masters, so I recorded the outline of the dream and wrote it at the end. This can not only encourage Zen practitioners, but also be a great event in the monastic community. Written on the 22nd day of the 11th month of Shaoxing four years by Xianglin Layman Xiang Ziyin.
Hongzhi Zen Master's Extensive Records, Volume 3 Taisho Tripitaka, Volume 48, No. 2001, Hongzhi Zen Master's Extensive Records
Hongzhi
智禪師廣錄卷第四
明州天童山覺和尚上堂語錄
侍者普崇法為編
師于建炎三年十一月初二日受請。上堂僧問。大白峰頭祥雲冉冉。玲瓏巖畔瑞氣綿綿。如何是最初一句。師云。瑞氣綿綿。進云。此猶是學人道底。師云。爾舌頭是我舌頭。進云。一言該萬象。一句逗群機。師云。是那一句。進云。的的無兼帶。明明不覆藏。師云。須是腳跟點地始得。僧禮拜。
師乃云。佛法也無如許多般。只要諸人一切時中。放教身心空索索地。條絲不卦廓落無依。本地靈明毫髮不昧。若恁么履踐。得到自然一切時合。一切時應。了無纖塵許作爾障礙處。便能轉千聖。向自己背後。方喚作衲僧。若也倚他門戶。取他處分。受他茶糊。豈不是瞎驢趁大隊。既然如是。畢竟如何。自是不歸歸便得。五湖煙浪有誰爭。
冬至上堂僧問。化紐轉樞。又是一陽生也。乾坤那畔。還有此個訊息也無。師云。日月不到處古今無盡時。進云。寒巖回暖信。華笑不萠枝師云。猶是門外漢。進云。作么生是門裡底人。師云。不得名邈。僧禮拜。
師乃云。陰極而陽生。力窮而位轉。蒼龍退骨而驤。玄豹披霧而變。要將三世佛髑髏。穿作數珠子一穿。莫道明頭暗頭。真個日面月面。直饒爾斗滿秤平。也輪我賣貴買賤
【現代漢語翻譯】 現代漢語譯本： 智禪師廣錄卷第四
明州天童山覺和尚上堂語錄
侍者普崇法為編
師父在建炎三年十一月初二日應邀升座。有僧人問道：『大白峰頂祥雲緩緩飄動，玲瓏巖邊瑞氣連綿不斷，請問什麼是最初的一句話？』師父說：『瑞氣連綿不斷。』僧人又問：『這還是學人所說的。』師父說：『你的舌頭就是我的舌頭。』僧人又問：『一句話概括萬象，一句點撥所有機緣。』師父說：『是哪一句？』僧人說：『真真切切沒有絲毫夾雜，明明白白沒有一點隱藏。』師父說：『必須腳踏實地才行。』僧人禮拜。
師父於是說：『佛法也沒有那麼多花樣，只要各位在任何時候，都讓身心空空蕩蕩的，一絲不掛，空曠無依，本地靈明，絲毫也不昏昧。如果這樣實踐，自然能夠隨時隨地契合，隨時隨地應驗，沒有絲毫塵埃可以作為你們的障礙。便能將所有聖賢都拋在腦後，這才叫做衲僧。如果依賴他人門戶，接受他人指示，受人恩惠，豈不是瞎驢跟在大隊後面走？既然如此，到底該怎麼辦？只要回頭，迴歸自性，便能得到解脫，五湖煙波之上，還有誰與你爭？』
冬至上堂，有僧人問道：『化機扭轉樞紐，又是一陽初生。乾坤那邊，還有這個訊息嗎？』師父說：『日月照不到的地方，古往今來沒有窮盡之時。』僧人又問：『寒冷的巖石傳來溫暖的資訊，花朵含笑卻不萌發新枝。』師父說：『你還是門外漢。』僧人問：『怎樣才是門裡的人？』師父說：『不可名狀。』僧人禮拜。
師父於是說：『陰氣達到極點，陽氣便開始生長；力量耗盡，地位便會轉變。蒼龍蛻去舊骨而騰飛，玄豹撥開迷霧而變化。要把三世諸佛的頭顱，穿成一串念珠。不要說光明面還是黑暗面，都是真真切切的日面月面。即使你公平交易，我也要賣貴買賤。』
【English Translation】 English version: Zhi Chan Master's Extensive Records, Volume 4
Recorded Sayings of Abbot Jue of Tiantong Mountain in Mingzhou
Compiled by attendant Pu Chongfa
The Master ascended the Dharma seat on the second day of the eleventh month of the third year of the Jianyan era upon invitation. A monk asked: 'Auspicious clouds drift slowly over the peak of Great White Mountain (Da Bai Feng), and propitious energy stretches endlessly along the Linglong Cliff (Linglong Yan). What is the very first sentence?' The Master said: 'Propitious energy stretches endlessly.' The monk continued: 'This is still what a student would say.' The Master said: 'Your tongue is my tongue.' The monk continued: 'One sentence encompasses all phenomena, one phrase triggers all opportunities.' The Master said: 'Which sentence is it?' The monk said: 'Clearly and distinctly without any mixture, plainly and openly without any concealment.' The Master said: 'You must plant your feet firmly on the ground to achieve that.' The monk prostrated.
The Master then said: 'The Buddha-dharma is not as complicated as all that. It simply requires everyone at all times to let their body and mind be empty and bare, without a thread hanging, vast and without reliance, the original spirit bright and clear, without the slightest obscurity. If you practice in this way, you will naturally be in accord at all times and respond at all times, without the slightest speck of dust hindering you. Then you can turn all the sages behind you. Only then can you be called a monastic. If you rely on the gate of others, take instructions from others, and accept their tea and gruel, wouldn't that be like a blind donkey following the herd? Since this is the case, what should you do after all? Of your own accord, not returning, then returning, you attain it. Who contends with you for the misty waves of the five lakes?'
On the Winter Solstice, the Master ascended the Dharma seat. A monk asked: 'The mechanism of transformation turns the pivot, and again the yang energy is born. On the other side of heaven and earth, is there also this news?' The Master said: 'Where the sun and moon do not reach, there is no end to ancient and modern times.' The monk continued: 'The cold rock sends back a warm message, the flower smiles but does not sprout new branches.' The Master said: 'You are still an outsider.' The monk asked: 'What is it to be an insider?' The Master said: 'It cannot be named.' The monk prostrated.
The Master then said: 'When yin reaches its extreme, yang is born; when strength is exhausted, position changes. The azure dragon sheds its old bones and soars, the black leopard parts the mist and transforms. You must string the skulls of the Buddhas of the three worlds into a rosary. Don't speak of the bright side or the dark side; they are truly the face of the sun and the face of the moon. Even if you are fair and balanced, I will still sell dear and buy cheap.'
。諸禪德。還會么。槃里明珠。不撥自轉。
舉雪峰問僧甚處去。僧云。普請去。雪峰云去。雲門云。雪峰因語識人。師云。莫動著。動著三十棒。為什麼如此。皓玉無瑕。雕文喪德。
上堂云。好諸禪德。云容初破。雪意已回。清光心醉而醒。皓色眼迷而轉。直得全超不借。獨脫無依。里許通宗。幾人得妙。諸禪德。個是密密綿綿。轉功底時節。還體悉得么。良久云。初平不語癡羊臥。訊息分明付與誰參。
上堂云。妙存湛湛不為無。真照靈靈不為有。更向其間退步看。白雲斷處青山瘦參。
上堂舉法眼一日坐次。忽指面前簾子。時有二僧。同去卷。法眼云。一得一失。師云。恁么去底錯。恁么去底親。錯時錯到底。親時親見真。相識滿天下。知心能幾人。
上堂云。廓凈無際。而智與之俱。普應無方。而神與之會。智虛也惺惺自照。神用也綿綿不勒。便能一切時。一切處。放大光明。作大佛事。所以道。山河無隔越。光明處處透。又不見道。若人慾入佛境界。當凈其意如虛空。遠離諸相及諸取。令心所向皆無礙。作么生行履。得恁么相應去。水月澹相對。松風清未休。
上堂舉洞山問隱山和尚。見甚道理。便住此山。隱山云。我見兩個泥牛斗入海。直至而今沒訊息。師云。
【現代漢語翻譯】 現代漢語譯本： 諸位禪德，你們會了嗎？槃里的明珠（指自性），不用撥動自己就會轉動。 雪峰曾問僧人要去哪裡，僧人回答說：『普請去（指去做集體勞動）』。雪峰說：『去吧』。雲門說：『雪峰因言語來識別人。』我（師）說：『不要觸動它，觸動它就要挨三十棒。』為什麼會這樣呢？因為純潔的玉沒有瑕疵，雕琢反而會喪失它的美德。 上堂開示說：『各位禪德，雲彩剛剛消散，雪的意境已經消退。清澈的光芒讓人心醉而醒悟，潔白的光彩讓眼睛迷惑而轉動。直接達到完全超越，獨立解脫，沒有任何依靠。在這裡通達宗門，有幾個人能夠領悟其中的奧妙？』各位禪德，這是密密綿綿，轉化功夫的時候。你們能夠體會到嗎？』良久后說：『初平不語，癡羊臥（指初平牧羊的故事，羊都靜靜地臥著）。這訊息分明地交付給誰去參悟呢？』 上堂開示說：『妙用存在，湛然不動，但並非空無。真智照耀，靈妙顯現，但並非實有。更要向其中退一步來看，白雲斷絕之處，青山顯得清瘦。』 上堂開示，舉法眼禪師一日端坐，忽然指著面前的簾子。當時有兩位僧人，一同上前去捲簾子。法眼禪師說：『一得一失。』我（師）說：『像這樣理解的就錯了，像這樣理解的才親切。錯的時候就要錯到底，親切的時候就要親見真性。相識的人遍天下，知心的人能有幾個？』 上堂開示說：『廓然清凈，沒有邊際，而智慧與之同在。普遍應現，沒有定向，而神妙與之相會。智慧空虛，卻惺惺自照。神用綿綿不斷，卻不加約束。便能隨時隨地，放出大光明，做大佛事。』所以說：『山河沒有阻隔，光明處處透徹。』又不見經中說：『如果有人想要進入佛的境界，應當清凈他的意念如同虛空，遠離各種表象以及各種執取，使心所向往的都沒有障礙。』要怎樣修行，才能達到如此相應的境界呢？水中月亮清淡地相互映照，松樹間的風清幽地沒有停歇。 上堂開示，舉洞山禪師問隱山和尚：『您見到什麼道理，便住在這座山裡？』隱山回答說：『我見到兩個泥牛相鬥，一起進入大海，直到如今都沒有訊息。』我（師）說：
【English Translation】 English version: Virtuous practitioners of Zen, do you understand? The bright pearl in the tray (referring to one's self-nature) turns by itself without being moved. Xuefeng once asked a monk where he was going. The monk replied, 'Going to universal labor (referring to collective work).' Xuefeng said, 'Go then.' Yunmen said, 'Xuefeng identifies people through their words.' I (the master) say, 'Do not touch it, touching it will result in thirty blows.' Why is this so? Because pure jade is without flaws; carving it would only diminish its virtue. Ascending the hall, he lectured: 'Good virtuous practitioners of Zen, the cloud's appearance has just broken, and the feeling of snow has already receded. The clear light intoxicates and awakens the mind, while the pure white color confuses and turns the eyes. Directly reaching complete transcendence, independent and liberated, without any reliance. Attaining the essence of the school here, how many can grasp the subtlety?' Virtuous practitioners of Zen, this is the time of subtle and continuous transformation of effort. Can you comprehend it?' After a long pause, he said, 'Chu Ping does not speak, the foolish sheep lie down (referring to the story of Chu Ping herding sheep, where the sheep are all quietly lying down). To whom is this message clearly entrusted for contemplation?' Ascending the hall, he lectured: 'Wonderful function exists, serenely still, but it is not emptiness. True wisdom illuminates, spiritually manifesting, but it is not substantial existence. Step back further to look within, where the white clouds break, the green mountains appear slender.' Ascending the hall, he lectured, citing that Zen Master Fayan was sitting one day and suddenly pointed to the curtain in front of him. At that time, two monks went forward together to roll up the curtain. Zen Master Fayan said, 'One gains, one loses.' I (the master) say, 'Those who understand it this way are wrong; those who understand it this way are intimate. When wrong, be wrong to the end; when intimate, intimately see the true nature. Acquaintances fill the world, but how many are true confidants?' Ascending the hall, he lectured: 'Vast and pure, without boundaries, yet wisdom is with it. Universally responsive, without direction, yet the spirit meets with it. Wisdom is empty, yet it is always clearly illuminating. Spiritual function is continuous, yet it is unrestrained. Then, at all times and in all places, one can emit great light and perform great Buddha deeds.' Therefore, it is said: 'Mountains and rivers have no separation; light penetrates everywhere.' Furthermore, have you not seen it said in the scriptures: 'If one wishes to enter the realm of the Buddha, one should purify one's mind like empty space, stay away from all forms and all attachments, so that whatever the mind turns to is without obstruction.' How should one practice to attain such a corresponding state? The moon in the water is faintly reflected, the pine wind is clear and unceasing. Ascending the hall, he lectured, citing that Zen Master Dongshan asked Venerable Yinshan, 'What principle did you see that made you stay on this mountain?' Yinshan replied, 'I saw two mud oxen fighting, entering the sea together, and until now there is no news of them.' I (the master) say:
好諸禪德。秋疏山瘦。月落潭空。雲水意消。功勛路絕。且道。正恁么時。如何體悉。玉輪機轉笑呵呵。直下相逢不相識。
上堂僧問。百草頭上。罷卻平生時如何。師云。脫體無依活卓卓。僧云。恁么則遍界不曾藏去也。師云。識取俱胝一指頭。僧云。一夜落華雨。滿城流水香。師云。切忌撞頭磕額。
師乃云。三千世界。收一印中。而字義炳然。八萬法門。在微塵里。而科目具足。諸禪德俱胝和尚一指頭禪。三十年受用。豈不是十方通暢。八面玲瓏。見成平等。游踐自在底漢。還會么。看他熱熟和光去。做盡風流弄影行參。
上堂云。諸禪德。吞盡三世佛底人。為甚麼開口不得。照破四天下底人。為甚麼閤眼不得。許多病痛。與爾一時拈卻了也。且作么生得十成通暢去。還會么。擘開華岳連天色。放出黃河到海聲。
上堂舉。道吾漸源同往一家弔慰。源拍棺云生耶死耶。吾云。生也不道。死也不道。源云。為什麼不道。吾云。不道不道。源至中路謂道吾云。和尚快與某甲道。若不道打和尚去。吾云。打即任打。道即不道。源便打。師云。道吾恁么道。已是掩耳偷鈴。更被爛打一頓。大似失錢遭罪。諸人還委悉么。覺上座有頌。生也死也。不道不道。只知憨狗怒逐塊。誰見死蛇驚出草。著
【現代漢語翻譯】 現代漢語譯本： 諸位禪德，秋天的山顯得稀疏而清瘦，月亮倒映在水潭中顯得空明。對世俗的念想消散，追求功名的道路也走到了盡頭。那麼，在這種時候，該如何去體會和領悟呢？就像玉輪運轉般充滿生機，即使面對面相逢也互不相識。
上堂時，有僧人問道：『當百草頭上，放下平生所學時，會是怎樣一番景象？』 禪師回答：『脫離依賴，獨立而生機勃勃。』 僧人說：『既然如此，那麼遍及整個世界，又有什麼可以隱藏的呢？』 禪師說：『認識俱胝（Kūṭi，梵文，指俱胝和尚）的一指禪。』 僧人說：『一夜之間落花如雨，整個城市都瀰漫著流水般的香氣。』 禪師說：『切記不要盲目衝撞。』
禪師於是說：『三千世界，都收攝在一枚印章之中，而文字的意義卻清晰明瞭。八萬四千法門，都在微小的塵埃里，而綱目條理卻完備充足。各位禪德，俱胝和尚的一指禪，三十年來都在受用，這難道不是四通八達，八面玲瓏，現成的平等，自在遊歷的境界嗎？你們能領會嗎？看他熱絡而圓融，做盡風流瀟灑之事。』
上堂時說：『各位禪德，吞盡過去、現在、未來三世諸佛的人，為什麼卻不能開口說話？照亮整個世界的人，為什麼卻不能閉上眼睛？這麼多的毛病，我都為你們一時去除了。那麼，怎樣才能達到十分通暢的境界呢？你們能領會嗎？就像劈開華山，顯露出連線天地的顏色，放出黃河，奔騰入海的聲音。』
上堂時舉例說：『道吾（Dàowú，人名）和漸源（Jiànyuán，人名）一同去一家人家弔唁。漸源拍著棺材問道：『是生還是死？』 道吾說：『不說生，也不說死。』 漸源問：『為什麼不說？』 道吾說：『不說，不說。』 漸源走到半路，對道吾說：『和尚快告訴我，如果不說，我就要打和尚了。』 道吾說：『打就任你打，說就是不說。』 漸源就打了他。』 禪師說：『道吾這樣說，已經是掩耳盜鈴了，還被人狠狠地打了一頓，真是賠了夫人又折兵。各位，你們明白了嗎？覺上座有頌說：『是生是死，不說不說，只知道傻狗追逐土塊，誰看見死蛇驚慌逃出草叢。』著』
【English Translation】 English version: Good sirs, the autumn mountains are sparse and lean, the moon falls and the pond is empty. The intention of clouds and water dissipates, and the road of merit and fame comes to an end. Now, at such a time, how should one understand and realize it? Like the turning of a jade wheel, full of vitality and laughter, even when meeting face to face, one does not recognize each other.
During the Dharma talk, a monk asked: 'When one lets go of all that one has learned in life on the heads of the myriad grasses, what will it be like?' The Master replied: 'Free from reliance, independent and full of vitality.' The monk said: 'If that is so, then throughout the entire world, what can be hidden?' The Master said: 'Recognize Kūṭi's (Kūṭi, Sanskrit, referring to Kūṭi the monk) one-finger Zen.' The monk said: 'Overnight, falling flowers are like rain, and the entire city is filled with the fragrance of flowing water.' The Master said: 'Be careful not to blindly collide.'
The Master then said: 'The three thousand worlds are all contained within a single seal, yet the meaning of the words is clear and bright. The eighty-four thousand Dharma gates are all within a tiny dust mote, yet the categories and order are complete and sufficient. Good sirs, Kūṭi the monk's one-finger Zen has been enjoyed for thirty years. Isn't this a state of being open in all directions, versatile, readily available equality, and freely traveling? Can you understand it? Look at him being warm and harmonious, doing all kinds of elegant and unrestrained things.'
During the Dharma talk, he said: 'Good sirs, those who have swallowed all the Buddhas of the past, present, and future, why can't they open their mouths to speak? Those who illuminate the entire world, why can't they close their eyes? I will remove all these illnesses for you at once. So, how can one achieve a state of complete and thorough understanding? Can you understand it? It's like splitting open Mount Hua, revealing the colors connecting heaven and earth, and releasing the Yellow River, rushing into the sea.'
During the Dharma talk, he cited an example: 'Dàowú (Dàowú, a person's name) and Jiànyuán (Jiànyuán, a person's name) went together to offer condolences to a family. Jiànyuán patted the coffin and asked: 'Is it life or death?' Dàowú said: 'I don't say life, and I don't say death.' Jiànyuán asked: 'Why don't you say?' Dàowú said: 'I don't say, I don't say.' Jiànyuán walked halfway and said to Dàowú: 'Master, quickly tell me, if you don't say, I will hit you.' Dàowú said: 'Hit me if you want, but I won't say.' Jiànyuán then hit him.' The Master said: 'Dàowú saying that is already like covering one's ears while stealing a bell, and he was beaten severely. It's like losing money and suffering the consequences. Everyone, do you understand? The Venerable Jué has a verse saying: 'Is it life or death, I don't say, I don't say, only knowing that the foolish dog angrily chases after a clod of earth, who sees the dead snake startled and fleeing from the grass?' 著'
眼家林里許看。不萠枝上春陽早。
上堂云。好諸禪德。來來去去山中人。識得青山便是身。青山是身身是我。更於何處著根塵。為諸人拈卻面前案山子了也。只如主山頂𩕳上句子。又作么生道。爾若道得。方知適來恁么道。猶是客山朝揖邊事。諸禪德。主若不知有客。則無應世之方。客若不知有主。則無出塵之見。且道。理事圓主賓合時作么生。良久云。還會么。夜半木人敲月戶。天明鳳子笑㘅華。
上堂云。溶溶曳曳山上云。潺潺湲湲山下水。試問其間雲水人。更於何處求諸己。諸禪德。心無所住。則法離見聞。智無所緣。則道超情謂。靈云只么悟桃華。三十年癡今日慧。諸人分上。又作么生。眼裡無筋一世貧參。
真歇和尚入山。上堂僧間。相見又無事。不來還憶君。作么生是相見底事。師云。白髮笑垂頂。青眸寒照人。進云。恁么則眉毛相。結鼻頭相拄去也。師云。更須知有同身共命底時節。僧云。作么是同身共命時節。師云。刀斧斫不開。
師云。好諸禪德。玉林浸月。丹山鶵頡頑翔鳴。雪葦浮秋。白沙雁相隨綴字。暗中度線。妙處投針。發明心地也。共是一燈。洞照靈臺也。更無異影。青山父從來卓卓。白雲兒到處飄飄。雖然千里同風。那似一絲不隔。路岐幾絕。要須轉位流通
【現代漢語翻譯】 現代漢語譯本 眼家林里許看。不萌枝上春陽早。
上堂開示說：『各位禪德，來來去去都是山中之人，認識了青山便是認識了自身。青山就是自身，自身就是我，更在哪裡安放根塵呢？』我已經為各位拈去了眼前的案山子了。只是主山頂𩕳上的句子，又該怎麼說呢？你們如果說得出，方才知道剛才那樣說，還只是在客山朝拜的邊事。各位禪德，主如果不瞭解客，就沒有應世的方法；客如果不瞭解主，就沒有出塵的見解。那麼，事理圓融、主客相合時又該如何呢？』良久后說：『領會了嗎？夜半木人敲打月亮的門戶，天明鳳凰在口中含著花朵歡笑。』
上堂開示說：『緩緩飄動的山上云，潺潺流淌的山下水。試問那雲水之間的人，更在哪裡尋求自己呢？』各位禪德，心無所住，那麼法就脫離了見聞；智慧沒有攀緣，那麼道就超越了情識。靈云只是這樣領悟了桃花，三十年的癡迷今日才變得智慧。各位的份上，又該如何呢？眼裡沒有筋，一輩子貧困參禪。
真歇和尚入山。上堂時有僧人提問：『相見又沒有什麼事，不來還思念您。什麼是相見的事呢？』真歇回答說：『白髮笑著垂在頭頂，清澈的眼眸寒光照人。』僧人進一步問：『這樣說就是眉毛互相連線，鼻頭互相抵著了。』真歇說：『更要知道有同身共命的時候。』僧人問：『什麼是同身共命的時候？』真歇說：『刀斧也砍不開。』
真歇和尚說：『各位禪德，玉林浸潤著月光，丹山上的雛鳥頑皮地飛翔鳴叫，雪白的蘆葦漂浮在秋水上，白沙上的大雁成群結隊地排列成字。在黑暗中度量絲線，在微妙之處投下針。發明心地，共同用一盞燈，照亮靈臺。』更沒有其他的影子。青山父親向來是如此卓立，白雲兒子到處飄蕩。雖然相隔千里同享一樣的風，那又怎能比得上一絲一毫的沒有間隔呢？路途即使已經到了盡頭，也要須要轉變位置，流通起來。
【English Translation】 English version Looking at the forest in the eye's home. The spring sun is early on the unsprouted branches.
In the Dharma hall, he said, 'Good fellow Chan practitioners, coming and going are all people in the mountains. Recognizing the green mountains is recognizing oneself. The green mountains are oneself, and oneself is me. Where else can one place the roots of dust?' I have already picked up the landscape screen in front of you all. But what about the sentence on the peak of the main mountain? How should it be said? If you can say it, then you will know that what I said just now was still a matter of paying homage at the edge of the guest mountain. Fellow Chan practitioners, if the host does not understand the guest, there is no way to respond to the world. If the guest does not understand the host, there is no insight to transcend the dust. Then, how should it be when principle and phenomena are perfectly integrated, and host and guest are united?' After a long silence, he said, 'Do you understand? In the middle of the night, a wooden man knocks on the moon's door, and at dawn, a phoenix laughs with a flower in its mouth.'
In the Dharma hall, he said, 'Slowly drifting clouds on the mountain, gurgling water flowing down the mountain. I ask the person between the clouds and water, where else do you seek yourself?' Fellow Chan practitioners, if the mind has no dwelling place, then the Dharma is free from seeing and hearing. If wisdom has no object of attachment, then the Way transcends emotions and thoughts. Lingyun only awakened to the peach blossoms in this way; thirty years of delusion have become wisdom today. For you all, what should it be like? With no tendons in the eyes, one is poor in Chan practice for a lifetime.
Zen Master Zhenxie entered the mountain. During the Dharma talk, a monk asked, 'Meeting again, there is nothing to do; not coming, I still miss you. What is the matter of meeting?' The master replied, 'White hair smiles and hangs down from the top of the head; clear eyes coldly illuminate people.' The monk further asked, 'In that case, the eyebrows are connected and the tips of the noses are touching each other?' The master said, 'You must also know that there is a time of sharing the same body and life.' The monk asked, 'What is the time of sharing the same body and life?' The master said, 'It cannot be cut open by knives and axes.'
Zen Master Zhenxie said, 'Good fellow Chan practitioners, the jade forest is immersed in moonlight, the fledglings on the red mountain playfully fly and sing, the snowy reeds float on the autumn water, and the wild geese on the white sand follow each other, forming characters. Measuring the thread in the dark, casting the needle at the subtle point. Discovering the mind-ground, sharing one lamp, illuminating the spiritual platform.' There are no other shadows. The green mountain father has always been so upright, and the white cloud son wanders everywhere. Although separated by thousands of miles, sharing the same wind, how can it compare to not having even a thread of separation? Even if the road has reached its end, it is necessary to transform the position and let it flow.'
。言語斯窮。更與借光施設。諸禪德。恁么時節。恁么處所。恁么傳持。恁么建立。也須是恁么人始得。敢問諸人。作么生是恁么人。施設底事。還委悉么。鹡鸰原上和尚語。棠棣枝頭爛熳春。
上堂舉。龐居士問馬大師。不與萬法為侶。是什麼人。馬師云。待汝一口吸盡西江水。即向汝道。師云。吸盡西江向汝道。馬師不肯落荒草。三千剎海一成秋。明月珊瑚冷相照。
上堂云。里許含明。半夜月通犀角。其間轉動。忽地雷華象牙。妙在傍參。莫觸尊貴。少林九年面壁。家醜不欲外揚。二祖三拜立時。口訥誰知內敏。天童今日也大無端。
上堂云。孤筇長作水雲遊。底事而今放下休。一點破幽明歷歷。十分合體冷湫湫。暗中須透金針穴。轉處還藏玉線頭。劫外家風茲日辨。渠儂真與我儂儔。
上堂云。隔墻見角。定知是牛。隔山見煙。定知是火。且道。諸人定知有底作么生。還體悉得么。報曉音聲棲鳥語。漏春訊息早梅香。
上堂舉。深明二上座。見漁人網一鯉魚透出。深云。明兄俊哉。一似個衲僧相似。明云。雖然如此。爭似當時不撞入網羅好。深云。爾欠悟在。師云。萬象之中。脫體自有生緣。一色之後。轉身須分活路。既如此也。真是一員衲僧。且道。衲僧行履處作么生。妙
【現代漢語翻譯】 現代漢語譯本：言語到此就窮盡了。再借用光明來施加設施。各位禪德，在這樣的時節，這樣的處所，這樣地傳持，這樣地建立，也必須是這樣的人才行。敢問各位，怎樣才是這樣的人？施加設施的事情，還明白嗎？就像鹡鸰原上的和尚說的那樣：棠棣枝頭，爛漫如春。
上堂時舉例說：龐居士問馬大師：『不與萬法為侶，是什麼人？』馬大師說：『等你一口吸盡西江水，我就告訴你。』我說：吸盡西江水就告訴你，馬大師不肯落在荒草之中。三千世界剎海一片秋色，明月與珊瑚冷冷地互相照耀。
上堂時說：裡面蘊含光明，半夜月光穿透犀角。其中轉動，忽然雷聲震動，如同象牙般潔白。妙處在於從旁參悟，不要觸犯尊貴。少林寺九年面壁，家醜不願外揚。二祖慧可三拜而立，雖然口訥，誰知內心敏銳。天童寺的今天也太沒來由了。
上堂時說：孤單的竹杖經常像浮雲流水般遊走，到底是什麼事現在要放下休息？一點光明照破幽暗，歷歷分明，十分融合一體，冷冷清清。暗中必須穿透金針的穴位，轉動處還隱藏著玉線的線頭。劫前的家風今天辨明，他才是真正與我同類。
上堂時說：隔著墻壁看見牛角，一定知道是牛。隔著山看見煙，一定知道是火。那麼，各位一定知道的到底是什麼？還體會明白了嗎？報曉的音聲是棲息鳥兒的語言，透露春天訊息的是早梅的香氣。
上堂時舉例說：深明二位上座，看見漁人網住一條鯉魚，鯉魚透網而出。深說：『明兄真俊啊，像個衲僧一樣。』明說：『雖然如此，怎比得上當時不撞入網羅好。』深說：『你還欠悟啊。』我說：萬象之中，脫離形體自然有生存的機緣；一色之後，轉身必須分出活路。既然如此，真是一個衲僧。那麼，衲僧的行履處是怎樣的呢？妙啊！
【English Translation】 English version: Words reach their limit here. Let's further borrow light to apply arrangements. All you Chan practitioners, in such times, such places, such transmission, such establishment, it must be such a person who can do it. May I ask everyone, what is such a person? Do you understand the matter of applying arrangements? Just like the monk on the Wagtail Plain said: On the branches of the flowering plum, spring is brilliantly blooming.
In the Dharma Hall, an example was given: Layman Pang asked Master Ma: 'Not associating with the myriad dharmas, what kind of person is that?' Master Ma said, 'When you have swallowed the entire West River in one gulp, then I will tell you.' I say: Swallowing the entire West River and then telling you, Master Ma is unwilling to fall into the wilderness. Three thousand worlds, the sea of lands, are all in autumn colors, the bright moon and coral coldly illuminate each other.
In the Dharma Hall, it was said: Inside contains brightness, at midnight the moonlight penetrates the rhinoceros horn. Within its turning, suddenly thunder rumbles, like ivory white. The wonder lies in observing from the side, do not offend the noble. Nine years of wall-gazing at Shaolin, family shame is not to be aired. The Second Patriarch Huike bowed three times and stood, although taciturn, who knows his inner keenness. Today, Tiantong Temple is too unprovoked.
In the Dharma Hall, it was said: A solitary bamboo staff often wanders like clouds and water, what is it that you are now putting down to rest? A point of light illuminates the darkness, distinctly clear, perfectly integrated, cold and still. In the dark, you must penetrate the acupuncture point of the golden needle, and in the turning, there is still the thread of jade hidden. The family tradition before the kalpa is discerned today, he is truly my companion.
In the Dharma Hall, it was said: Seeing a horn through the wall, you know it is a cow. Seeing smoke over the mountain, you know it is fire. So, what is it that you all certainly know? Have you understood it? The sound of dawn is the language of roosting birds, and the fragrance of early plum blossoms reveals the news of spring.
In the Dharma Hall, an example was given: The two senior monks, Shen and Ming, saw a fisherman netting a carp, and the carp escaped the net. Shen said, 'Brother Ming is truly handsome, like a mendicant monk.' Ming said, 'Although that is so, how can it compare to not entering the net in the first place?' Shen said, 'You are still lacking in enlightenment.' I say: Among the myriad phenomena, there is a natural opportunity for survival after escaping the form; after the one color, you must turn around and distinguish a path to life. Since that is the case, it is truly a mendicant monk. So, what is the conduct of a mendicant monk? Wonderful!
握當塗無字印。馬蹄終不染塵泥。
上堂僧問。如何是祖佛不敢近底人。師云。華岳連天碧。進云。如何是鬼神不能惻底人。師云。黃河輥底流。進云。如是則西風能墮葉。明月解隨流。師云。作么生是衲僧殺活杖子。進云。和尚何得掩耳偷鈴。師云。斫額望扶桑。
師乃云。好諸禪德。暮云迷屋。須知靈鳥倦投林。曉影轉山。忽見死蛇驚出草。玉女機前梭路。絕後還來。木人舌上歌聲。無中唱出。空劫壺中穩步。威音世外搖頭。須是知音大家證據。只如應變徇緣。又合如何行履。機絲不掛梭頭事。文彩縱橫意自殊。
上堂云。劫前機肘後印。用而無痕。空而不盡。是誰造作大千。出自虛明方寸。爾儂欲去泥瘢。匠石不慳斤運。乃高聲喚云。解承當底禪和子。照管鼻孔。
舉真歇和尚入室。上堂云。十萬里攜衣缽而至。欲傳持默默無言。四千里賣布單而來。不奈何呵呵大笑。鋤草瞞他良遂。掩門推出韶陽。有底據正令而承當。有底謝旁提而瞥地。京口再參舡子。方知師友恩深。臨濟重見大愚。始信老婆心切。古既如是。今亦當然下座大眾同往。請真歇和尚為眾入室。
上堂云。五月五日天中節。百草頭上看生殺。甘草黃連自苦甜。人蔘附子分寒熱。薰蕕難昧雙垂爪。滋味那瞞初偃月。
圓明瞭知心念間。摩訶迦葉能分別諸禪德。分別底是意。迦葉尊者。久滅意根。圓明瞭知。不由心念。且作么生得恰好去。人平不語。水平不流。
上堂趙州到云居。居云。老老大大。何不覓個住處。州云。教某甲向甚麼處住。居云。山前有古寺基。州云。和尚何不自在。居便休去。師云。爾也住我也住。十方三世。一時捏聚。月醉云酣離水犀。轉身觸倒珊瑚樹。
上堂僧問。萬機休罷。千聖不攜底是甚麼人。師云。金剛際下鐵崑崙。進云。從來無伴侶。只么獨孤標。師云轉側相逢。合談何事。進云。清風拂白月。師云。那時一句子。歷歷要旁提。進云。恁么則貫古通今。該天括地去也。師云。又是驢前馬後。進云。不落驢前馬後底。又作么生。師云。古今該不得。天地廓難包。師乃云。好諸禪德。本圓本靈。亙曠古而有種。混太虛而無形。劫外家風澹薄。壺中田地丕平。望時眼力欲斷。體處心緣未萠。云懷雪意兮鶴夢杳杳。天作秋容兮鴻飛冥冥。唯默默而自照。故湛湛而純清。想凝而結成器界。知覺而流作眾生。情多少而岐分六道。智大小而區別三乘。境真則觸處見佛。道妙而破塵出經。猶明珠而應色。似空谷而傳聲。只如超凡入聖。轉位隨緣。且道。路頭在甚麼處。還體悉得么。良久云。曉風摩洗昏
【現代漢語翻譯】 現代漢語譯本： 完全明白覺知，不在心念之間。摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）能夠分辨各種禪定境界的優劣。而能分辨的，是意（manas，意識）。迦葉尊者（Mahākāśyapa）早已滅除了意根。他的完全明白覺知，不是通過心念而得來的。那麼，要怎樣才能恰到好處呢？人平靜時不會說話，水平靜時不會流動。
（師父）上堂說法，趙州（Zhaozhou，唐代禪宗大師）去拜訪云居（Yunju，指云居道膺禪師）。云居說：『老老大大了，為什麼不找個地方住下來？』趙州說：『叫我到什麼地方住呢？』云居說：『山前有古寺的遺址。』趙州說：『和尚（指云居）為什麼不自在呢？』云居便不再說話。師父說：『你住也好，我住也好，十方三世（指過去、現在、未來）一時捏聚在一起。月亮醉了，云也睡熟了，犀牛離開了水。轉身觸倒了珊瑚樹。』
（師父）上堂說法，有僧人問：『萬機休罷，千聖不攜（指放下一切，聖人也不執著）的是什麼人？』師父說：『金剛際下鐵崑崙（形容堅定不移）。』僧人進一步問：『從來沒有伴侶，只是這樣孤獨地標立的是什麼？』師父說：『轉側相逢，合在一起談論什麼事？』僧人說：『清風拂過白月。』師父說：『那時的一句話，歷歷分明，要從旁邊提起來。』僧人說：『這樣說來，就是貫通古今，包容天地了。』師父說：『又是驢前馬後（比喻落入窠臼）。』僧人說：『不落入驢前馬後的，又怎麼樣呢？』師父說：『古今該括不了，天地也包容不下。』師父於是說：『各位禪德，（你們的自性）本來圓滿，本來靈妙，橫亙曠古而有種子，混同太虛而無形體。劫外的家風淡泊，壺中的田地平坦。望眼欲穿，體悟之處心念尚未萌生。雲中的情懷，雪中的意境，白鶴的夢境杳遠。天作秋容，鴻雁飛向遠方。只是默默地自我觀照，所以湛湛清澈而純粹。思想凝聚而結成器界，知覺流動而化作眾生。情感多少而分出六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），智慧大小而區別三乘（指聲聞乘、緣覺乘、菩薩乘）。境界真實，則觸處見佛。道理玄妙，則破除塵勞，超出經文。猶如明珠能應現各種顏色，好似空谷能傳出回聲。』只是如何能超凡入聖，轉變位置，隨順因緣呢？且說，路頭在什麼地方？還體會得到嗎？』良久，（師父）說：『曉風摩洗昏昧。』
【English Translation】 English version: Complete and clear awareness, not within the realm of the mind's thoughts. Mahākāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) is able to distinguish the merits of various states of meditation. And what distinguishes them is manas (mind, consciousness). The Venerable Mahākāśyapa has long extinguished the root of manas. His complete and clear awareness does not come through the mind's thoughts. So, how can one achieve just the right state? When people are calm, they do not speak; when water is still, it does not flow.
(The master) ascended the Dharma hall to preach. Zhaozhou (a Chan master of the Tang Dynasty) went to visit Yunju (referring to Chan Master Yunju Daoying). Yunju said, 'You're old, why don't you find a place to settle down?' Zhaozhou said, 'Where should I settle down?' Yunju said, 'There are the foundations of an ancient temple in front of the mountain.' Zhaozhou said, 'Why isn't the abbot (referring to Yunju) at ease?' Yunju then fell silent. The master said, 'Whether you dwell or I dwell, the ten directions and three times (past, present, and future) are all gathered together at once. The moon is drunk, and the clouds are asleep; the rhinoceros leaves the water. Turning around, it knocks over the coral tree.'
(The master) ascended the Dharma hall to preach. A monk asked, 'What is the person who has ceased all activities and is not carried by the thousand sages (meaning letting go of everything, even the sages don't cling)?' The master said, 'An iron Kunlun (mountain) beneath the Vajra realm (describing unwavering firmness).' The monk further asked, 'What is it that has never had a companion, standing alone in such solitude?' The master said, 'Turning and meeting, what do they discuss together?' The monk said, 'A clear breeze brushes the white moon.' The master said, 'That one sentence at that time, clearly and distinctly, must be lifted from the side.' The monk said, 'In that case, it penetrates the past and present, encompassing heaven and earth.' The master said, 'Again, it's before the donkey and behind the horse (meaning falling into clichés).' The monk said, 'What about not falling before the donkey and behind the horse?' The master said, 'The past and present cannot encompass it, and heaven and earth cannot contain it.' The master then said, 'Good fellow practitioners, (your self-nature) is originally complete, originally wondrous, stretching across the vast past and having seeds, mingling with the great void and having no form. The family style beyond the kalpa is simple and plain, the fields within the pot are level. Gazing until the eyes are weary, the mind has not yet sprouted at the place of realization. The feelings in the clouds, the intention in the snow, the crane's dream are distant. Heaven creates the autumn scenery, the wild geese fly far away. Just silently illuminate oneself, therefore it is clear and pure. Thoughts condense and form the realm of objects, awareness flows and transforms into sentient beings. The amount of emotion differentiates the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hells), the size of wisdom distinguishes the three vehicles (referring to the vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas). If the realm is true, then one sees the Buddha everywhere. If the principle is profound, then one breaks through the dust and emerges from the scriptures. It is like a bright pearl that reflects various colors, like an empty valley that echoes sounds.' But how can one transcend the ordinary and enter the sacred, change positions, and follow conditions? And say, where is the path? Can you realize it?' After a long silence, (the master) said, 'The morning breeze gently washes away the darkness.'
煙凈。隱隱青山一線橫。
請維那藏主知客侍者。上堂云。砧槌未鳴。諸佛居何國土。機輪未轉。一乘不屬名言。賓主混融。居士何須更揖。家風妥貼。國師不必三呼。能如是也。內絕功勛。外無棱角。還體悉得么。吼月泥牛能入海。嘶風木馬解遊春。
善權智和尚。下法嗣書。上堂僧問。記得。僧問曹山。日未出時如何。山曰。曹山也曾恁么來。未審。此意如何。師云。智不到處。難下名言。進云。卷絲輪望遠山隱隱。撥船頭近古岸依依。師云。到岸時作么生。進云。帆飽清風。棹穿明月。師云。又是隨波逐浪去也。進云。日出后如何。山云。猶較曹山半月程。又作么生。云。明白才分。生化路箇中消息便成功。進云。兒孫得力室內不知。師云。只如室內底人。如何親近。進云。虛明自照。不勞心力。師云。猶隔雲水在。進云。如何得十成去。師云。不守珍御始得。師乃云。萬里西來坐少林。燈燈相續至如今。泥牛斗里同歸海。玉線聯時妙契針。未墜綿綿吾祖緒。不忘切切老婆心。風前一弄無弦曲。會有叢林人賞音。只如燈燈相續。心心相印。血脈不斷處。作么生行履。還體悉得么。翡翠踏翻荷葉雨。鷺鷥衝破竹林煙。
當晚小參舉。僧問九峰。祖祖相傳當傳何事。峰云。釋迦慳迦葉富。僧云。
【現代漢語翻譯】 現代漢語譯本： 煙霧消散，隱隱約約的青山橫亙在眼前。
請維那（寺院中負責維持秩序的僧人）、藏主（負責管理藏經的僧人）、知客（負責接待賓客的僧人）、侍者（服侍僧人的僧人）上堂說法。師父說：『砧槌還未敲響，諸佛居住在哪個國土？機輪還未轉動，一乘（唯一的成佛之道）不屬於名言概念。賓客和主人混融一體，居士何須再行作揖之禮？家風妥帖安穩，國師也不必再三呼喚。』能夠做到這樣，內心斷絕了功勛的念頭，外在沒有了棱角。你們體會到了嗎？吼月的泥牛能夠進入大海，嘶風的木馬能夠自由地在春天遊玩。
善權智和尚，下法嗣（繼承人）書。上堂時，有僧人提問：『記得僧人問曹山（禪宗祖師）：太陽未出來時如何？曹山回答說：曹山也曾這樣走過來。』不知道，這句話是什麼意思？師父說：『智慧不到的地方，難以用名言來表達。』僧人進一步說：『捲起絲輪，遙望遠山隱隱約約；撥動船頭，靠近古老的河岸依依不捨。』師父說：『到岸時又該如何？』僧人說：『風帆飽滿，乘著清風；船槳劃破，映著明月。』師父說：『這又是隨波逐浪去了。』僧人進一步說：『太陽出來后又如何？曹山說：還比曹山晚了半個月的路程。』又該如何理解？僧人說：『明白才分，在生化之路上，箇中消息便能成功。』僧人進一步說：『兒孫得力，室內之人卻不知道。』師父說：『那麼室內之人，又該如何親近呢？』僧人說：『虛空光明，自然照耀，不需費心勞力。』師父說：『仍然隔著雲水。』僧人進一步說：『如何才能達到十成圓滿呢？』師父說：『不守護珍貴的御物才能達到。』師父於是說：『萬里西來，在少林寺打坐，燈燈相續直到如今。泥牛在斗里一同歸於大海，玉線連線時巧妙地與針相契合。沒有墜落綿綿不絕的祖師心緒，不忘記切切叮嚀的老婆心。風前彈奏一曲無弦之音，定會有叢林之人欣賞。』就像燈燈相續，心心相印，血脈不斷的地方，該如何踐行呢？你們體會到了嗎？翡翠鳥踏翻荷葉上的雨珠，鷺鷥衝破竹林中的煙霧。
當晚小參時，師父舉例說：有僧人問九峰（禪宗祖師）：祖祖相傳，應當傳什麼事？九峰說：釋迦（釋迦牟尼佛）慳吝，迦葉（摩訶迦葉，釋迦牟尼佛的弟子）富裕。僧人說：
【English Translation】 English version: The smoke clears, and the faint outline of green mountains stretches horizontally.
Please, Vina (the monk in charge of maintaining order in the monastery), Treasurer (the monk in charge of managing the scriptures), Guest Prefect (the monk in charge of receiving guests), and Attendant (the monk who serves the abbot), come to the Dharma Hall to give a sermon. The Master says: 'Before the anvil and hammer sound, where do all the Buddhas reside? Before the wheel turns, the One Vehicle (the sole path to Buddhahood) does not belong to conceptual language. When guest and host are blended together, why should the layperson bow again? When the family tradition is properly settled, the National Teacher need not be called upon three times.' If one can be like this, internally severing the thought of merit and externally without sharp edges, have you realized it? The clay ox roaring at the moon can enter the sea, and the wooden horse neighing in the wind can freely roam in spring.
Written by the Venerable Shanquan Zhi, a Dharma successor. During the Dharma Hall talk, a monk asked: 'I remember a monk asked Caoshan (a Zen ancestor): What is it like before the sun rises? Caoshan replied: Caoshan has also come this way.' I don't know, what does this mean? The Master said: 'Where wisdom does not reach, it is difficult to express in words.' The monk further said: 'Rolling up the silk wheel, gazing at the distant mountains faintly; turning the bow of the boat, approaching the ancient shore reluctantly.' The Master said: 'What should be done when reaching the shore?' The monk said: 'The sails are full, riding the clear wind; the oars cut through, reflecting the bright moon.' The Master said: 'This is again following the waves.' The monk further said: 'What is it like after the sun rises? Caoshan said: Still half a month's journey behind Caoshan.' How should this be understood? The monk said: 'Understanding talent, on the path of birth and transformation, the message within will succeed.' The monk further said: 'The descendants are capable, but those inside the room do not know.' The Master said: 'Then how should those inside the room approach?' The monk said: 'Empty and bright, naturally illuminating, without effort.' The Master said: 'Still separated by clouds and water.' The monk further said: 'How can one achieve complete perfection?' The Master said: 'Only by not guarding precious possessions can one achieve it.' The Master then said: 'Coming from the West for thousands of miles, sitting in Shaolin Temple, the lamps have been passed down until now. The clay oxen in the Dipper return to the sea together, and when the jade threads are connected, they perfectly match the needle. The ancestral lineage has not fallen, and the earnest words of the old woman are not forgotten. Playing a tune without strings before the wind, there will surely be those in the monastic community who appreciate the sound.' Just like the lamps being passed down, mind to mind, where the bloodline is unbroken, how should one practice? Have you realized it? The kingfisher overturns the raindrops on the lotus leaf, and the egret breaks through the mist in the bamboo forest.
That evening, during the small Dharma talk, the Master cited an example: A monk asked Jiufeng (a Zen ancestor): What should be transmitted in the ancestral transmission? Jiufeng said: Shakya (Shakyamuni Buddha) is stingy, and Kashyapa (Mahakashyapa, a disciple of Shakyamuni Buddha) is rich. The monk said:
如何是釋迦慳。峰云。無物與人。僧云。如何是迦葉富。峰云。國內孟嘗君。僧云未審。相傳底事作么生。峰云。百歲老兒分夜燈。師云。人人具足。個個圓成。有時點即不到。我也為你不得。有時到即不點。我也障你不得。諸禪德。明中就位脫盡廉纖。暗裡借功卻添光彩。還相委悉么。蒼龍蛻骨月轉夜。玄豹變文云弄晴。
上堂僧問。如何是向去底人。師云。寂寥寥沒軌跡。進云。如何是卻來底人。師云。明歷歷有訊息。進云。如何是不來不去底人。師云。坐卻你舌頭。方見我鼻孔。進云。謝師答話。師乃云。歷代祖機如掣電擊鈍器不開。三世佛辯似懸河灌漏卮不滿。還知有省力為人處么。天寒日短。兩人共一碗。
上堂云。菩提無樹鏡非臺。虛凈光明不受埃。照處易分雪裡粉。轉時難辨墨中煤。鳥歸無影樹頭宿。華在不萠枝上開。際會風雲底時節。寒梭出蟄一聲雷參。
上堂云。雲門優穩身心。自解隨波逐浪。臨濟變通手段。它能影草探竿。且道。天童門下合作么生。開池不待月。池成月自來。
十月旦上堂云。開爐歲歲是今朝。暖氣潛通稱我曹。可惜丹霞燒木佛。翻令院主墮眉毛。諸禪德。院主只知饑來吃飯。且不知有許多般事。丹霞只知寒即向火。亦不知有許多般事。天童門下忽有
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是釋迦（Śākyamuni，佛教創始人）的慳吝？』 高峰禪師回答：『什麼東西都不給人。』 僧人又問：『什麼是迦葉（Kāśyapa，釋迦十大弟子之一）的富裕？』 高峰禪師回答：『國內的孟嘗君（指樂於助人的人）。』 僧人說：『還未明白，相傳的道理是怎麼樣的？』 高峰禪師回答：『百歲老翁還在分夜裡的燈光。』 高峰禪師說：『人人具足佛性，個個圓滿成就。有時點撥也無法讓你領悟，我也幫不了你。有時不點撥你卻自己領悟了，我也無法阻擋你。各位禪德，在光明中安住，脫盡細微的執著；在暗中借力，反而增添光彩。還明白嗎？蒼龍蛻去舊骨，明月照亮夜晚；玄豹顯現斑紋，彩雲映襯晴空。』
上堂說法時，有僧人問：『什麼是走向前方的人？』 高峰禪師回答：『寂靜空曠，沒有軌跡。』 僧人又問：『什麼是返回來的人？』 高峰禪師回答：『明明白白，有訊息。』 僧人再問：『什麼是不來不去的人？』 高峰禪師回答：『堵住你的舌頭，才能看見我的鼻孔。』 僧人說：『感謝禪師的回答。』 高峰禪師於是說：『歷代祖師的機鋒，如閃電一般，擊打遲鈍的器具也無法打開。三世諸佛的辯才，似懸河一般，灌注漏水的容器也無法填滿。還知道有省力的方法嗎？天寒日短，兩人共用一碗。』
上堂說法時，高峰禪師說：『菩提（bodhi，覺悟）本無樹，明鏡亦非臺。虛空清凈的光明，不受塵埃污染。在光明處分辨容易，如同在雪中分辨白粉；在黑暗處轉變困難，如同在墨中分辨煤炭。鳥兒歸巢，無影無蹤地棲息在樹上；花朵含苞，在尚未發芽的枝條上開放。相遇風雲際會的時節，蟄伏的寒梭發出一聲驚雷。』
上堂說法時，高峰禪師說：『雲門宗（Yúnmén School，禪宗五家之一）安穩自在，身心自然地隨波逐浪。臨濟宗（Línjì School，禪宗五家之一）善於變通，能夠根據草影來探尋魚的所在。那麼，天童寺（Tiāntóng Temple，寺廟名）門下應該如何行事呢？開鑿池塘不必等待月亮，池塘建成，月亮自然會來。』
十月初一上堂說法時，高峰禪師說：『每年開爐都是今天，暖氣暗中流通，正合我們的心意。可惜丹霞禪師（Dānxiá，唐代禪師）焚燒木佛，反而讓院主（寺院主管）的眉毛脫落。各位禪德，院主只知道餓了吃飯，卻不知道有許多其他的事情。丹霞禪師只知道冷了取暖，也不知道有許多其他的事情。天童寺門下如果有人…』
【English Translation】 English version: A monk asked: 'What is Śākyamuni's (the founder of Buddhism) stinginess?' Peak answered: 'Giving nothing to anyone.' The monk asked again: 'What is Kāśyapa's (one of the ten major disciples of Śākyamuni) wealth?' Peak answered: 'The Lord Mengchang (referring to a generous person) of the country.' The monk said: 'I still don't understand, what is the transmitted principle like?' Peak answered: 'A hundred-year-old man is still dividing the light of the night lamp.' Peak said: 'Everyone is fully endowed with Buddha-nature, and each is perfectly accomplished. Sometimes pointing it out doesn't make you understand, and I can't help you. Sometimes not pointing it out and you understand it yourself, and I can't stop you. All you Zen practitioners, abide in the light, rid yourselves of subtle attachments; borrow strength in the dark, but add brilliance. Do you understand? The azure dragon sheds its old bones, and the bright moon illuminates the night; the black leopard displays its patterns, and the colorful clouds reflect the clear sky.'
During an ascending-the-hall Dharma talk, a monk asked: 'What is a person who is going forward?' Peak answered: 'Silent and vast, without a trace.' The monk asked again: 'What is a person who is returning?' Peak answered: 'Clear and distinct, with news.' The monk asked again: 'What is a person who neither comes nor goes?' Peak answered: 'Shut your tongue, and then you will see my nostrils.' The monk said: 'Thank you for the master's answer.' Peak then said: 'The ancestral mechanisms of past generations are like lightning, striking dull instruments that cannot be opened. The eloquence of the Buddhas of the three worlds is like a torrential river, pouring into leaky containers that cannot be filled. Do you know of a labor-saving method? The days are short and the weather is cold, two people share a bowl.'
During an ascending-the-hall Dharma talk, Peak said: 'Bodhi (enlightenment) is originally without a tree, and a bright mirror is not a stand. The light of emptiness and purity is not defiled by dust. It is easy to distinguish in the light, like distinguishing white powder in the snow; it is difficult to transform in the dark, like distinguishing coal in the ink. Birds return to their nests, roosting in the trees without a trace; flowers are budding, opening on branches that have not yet sprouted. At the time of the meeting of wind and clouds, the hibernating cold shuttle emits a thunderous sound.'
During an ascending-the-hall Dharma talk, Peak said: 'The Yúnmén School (one of the five houses of Chan Buddhism) is secure and at ease, and the body and mind naturally follow the waves. The Línjì School (one of the five houses of Chan Buddhism) is good at adapting, and can explore the location of fish based on the shadow of the grass. So, how should those under Tiāntóng Temple (name of a temple) act? Digging a pond does not require waiting for the moon, when the pond is built, the moon will naturally come.'
On the first day of the tenth month, during an ascending-the-hall Dharma talk, Peak said: 'Opening the furnace every year is today, the warm air circulates secretly, which suits our intentions. It is a pity that Zen Master Dānxiá (a Chan master of the Tang Dynasty) burned the wooden Buddha, but caused the abbot (head of the monastery) to lose his eyebrows. All you Zen practitioners, the abbot only knows to eat when he is hungry, but does not know that there are many other things. Zen Master Dānxiá only knows to warm himself when he is cold, and also does not know that there are many other things. If there is someone under Tiāntóng Temple...'
個漢。恁么出手。恁么性燥。也與劈脊便打。為甚麼如此。當斷不斷。反招其亂。
上堂云。蛇鉆不入鳥飛不度。我道。人人在里許。三更明月下西山。一陣清霜脫寒樹參。
上堂僧問。如何是超佛越祖談。師云。高則高應。低則低酬。進云。無味談塞斷人口。師云。今日為甚麼塞上人不斷。進云。須通道言滿天下無口過。師云。切忌粘牙。師乃舉僧問文殊。達磨還是祖否。殊云。不是祖。僧云。既不是祖。何用西來。殊云。為汝不薦祖。僧云。薦后如何。殊云。方知不是祖。師云。阿那是祖。位崇家譜。二儀之根。萬象之母。建化門未要轉機。實際地如何進步。青山一線路相通。月落寒猿啼斷處。
冬至上堂。浮虛境上。新新三世遷移。堅牢地中。隱隱一陽萠動。住而無住。密運機輪。生而無生。妙超影事。所以借虛空為體。以森羅為用。普赴四天下供而不勒。圓攝一印中空而無外。只如生而無生。作么生體悉。還會么。欲問春訊息。梅華自不知。
上堂僧問。百骸俱潰散。一物鎮長靈。作么生是長靈底物。師云。湛存群像外。卓立萬機先。進云。恁么則家貧遭劫時。不能盡底去。師云。髑髏前皮袋后。進云。正恁么時是甚麼面目。師云。搭眵漢有甚共語處。師乃云。肉團無主。空劫有家
【現代漢語翻譯】 現代漢語譯本： 個漢（指這個人）。恁么（這麼）出手。恁么（這麼）性燥。也與（也應該）劈脊便打。為甚麼（為什麼）如此？當斷不斷，反招其亂。
上堂云：蛇鉆不入，鳥飛不度。我道：人人在里許（這裡）。三更明月下西山，一陣清霜脫寒樹參。
上堂，僧問：如何是超佛越祖談？師云：高則高應，低則低酬。進云：無味談塞斷人口。師云：今日為甚麼（為什麼）塞上人不斷？進云：須通道言滿天下無口過。師云：切忌粘牙。師乃舉僧問文殊（菩薩名）：達磨（菩提達摩，禪宗始祖）還是祖否？殊云：不是祖。僧云：既不是祖，何用西來？殊云：為汝不薦祖。僧云：薦后如何？殊云：方知不是祖。師云：阿那（哪個）是祖？位崇家譜，二儀之根，萬象之母。建化門未要轉機，實際地如何進步？青山一線路相通，月落寒猿啼斷處。
冬至上堂。浮虛境上，新新三世遷移。堅牢地中，隱隱一陽萠動。住而無住，密運機輪。生而無生，妙超影事。所以借虛空為體，以森羅為用。普赴四天下供而不勒，圓攝一印中空而無外。只如生而無生，作么生（怎麼）體悉？還會么？欲問春訊息，梅華自不知。
上堂，僧問：百骸俱潰散，一物鎮長靈。作么生（怎麼）是長靈底物？師云：湛存群像外，卓立萬機先。進云：恁么（這麼）則家貧遭劫時，不能盡底去？師云：髑髏前皮袋后。進云：正恁么（這麼）時是甚麼面目？師云：搭眵（眼屎）漢有甚共語處？師乃云：肉團無主，空劫有家。
【English Translation】 English version: That fellow. Such actions. Such impatience. He deserves a good beating. Why is it so? Hesitation in decisive moments only invites trouble.
In the Dharma Hall, the master said: 'Snakes cannot crawl through, birds cannot fly over.' I say: 'Everyone is right here. The bright moon sets in the western mountains at midnight, and a clear frost strips the leaves from the cold trees.'
In the Dharma Hall, a monk asked: 'What is the talk that transcends Buddhas and surpasses patriarchs?' The master said: 'Respond high to the high, and low to the low.' The monk continued: 'Tasteless talk blocks people's mouths.' The master said: 'Why aren't the people beyond the border blocked today?' The monk continued: 'One must believe that words filling the world have no fault.' The master said: 'Beware of sticking to them.' The master then cited a monk's question to Manjusri (Manjusri Bodhisattva): 'Is Bodhidharma (the first patriarch of Zen Buddhism) a patriarch or not?' Manjusri said: 'Not a patriarch.' The monk said: 'Since he is not a patriarch, why did he come from the West?' Manjusri said: 'Because you do not recognize the patriarch.' The monk said: 'What about after recognition?' Manjusri said: 'Then you will know he is not a patriarch.' The master said: 'Which one is the patriarch? His position is revered in the lineage, the root of the two principles (heaven and earth), the mother of all phenomena. In the gate of expedient teachings, there is no need to change the mechanism; in the realm of reality, how can one advance? The green mountains connect in a single line, where the moon sets and the cold monkeys cry.'
Winter Solstice, in the Dharma Hall. In the realm of floating emptiness, the ever-new three times (past, present, future) shift. In the solid ground, a hidden yang (positive) energy sprouts. Dwelling without dwelling, the secret wheel of Dharma operates. Born without birth, it wonderfully transcends shadows and events. Therefore, it borrows emptiness as its essence and uses all phenomena as its function. Universally attending to offerings in the four worlds without restraint, it completely encompasses the one seal (Dharma seal) within, empty and without exterior. Just like being born without birth, how do you realize it? Do you understand? If you want to ask about the spring news, the plum blossoms themselves do not know.
In the Dharma Hall, a monk asked: 'When the hundred bones are scattered, one thing eternally remains spiritual. What is this eternally spiritual thing?' The master said: 'It serenely exists beyond all phenomena, standing upright before all functions.' The monk continued: 'In that case, when the family is poor and robbed, it cannot be completely exhausted?' The master said: 'Skull in front, skin bag behind.' The monk continued: 'What is the face at just such a time?' The master said: 'What is there to talk about with a bleary-eyed fellow?' The master then said: 'The fleshly body has no master, the empty eon has a home.'
。清白十分活計。丕平一段生涯。月戶風高兮云凝古路。星河浪靜兮夜泛靈槎。諸禪德。唯心成萬法。化佛現千華。快須拽鼻回香象。切忌當頭觸死蛇。
上堂云。劫火炎炎是事灰。劫空空處有靈臺。更無妍丑成痕垢。妍丑俱從個里來。
上堂云。一性湛圓。本地之光明發耀。六根互用。通身之手眼隨宜。便能眼處作耳處佛事。耳處作鼻處佛事。所以道。石人機似汝。也解唱巴歌。汝若似石人。雪曲也須和。能如是也。於一切塵。成一切智。不見教中道。若色處清凈。若般若波羅蜜多清凈。若一切智智清凈。無二無二分。無別無斷故。諸人還體悉得么。良久云。雲山父子能無外。水月交情自有緣。
上堂云。夤緣心和合相。傀儡棚頭呈伎倆。打破畫屏歸去來。家山田地還清曠。掃斷情塵。瀝乾識浪。虛明游踐兮風月一壺。夢冷轉身兮雪云萬丈。
上堂舉僧問曹山。子歸就父。為甚麼父全不顧。山云。理合如斯。僧云。父子之恩何在。山云。始成父子之恩。僧云。如何是父子之恩。山云。刀斧斫不開。師云。明月路口。青山屋頭。退步轉功。同身共命。到者里。方有知刀斧斫不開底道理。且作么生體悉。還會么。照盡體無依。通身合大道。
上堂云。舌頭一臠肉。口唇兩片皮。其間無固
必。分外莫猜疑。趙州古佛。雲門聖師。歷歷機頭不掛絲。自然。桃李成蹊去。那是春風作意吹。
上堂云。深明無底。靈異無根。案山行盡不見有家。識浪瀝乾不見有已石女掣開金鎖錀。木人撥動玉輪機。方通道從佛口生。法化生得佛法分。諸人還曾恁么。履踐得相應么。良久云。和竿一掣隨鉤上。水面茫茫散月明。
上堂僧問。夾山道。猿抱子歸青嶂后。鳥㘅華落碧巖前。法眼云。我三十年作境語會。不作境語會。又作么生。師云。缺月墮疏林。白雲抱幽石。進云。向去不存功。卻來還得妙。師云。垛根漢又恁么去也。進云。不恁么去時如何。師云。一溪春水夾華流。進云。只如浮山道。犀因玩月紋生角。像被雷驚華入牙。又且如何。師云。你又向胡餅上壓汁。僧禮拜。師乃云。柳線垂金鶯語滑。華棚張錦蝶飛忙。見聞里許通訊息。誰得先生點鐵方。遂拈拄杖示眾云。還見么。復卓一下云。還聞么。去卻蘆頭。斤兩等分。
上堂舉僧問雲門。殺父殺母。佛前懺悔。殺佛殺祖。向甚麼處懺悔。門云露。師云。露超宗越祖。人言渠爇返魂香。我道伊撾涂毒鼓。苦苦更若。咬文嚼字。規行矩步。上唱下隨。前瞻後顧。張三裹帽新有錢。富漢不是恁么做。
上堂云。以本際光洗長夜暗。以法界智
【現代漢語翻譯】 現代漢語譯本： 必。不要額外地去猜疑揣度。趙州古佛（指趙州禪師），雲門聖師（指雲門禪師）。歷歷分明的機鋒轉語，沒有絲毫的牽強滯礙。自然而然地，桃李樹下走出一條路，那是春風有意吹拂的結果。
上堂說法時說，『深刻地體悟那沒有底蘊的，靈妙奇異而沒有根源的境界。走遍眼前的山，也看不到自己的家。將意識的波浪完全瀝乾，也找不到自我。石女打開了金鎖，木人撥動了玉輪機。』這才相通道是從佛口中產生的，佛法教化也因此得以分明。各位是否也曾這樣，親身實踐並與之相應呢？』良久后說，『和竿一動，魚兒就隨著魚鉤上來，水面上茫茫一片，散落著月亮的清輝。』
上堂說法時，有僧人提問，『夾山（指夾山善會禪師）說，猿猴抱著幼崽回到青翠的山峰之後，鳥兒銜著花朵落在碧綠的巖石之前。法眼（指法眼文益禪師）說，我三十年都在作境語會，如果不作境語會，又該如何？』師父說，『殘缺的月亮墜落在稀疏的樹林中，白雲擁抱著幽靜的巖石。』僧人進一步說，『向前走不留下任何功績，回來時卻能獲得妙處。』師父說，『你這死守陳規的人又這樣去了。』僧人說，『如果不這樣去，又該如何？』師父說，『一條溪流的春水夾帶著落花流淌。』僧人說，『就像浮山（指浮山法遠禪師）所說，犀牛因為玩賞月亮而使角上生出紋路，大象因為被雷聲驚嚇而使花紋進入牙齒，這又該如何理解？』師父說，『你又想在胡餅上榨出汁來。』僧人禮拜。師父於是說，『柳條像金線一樣垂下，黃鶯的鳴叫聲圓潤動聽，花棚張開像錦緞一樣，蝴蝶忙碌地飛舞。』在見聞之中傳遞訊息，誰能得到那點石成金的秘方？』於是拿起拄杖向大眾展示說，『看見了嗎？』又用拄杖敲了一下說，『聽見了嗎？』去掉蘆葦的根部，斤兩相等。
上堂說法時，舉例說，有僧人問雲門（指雲門文偃禪師），『殺了父親殺了母親，可以在佛前懺悔。殺了佛殺了祖師，應該向什麼地方懺悔？』雲門回答說『露』。師父說，『露』超越了宗派和祖師，人們說他焚燒返魂香，我說他敲打涂毒鼓。苦苦地咬文嚼字，循規蹈矩，上面唱和下面跟隨，前瞻後顧。張三戴著新帽子，好像很有錢的樣子，真正的大富翁不是這樣做事的。
上堂說法時說，用本覺的光芒洗去長夜的黑暗，用法界的智慧……
【English Translation】 English version: Certainly. Do not engage in excessive speculation or doubt. Zhaozhou, the ancient Buddha (referring to Zen Master Zhaozhou), Yunmen, the holy teacher (referring to Zen Master Yunmen). Each and every turn of phrase is clear and unhindered, without the slightest constraint. Naturally, a path forms beneath the peach and plum trees, a result of the spring breeze's intentional blowing.
Ascending the hall, he said, 'Deeply understand that which has no bottom, the spiritual and wondrous that has no root. Walk to the end of the mountain before your eyes, and you will not see your home. Completely drain the waves of consciousness, and you will not find the self. The stone woman opens the golden lock, the wooden man turns the jade wheel. Only then will you believe that the Dao comes from the Buddha's mouth, and the Buddha's teachings are thus made clear. Have you all ever done this, personally practiced and corresponded with it?' After a long pause, he said, 'With a single pull of the rod, the fish comes up with the hook, the surface of the water is vast and hazy, scattered with the clear light of the moon.'
Ascending the hall, a monk asked, 'Jiashan (referring to Zen Master Jiashan Shanhui) said, 'The ape carries its cub back behind the green peaks, the bird carries a flower and drops it before the emerald rocks.' Fayan (referring to Zen Master Fayan Wenyi) said, 'For thirty years, I have been making environment-based statements; if I do not make environment-based statements, what should I do?' The master said, 'The crescent moon falls in the sparse forest, white clouds embrace the secluded rocks.' The monk further said, 'Going forward, one leaves no merit; returning, one gains the wonderful.' The master said, 'You, a person who clings to old rules, are going that way again.' The monk said, 'If I do not go that way, what should I do?' The master said, 'A stream of spring water flows, carrying fallen flowers.' The monk said, 'Like Fushan (referring to Zen Master Fushan Fayuan) said, 'The rhinoceros grows patterns on its horn from admiring the moon, the elephant gets patterns in its tusks from being startled by thunder,' how should this be understood?' The master said, 'You are trying to squeeze juice from a sesame cake.' The monk bowed. The master then said, 'Willow branches hang down like golden threads, the oriole's song is round and melodious, the flower trellis is spread out like brocade, butterflies fly busily.' News is transmitted within seeing and hearing, who can obtain the secret formula for turning stone into gold?' Then he picked up his staff and showed it to the assembly, saying, 'Do you see it?' He then struck the ground with the staff, saying, 'Do you hear it?' Remove the root of the reed, and the weight is equal.
Ascending the hall, he cited the example of a monk asking Yunmen (referring to Zen Master Yunmen Wenyan), 'If one kills one's father and kills one's mother, one can repent before the Buddha. If one kills the Buddha and kills the patriarch, where should one repent?' Yunmen replied, 'Dew.' The master said, 'Dew' transcends sects and patriarchs, people say he burns incense to revive the soul, I say he beats a drum coated with poison. Bitterly clinging to words and phrases, following rules and regulations, those above sing and those below follow, looking forward and looking back. Zhang San wears a new hat, as if he is very rich, a truly wealthy person does not do things this way.
Ascending the hall, he said, 'Use the light of inherent awareness to wash away the darkness of the long night, use the wisdom of the Dharma realm...'
破塵劫疑。生滅紛紛。而不至真凈之家。夤緣擾擾。而不到圓明之境。任它外變。獨我中虛。步入道環。體亡幻事。所以古人道。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。且道是個什麼。良久云。鯨吞海水盡。露出珊瑚枝。
上堂云。巢知風穴知雨。不用安排。自成規矩。歷歷靡緣。間間何偶樂哉。林鳥淵魚。一笑相忘爾汝。且道。如何體悉恁么相應去。還會么。會得甚奇特。不會也相許。
請首座上堂。素無色而眾色尊之在前。水無味而眾味得之為最。道無根荄也。普天普地。法無定相也。或彼或此。谷常虛而向能應呼。鑒自凈而影能隨類。衲僧真得個身心。大用縱橫不可器。諸禪德。且道。阿那個是不可器底人。還體悉得么。良久云。妙超初念際。卓立萬機前。
上堂僧問。把定乾坤眼。綿綿不漏絲毫時如何。師云。清涵鯨海寬。冷射蟾輪窄。進云。妙明非展照。文彩未生前。師云。作么生是你覷得破底眼。進云。犀角一星蟾影透。神珠九曲蟻絲穿。師云。更須轉位就功。旁參回互始得。進云。直得玉人招手處。復妙在回途。師云。正回途時作么生是妙。進云。處處綠楊俱堪繫馬。師云。此是途中事。進云。不涉途時如何得用。師云。蓑衣蒻笠賣黃金。到處相逢不解喚。僧禮拜。
【現代漢語翻譯】 現代漢語譯本： 打破塵劫的疑惑，生死流轉，卻無法到達真正清凈的家園。攀緣外物，紛擾不斷，卻無法到達圓滿光明的境界。任憑外在變化，唯獨我內心空虛。步入道的循環，身體消亡，幻象消失。所以古人說：『有物先於天地生，無形無相本寂寥。能為萬象之主宰，不隨四季而凋謝。』 且說這是什麼？（停頓良久）好比鯨魚吞盡海水，露出鮮艷的珊瑚枝。
上堂開示說：鳥築巢知道風向，蟻穴知道要下雨，不用特別安排，自然形成規律。歷歷分明，沒有絲毫牽連，悠閒自在，多麼快樂啊！林中的鳥，深淵的魚，彼此一笑，忘記了人我之分。且說，如何才能體會到這種相應的境界呢？你們會嗎？會了就非常奇特，不會也無妨。
請首座上堂說法。純粹的空無，卻是一切色彩的本源。水本無味，卻能調和百味。道沒有根莖，卻遍佈天地之間。法沒有固定的形態，或在此處，或在彼處。山谷總是空虛，才能迴應呼喚。明鏡自身清凈，才能映照萬物。修行人真正得到了身心，其作用縱橫自在，不可限量。各位禪師，且說，哪個是不可限量的人？你們體會到了嗎？（停頓良久）妙處超越最初的念頭，卓然屹立於萬事萬物之前。
上堂時，有僧人提問：『把定乾坤的眼，綿綿密密，不漏絲毫，此時如何？』 師父說：『清澈的光輝，包含著寬廣的鯨海，清冷的月光，照得蟾輪也顯得狹窄。』 僧人進一步問：『妙明真心，不是通過展現照耀而顯現，在文采還未產生之前，又是如何？』 師父說：『你如何才能看破這隻眼？』 僧人說：『如同犀牛角上的光芒，能穿透月亮的影子，如同神珠的九曲，能穿透螞蟻的細絲。』 師父說：『更需要轉換位置，在實踐中下功夫，從各個方面互相參照，才能領悟。』 僧人說：『直到玉人招手的地方，最妙之處在於迴歸的道路。』 師父說：『正在迴歸的道路上，如何才是妙處？』 僧人說：『處處綠楊，都可以用來繫馬。』 師父說：『這只是路途中的事。』 僧人說：『如果不涉及路途，又如何才能發揮作用？』 師父說：『穿著蓑衣，戴著斗笠，卻在賣黃金，到處相逢，卻不認識。』 僧人禮拜。
【English Translation】 English version: Breaking through the doubts of dust and kalpas (aeons), amidst the cycle of birth and death, one fails to reach the truly pure abode. Clinging to external conditions, amidst constant disturbances, one fails to reach the realm of perfect enlightenment. Let external changes occur as they may, only my inner self is empty. Entering the cycle of the Tao (the Way), the body vanishes, and illusions disappear. Therefore, the ancients said: 'There is something that existed before heaven and earth, formless and originally tranquil. It can be the master of all phenomena, not withering with the four seasons.' Now, what is this? (Pausing for a long time) It is like a whale swallowing the sea, revealing branches of coral.
Ascending the hall, he said: Birds know the direction of the wind for nesting, and ant holes know when it will rain. Without special arrangement, they naturally form rules. Clearly distinct, without any connection, leisurely and carefree, how joyful! Birds in the forest, fish in the deep, smile at each other, forgetting the distinction between self and others. Now, how can one experience such a corresponding state? Do you understand? Understanding is extraordinary, not understanding is also acceptable.
Inviting the chief seat to ascend the hall to expound the Dharma. Pure emptiness is the source from which all colors arise. Water is inherently tasteless, yet it harmonizes all flavors. The Tao has no roots, yet it pervades the entire universe. The Dharma has no fixed form, sometimes here, sometimes there. Valleys are always empty, so they can respond to calls. A clear mirror is inherently pure, so it can reflect all things. A practitioner truly attains body and mind, and its function is free and unconstrained, immeasurable. Fellow Chan (Zen) practitioners, now, who is the immeasurable person? Have you experienced it? (Pausing for a long time) The wonder transcends the initial thought, standing upright before all things.
During the Dharma talk, a monk asked: 'Holding firm the eye of the universe, continuously and meticulously, without missing a moment, what is it like?' The master said: 'The clear radiance contains the vast whale sea, the cold moonlight makes the toad wheel seem narrow.' The monk further asked: 'The wondrously bright true mind is not revealed through display and illumination, what is it like before literary brilliance arises?' The master said: 'How can you see through this eye?' The monk said: 'Like the light on a rhinoceros horn, it can penetrate the moon's shadow, like the nine curves of a divine pearl, it can penetrate an ant's silk.' The master said: 'It is necessary to shift positions, put effort into practice, and refer to each other from all aspects to understand.' The monk said: 'Until the place where the jade person beckons, the most wonderful thing is the path of return.' The master said: 'On the path of return, what is the wonder?' The monk said: 'Everywhere the green willows can be used to tether horses.' The master said: 'These are just things on the road.' The monk said: 'If it does not involve the road, how can it be used?' The master said: 'Wearing a raincoat and a bamboo hat, yet selling gold, meeting everywhere, but not recognizing.' The monk bowed.
師乃云。真空不空。妙有不有。是萬象產生之根。即二儀造化之母。方隅不可定其居。劫數不可窮其壽。門庭廓凈也。風色如秋。田地虛明也。月華如晝。達一念之未萠。在大功而莫守。五路頭木馬嘶鳴。四衢內石牛奔走。到處相逢到處渠。通身是眼通身手。
上堂舉僧問首山。如何是佛。山云。新婦騎驢阿家牽。師云。衲僧舌頭真個自由。渾侖里許沒錐鉤。輪扁斫工不授子。庖丁遊刃無全牛。
上堂云。身非塵聚。卓卓妙存。心非情緣。冥冥獨學。其體也出諸障礙。其用也得大自在。無去無來。非顯非晦。應色應聲。亡對亡待。饅頭胡餅觀世音。還我當行家賣買。
上堂云。富有萬德。從教影事崢嶸。蕩無纖塵。把定言思杳絕。寂默家風自照。真常境界獨遊。拈起也玲玲瓏瓏。千差萬別混不得。放下也灑灑落落。十方三世覓無蹤。所以古人道。撈籠不肯住。叫喚不回頭。古聖不安排。至今無所處。且道。作么生。行履得恁么相應去。還相體悉么。良久云。行到水窮處。坐看云起時。
上堂僧問。松風流水。是觀音入理之門。野草幽華。乃普賢發機之境。衲僧做處。合作么生。
師云。撒手長安路上行。物物頭頭還自在。進云。恁么則六戶不掩。四衢無蹤。師云。眼耳不將來。隨宜得
【現代漢語翻譯】 現代漢語譯本： 師父於是說：『真空』並非『空無』，『妙有』也並非『實有』。它是萬象產生的根本，是天地造化的母親。方位無法確定它的居所，時間無法窮盡它的壽命。門庭空曠潔凈，風的顏色如同秋天；田地空虛明亮，月亮的光輝如同白晝。通達於一念尚未萌發之際，成就大功卻不執著于守成。五路口上木馬嘶鳴，四通八達的道路上石牛奔跑。到處相逢，到處都是它，全身都是眼睛，全身都是手。
上堂時，舉例僧人問首山禪師：『什麼是佛？』首山禪師回答說：『新娘騎驢，阿家牽著。』師父說：『衲僧（指僧人）的舌頭真是自由自在，渾然一體沒有一絲掛礙。輪扁（古代的斫輪高手）不把技藝傳給兒子，庖丁（古代的廚師）宰牛遊刃有餘，沒有碰到筋骨。』
上堂時說：『身體並非塵土的聚合，而是卓然妙存；心並非情感的牽絆，而是默默獨學。它的本體超越一切障礙，它的作用獲得大自在。無去無來，非顯非晦，應色應聲，亡對亡待。饅頭胡餅也是觀世音菩薩，還我當行的家常買賣。』
上堂時說：『富有萬德，任憑世事紛繁複雜；盪滌纖塵，把定言語思慮，使其杳絕。寂靜的家風自然照耀，真實的常境獨自遨遊。拈起時，玲瓏剔透，千差萬別混淆不得；放下時，灑脫自在，十方三世尋覓無蹤。所以古人說：『撈籠不肯住，叫喚不回頭，古聖不安排，至今無所處。』且說，怎樣才能使行為舉止如此相應呢？還相互體察領會嗎？』良久說：『行到水窮處，坐看云起時。』
上堂時，僧人問道：『松風流水，是觀音菩薩進入真理之門；野草幽花，是普賢菩薩啓發機用的境界。衲僧修行，應該如何做呢？』
師父說：『撒手在長安路上行走，萬事萬物都還自在。』僧人追問：『這樣說來，六扇門也不用關閉，四通八達的道路上也無跡可尋了？』師父說：『眼耳不帶來，隨順因緣自然得。』
【English Translation】 English version: The Master then said: 'True emptiness' is not 'voidness', 'wonderful existence' is not 'substantial existence'. It is the root of the generation of all phenomena, the mother of the creation of the two principles (heaven and earth). Its dwelling place cannot be determined by directions, its lifespan cannot be exhausted by eons. The gate is vast and clean, the color of the wind is like autumn; the field is empty and bright, the moonlight is like daytime. Attain to the moment before a thought arises, achieve great merit but do not cling to preservation. At the five crossroads, wooden horses neigh; on the four thoroughfares, stone oxen run. Meeting everywhere, it is everywhere; the whole body is eyes, the whole body is hands.
In the hall, he cited a monk's question to Zen Master Shoushan: 'What is Buddha?' Shoushan replied: 'The bride rides a donkey, the mother-in-law leads it.' The Master said: 'The tongue of a nās (monk) is truly free, perfectly round without a single hook. Wheelwright Bian (an ancient master wheel maker) did not pass on his skill to his son, Cook Ding (an ancient cook) wielded his knife with ease, never touching a bone.'
In the hall, he said: 'The body is not an aggregation of dust, but stands alone in wondrous existence; the mind is not bound by emotional ties, but learns silently and independently. Its essence transcends all obstacles, its function attains great freedom. Without going or coming, neither manifest nor obscure, responding to form and sound, without opposition or dependence. Steamed buns and flatbreads are also Avalokiteśvara (the Bodhisattva of compassion), return to me the ordinary business of my trade.'
In the hall, he said: 'Rich in myriad virtues, let worldly affairs be complex and turbulent; cleanse away the slightest dust, hold firm to words and thoughts, making them utterly still. The silent family tradition shines naturally, the true and constant realm is roamed alone. When picked up, it is exquisite and translucent, the myriad differences cannot be confused; when put down, it is free and unrestrained, its traces cannot be found in the ten directions and three times. Therefore, the ancients said: 'The fishing basket refuses to stay, the shouting does not turn back, the ancient sages do not arrange, and to this day there is nowhere to be found.' And yet, how can one's actions be so corresponding? Do you understand each other?' After a long silence, he said: 'Walk to where the water ends, sit and watch the clouds rise.'
In the hall, a monk asked: 'The pine breeze and flowing water are the gate through which Avalokiteśvara (the Bodhisattva of compassion) enters into principle; the wild grass and secluded flowers are the realm where Samantabhadra (the Bodhisattva of Great Conduct) initiates function. What should a nās (monk) do in practice?'
The Master said: 'Let go and walk on the Chang'an road, everything is still free.' The monk pressed: 'In that case, the six doors need not be closed, and there are no traces on the four thoroughfares?' The Master said: 'Eyes and ears are not brought along, and one obtains according to the circumstances.'
受用。進云。觀音買胡餅。放手是饅頭。師云。你分上又作么生。進云。從教塞壑填溝。和泥合水。師云。胡三黑四不相知。師乃云。一切色不為眼礙。文殊門中發機。一切聲不為耳塵。觀音門中透徹。一切用不為身拘。一切應不為事背。便於普賢門中出沒。奪境也如驢覷井。奪人也如井覷驢。三千世界百億身。不用安排只者是參。
上堂云。華鳥不來空過春。牛頭山上懶慵人。自心凈故元無作。放下許多間苦辛參。
結夏上堂云。住無住相。去來之跡誰與。得無得心。物我之功自遣。圓裹無外。十方世界是個伽藍。平等無差。一切眾生皆儂眷屬。百川會海而成一味。萬法歸性而成一家。只如護生禁足底意。又作么生。還會么。偏正不曾離本位。無生那涉語因緣。
上堂云。眼裡拈卻翳。空中那有華。路不什遺君子事。民無侵擾太平家參。
上堂舉鏡清問僧。是甚麼聲。僧云。檐頭雨滴聲。清云。眾生顛倒迷已逐物。僧云。和尚又作么生。清云。洎不迷已。僧云。洎不迷已意旨如何。清云。出身猶可易。脫體道應難。師云。檐頭雨滴聲。問你要惺惺。直下成已事。途中作主盟。剎剎見佛。塵塵出經。擘開華岳連天色。放出黃河到海聲。只如鏡清道。出身猶可易。脫體道應難。又作么生還會么
【現代漢語翻譯】 現代漢語譯本：
僧人受用。僧人進而言：『觀音菩薩買胡餅（一種烤餅）。』師父說：『放手就是饅頭。』師父問：『你又如何理解？』僧人進而言：『任憑它填滿山谷，和泥合水。』師父說：『胡三黑四互不相知。』師父於是說：『一切色相不為眼所礙，這是文殊菩薩（象徵智慧）門中發動的機用。一切聲音不為耳塵所染，這是觀音菩薩（象徵慈悲）門中透徹的境界。一切作用不為身體所拘束，一切應機不為事物所違背，這便是在普賢菩薩（象徵實踐）門中出沒自在。奪取外境如同驢子看井，奪取自身如同井看驢子。三千世界百億化身，不用安排，就是這個！』 上堂說法時說：『花鳥不來，空過了春天。牛頭山上的懶惰之人，因為自心清凈，所以本來就無所作為，放下許多世間的苦辛。』 結夏安居上堂說法時說：『安住于無所住的相，來去的軌跡又有誰能給予？得到無所得的心，物我的功用自然消遣。圓滿包裹沒有內外，十方世界就是一個伽藍（寺廟）。平等沒有差別，一切眾生都是我的眷屬。百川匯入大海成為一種味道，萬法歸於自性成為一家。』就像護生禁足的意義，又該如何理解？可曾領會？偏與正不曾離開本位，無生哪裡涉及語言因緣？』 上堂說法時說：『眼裡去除了翳障，空中哪裡還有花？路上不拾遺是君子的行為，人民沒有侵擾是太平的景象。』 上堂說法時，舉鏡清禪師問僧人的話：『這是什麼聲音？』僧人說：『是屋檐上雨滴的聲音。』鏡清禪師說：『眾生顛倒，迷惑于自身而追逐外物。』僧人說：『和尚您又是如何？』鏡清禪師說：『我不迷惑于自身。』僧人說：『不迷惑于自身的意旨是什麼？』鏡清禪師說：『捨棄身體還容易，脫離形體的道卻很難。』師父說：『屋檐上雨滴的聲音，問你要清醒，當下成就已完成之事，途中要做自己的主人。剎那剎那見到佛，塵塵之中顯出經。劈開華山，連線天地的顏色，放出黃河，奔騰到大海的聲音。』就像鏡清禪師說的：『捨棄身體還容易，脫離形體的道卻很難。』又該如何領會呢？』
【English Translation】 English version:
The monk received the teaching with gratitude. The monk further said, 'Guanyin (Avalokiteśvara, the Bodhisattva of compassion) buys sesame cakes (húbǐng, a type of baked flatbread).' The master said, 'Releasing the hand, it is a steamed bun (mántou).' The master asked, 'How do you understand it?' The monk further said, 'Let it fill the valleys, mixing mud and water.' The master said, 'Hú Sān and Hēi Sì (names, implying different identities) do not know each other.' The master then said, 'All forms do not obstruct the eye; this is the function initiated within the gate of Manjushri (Wenshu, symbolizing wisdom). All sounds do not defile the ear; this is the thorough understanding within the gate of Guanyin (Avalokiteśvara, symbolizing compassion). All functions are not restricted by the body; all responses do not contradict the matter; this is to freely appear and disappear within the gate of Samantabhadra (Puxian, symbolizing practice). Seizing the external realm is like a donkey looking at a well; seizing oneself is like a well looking at a donkey. Three thousand worlds, hundreds of millions of bodies, no need to arrange, just this!' When ascending the hall to preach, he said, 'Flowers and birds do not come, the spring passes in vain. The lazy person on Mount Niutou (Ox-Head Mountain, a place for meditation), because his own mind is pure, originally there is nothing to do, put down many worldly sufferings.' When ascending the hall to preach at the conclusion of the summer retreat, he said, 'Dwelling in the aspect of non-dwelling, who gives the traces of coming and going? Obtaining the mind of non-obtaining, the functions of things and self naturally dissipate. Perfectly encompassing without inside or outside, the ten directions of the world are a sangharama (monastery). Equal without difference, all sentient beings are my family. Hundreds of rivers converge into the sea to become one flavor, ten thousand dharmas return to the self-nature to become one family.' Just like the meaning of protecting life and restricting feet, how should it be understood? Have you comprehended? The partial and the complete have never left the original position, where does non-birth involve linguistic causes and conditions?' When ascending the hall to preach, he said, 'If the cataract is removed from the eye, where are there flowers in the sky? Not picking up lost items on the road is the behavior of a gentleman, and no disturbance to the people is a sign of peaceful times.' When ascending the hall to preach, he cited Zen Master Jingqing's question to a monk: 'What is this sound?' The monk said, 'It is the sound of raindrops from the eaves.' Zen Master Jingqing said, 'Sentient beings are inverted, deluded by themselves and chasing after external things.' The monk said, 'What about you, Master?' Zen Master Jingqing said, 'I am not deluded by myself.' The monk said, 'What is the meaning of not being deluded by oneself?' Zen Master Jingqing said, 'Giving up the body is still easy, but speaking of the way of detachment from the body is difficult.' The master said, 'The sound of raindrops from the eaves asks you to be awake, immediately accomplish the completed matter, and be the master of yourself on the way. See the Buddha in every moment, and the sutras appear in every dust particle. Split open Mount Hua (Huashan), connecting the colors of heaven and earth, and release the Yellow River, rushing to the sound of the sea.' Just like Zen Master Jingqing said, 'Giving up the body is still easy, but speaking of the way of detachment from the body is difficult.' How should it be understood?'
。風前諸聖難瞞眼。會有曹山識鏡清。
上堂云。只個家風。八面玲瓏。斗柄橫而河淡。夢鶴起而巢空。功中退步就位。位里移身借功。靈靈了了處。同中有異。湛湛澄澄處。異中有同。隨宜也機輪宛轉。妙應也關棙虛通。所以道。佛子住此地。即是佛受用。經行及坐臥。常在於其中。諸禪德且道。其中事作么生。良久云。萬古碧潭空界月。再三撈攏始應知。
上堂僧問。如珠發光。光還自照時如何。師云。珊瑚枝上月三更。進云。恁么則虛而靈空而妙。師云。上座髑髏瀝得盡也未。進云。爭奈赤心片片。師云。你且道。威音那畔是甚麼人。進云。烏張三黑李四。師云。果然瀝未盡。進云。如何得徹底去。師云。不要強名言。師乃云。虛凈無染。霽天無雲而秋水無風。清白自持。玉壺無塵而冰鑒無垢。到恁么田地。也更須借光施設。借路經過。與虛空合其心。與萬象同其用。鬧嘈嘈處。卻倒騎牛。紛擾擾時。能翻著襪。諸人且作么生體悉。的的縱橫皆得妙。阿儂元自異中來。
上堂舉。魯祖凡見僧來便面壁。南泉云。我尋常向人道。空劫已前承當。佛未出世時體會。尚不得一個半個。似你恁么驢年去。師云。魯祖法出奸生。南泉令下詐起。天童不是撿點古人。也要諸人體悉還會么。竿頭絲線從君弄
【現代漢語翻譯】 現代漢語譯本：風前諸聖也難以瞞過他們的眼睛，總會有曹山這樣的人來辨識鏡子的清明。
上堂說法時說：『就這個家風而言，八面都顯得圓融。北斗星橫斜，銀河也變得暗淡；夢中的鶴飛起，鳥巢也空了。在功用中退一步回到本位，在本位中移身借用功用。靈妙明瞭之處，相同之中有差異；深沉澄澈之處，差異之中有相同。』 隨順時宜，機輪運轉自如；巧妙應變，關卡樞紐空虛通達。所以說：『佛子住在此地，就是佛的受用。行走、坐臥，常在於其中。』 各位禪德，請問：『其中的事情該如何理解？』 良久后說：『萬古碧綠的深潭，倒映著空中的月亮，再三打撈才應該知道。』
上堂說法時，有僧人提問：『如珠子發光，光還照自身的時候如何？』 師父說：『珊瑚枝上，三更時分月色正濃。』 僧人進一步說：『這樣說來，就是虛空而靈妙，空寂而玄妙了？』 師父說：『你這上座，難道把髑髏都瀝盡了嗎？』 僧人說：『無奈赤誠之心一片片。』 師父說：『你且說說看，威音王佛（過去佛名）那一邊是什麼人？』 僧人說：『烏張三黑李四（泛指普通人）。』 師父說：『果然沒有瀝盡。』 僧人說：『如何才能徹底明白？』 師父說：『不要強加名言。』 師父於是說：『虛凈沒有污染，晴朗的天空沒有云彩，秋天的水面沒有風。清白地自我保持，如同玉壺沒有塵埃，冰鏡沒有污垢。』 到了這種地步，也更需要借用光明來施設，借用道路來經過，與虛空合其心，與萬象同其用。在喧鬧嘈雜之處，卻能倒騎牛；在紛擾擾亂之時，能夠翻穿著襪子。各位，要如何體會呢？的的確確，縱橫皆能得其妙，我本來就與衆不同。』
上堂說法時，舉例說：『魯祖（禪師名）凡是見到僧人來就面壁。南泉（禪師名）說：『我平常對人說，空劫（極長的時間）以前就應該承擔，佛未出世時就應該體會，尚且得不到一個半個，像你這樣驢年（指遙遙無期）才能明白。』 師父說：『魯祖的法門出了奸詐，南泉的命令下達了詐騙。天童（禪師自稱）不是在檢查古人，而是要各位體會，明白嗎？竿頭的絲線任你擺弄。』
【English Translation】 English version: Before the wind, even the eyes of all the sages are difficult to deceive. There will always be a Caoshan (name of a Zen master) who can recognize the clarity of the mirror.
Ascending the hall, he said: 'This family style is exquisite in all aspects. The handle of the Big Dipper lies horizontally, and the Milky Way fades. The dream crane rises, and the nest is empty. Retreat a step from merit to take position, and shift the body from position to borrow merit. In the clear and bright place, there are differences within similarities. In the deep and clear place, there are similarities within differences.' Adapting to circumstances, the mechanism turns freely; responding wonderfully, the key pivots are empty and unobstructed. Therefore, it is said: 'A Buddha dwells in this land, which is the Buddha's enjoyment. Walking, sitting, and lying down, he is always within it.' All you Zen practitioners, tell me, how is the matter within it? After a long silence, he said: 'The ancient green pool reflects the moon in the empty realm. Only after repeatedly scooping it up will you know.'
Ascending the hall, a monk asked: 'Like a pearl emitting light, what is it like when the light reflects back on itself?' The master said: 'On the coral branch, the moon is at its fullest in the third watch of the night.' The monk further said: 'In that case, it is empty and spiritual, void and wondrous?' The master said: 'Have you, venerable sir, drained your skull completely?' The monk said: 'But my red heart is in pieces.' The master said: 'Then tell me, who are the people on the other side of Weiyin Buddha (name of a past Buddha)?' The monk said: 'Zhang Three Black and Li Four (common people).' The master said: 'Indeed, you have not drained it completely.' The monk said: 'How can I understand it thoroughly?' The master said: 'Do not force names and words.' The master then said: 'Empty, pure, and without defilement, the clear sky has no clouds, and the autumn water has no wind. Maintaining purity on its own, like a jade pot without dust, and an ice mirror without stain.' Reaching such a state, it is even more necessary to borrow light to apply, to borrow a path to pass through, to unite the heart with emptiness, and to share its function with all phenomena. In the noisy and chaotic place, one can ride the ox backward; in the midst of confusion, one can turn one's socks inside out. How do you all realize this? Truly, horizontally and vertically, all is wonderfully attained. I originally came from the midst of difference.'
Ascending the hall, he cited the example: 'Whenever Master Lu (name of a Zen master) saw a monk coming, he would face the wall. Nanquan (name of a Zen master) said: 'I usually tell people that they should take responsibility before the empty eon (extremely long time), and they should understand before the Buddha appeared in the world, yet they still cannot get even half of it. Like you, it will take the year of the donkey (meaning indefinitely) to understand.' The master said: 'Master Lu's Dharma produced deceit, and Nanquan's command gave rise to fraud. Tiantong (the master referring to himself) is not examining the ancients, but wants everyone to understand, do you understand? The thread on the pole is for you to play with as you please.'
。不犯清波意自殊。
上堂云。心萠時失。口應則差。直饒具大神通。得大受用。要且未與那人合。且道。不上機境底是甚麼人。良久云。語默不到處。古今無盡時。
上堂云。玉麒麟鐵崑崙。金繩在渠手。歸步月黃昏參。
開啟天申節。上堂云。九重尊貴位中人。燦燦星圖拱北辰。活計四時調玉燭。家風萬世運金輪。區分群像布淳化。囊括二儀懷至仁。算數不能窮壽量。南山蒼翠鎮長春。
上堂云。人平不語。水平不流。風定華落。鳥啼山更幽。只么天真無少剩。莫于里許著絲頭。
上堂僧問。清虛之理。畢竟無身時如何。師云。文彩未痕初。訊息難傳際。進云。一步密移玄路轉。通身放下劫壺空。師云。誕生就父時。合體無遺照。進云。理既如是。事又作么生。師云。歷歷才回分化事。十方機應又何妨。進云。塵塵皆現本來身去也。師云。透一切色。超一切心。進云。如理如事。又作么生。師云。路逢死蛇莫打殺。無底籃子盛將歸。進云。入市能長嘯。歸家著短衫。師云。木人嶺上歌。石女溪邊舞。僧禮拜。師乃云。凈照而神。明見本來之性。虛通而妙。常觀自在之身。卓卓無依。靈靈絕待。綿綿長存也。得名無量壽。如如持久也。故號不動尊。非有非無。不老不死。瑩若金波之
【現代漢語翻譯】 現代漢語譯本：不犯清波，意境自然獨特。
上堂說法時說：心念萌動時就已偏離，口頭應答則會產生偏差。即使具備大神通，獲得極大的享受，也未必與那個人相合。那麼，不落入機境的又是什麼樣的人呢？（停頓片刻）言語和沉默都無法到達的地方，才是古往今來永無止境的境界。
上堂說法時說：玉麒麟和鐵崑崙，金繩掌握在它的手中。伴著月色黃昏歸來，去參悟吧。
開啟天申節（皇帝誕辰），上堂說法時說：身居九重尊貴之位的人，燦爛的星圖拱衛著北極星。用四時的變化來調和玉燭（象徵太平），用世代相傳的家風來運轉金輪（象徵統治）。區分萬物，傳播淳樸的教化，包容天地，懷有至高的仁愛。壽命之長無法計算，如同南山蒼翠，永葆長春。
上堂說法時說：人平靜時不會多說話，水平靜時不會流動。風停了，花朵飄落，鳥兒啼叫，山顯得更加幽靜。就這樣保持天真，不多不少，不要在這裡面新增任何人為的痕跡。
上堂時，有僧人提問：清虛的道理，最終歸於無形時會是怎樣？師父回答：就像文采還未留下痕跡之初，訊息難以傳遞的時刻。僧人進一步問：一步緊密地轉移，玄妙的道路轉變，全身心放下，劫壺空無一物。師父回答：就像誕生於父親之時，合為一體，毫無遺漏地照耀。僧人進一步問：道理既然如此，事又該如何呢？師父回答：歷歷分明地迴歸分化的事物，十方的機緣相應又有何妨？僧人進一步問：每個塵埃都顯現出本來的面目嗎？師父回答：穿透一切色相，超越一切心念。僧人進一步問：如理如事，又該如何呢？師父回答：路上遇到死蛇不要打死，用沒有底的籃子盛著帶回家。僧人進一步問：進入鬧市能長嘯，回到家就穿短衫。師父回答：木頭人嶺上唱歌，石頭女溪邊跳舞。僧人禮拜。師父於是說：清凈照耀而神奇，明白地見到本來的自性。虛空通達而玄妙，常常觀照自在之身。卓然獨立，沒有任何依靠，靈妙無比，超越一切對待。綿延不斷，長久存在。因此得名無量壽（Amitayus），如如不動，持久永恒。所以被稱為不動尊（Acala）。非有非無，不老不死，光亮如同金色的波浪。
【English Translation】 English version: Not violating the clear waves, the artistic conception is naturally unique.
Giving a Dharma talk, the master said: 'When a thought sprouts, it's already a deviation; a verbal response will create a discrepancy. Even with great supernatural powers and immense enjoyment, it may not align with that person. So, what kind of person doesn't fall into the realm of contrivance?' (Pausing for a moment) 'The place where words and silence cannot reach is the endless realm throughout ancient and modern times.'
Giving a Dharma talk, the master said: 'The jade Qilin (mythical Chinese creature) and the iron Kunlun (mythical mountain), the golden rope is in its hand. Return with the moonlight at dusk, and contemplate.'
Celebrating the opening of Tianshen Festival (Emperor's birthday), giving a Dharma talk, the master said: 'The person in the noble position of the nine heavens, the brilliant star chart arches towards the North Star. Use the changes of the four seasons to harmonize the jade candle (symbolizing peace), use the family tradition passed down through generations to turn the golden wheel (symbolizing rule). Distinguish all things, spread pure teachings, encompass heaven and earth, and cherish supreme benevolence. The length of life cannot be calculated, like the verdant Southern Mountain, forever maintaining eternal spring.'
Giving a Dharma talk, the master said: 'When people are calm, they don't talk much; when water is calm, it doesn't flow. When the wind stops, flowers fall; when birds sing, the mountain becomes more serene. Just maintain this naturalness, no more, no less, and don't add any artificial traces to it.'
During the Dharma talk, a monk asked: 'What will happen when the principle of pure emptiness ultimately returns to formlessness?' The master replied: 'It's like the beginning when the literary talent has not left any traces, the moment when the message is difficult to convey.' The monk further asked: 'One step closely moves, the mysterious road turns, the whole body is let go, and the Kalpa pot is empty.' The master replied: 'It's like being born from the father, united as one, shining without omission.' The monk further asked: 'Since the principle is like this, what about the matter?' The master replied: 'Clearly returning to the differentiated things, what harm is there in the opportunities of the ten directions responding?' The monk further asked: 'Do all dusts reveal their original faces?' The master replied: 'Penetrate all forms, transcend all thoughts.' The monk further asked: 'How about being in accordance with both principle and matter?' The master replied: 'Don't kill the dead snake you meet on the road, carry it home in a bottomless basket.' The monk further asked: 'Entering the market can roar loudly, returning home wear short shirts.' The master replied: 'The wooden man sings on the ridge, the stone woman dances by the stream.' The monk bowed. The master then said: 'Purely illuminating and magical, clearly seeing the original self-nature. Vacantly penetrating and mysterious, often contemplating the body of freedom. Standing alone, without any reliance, wonderfully unparalleled, transcending all treatment. Continuously existing, lasting forever. Therefore, it is named Amitayus (Immeasurable Life), unmoving and enduring. Therefore, it is called Acala (Immovable One). Neither existent nor non-existent, neither old nor dead, bright as golden waves.'
破夜。湛如玉井之涵秋。唯證相應。言傳不到。只如正相應底時節有么生。良久云。還相委悉么。萬年松徑雪深覆。一帶峰巒云更遮。
上堂舉僧問夾山。如何是佛。山云。此位無賓主。僧云。尋常與甚麼人對談。山云。文殊與吾攜水去。普賢猶未折華回。師云。不居功不合伴。脫體其間過一遍。夢覺舡浮明月波。眼寒雪擁蘆華岸。
天申節滿散。上堂云。蒼蒼普覆。圓該之至化無為。綿綿若存。獨耀之聖神非慮。廓大三千世界。平貼家邦。延永億萬斯年。穹崇壽域。居尊貴位。借誕生緣。遊刃應機。垂衣作主。諸人還知個人受用處也無。堯仁舜孝敷淳化。地久天長仰聖明。
陽山和尚下法眷書。上堂云。祖華五葉發靈根端的知恩解報恩。大仰未忘東寺會。玄沙相繼雪峰存。機梭傳處難通路。針芥投時有妙門。鼻孔放光出氣快。當年一斫盡泥痕。只如師資相契血脈流通。恁么時節恁么處。所傳心手底事。作么生體悉。良久云。脫略要看功后位。妙圓須到色前家。
上堂云。一月雨半夏涼。莆團禪板坐相當。泥牛踏破澄潭月。光影芒芒夜未央。
上堂舉僧問趙州。萬法歸一。一歸何處。州云。我在青州。作一領布衫重七斤。又僧問文殊。萬法歸一。一歸何處。殊云。黃河九曲。師云。黃
河九曲。七斤布衫。胡馬嘶北。越鳥巢南。衲僧恰到真常處。語不欺人面不慚。
上堂僧問。虛而長靈。本光自照時如何。師云。靈機不動明明妙。個里全窺未兆前。進云。頭戴午夜月。腳踏黃金地。師云。正恁么時如何轉側。進云。玉人破夢一聲雞。轉盻生涯色色齊。師云。只解恁么來。不解恁么去。進云。恁么去時作么生。師云。也要上人個里錐札。師乃云。四大無塵。清凈本然體具。六根亡偶。靈明廓爾神遊。如疾風之行空。似虛舟之駕浪。在波也元無避就。在我也妙絕將迎。所以道。聖人空洞其懷。萬物無非我造。會萬物為已者。其唯聖人乎。只如崢崢嶸嶸磊磊落落。作么生會得為已去。還相委悉么。周遍十方心。不在一切處。
上堂云真到劫空明自己。有無不墮超生死。夜船載月釣滄浪。清白傳家只如此。
解夏日上堂云。以法為界。也能廓徹而絕方隅。以智為身。也能融而忘彼此。蒲團下根生底。及盡一絲頭。則住無住心。拄杖頭云起底。行遍四天下。則作無作相。如雲似鶴。恁么去底漢。要須知有我方能賓處而尊。得坐披衣恁么去底人。卻須識得渠乃見主中而用。所以古人道。借功明位用在體處。借位明功。體在用處。衲僧能恁么也。身心獨脫。動靜兩忘。雲水是阇黎。阇黎是雲水
。諸人還曾恁么履踐么。飲水鵝能取淳味。采華蜂不損餘香。
上堂舉僧問雲門。初秋夏末。前頭忽有人問。作么生祇對。門云。大眾退後。師云。大眾退後妙超窠臼。不用安排。何須饤鬥。動弦別曲。孰知音。舒腸瀝膽渠開口。叢林切莫亂商量。三世諸佛不知有。
中秋日上堂。清涼境界。一壺爽氣涵秋。明白身心。半夜霧容懷月。靈然自然。廓爾常虛。斷生滅之夤緣。出有無之情量。諸人還到如是田地。還能如是游踐也無。良久云。斫盡月中桂。清光應更多。
天寧節上堂云。主中之主天中天。家勢金輪萬代傳。退步不居尊貴位。借功卻作誕生緣。廓虛印上無瑕垢。明白機頭有轉旋。劫數不能知壽量。湛存象外自綿綿。諸禪德。還覷得破箇中行履處么。良久云。獨據道樞成父祖。主持世界付兒孫。
范相公入山請升座舉。裴相國訪黃檗。裴指畫壁問云。畫像在這裡。高僧在什麼處。檗高聲召相公。公應諾。檗云。是什麼。公于言下有省。師云。且道。裴相國省得個甚麼。良久云。莫怪坐來頻勸酒。自從別後見君稀。
上堂云。愛結成身。想澄成界。從此漂流生死海。照徹靈源湛不渾。方知幻泡同無礙。六門氣秋。四大緣壞。了了一真常自在。明月混融兮雪蘆眼迷。清風相送兮夜舡
【現代漢語翻譯】 現代漢語譯本：各位，你們曾經這樣實踐過嗎？飲水的鵝能夠品嚐到純正的味道，採蜜的蜂不會損害花朵剩餘的香氣。
上堂說法時，舉了僧人問雲門禪師的話：『初秋夏末，如果有人忽然問，該如何回答？』雲門禪師回答：『大眾退後。』我說，『大眾退後』，妙就妙在超越了舊有的窠臼，不用刻意安排，何須再作無謂的爭鬥？變動琴絃就能彈出不同的曲調，有誰是真正的知音？敞開心扉，傾吐肝膽，他才肯開口。各位禪林中的同修切莫胡亂猜測，因為這境界連三世諸佛都無法知曉。
中秋節上堂說法。清涼的境界，一壺爽朗的秋氣蘊含其中。明白自身的心性，半夜的霧氣容納著明月。靈妙自然，空曠而恒常。斷絕生滅的因緣，超出有無的情量。各位是否到達了這樣的境地？是否能夠這樣遊歷實踐？良久后說，『如果砍盡月中的桂樹，清光應該會更加明亮。』
天寧節上堂說法時說：『主中之主，天中之天，家業如金輪般萬代相傳。退一步不居於尊貴的位置，借用功德卻作為誕生的因緣。廓然虛空中沒有絲毫瑕疵污垢，明白的機鋒里自有轉變回旋。劫數無法知曉其壽命的長短，湛然存在於形象之外，自然而綿延不絕。』各位禪德，是否看破了其中的行履之處？良久后說，『獨自佔據道的樞紐，成為父祖；主持世界，交付給兒孫。』
范相公入山，請我升座說法，我舉了裴休（宰相名）拜訪黃檗禪師的公案。裴休指著墻上的畫問道：『畫像在這裡，高僧在哪裡？』黃檗禪師高聲喊『相公！』裴休應諾。黃檗禪師問：『是什麼？』裴休當即有所領悟。我說，且說，裴休領悟了什麼？良久后說，『不要奇怪我總是勸酒，自從分別后就很少見到您了。』
上堂說法時說：『愛戀之心相互結合，形成了色身；妄想澄淀下來，形成了世界。從此漂流在生死苦海之中。照徹靈明的本源，清澈而不渾濁，才知道幻化的泡沫與空無並無差別。六根之門感受著秋天的氣息，地水火風四大假合的因緣壞散。徹悟了了分明的真常，就能自在無礙。明月混融，雪白的蘆葦讓人眼花繚亂；清風相送，夜間的船隻輕快前行。』
【English Translation】 English version: Everyone, have you ever practiced in this way? A goose drinking water can taste the pure flavor, and a bee collecting honey does not damage the remaining fragrance of the flower.
Ascending the hall to preach, I cited the words of a monk who asked Zen Master Yunmen: 'In early autumn and late summer, if someone suddenly asks, how should I answer?' Zen Master Yunmen replied: 'The assembly, step back.' I say, 'The assembly, step back,' the wonder lies in transcending the old ruts, without deliberate arrangement, why bother with unnecessary strife? Changing the strings can produce different tunes, who is the true connoisseur? Open your heart and pour out your liver and gallbladder, and he will be willing to speak. Fellow practitioners in the Zen forest, do not speculate wildly, because this realm cannot be known even by the Buddhas of the three worlds.
Ascending the hall to preach on the Mid-Autumn Festival. A cool and refreshing realm, a pot of refreshing autumn air is contained within. Understand your own mind and nature, the midnight mist embraces the bright moon. Spiritual and natural, vast and constant. Cut off the causes and conditions of birth and death, and go beyond the measure of existence and non-existence. Have you all reached such a state? Can you travel and practice in this way? After a long silence, he said, 'If you cut down all the cassia trees in the moon, the clear light should be even brighter.'
Ascending the hall to preach on the Tianning Festival, he said: 'The lord among lords, the heaven among heavens, the family business is passed down like a golden wheel for generations. Taking a step back, not occupying a noble position, borrowing merit but using it as the cause of birth. In the vast emptiness, there is not the slightest flaw or stain, and in the clear opportunity there is a turn and a revolution. Kalpas cannot know the length of its life, it exists serenely beyond form, naturally and continuously.' Fellow Zen practitioners, have you seen through the place of practice within it? After a long silence, he said, 'Alone occupying the pivot of the Tao, becoming the father and ancestor; presiding over the world, entrusting it to sons and grandsons.'
Venerable Fan entered the mountain and invited me to ascend the seat to preach. I cited the story of Pei Xiu (name of the prime minister) visiting Zen Master Huangbo. Pei Xiu pointed to the painting on the wall and asked, 'The portrait is here, where is the eminent monk?' Zen Master Huangbo shouted loudly, 'Prime Minister!' Pei Xiu responded. Zen Master Huangbo asked, 'What is it?' Pei Xiu immediately had some understanding. I said, let's say, what did Pei Xiu understand? After a long silence, he said, 'Don't be surprised that I always urge you to drink, I have rarely seen you since we parted.'
Ascending the hall to preach, he said: 'The heart of love combines with each other, forming the physical body; delusional thoughts settle down, forming the world. From then on, drifting in the sea of birth and death. Illuminating the source of spiritual light, clear and not turbid, only then do you know that the illusory bubbles are no different from emptiness. The six gates of the senses feel the breath of autumn, and the four great false causes of earth, water, fire, and wind break down. Thoroughly realizing the clear and distinct true constancy, one can be free and unobstructed. The bright moon is mixed and melted, and the white reeds are dazzling; the clear wind sends each other, and the night boat travels quickly.'
歸快。
上堂云。藏山于澤。藏舟于壑。一真不可藏。怕爾滿寥廓。傳家清白有風規。圓陀陀地無棱角。
上堂舉僧問香嚴。如何是道。嚴云。枯木里龍吟。僧云。如何是道中人。嚴云。髑髏里眼睛。師云。若能恁么去。言語有所不到。思惟有所不及。且道。作么生行履。得相應去。還會么。風掠煙沙蘆擁雪。船橫野渡水涵秋。
上堂云。朔風拂且吹秋過。時節薄寒宜就火。拱默威音世外游。放閑枯木堂中坐。塵劫空時卻有家。道環虛處元無我。靈靈不昧寂而知。衣缽少林分付可。諸禪德。個是達磨分付二祖底時節。時人且道。天童有分付無分付。良久云。人憐貧甚唯存骨。我道。機疏不惜眉。
上堂問。一點靈然不覆藏。明明老蚌夜吞光。個時撥轉機輪也。體用由來總不妨。如何是借功明位。用在體處。師云。光在體時常湛湛。體含光處卻靈靈。進云。如何是借位明功。體在用處師云。紛擾擾時常隱隱。鬧嘈嘈處卻閑閑。進云。夜月有輝含古渡。白雲無雨裹秋山。師云。邯鄲學唐步。師乃云。青山不用白雲朝。白雲不用青山管。云常在山山在云。青山自閑云自緩。諸禪德。若恁么體得方知道。借功明位用在體處。借位明功。體在用處。體用無私。方乃唱道。且道。作么生是體用無私底時節
【現代漢語翻譯】 現代漢語譯本 歸快。
上堂開示說：把山藏在沼澤中，把船藏在山溝里，這唯一的真理是無法隱藏的，因為它充滿了整個宇宙。傳承下來的家風清白，自有其規範，圓融無礙，沒有棱角。
上堂時，舉香嚴智閑禪師的公案：有僧人問香嚴：『如何是道？』香嚴回答：『枯木里龍吟。』僧人又問：『如何是道中人？』香嚴回答：『髑髏里眼睛。』天童正覺禪師說：『如果能這樣去理解，言語所不能表達，思慮所不能及。那麼，該如何修行才能與之相應呢？』你們會嗎？風吹過煙沙，蘆葦擁抱著雪，船橫在荒野的渡口，秋水飽含著秋意。
上堂開示說：北風吹拂，秋天過去，時節微寒，適合烤火。默默無言，在威音王佛之前悠遊世外，悠閒自在地坐在枯木堂中。塵劫空盡之時，才能找到真正的家，道環虛空之處，原本就沒有『我』的存在。靈明不昧，寂靜而知曉，達摩的衣缽可以放心地傳給少林。各位禪德，這是達摩將衣缽傳給二祖慧可時的情景。世人卻說，天童正覺禪師有傳授，還是沒有傳授呢？』良久，禪師說：『人們可憐貧窮，只剩下骨頭。』我說：『不吝惜眉毛，只因機鋒太疏闊。』
上堂提問：『一點靈光無法遮掩，像老蚌在夜晚吞吐光芒。這時撥轉了機輪，體和用本來就沒有任何妨礙。如何是借功明位，用在體處？』禪師回答：『光在體時，常常是湛然不動的，體包含光時，卻又是靈妙的。』僧人追問：『如何是借位明功，體在用處？』禪師回答：『紛擾擾時，常常是隱而不顯的，鬧嘈嘈處，卻又是閒適自在的。』僧人又說：『夜月有輝，照耀著古老的渡口，白雲無雨，包裹著秋天的山巒。』禪師說：『這是邯鄲學步。』於是禪師說：『青山不需要白雲來朝拜，白雲也不需要青山來管轄。云常常在山中，山也常常在雲中，青山自自在在，白雲緩緩舒捲。』各位禪德，如果能這樣體會，才能知道，借功明位，用在體處；借位明功，體在用處。體用無私，才能真正地唱道。那麼，什麼是體用無私的境界呢？』
【English Translation】 English version Return quickly.
In the Dharma Hall, the master said: 'Hiding a mountain in a marsh, hiding a boat in a ravine, the one true reality cannot be hidden, for it fills the vastness. The family tradition of purity has its own standards, perfectly round and without sharp edges.'
In the Dharma Hall, he cited the case of Zen Master Xiangyan Zhixian: A monk asked Xiangyan, 'What is the Dao (the Way)?' Xiangyan replied, 'A dragon's roar from a withered tree.' The monk then asked, 'What is a person of the Dao?' Xiangyan replied, 'Eyes in a skull.' The master said, 'If you can understand it this way, it is beyond words and beyond thought. Then, how should one practice to be in accord with it?' Do you understand? 'Wind sweeps across the sandy dunes, reeds embrace the snow, a boat lies across a wild ferry crossing, and autumn water contains the essence of autumn.'
In the Dharma Hall, the master said: 'The north wind blows and sweeps past, autumn is over, the season is slightly cold, suitable for warming by the fire. Silently, one wanders beyond the world before the silent sound king Buddha (Weiyin Wang Fo), leisurely sitting in the withered wood hall. When the eons of dust are emptied, one can find the true home; where the circle of the Dao is empty, there is originally no 'I'. Spiritually bright and not obscured, silent and knowing, the robe and bowl of Bodhidharma can be entrusted to Shaolin with peace of mind. All you Zen practitioners, this is the scene when Bodhidharma entrusted the robe and bowl to the Second Patriarch Huike. People say, 'Did Zen Master Tiantong Zhengjue transmit it, or did he not?' After a long pause, the master said, 'People pity poverty, leaving only bones.' I say, 'Not begrudging the eyebrows, only because the sharpness is too sparse.'
In the Dharma Hall, he asked: 'A point of spiritual light cannot be concealed, like an old oyster swallowing light at night. At this time, turning the wheel of Dharma, the essence (體, ti) and function (用, yong) are originally without any hindrance. What is 'borrowing function to illuminate essence,' using function in essence?' The master replied, 'When light is in essence, it is always still and clear; when essence contains light, it is spiritually wondrous.' The monk pressed on, 'What is 'borrowing essence to illuminate function,' essence in function?' The master replied, 'In the midst of chaos, it is always hidden; in the midst of noise, it is leisurely and free.' The monk then said, 'The night moon has radiance, illuminating the ancient ferry crossing; white clouds have no rain, enveloping the autumn mountains.' The master said, 'This is learning the gait of Handan.' Then the master said, 'The green mountains do not need white clouds to pay homage, and white clouds do not need the green mountains to govern. Clouds are always in the mountains, and mountains are always in the clouds; the green mountains are free, and the clouds drift slowly.' All you Zen practitioners, if you can understand it this way, then you will know that 'borrowing function to illuminate essence' means using function in essence; 'borrowing essence to illuminate function' means essence in function. When essence and function are without selfishness, then one can truly sing the Dao. So, what is the state of essence and function without selfishness?'
。水向竹邊流出綠。風從華里過來香。
上堂云。文彩豁空。秉佛祖傳宗之印。光明破暗。續人天照世之燈。個時不落思惟。底處卻能宛轉所以舡子和尚道。藏身處沒軌跡。沒軌跡處莫藏身。吾在藥山三十年。只明此事。諸禪德。且道。明底是什麼事。還相委悉么。良久云。鰲歸海殿晚潮落。兔過星河夜魄清。
上堂云。去時還復似來時。明月蘆華夜不迷。轉棹又歸何處去。秋光目斷水天低。
上堂舉僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。州云。曾有人問我。直得五年分疏不下。師云。且道。趙州是答他話。不答他話。明眼底人。覷得他骨頭出。天童不免。下注腳去也。五年分疏不下。一句元無縫罅。只知推過商量。誰信分明酬價。玲籠底相知。莽鹵底相訝。寧可與曉事人相罵。不可共不曉事人說話。
上堂云。忒團圞不相瞞。冬不寒臘下看參。
上堂云。體虛有照。鏡不對像而常明。用密無功。珠若在盤而自轉。夤緣莫能相結。生死不可相移。所以道。當明中有暗。勿以暗相遇。當暗中有明。勿以明相對。比如前後步。且作么生得與么相應去。良久云。物外獨騎千里象。萬年松下擊金鐘。
上堂一陣清霜千峰寒色。里許是誰看轉側。家風克紹紹非功。撫背忽驚兒脫
【現代漢語翻譯】 現代漢語譯本：水流過竹林，顯出綠意；風穿過華麗之處，帶來芬芳。
上堂開示說：文采煥發，空明澄澈，秉持著佛祖傳承的印記；光明破除黑暗，延續著照亮人天世間的明燈。這個時候不落入思惟分別，到底又如何在何處能夠委婉周全？所以舡子和尚說：『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』我在藥山三十年，只明白這件事。各位禪德，且說，明白的到底是什麼事？還相互知悉嗎？良久后說：『鰲魚迴歸海殿，晚潮退落；兔子經過星河，夜晚的月亮清明。』
上堂開示說：去的時候還像來的時候一樣，明月和蘆花在夜晚不會迷路。轉動船槳又要到哪裡去呢？秋天的景色望斷，水天相接的地方低沉。
上堂開示，舉例說有僧人問趙州（Zhaozhou，禪宗大師）：『至道沒有困難，只是討厭揀擇。』這是時人的窠臼嗎？趙州說：『曾有人問我，（爲了回答他）一直五年都分辨不清楚。』天童（Tiantong，禪師自稱）說：且說，趙州是回答了他的話，還是沒有回答他的話？明眼的人，看得出他的骨頭。天童我不能免俗，也來下個註解。五年都分辨不清楚，這一句原本就沒有縫隙。只知道推諉商量，誰相信是分明地酬答價值？精明的人互相瞭解，粗魯的人互相驚訝。寧可和明白事理的人爭吵，不可和不明白事理的人說話。
上堂開示說：非常圓滿，不互相欺瞞，冬天不寒冷，在臘月等待參悟。
上堂開示說：本體空虛而有照用，鏡子不對著影像而常常明亮；作用隱秘而無功用，寶珠如果在盤子里就自然轉動。憑藉外緣不能相互結合，生死不能相互轉移。所以說：當光明中有黑暗時，不要用黑暗去對待它；當黑暗中有光明時，不要用光明去相對待它。比如前後腳步，要怎樣才能如此相應呢？良久后說：在萬物之外獨自騎著千里的象，在萬年松樹下敲擊金鐘。
上堂開示說：一陣清冷的霜，千座山峰都呈現寒冷的顏色，這裡面是誰在看顧週轉？家風能夠繼承，繼承卻不是因為功勞，撫摸後背忽然驚訝孩子已經脫生。
【English Translation】 English version: Water flows past the bamboo, revealing its greenness; wind comes from the splendid place, bringing fragrance.
Ascending the hall, the master said: 'The brilliance of literary talent illuminates the void, upholding the seal of the Buddha's and patriarchs' transmission; the light shatters the darkness, continuing the lamp that illuminates humans and gods in the world.' At this moment, not falling into discursive thought, how and where can one be tactful and comprehensive? Therefore, Zen Master Chuanzi (Chuanzi, a Zen master) said: 'Where you hide your body, there are no traces; where there are no traces, do not hide your body.' I have been at Yaoshan (Yaoshan, a mountain name) for thirty years, and I only understand this matter. All you Zen practitioners, tell me, what is it that you understand? Do you know each other well? After a long pause, he said: 'The turtle returns to the sea palace, the evening tide recedes; the rabbit passes through the starry river, the night moon is clear.'
Ascending the hall, the master said: 'When going, it is still like coming; the bright moon and reed flowers do not get lost in the night. Where are you going by turning the oar again? The autumn scenery is cut off, and the water and sky meet in the low place.'
Ascending the hall, the master cited the example of a monk asking Zhaozhou (Zhaozhou, a Zen master): 'The Great Way is not difficult, only aversion to discrimination.' Is this the habitual thinking of people today? Zhaozhou said: 'Someone once asked me, and I have been unable to clarify it for five years.' Tiantong (Tiantong, the Zen master referring to himself) said: 'Tell me, did Zhaozhou answer his question, or did he not answer his question? Those with clear eyes can see his bones.' I, Tiantong, cannot avoid adding a footnote. Unable to clarify for five years, this sentence originally has no gaps. Only knowing to push and discuss, who believes that it is a clear reward for value? The clever ones understand each other, the rude ones are surprised by each other. It is better to argue with those who understand things than to talk to those who do not understand things.
Ascending the hall, the master said: 'Very complete, not deceiving each other, winter is not cold, waiting for enlightenment in the twelfth lunar month.'
Ascending the hall, the master said: 'The essence is empty but has illumination; the mirror is always bright without facing an image; the function is secret and without effort; if the pearl is in the plate, it will turn naturally. External conditions cannot combine with each other, and birth and death cannot be transferred. Therefore, it is said: When there is darkness in the light, do not treat it with darkness; when there is light in the darkness, do not treat it with light. Like front and back steps, how can they be so corresponding?' After a long pause, he said: 'Outside of all things, riding alone on a thousand-mile elephant, striking the golden bell under the ten-thousand-year pine tree.'
Ascending the hall, the master said: 'A gust of cold frost, a thousand peaks show cold colors, who is taking care of the turning here? The family tradition can be inherited, but the inheritance is not because of merit, stroking the back suddenly surprised that the child has been born.'
白。所以九峰道。紹是功紹了非其功。且道。作么生履踐。良久云。粗中辨細猶可知。細中之細復何稀。
上堂僧問。云斂山寒。功勛及盡。潭空月沒。尊貴難窺。正恁么時如何行履。師云。照盡體無依。通身合大道。僧云。坐斷舌頭路。不落二三機。師云。言前一句子。的歷極分明。僧云。寶印當風妙。重重錦縫開。師云。偏正未分時。又作么生辨。僧云。虛不失照。照不失虛。師云。猶是偏正往來時節。僧云。不涉偏正時作么生。師云。戶外有云從斷逕。坐中無照勝然燈。師乃云。空空絕跡。一點不昏。湛湛亡言。一機自轉。釋迦彌勒。到個時節不敢稱師。達磨老廬到個處所不敢喚祖。諸禪德還會么。金針雙鎖備。葉路隱全該。
上堂舉僧問石霜。如何是和尚深深處。霜云。無須鎖子兩頭搖。師云。先行不到末後太過。一著中間見也么。才形黑白分生殺。帶累樵人爛斧柯。
冬至上堂兆前契本。絕後歸宗。籥中之律氣潛通。樞內之機輪暗動。妙發九淵之底。恩流萬化之端。家信出門。將見長天回雁字。洞云成雨也。知枯木起龍吟。任它光景推移。不礙道人活計。諸禪德。還相委悉么。一氣不言含有像。萬靈何處謝無私。
請首座。上堂。冰生野水。肅揚北帝之威風。雪破溪梅。漏泄東君
【現代漢語翻譯】 現代漢語譯本： 白雲：所以九峰道說，紹是繼承了功業，但並非他自己的功業。那麼，要如何踐行呢？（師父）停頓了片刻說：粗略之中辨別細微之處尚且可知，細微之中更細微之處又何等稀少啊。
上堂時，有僧人問道：雲彩消散，山變得寒冷，功勛已經到了盡頭；深潭空曠，月亮沉沒，尊貴難以窺探。正在這個時候，要如何行持呢？師父說：照盡一切，本體無所依；全身心契合大道。僧人說：截斷所有言語的道路，不落入二元對立的機巧。師父說：言語之前的那一句，的的確確極其分明。僧人說：寶印在風中顯現妙用，重重疊疊的錦緞縫隙打開。師父說：偏與正尚未區分時，又該如何辨別呢？僧人說：空寂不失其照，照耀不失其空寂。師父說：這仍然是偏與正往來的時候。僧人說：不涉及偏與正時，又該如何呢？師父說：戶外有云，從斷絕的小路而來；坐中無須照耀，勝過點燃燈火。師父於是說：空空蕩蕩，斷絕一切軌跡，一點也不昏昧；清澈明凈，沒有言語，一個機能自然運轉。釋迦牟尼（Sakyamuni，佛教創始人）和彌勒（Maitreya，未來佛），到了這個時候也不敢自稱為師；達磨（Bodhidharma，禪宗初祖）老和尚到了這個地方也不敢稱自己為祖師。各位禪德，你們明白了嗎？金針雙重鎖閉，葉片上的紋路隱藏著全部。
上堂時，舉了僧人問石霜（Shishuang）的例子：如何是和尚最深的地方？石霜回答說：無需鎖鏈兩頭搖動。師父說：先行一步不到位，末後一步太過。一著棋中間見到了嗎？才一顯現黑白，就分出了生殺，連累得樵夫的斧頭都爛掉了。
冬至上堂，預示著兆頭之前的契合根本，斷絕之後迴歸本源。律管中的氣息潛藏貫通，樞紐內的機輪暗中轉動。微妙之機從九淵之底發出，恩澤流向萬物的開端。家書出門，將要看見長空中飛回的雁字，洞穴中的雲彩變成雨水。也知道枯木會發出龍的吟叫。任憑時光流逝，也不妨礙道人的生活。各位禪德，還相互瞭解嗎？一氣不言，卻含有萬象；萬靈在何處感謝這無私的恩賜呢？
請首座上堂。冰在野外水中凝結，顯揚北方水神（北帝）的威風；雪壓斷溪邊的梅花，泄露了春神（東君）的訊息。
【English Translation】 English version: Baiyun: Therefore, Jiufeng said, 'Shao inherited the merit, but it was not his own merit.' Then, how should one practice it? (The master) paused for a moment and said, 'It is still possible to distinguish the subtle within the coarse, but how rare is the most subtle within the subtle?'
During the Dharma talk, a monk asked, 'The clouds dissipate and the mountain becomes cold, the merit has reached its end; the deep pool is empty and the moon sinks, the nobility is difficult to glimpse. At this very moment, how should one act?' The master said, 'Illuminating everything, the essence has no reliance; the whole body merges with the Great Way.' The monk said, 'Cutting off the path of all speech, not falling into the duality of mechanisms.' The master said, 'The phrase before words, is indeed extremely clear.' The monk said, 'The precious seal manifests wonderfully in the wind, layers upon layers of brocade seams open.' The master said, 'When the partial and the complete are not yet distinguished, how should one discern?' The monk said, 'Emptiness does not lose its illumination, and illumination does not lose its emptiness.' The master said, 'This is still the time of coming and going between the partial and the complete.' The monk said, 'What about when it does not involve the partial and the complete?' The master said, 'Outside the door there are clouds, coming from the broken path; sitting here, there is no need for illumination, it is better than lighting a lamp.' The master then said, 'Empty and empty, cutting off all traces, not the slightest bit of confusion; clear and clear, without words, a mechanism turns naturally. Sakyamuni (Sakyamuni, the founder of Buddhism) and Maitreya (Maitreya, the future Buddha), would not dare to call themselves teachers at this time; the old monk Bodhidharma (Bodhidharma, the first patriarch of Zen) would not dare to call himself the ancestor at this place. Do you all understand, Zen practitioners? The golden needle is doubly locked, the patterns on the leaves hide everything.'
During the Dharma talk, he cited the example of a monk asking Shishuang (Shishuang): 'What is the deepest place of the abbot?' Shishuang replied, 'There is no need to shake the chain at both ends.' The master said, 'Taking the first step is not enough, taking the last step is too much. Do you see it in the middle of a chess move? As soon as black and white appear, life and death are distinguished, causing the woodcutter's axe to rot.'
During the Winter Solstice Dharma talk, it foreshadows the fundamental agreement before the omen, and returning to the origin after severance. The breath in the pitch pipe is hidden and connected, and the mechanism in the pivot turns secretly. The subtle mechanism emanates from the bottom of the nine abysses, and the grace flows to the beginning of all things. The family letter goes out, and you will see the wild geese flying back in the long sky, and the clouds in the cave turn into rain. Also know that the withered tree will make the dragon's roar. Let the passage of time go by, it does not hinder the life of the Taoist. Do you all know each other, Zen practitioners? One breath does not speak, but contains all phenomena; where do all spirits thank this selfless grace?'
Inviting the head seat to the Dharma hall. Ice forms in the water of the wild, extolling the power of the Northern Emperor (Beidi); snow breaks the plum blossoms by the stream, revealing the news of the God of Spring (Dongjun).
之訊息。把定也。舜若多亦須膚粟慘慘覺寒。放行也。兢伽女卻解聞香氳氳知味。規矩那煩刀尺。調和豈費鹽梅。身心妙齊物之能。手段具同事之攝。正恁么時節。順恁么機宜。且道。是什麼人能了恁么事。還相委悉么。暖回氣象遽多許。春在叢林第一枝。
上堂智虛而明。神靜而通。霽寒轉夜。霜月行空。衲僧做處當如此。四方八面俱玲瓏參。
上堂舉僧問趙州。如何是祖師西來意。州云。年盡不燒錢。師云。天童今日。不免為諸人劈折去也老老大大宗師。出語元無碑記。卻云年盡不燒錢。討甚祖師西來意。磨洗絕瑕疵。咀嚼勿滋味。冷地看來伎倆無。趙州古佛較些子。作么生是趙州較些子處。豈不見道。不習禪不論義。鋪個破席日裡睡。想料上方兜率天。也無如此日炙背。忽有個漢出來。我也恁么睡得么。但向它道。只恐未曾夢見。
歲旦上堂。天宇廓清。地區含潤。膏霖助其湔洗。正氣副以吹噓。機輪轉而妙發元樞。管籥調而雅成新律。寒巖回暖槁木重蘇。處處履春人人受歲。衲僧分上本自無生。野老堂前。何須相賀。為什麼如此。乾坤合道通無礙。草木登榮定有期。
上堂僧問。聞聲悟道。見色明心。知有底人。如何通個訊息。師云。不帶根塵來。尋常時得用。僧云。滿眼滿耳。絕
【現代漢語翻譯】 現代漢語譯本： 這是關於通訊息的說法。要堅定把握住。即使是帝釋天（Śakra，佛教中的護法神）也會因為寒冷而感到面板發粟。要放開胸懷。就像兢伽女（Gaṅgā，恒河女神）能分辨出香味一樣，也能分辨出味道。規矩不需要刀尺來衡量，調和也不需要鹽和梅。身心微妙地與萬物齊一，手段具備統攝一切事物的能力。正在這個時候，順應這個時機，請問，是什麼人能夠完成這樣的事情？你們都明白嗎？溫暖的氣象迅速恢復，春天在叢林中的第一枝綻放。
上堂說法，智慧空虛而光明，精神安靜而通達。寒冷消退，夜晚過去，霜月在空中執行。僧人修行應該如此，四面八方都通透明亮。
上堂說法，舉例說有僧人問趙州（Zhàozhōu，禪宗大師），什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖）？趙州回答說：『年盡不燒錢。』（At the end of the year, don't burn money.）天童（Tiāntóng，指說法者自己）今天，不得不為你們剖析一下。老老大大宗師，說出的話本來就沒有碑記可尋，卻說『年盡不燒錢』，要尋找什麼祖師西來意呢？磨洗得沒有一點瑕疵，咀嚼也沒有一點滋味。冷靜地看來，沒有什麼伎倆。趙州古佛（Zhàozhōu, an ancient Buddha，指趙州禪師）稍微高明一些。怎麼是趙州高明一些的地方呢？難道沒聽說過嗎？不習禪，不論義，鋪個破席在太陽下睡覺。想來上方兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土），也沒有這樣曬太陽舒服。忽然有個人出來說，我也能這樣睡覺嗎？只要對他說，恐怕你還沒有夢見過。
歲旦上堂說法。天空廣闊清朗，大地充滿潤澤。豐沛的雨水幫助洗滌，純正的陽氣輔助吹拂。機輪運轉而巧妙地發動根本樞機，管籥協調而優雅地形成新的音律。寒冷的巖石回暖，枯槁的樹木重新復甦。處處充滿春意，人人迎接新年。僧人的本分本來就是無生無滅，鄉野老人的堂前，何必互相祝賀呢？為什麼會這樣呢？乾坤與道合一，通達無礙，草木的繁榮昌盛自有定期。
上堂說法，有僧人問：聞聲悟道，見色明心，知道有這麼回事的人，如何才能通訊息？師父說：不帶根塵來，尋常時候就能用。僧人說：滿眼滿耳，斷
【English Translation】 English version: This is about the message of communication. You must be firm and grasp it tightly. Even Śakra (the lord of devas in Buddhism) will feel goosebumps due to the cold. Open your mind. Just as Gaṅgā (the Ganges River goddess) can distinguish fragrances, she can also distinguish tastes. Rules do not need to be measured by rulers, and harmony does not require salt and plums. The body and mind are subtly aligned with all things, and the means possess the ability to encompass all things. At this very moment, in accordance with this opportunity, may I ask, what kind of person can accomplish such a thing? Do you all understand? The warm atmosphere is quickly restored, and the first branch of spring blooms in the jungle.
Ascending the hall to preach, wisdom is empty and bright, the spirit is quiet and penetrating. The cold recedes, the night passes, and the frosty moon travels in the sky. Monks should practice like this, with all directions clear and bright.
Ascending the hall to preach, citing the example of a monk asking Zhàozhōu (a Chan master), what is Bodhidharma's intention in coming from the West? Zhàozhōu replied: 'At the end of the year, don't burn money.' Tiāntóng (referring to the speaker himself) today, has no choice but to dissect it for you. The great masters of old, their words originally had no inscriptions to be found, yet they say 'At the end of the year, don't burn money,' what intention of the ancestral teacher coming from the West are you seeking? Polished without any flaws, chewed without any taste. Looking at it calmly, there are no tricks. Zhàozhōu, an ancient Buddha, is slightly more brilliant. How is Zhàozhōu more brilliant? Haven't you heard? Not studying Chan, not discussing meaning, spreading a broken mat and sleeping in the sun. Thinking that even the Tuṣita Heaven (the pure land where Maitreya Bodhisattva resides) above, is not as comfortable as basking in the sun like this. Suddenly someone comes out and says, can I sleep like this too? Just tell him, I'm afraid you haven't dreamed of it yet.
Ascending the hall to preach on New Year's Day. The sky is vast and clear, the earth is full of moisture. Abundant rain helps to wash away impurities, and pure yang energy assists in blowing and nourishing. The machine wheel turns and skillfully initiates the fundamental pivot, the pipes and reeds coordinate and elegantly form new melodies. The cold rocks warm up, and the withered trees revive. Everywhere is full of spring, and everyone welcomes the new year. The duty of monks is originally without birth and death, in front of the hall of the old villagers, why congratulate each other? Why is this so? Heaven and earth are united with the Dao, unobstructed and unimpeded, and the prosperity of plants and trees has its fixed time.
Ascending the hall to preach, a monk asked: Hearing the sound and realizing the Dao, seeing the form and clarifying the mind, those who know there is such a thing, how can they communicate the message? The master said: Without bringing the root dust, it can be used at ordinary times. The monk said: Full of eyes and ears, cut off
毫絕厘。師云。于其中間作么生透。僧云。霜鐘送落月。曉角墮梅華。師云。又隨他聲色轉去也。僧云。不隨他聲色轉時如何。師云。鐘鳴角向。僧云。謝師指示。
師乃云。照眼雪迷。凈對千峰寒色。入林華信。暗傳一點春恩。物匯發萌。真機旋轉。生不生而何累。作無作而弗勤。不可以動靜拘。不可以地位著。所以道。唯一堅密身。一切塵中現。現虛空身。則寥寥無礙。現國土身。則處處相親。現眾生身。則心心順俗。現諸佛身。則唸唸證真。得一切處旋陀羅尼。圓一切種智波羅密。諸禪德。個是大自在漢。受用底事。還相委悉么。化權妙在東君手。玉尺金刀暗剪裁。
上堂唯只一真心。三緣坐斷誰升沉。遂成十法界。六道輪迴自障礙。不見一法即如來。方得名為觀自在。見怪不怪。其怪自壞。靈從何來。聖亦何在。拄杖敲時灶墮摧。一片虛明絕中外。
上堂舉僧問睦州。高揖釋迦。不拜彌勒時如何。州云。昨日有人問。趕出了也。僧云。和尚恐某甲不實。州云。拄杖不在。苕帚柄聊與三十。師云。好大眾。驅耕夫之牛。奪饑人之食。方有宗師手段。天童不免。隨後讚歎去也。凜凜將軍令已行。八荒四海要澄清。提來劍氣干牛鬥。洗盪氛埃見太平。
上堂春雨洗園林。春風動簾箔。百城
人已歸。彈指開樓閣。入門俱是佛家風。帝網光明相映奪。
上堂三十六物一時空。空空空處自光通。轉側末山不露頂。非男女相主人翁。主人翁。借伴能來用莫窮。百草頭上俱胝老。塵塵剎剎是家風。只如出沒源底往來路頭。且作么生體悉。還會么。物外獨騎千里象。萬年松下擊金鐘參。
上堂拽石般土。打鼓作舞。意不立玄。機不停午。踏破草鞋赤腳行。見成底事休回互。不回互大龍不受玄沙瞞。前面班班元是虎。
請延壽和尚。上堂。心心相印。葉葉聯芳。自己光明不覆藏。剎剎塵塵如是說。廣長舌相解敷揚。大眾作么生。得到處如是說。還相委悉么。水向竹邊流出綠。風從華里過來香。
上堂舉明安示眾云。一句子當明隱照。一句子當明全照。一句子當明葉照。隱照不當機。全照今時路。葉照物外身。通明主中主。師云葉照轉盡功。隱照未度世。全照不遺機。諸人若體悉得。到恁么分曉處。許爾是個通身手眼底衲僧。其或未然。天童錐札去也。釣盡滄波月一鉤。月低煙樹夜維舟。寒雞抖擻呼天曉。笑對春風百草柔。中外夷猶。縱橫自由。志公不是閑和尚。刀尺相將拄杖頭。
上堂僧問。譬如滄溟上客。夢泛蘭舟。月渚煙波。隨情放曠。正與么時。莫便是及盡處也無。師云。依
【現代漢語翻譯】 現代漢語譯本：人已經迴歸本源。彈指間開啟了莊嚴的樓閣。一入門，所見所聞皆是佛家的氣象，如同帝釋天的因陀羅網，光明相互輝映，無比殊勝。
上堂說法時，將三十六物（指構成人體的各種元素）一時看空。在空空如也的境界中，自性的光明自然顯現。即使轉身側臥，也無法遮掩末山的頂峰。這非男非女的本來面目，才是真正的主人翁。這個主人翁，憑藉因緣和合而能發揮無窮的作用。即使是微不足道的百草，也蘊含著俱胝（形容極大的數目）的智慧。每一個微塵，每一個剎那，都展現著佛家的風範。那麼，這出沒無常的源頭，這往來不息的道路，又該如何去體會和領悟呢？你們明白嗎？如同在物慾之外獨自騎著大象，在萬年青松下敲擊著金鐘，以此來參悟。
上堂說法時，無論是搬運石頭，還是堆砌泥土，亦或是敲鑼打鼓，翩翩起舞，都不應執著于玄妙的理論，也不應停留在表面的機巧。踏破腳下的草鞋，赤腳前行，對於已經顯現的事實，不要再猶豫不決。不猶豫不決，就不會被玄沙禪師所矇蔽，要知道，前面明明白白的就是老虎。
恭請延壽和尚上堂說法。心與心相互印證，如同花葉相連，彼此輝映。自身的光明，從不隱藏遮掩。每一個剎土，每一粒微塵，都在宣說著同樣的真理，用廣長舌相來詳細地闡述。各位大眾，要如何才能做到處處都在宣說真理呢？你們能夠真正理解其中的含義嗎？就像那水流過竹邊，帶出綠意，風穿過花叢，帶來芬芳。
上堂說法時，引用明安禪師開示大眾的話說：『一句子要明白隱秘的照耀，一句子要明白完全的照耀，一句子要明白枝葉的照耀。』隱秘的照耀不合時宜，完全的照耀才是當下的道路，枝葉的照耀則顯現了物外的真身，通明則是主人中的主人。明安禪師說，枝葉的照耀已經發揮了全部的功用，隱秘的照耀還未能普度眾生，完全的照耀則不會遺漏任何機會。各位如果能夠體會到，並且能夠如此清晰地分辨，那麼就可以稱得上是具有通身手眼的衲僧。如果還不能理解，那麼天童禪師的錐子就要刺過去了。釣盡滄波，只剩下一鉤明月，月亮低垂在煙霧籠罩的樹林中，夜晚停泊著小船。寒冷的雞抖擻著羽毛，鳴叫著迎接黎明的到來，笑著面對春風，百草也變得柔軟。無論中外，都可以自由自在地縱橫馳騁。志公禪師不是一個閑散的和尚，他手持刀尺和拄杖，隨時準備度化眾生。
上堂說法時，有僧人提問：『譬如滄海上的遊客，夢中泛著蘭舟，在月光下的沙洲和煙波浩渺的水面上，隨心所欲地遊蕩。正在這個時候，是不是就已經到達了最終的境界呢？』天童禪師回答說：『依...』
【English Translation】 English version: The person has returned to the origin. With a snap of the fingers, the magnificent pavilion opens. Upon entering, all is in the style of Buddhism, like the Indra's net of the heavens of the Emperor, where lights reflect each other, infinitely sublime.
When ascending the hall to preach, view the thirty-six elements (referring to the various elements that constitute the human body) as empty at once. In the state of emptiness, the light of one's own nature naturally manifests. Even when turning sideways, one cannot hide the peak of Mount Mo. This non-male, non-female original face is the true master. This master, relying on the aggregation of conditions, can exert infinite functions. Even the insignificant hundred grasses contain the wisdom of a koti (describing an extremely large number). Every dust, every moment, displays the style of Buddhism. So, how should one experience and comprehend this impermanent source, this ceaseless path? Do you understand? Like riding an elephant alone beyond material desires, striking a golden bell under a ten-thousand-year-old pine, using this to contemplate.
When ascending the hall to preach, whether carrying stones, piling earth, or drumming and dancing, one should not be attached to profound theories, nor should one dwell on superficial skills. Trample the straw sandals under your feet, walk barefoot, and do not hesitate about the facts that have already manifested. Without hesitation, one will not be deceived by Zen Master Xuansha, knowing that what is clearly in front is a tiger.
Respectfully invite the Venerable Yanshou to ascend the hall to preach. Heart seals heart, like leaves connected, reflecting each other. One's own light is never hidden or concealed. Every Buddha-land, every dust particle, is proclaiming the same truth, elaborating in detail with the broad and long tongue. How can you, the great assembly, achieve proclaiming the truth everywhere? Can you truly understand the meaning within? Just like water flowing past bamboo, bringing out greenness, wind passing through flowers, bringing fragrance.
When ascending the hall to preach, quoting Zen Master Ming'an's words to the assembly: 'One sentence should clarify the hidden illumination, one sentence should clarify the complete illumination, one sentence should clarify the illumination of the leaves.' Hidden illumination is not timely, complete illumination is the path of the present, and the illumination of the leaves reveals the true body beyond matter, and complete clarity is the master among masters. Zen Master Ming'an said that the illumination of the leaves has exerted all its functions, hidden illumination has not yet saved all beings, and complete illumination will not miss any opportunity. If you can comprehend and distinguish so clearly, then you can be called a monk with all-body hands and eyes. If you still do not understand, then Zen Master Tiantong's awl will pierce you. Fishing out the entire blue sea, only a hook of bright moon remains, the moon hangs low in the misty trees, and the boat is moored at night. The cold rooster shakes its feathers, crowing to welcome the dawn, smiling at the spring breeze, and the hundred grasses become soft. Whether inside or outside, one can roam freely. Zen Master Zhigong is not a leisurely monk, he holds a knife and ruler and a staff, ready to transform all beings at any time.
When ascending the hall to preach, a monk asked: 'For example, a traveler on the vast sea, drifting in a dream on a magnolia boat, wandering at will on the moonlit sandbar and misty waters. At this very moment, is this already reaching the ultimate state?' Zen Master Tiantong replied: 'Depending on...'
稀猶帶功。彷彿還墮色。僧云。夜來明月照千峰。峰頭漫漫還不露。師云。轉身望本家。依前白雲覆。僧云。此猶是回照底時節。作么生得穩密恁么去。師云。玉馬雪行歸半夜。羚羊掛角月沈西。僧云。可謂是無功之功。轉身就父去也。師云。正就父時還有訊息也無。僧云。古渡風清夜色寒。個時深深不得妙。師云。拈卻寶華冠。脫盡尊貴垢。師乃云。放卻纏牽。白牛步穩。未登機杼。玉女情閑。冷淡之姿如暮山之云。清明之量如秋潭之月。能恁么去也。便知默中有味。照中有神。是諸佛之所傳。衲僧之本得。所以道。譬如滄溟上客。夢泛闌舟。月渚煙波。隨情放曠。諸禪德。個豈不是本來田地子。且作么生履踐。良久云。冰壺無底至遊人。清徹脾腸毛骨爽。
上堂廓不可得其際。湛兮或存。妙不可得其名。靈然自照。釋迦以此而掩室。凈名以此而杜辭。少林九年垂一則語。諸人還體悉得么。夜半木童敲月戶。天明玉鳳笑銜華。
上堂舉。長沙一日看大佛名經。有一秀才問云。百千諸佛。但見其名。未審。居何國土。沙云。黃鶴樓崔顥題后。秀才還曾題未。秀曰未曾。沙曰。無事也好題取一首。師云。無事題取一首。我儂不落他人後。略略綽綽思大口。醇醇釅釅白家酒。醉中猶道未沾唇。被人問著還打手
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『這就像帶著功用一樣，彷彿還是落入了色相之中。』 禪師說：『昨夜明月照耀千峰，峰頂雲霧瀰漫，還不顯露。』 僧人又問：『轉身望向本家如何？』 禪師說：『依舊是白雲覆蓋。』 僧人說：『這仍然是迴光返照的時候，怎樣才能穩妥周密地離開呢？』 禪師說：『玉馬踏雪而行，半夜歸來；羚羊掛角，明月西沉。』 僧人說：『這可以說是無功之功，轉身歸向父親那裡去了。』 禪師說：『正當歸向父親的時候，還有訊息嗎？』 僧人說：『古老的渡口，清風徐徐，夜色寒冷，那個時候深深地體會不到妙處。』 禪師說：『放下寶華冠，脫去尊貴的塵垢。』 禪師於是說：『放下纏繞牽掛，白牛步伐穩健。尚未開始織布，玉女心情悠閑。』 『冷淡的姿態如同傍晚山間的雲彩，清明的氣度如同秋夜深潭中的月亮。能夠這樣去做，便知道沉默中有真味，觀照中有神妙。這是諸佛所傳授的，是衲僧（指僧人）本來就具有的。』 『所以說，譬如滄溟（指大海）上的客人，夢中泛著華麗的船隻，在月光下的沙洲和煙霧瀰漫的水波中，隨心所欲地放縱。』 『各位禪德（指修禪之人），這難道不是你們本來的田地嗎？又該如何踐行呢？』 禪師停頓片刻，說道：『冰壺沒有底，讓遊人自由自在，清澈的性情使人毛骨清爽。』
禪師上堂說法：廓然空寂，無法探求它的邊際；湛然清澈，彷彿存在；玄妙深奧，無法用言語來形容；靈明澄澈，自然照耀。 釋迦牟尼佛因此而默然不語，維摩詰（Vimalakirti）因此而杜絕言辭。達摩祖師在少林寺面壁九年，只留下了一句話。各位是否體會到了呢？半夜裡木童敲打著映照月光的門戶，天亮時玉鳳口銜鮮花歡笑。
禪師上堂說法，舉例說：長沙景岑禪師有一天在看《大佛名經》。有一位秀才問：『百千諸佛，只是聽聞他們的名號，不知道居住在哪個國土？』 長沙禪師說：『黃鶴樓上崔顥題詩之後，秀才你曾經題過嗎？』 秀才說：『沒有。』 長沙禪師說：『沒事的話，也去題一首吧。』 禪師說：『沒事也去題一首，我可不落後於人。稍微思索一下，就想到了大口喝酒。醇厚濃烈的白家酒。醉了還說沒沾到嘴唇，被人問起來還要打人。』
【English Translation】 English version: A monk asked: 'This is like carrying merit, as if still falling into form.' The Master said: 'Last night, the bright moon illuminated a thousand peaks, the peaks were covered in mist, not yet revealed.' The monk asked again: 'What about turning around and looking towards the original home?' The Master said: 'It is still covered by white clouds.' The monk said: 'This is still the time of reflected light, how can one leave securely and thoroughly?' The Master said: 'A jade horse travels through snow, returning at midnight; a羚羊(Ling Yang, antelope) hangs its horns, the moon sinks in the west.' The monk said: 'This can be said to be merit without merit, turning around and going to the father.' The Master said: 'When going to the father, is there any news?' The monk said: 'At the ancient ferry, the breeze is clear, the night is cold, at that time, one cannot deeply experience the wonder.' The Master said: 'Put down the precious flower crown, shed the dust of nobility.' The Master then said: 'Let go of entanglements, the white ox walks steadily. Not yet starting to weave, the jade maiden's mood is leisurely.' 'A cold and indifferent posture is like the clouds on the mountains at dusk, a clear and bright capacity is like the moon in an autumn pool. If you can go like this, then you will know that there is flavor in silence, and spirit in illumination. This is what all Buddhas have transmitted, and what衲僧(Na Seng, monks) originally possess.' 'Therefore, it is said, like a guest on the vast ocean, dreaming of sailing in a splendid boat, indulging at will in the moonlit sandbars and misty waves.' 'All you禪德(Chan De, practitioners of Chan), isn't this your original field? How should you practice it?' The Master paused for a moment and said: 'The ice壺(Hu, pot) has no bottom, allowing travelers to be free and at ease, the clear nature makes one's hair and bones refreshed.'
The Master ascended the hall and expounded the Dharma: Vast and empty, one cannot find its boundary; clear and still, it seems to exist; subtle and profound, one cannot describe it with words; spiritually bright and clear, it naturally illuminates. 釋迦牟尼(Sakyamuni Buddha) therefore remained silent, 維摩詰(Vimalakirti) therefore ceased to speak. Bodhidharma faced the wall for nine years at 少林(Shaolin) Temple, leaving only one sentence. Have you all understood it? In the middle of the night, the wooden boy knocks on the moonlit door, at dawn, the jade phoenix smiles and holds flowers in its mouth.
The Master ascended the hall and gave an example:禪師(Chan Master)長沙景岑(Changsha Jingcen) was reading the 《大佛名經》(Great Buddha Name Sutra) one day. A scholar asked: 'Hundreds of thousands of Buddhas, I only hear their names, I don't know which country they reside in?' 禪師(Chan Master)長沙(Changsha) said: 'After 崔顥(Cui Hao) wrote a poem on the 黃鶴樓(Yellow Crane Tower), have you ever written one, scholar?' The scholar said: 'No.' 禪師(Chan Master)長沙(Changsha) said: 'If you have nothing to do, go and write one.' The Master said: 'If there's nothing to do, write one, I won't fall behind others. Thinking a little, I thought of drinking from a big mouth. The醇醇釅釅(chun chun yan yan, rich and strong) 白家酒(Baijia wine). Even drunk, I would say I haven't touched my lips, and if someone asked me, I would hit them.'
。不打手。三年一閏冬后數九。
送化主上堂。小雪纖纖洗霽色。新春冉冉入燒痕。三千界現非他物。百億分身有妙門。白雲兒是青山用。青山父是白雲根。寄語白雲數回首。青山免見瘦棱棱。
上堂一雨一晴。蓋載產生。桃華濯錦而麗。楊柳弄風而輕。決決野泉發向。關關林鳥和鳴。歷歷見聞中得妙。更嫌何處不分明。
上堂。云開青山橫屋頭。雨住流水漲門底。南無家家觀世音。迴避不及鼻相抵。非唯鼻相抵。亦乃同見同聞。同嗅同舐。同身同意。同得同智。諸人且作么生體悉。不見道。果滿菩提圓。華開世界起。
上堂。好諸禪德靈云見桃華悟道。正是如今底時節。諸人各是丈夫漢。還有覷得破底眼么。明得了底心么。如或未然。天童為爾下注腳去也。靈云卻解見桃華。老眼如今冷淡。些拈卻面前案山子。柱門路直不橫斜。
上堂一念虛融。十方周極。萬有自平。纖塵不立。理智心冥兮到家。佛祖口閑兮掛壁。真境寥寥。靈機歷歷。冰鑒無瑕。玉壺無隙。風磨霽色兮一片寒青。水印蟾華兮十分明白。出沒之淵。窮通之域。底處發生。個時轉側。田地萌針兮暖回。園林華綺兮春入。無象無私。無處無彈指門開見彌勒。
街坊設乳粥上堂。乳粥當年得善生。心開成道見明星。
【現代漢語翻譯】 現代漢語譯本：不打人（或動物）。每三年有一個閏年，從冬至后開始數九。
為供養人上堂說法。小雪過後，纖細的雪花洗凈了天空的顏色，天氣放晴。新春的腳步漸漸走來，燒過的痕跡也慢慢消退。三千大千世界所顯現的，沒有一樣是其他的東西，百億化身有著微妙的法門。白雲是青山的功用，青山是白雲的根本。請轉告白雲，多多回頭看看青山，免得青山顯得過於瘦削。
上堂說法。一會兒下雨，一會兒天晴，天地覆蓋承載著萬物的產生。桃花經過雨水洗滌，顯得更加艷麗；楊柳在春風中搖曳，顯得格外輕盈。清澈的泉水歡快地流淌，林中的鳥兒和諧地鳴叫。在日常的見聞中領悟妙理，還嫌什麼地方不夠明白呢？
上堂說法。雲霧散開，青山橫亙在屋前；雨水停歇，流水上漲到門邊。南無（皈依）家家戶戶的觀世音菩薩，即使想要回避也來不及，鼻子都要碰到一起了。不僅僅是鼻子相碰，而且是共同見聞、共同嗅嘗、共同舔舐、共同感受、共同思考、共同獲得智慧。各位，你們打算如何體會呢？沒聽過嗎？果實成熟，菩提圓滿；蓮花盛開，世界顯現。
上堂說法。各位禪德，靈云禪師因為見到桃花而悟道，正是如今這樣的時節。各位都是大丈夫，有沒有能夠看破的眼睛？有沒有能夠明瞭的心？如果還沒有，天童禪師就為你們作個註解吧。靈云禪師確實能夠因為見到桃花而悟道，我這老眼如今也看得清清楚楚。將眼前的案山子拿開，通往柱門的道路筆直而不歪斜。
上堂說法。一念虛空融合，周遍十方世界，萬物自然太平，纖細的塵埃也無法立足。理智與心性冥合，到達了家園；佛與祖的言語都閑置了，掛在墻壁上。真實的境界空曠寥廓，靈妙的機用歷歷分明。如同冰鑒一樣沒有瑕疵，如同玉壺一樣沒有縫隙。風吹拂著雨後放晴的天空，呈現出一片寒冷的青色；月亮在水中顯現出倒影，十分明白。無論是出沒的深淵，還是窮困通達的境地，到底在哪裡發生？又在何時轉變？田地裡萌發出嫩芽，預示著溫暖的回升；園林里鮮花盛開，預示著春天的到來。無形無象，無私無慾，無論在哪裡，只要彈指打開心門，就能見到彌勒菩薩。
街坊鄰居供養乳粥，上堂說法。乳粥在當年讓釋迦牟尼佛得到了滋養，心懷大開，最終在菩提樹下成道，見到啟明星。
【English Translation】 English version: Do not strike (people or animals). A leap year occurs every three years, counting from after the winter solstice.
Delivering a Dharma talk for the patrons. After the light snow, the delicate snowflakes wash away the colors of the sky, and the weather clears up. The footsteps of the New Year gradually approach, and the traces of burning slowly fade away. Among the three thousand great chiliocosms that appear, there is nothing that is something else; the hundred billion manifestations have subtle Dharma doors. White clouds are the function of the green mountains, and green mountains are the root of the white clouds. Please tell the white clouds to look back at the green mountains more often, so that the green mountains do not appear too thin and gaunt.
Delivering a Dharma talk. Sometimes it rains, sometimes it's sunny, heaven and earth cover and bear the generation of all things. Peach blossoms, washed by the rain, appear even more beautiful; willows sway in the spring breeze, appearing exceptionally light. Clear springs flow joyfully, and forest birds sing harmoniously. Understanding the subtle principles in daily sights and sounds, what else is there to dislike about not being clear enough?
Delivering a Dharma talk. The clouds disperse, and the green mountains stretch across in front of the house; the rain stops, and the flowing water rises to the edge of the door. Namo (homage to) Avalokiteshvara Bodhisattva in every household, even if you want to avoid it, it's too late, your noses will touch. It's not just noses touching, but also seeing and hearing together, smelling and tasting together, feeling and thinking together, and gaining wisdom together. Everyone, how do you intend to experience this? Haven't you heard? When the fruit is ripe, Bodhi is complete; when the lotus flower blooms, the world appears.
Delivering a Dharma talk. Good fellow Chan practitioners, Zen Master Lingyun attained enlightenment upon seeing peach blossoms, and it is precisely this time of year. Each of you is a great man, do you have eyes that can see through? Do you have a mind that can understand? If not, Zen Master Tiantong will give you a footnote. Zen Master Lingyun was indeed able to attain enlightenment upon seeing peach blossoms, and my old eyes can now see clearly as well. Remove the desk mountain in front of you, and the road to the pillar gate is straight and not crooked.
Delivering a Dharma talk. A single thought of emptiness merges, pervading the ten directions, and all things are naturally peaceful, with not even a speck of dust able to stand. Reason and mind merge in the dark, reaching home; the words of the Buddhas and Patriarchs are idle, hanging on the wall. The true realm is vast and empty, and the spiritual function is clearly distinct. Like a flawless ice mirror, like a seamless jade pot. The wind blows through the sky after the rain, presenting a cold blue color; the moon appears in the water, perfectly clear. Whether it is the abyss of emergence and disappearance, or the realm of poverty and success, where does it originate? And when does it transform? Tender shoots sprout in the fields, heralding the return of warmth; flowers bloom in the gardens, heralding the arrival of spring. Without form or image, without selfishness or desire, wherever you are, just snap your fingers to open the door of your mind, and you will see Maitreya Bodhisattva.
The neighborhood offers milk porridge, delivering a Dharma talk. The milk porridge nourished Shakyamuni Buddha in his early years, opening his mind, and he eventually attained enlightenment under the Bodhi tree, seeing the morning star.
而今各各恁么去。猶較瞿曇半月程。諸禪德。莫是初八念三相較么。莫是前佛后佛相較么。莫是他聖我凡相較么。若是個漢。亡前後斷古今。混聖凡一同異。直須恁么去。還委悉么。而今悟道見明星。便是如來吃粥處。
上堂舉。金剛經中道。是法平等。無有高下。是名阿耨多羅三藐三菩提。師云。高者高下者下。大者大小者小。青者青黃者黃。方者方圓者圓。作么生說個是法平等底道理。諸人一切時如何行履。得真個無高下去。其或未然。強為錐札去也。人平不語。水平不流。嘉州大象陜府鐵牛。莫怪扶桑最先照。大都家住海門洲。
上堂影含宗鑒。心生則種種法生。步入道場。心滅則種種法滅。粲粲星羅霽夜。英英華吐春時。木人密運化機。絲毫不爽。石女全提空印。文彩未彰。所以道。不一不異。無去無來。諸禪德。作么生行履。得恁么相應去。六般神用空不空。一顆圓光色非色。
上堂僧問記得。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。未審此意如何。師云。驀口便道不要商量。僧云。若謂當時曾有語。可憐辜負趙州心。師云。爾莫是待與覺鐵觜出氣么。僧云。只如今又欠少個甚麼。師云。料掉勿交涉。僧云。和尚且道。趙州即今在甚麼處。師云。爾問阿誰。僧禮拜。師乃云。
【現代漢語翻譯】 現代漢語譯本：現在你們各自就這樣去做。還勝過瞿曇（Gautama，釋迦牟尼的別稱）半個月的路程。各位禪師，莫非是初八唸誦三相的比較嗎？莫非是以前的佛和後來的佛的比較嗎？莫非是他人的聖和我的凡的比較嗎？如果是大丈夫，就應該忘卻前後，斷絕古今，混同聖凡，一視同異。必須這樣做才行。明白了嗎？如今悟道見到啟明星，就是如來（Tathagata，佛的稱號之一）吃飯的地方。
上堂說法時，引用《金剛經》中的話：『是法平等，無有高下，是名阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 師父說：高就是高，下就是下，大就是大，小就是小，青就是青，黃就是黃，方就是方，圓就是圓。怎麼說這個『是法平等』的道理呢？各位在一切時如何行動實踐，才能真正做到沒有高下之分呢？如果還不能做到，就勉強自己努力去做吧。人平靜時不會多說話，水平靜時不會流動。嘉州的大佛，陜府的鐵牛。不要奇怪太陽最先照耀扶桑，大家都住在海門洲。
上堂說法，影子包含著宗門的鑑戒。心中產生念頭，種種法就產生；腳步踏入道場，心中滅絕念頭，種種法就滅絕。燦爛的星辰羅列在晴朗的夜晚，美麗的鮮花吐露在春天。木人秘密地運轉著化生的機能，一絲一毫都不差錯。石女完全提起了空性的印記，文采還沒有顯現。所以說，不一不異，無去無來。各位禪師，怎樣行動實踐，才能如此相應呢？六種神通的作用，空而不空。一顆圓滿的光芒，色而非色。
上堂說法，記得有僧人提問。僧人問趙州（Zhao Zhou，禪宗大師）：『如何是祖師西來意？』 趙州回答說：『庭前柏樹子。』 不知道這個意思是什麼？ 師父說：『張口就說不要商量。』 僧人說：『如果說當時曾經有過言語，那就可憐地辜負了趙州的心意。』 師父說：『你莫非是等待我和覺鐵觜（Jue Tie Zui，人名，此處指辯論高手）出氣嗎？』 僧人說：『只是現在又欠缺了什麼呢？』 師父說：『料掉勿交涉。』 僧人說：『和尚您說，趙州現在在什麼地方？』 師父說：『你問誰呢？』 僧人禮拜。師父於是說：
【English Translation】 English version: Now, each of you should go about it in this way. It's still better than Gautama's (Gautama, another name for Sakyamuni) half-month journey. All you Chan masters, are you perhaps comparing the three aspects recited on the eighth day? Are you perhaps comparing the former Buddha with the latter Buddha? Are you perhaps comparing the holiness of others with the ordinariness of myself? If you are a true man, you should forget the past and the future, cut off the ancient and the present, mix the holy and the ordinary, and regard differences as the same. You must go about it in this way. Do you understand? Now, realizing the Way and seeing the morning star is the place where the Tathagata (Tathagata, one of the titles of the Buddha) eats porridge.
During the Dharma talk, quoting from the Diamond Sutra: 'This Dharma is equal, without high or low, and is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' The master said: High is high, low is low, big is big, small is small, green is green, yellow is yellow, square is square, round is round. How do you explain the principle of 'This Dharma is equal'? How do you all act and practice at all times to truly achieve no distinction between high and low? If you cannot do it yet, then force yourselves to work hard at it. People don't talk much when they are calm, and water doesn't flow when it is level. The Great Buddha of Jia Zhou, the Iron Ox of Shan Fu. Don't be surprised that the sun shines on Fusang first, everyone lives in Haimen Zhou.
During the Dharma talk, the shadow contains the admonition of the sect. When a thought arises in the mind, all kinds of dharmas arise; when the foot steps into the Dharma hall, when the thought is extinguished in the mind, all kinds of dharmas are extinguished. The brilliant stars are arrayed in the clear night, and the beautiful flowers bloom in the spring. The wooden man secretly operates the mechanism of transformation, without the slightest error. The stone woman fully raises the seal of emptiness, and the literary brilliance has not yet manifested. Therefore, it is said that it is neither one nor different, neither going nor coming. All you Chan masters, how do you act and practice to be so corresponding? The function of the six supernatural powers is empty and not empty. A perfect light, form and not form.
During the Dharma talk, remember that a monk asked. The monk asked Zhao Zhou (Zhao Zhou, a Chan master): 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou replied: 'The cypress tree in front of the courtyard.' I don't know what this means? The master said: 'Open your mouth and say don't discuss it.' The monk said: 'If you say that there were words at that time, then it would be a pity to fail Zhao Zhou's intention.' The master said: 'Are you perhaps waiting for me and Jue Tie Zui (Jue Tie Zui, a person's name, here refers to a master of debate) to vent our anger?' The monk said: 'What is lacking now?' The master said: 'Liao diao wu jiao she.' The monk said: 'Master, where is Zhao Zhou now?' The master said: 'Who are you asking?' The monk bowed. The master then said:
風不鳴條。雨不破塊。會不會兮還信采。廓廓落落兮大方無外。跛跛挈挈兮大功不宰。穩穩密密兮心安如海蔘。
上堂巍巍堂堂。萬象之中獨露。明明歷歷。百草頭上相逢。我不見有分外底他。他不見有分外底我。他不外我。則聲色塵消。我不外他。則見聞情脫。所以道。世界爾。眾生爾。塵塵爾。唸唸爾。且道。如何行履。得與么相應去。還會么。一機冥運道樞靜。萬象影流心鏡空。
上堂舉僧問曹山。靈衣不掛時如何。山云。曹山今日孝滿。師云。衲僧做處。脫盡功勛。超絕情量。方有出身底時節。又不免向其間指注去也。功勛密處轉身難。轉后家風又覺寬。黯黯舊山青落眼。渙然霜雪洗蓑寒。
上堂出言思而常妙。坐卻舌頭。脫形殼以獨靈。拈得鼻孔。所以道。空劫威音前。別有一壺天。御樓觀射獵。不是刈茅田。正恁么時。妙不涉緣。影不入世。且道。其間將甚麼人辨白。還相委悉么。頭戴午夜月。腳踏黃金地。
上堂一心萬象。萬象一心。不近不遠。極淺極深。與乾坤同其覆載。與日月同其照臨。月在船而船船皆月。金成器而器器皆金。明潔若珊瑚之樹。芬馨如薝蔔之林。大用自在也獲輪王髻寶。正聲和合也奏師子絃琴。毛髮不遺圓融。照像之鑑。形殼不礙虛通。度垣之音。能如
是也妙超。曠古了在如今。諸仁者且道。如今了底是什麼事。還會么。穩如大地能持物。廓若空不掛針。
持缽歸。上堂。生滅去來。本如來藏。清凈妙明。虛融通暢。六門我絕攀緣。三界渠無身相。無生路上底人。識取萬回和尚參。
上堂不可得一。不可得異。我如是也彼如是。兩莖眉現焰光身。百草頭揚祖師意。歸云誰使就青山。落華自得隨流水。
上堂舉。廓侍者問德山。從上諸聖向甚麼處去也。山云。作么作么。廓云。敕點飛龍馬。跛鱉出頭來。山便休。來日浴出。廓過荼與德山。山撫廓背一下。廓云。這老漢今日方始瞥地。山又休。師云。在家尊貴。不受一點塵埃驀路相逢。別是一般光彩。德山廓侍者。皆是十成了事底人。為什麼被天童撿點。還相委悉么。衲僧奪得連城壁。秦主相如懡㦬歸。
上堂閑若云。虛若谷。善應無方。東西南北。局中生殺路才迷。爛卻斧柯歸不得。若是個漢。時行即行。時止即止。去也恁么去。去無所去。來也恁么來。來無所來。諸人還體悉得么。高提黑白前前著。贏盡縱橫十字機。
上堂密密住其中。靈然空不空。一牛才飲水。五馬不嘶風。位里亡訊息。機頭有變通。三千大千事。彈指入圓融。
上堂。三界唯心唯心三界。一切法空觀自
【現代漢語翻譯】 現代漢語譯本： 是啊，妙超（指超越一切奇妙）。從久遠的過去到現在，一直如此。各位仁者，請說，現在完成的是什麼事？你們明白嗎？穩固如大地，能承載萬物；空曠如虛空，不掛一絲一毫。
持缽歸來，上堂說法。生滅去來，原本就是如來藏（Tathagatagarbha，指一切眾生皆具有的佛性）。清凈妙明，虛空融合，通達無礙。六根之門，我已斷絕攀緣；三界之中，它沒有身相。在無生之路上的修行人，要認識萬回和尚的禪法。
上堂說法，不可說是一，不可說是異。我如此，彼也如此。兩道眉毛顯現火焰般的光芒，百草之端宣揚祖師的意旨。歸去的雲朵是誰讓它回到青山？落下的花朵自然而然地隨著流水而去。
上堂說法，舉例說：廓侍者問德山（Deshan，禪宗祖師），『歷代諸佛最終去了哪裡？』德山說：『作么？作么？（做什麼？做什麼？）』廓侍者說：『皇上的命令點中了飛龍馬，跛腳的鱉也探出了頭。』德山便不再作聲。第二天沐浴后出來，廓侍者端茶給德山，德山拍了一下廓侍者的背。廓侍者說：『這老漢今天才剛剛瞥見。』德山又不再作聲。師父說：『在家時尊貴，不受一點塵埃；在岔路口相逢，又是另一種光彩。』德山和廓侍者，都是十分成就的人，為什麼會被天童（Tiantong，禪師名號）批評？你們明白其中的道理嗎？禪僧奪得了價值連城的寶玉，秦王和藺相如也只能無奈地返回。
上堂說法，閒適如雲，空虛如山谷，善於應變而沒有固定的方向，東西南北皆可去。在棋局中，生死之路一旦迷失，即使斧子的把柄爛掉了也回不去了。如果是大丈夫，該行動時就行動，該停止時就停止。去的時候就這樣去，去而無所去；來的時候就這樣來，來而無所來。各位是否體會到了？高高提起黑白棋子，每一步都走在前面，贏盡縱橫交錯的棋局。
上堂說法，緊密地安住其中，靈妙而空而不空。一頭牛才喝了一口水，五匹馬都不發出嘶鳴。在那個位置上，訊息斷絕；在機鋒的關頭，變化無窮。三千大千世界的事，彈指間就進入圓融的境界。
上堂說法。三界唯心，唯心三界。一切法空，觀自在（Avalokiteshvara，觀世音菩薩的簡稱）。
【English Translation】 English version: Yes, it is wonderfully transcendent. From the distant past until now, it has always been so. Worthy ones, please tell me, what is it that is being accomplished now? Do you understand? It is as stable as the earth, capable of holding all things; as vast as the void, not clinging to a single thing.
Returning with the alms bowl, ascending the hall to preach. Birth and death, coming and going, are originally the Tathagatagarbha (the womb of the Buddha, the inherent Buddha-nature in all beings). Pure and wondrously bright, empty and融和, unobstructed and free. At the six gates of the senses, I have severed all clinging; within the three realms, it has no form. The practitioner on the path of no-birth, recognize the Chan of Monk Wanhui.
Ascending the hall to preach, it cannot be said to be one, it cannot be said to be different. I am thus, and it is thus. Between the eyebrows, flames of light appear; at the tip of every blade of grass, the intent of the Patriarchs is proclaimed. Who sends the returning clouds back to the green mountains? The falling flowers naturally follow the flowing water.
Ascending the hall to preach, citing the example: Attendant Kuo asked Deshan (a Chan master), 'Where have all the Buddhas of the past gone?' Deshan said, 'What? What?' Kuo said, 'The emperor's decree has selected the flying dragon horse, and the lame turtle has also poked its head out.' Deshan then fell silent. The next day, after bathing, Kuo offered tea to Deshan, and Deshan patted Kuo's back. Kuo said, 'This old man has only just glimpsed it today.' Deshan again fell silent. The master said, 'At home, one is noble, untouched by a speck of dust; meeting on a crossroads, it is a different kind of splendor.' Deshan and Attendant Kuo are both people who have fully accomplished things, so why are they criticized by Tiantong (a Chan master's name)? Do you understand the reason? The Chan monk seizes the city-wall-worth of jade, and the Qin king and Lin Xiangru can only return in dismay.
Ascending the hall to preach, leisurely like clouds, empty like a valley, skillfully responding without fixed direction, east, west, north, and south are all possible. In the game, once the path of life and death is lost, even if the handle of the axe rots away, one cannot return. If one is a great person, act when it is time to act, stop when it is time to stop. Go like this, going without going anywhere; come like this, coming without coming anywhere. Have you all understood? Raise the black and white pieces high, always moving forward, winning the entire crisscrossing game.
Ascending the hall to preach, dwell closely within it, spiritually and empty yet not empty. Only one cow drinks water, and five horses do not neigh in the wind. In that position, news ceases; at the critical moment, changes are infinite. The affairs of the three thousand great thousand worlds enter into perfect harmony in the snap of a finger.
Ascending the hall to preach. The three realms are only mind, only mind are the three realms. All dharmas are empty, Avalokiteshvara (short for Guanshiyin Bodhisattva, the Bodhisattva of Compassion).
在。處處光明處處身。者回泡幻同無礙。吐云如山。吞川如海。了無毛髮居其外。萬象森羅盡我家。只個虛空肚皮大。
四月八日上堂。佛身光明了無垢。性水清凈常不渾。降生沐浴吉祥事。要以大開功德門。哆哆和和增口業。膠膠綴綴添塵結。大家凈洗佛渾身。徹底洞然明皎潔。長時諸佛洗我身。今日眾僧洗我佛。自他供養普齊平。唵哦哦曩三婆縛伐曰啰斛。
上堂時行即行。卓然何倚。時止即止。廓爾獨靈。歷萬變而不我求功。住一如而不我藏用。所以肇法師道。戢玄機于未兆。藏冥運于即化。又不見三祖和尚道。宗非促延。一念萬年。無在不在。十方目前。諸禪德且道。作么生履踐。還相委悉么。開池不待月。池成月自來。
上堂舉。曹山問德上座。菩薩在定。聞香象渡河。出什麼經。德云。涅槃經。山云。定前聞定后聞。德云。和尚流也。山云。道則太殺道。只道得一半。德云。和尚如何。山云。灘下接取。師云。淵默之津。皓然之色。混處功齊。細看轉側。崑崙脫手黃金繩。鼻孔累垂收不得。
上堂長者長法身。短者短法身。虛空已是色。大地卻非塵。覷得破阿那律祖。放得穩舜若多神。飄飄閑戲白鷗水。栩栩夢遊蝴蝶春。拶頭拶面推來也。眼裡無筋一世貧。
上堂不可得
而有。不可得而無。寂寂十方坐斷。寥寥一境清虛。妍丑那能瞞凈鏡。青黃莫我染明珠。剎海不能關鎖月。夜來流影在珊瑚參。
上堂舉。洞山到興平便禮拜。平云。莫禮老朽。山云。禮非老朽者。平云。它且不受禮。山云。它亦曾不禮。師云。渠非老朽。不禮不受。威音世前。毗盧頂后。把定壺中白日長。觸著匣內青蛇吼。良醫叮囑病人。服藥不如忌口。
尼請上堂。不是心不是物。非天非人。非僧非俗。南北東西莫我尋。長短方圓莫我惻。牛飲星河兔眠月窟。徹底靈明破昏塞。末山超拔兮頂相不形。鐵磨變通兮舌頭無骨。
請前後堂首座藏主上堂。吾家日日選場開。及第心空有大才。莫把桂枝零碎折。為他和月抱將來。復舉。洞山示眾云。欲知此事。如人家養得三個兒子。州里須得一個。縣裡須得一個。村裡須得一個。一個能得屋裡錢物用。一個能得外頭錢物用。一個不得外頭錢物用。亦不得屋裡錢物用。且道。那個合在州里。那個合在縣裡。那個合在村裡。有僧出雲。三個莫明輕重否。山云是。僧云。如何是此人出身處。山云。知有卻不知有。是此人出身處。僧云未審。此人從今日去也無。山云。亦從今日去。僧云。恁么則屬功也。山云是。僧云。喚作甚麼功。山云。喚作功就之功。僧云。
【現代漢語翻譯】 現代漢語譯本： 有也不可得，無也不可得。寂靜無聲地坐斷十方，空曠寥廓的一境清虛。美醜如何能瞞過明凈的鏡子，青黃之色無法沾染我的明珠。剎海（佛剎如海，形容數量極多）也無法關鎖住月亮，夜裡流動的光影自在珊瑚之上。
上堂時舉例說，洞山（禪師名號）到了興平便禮拜。興平說：『不要禮拜我這個老朽之人。』洞山說：『我禮拜的不是老朽之人。』興平說：『它且不受你的禮拜。』洞山說：『它也曾不禮拜。』師父說：『他不是老朽之人，不禮拜也不接受禮拜。在威音王佛（過去佛名）之前，在毗盧遮那佛（佛名）頂后。掌握壺中的白日，觸碰匣中的青蛇便會怒吼。良醫叮囑病人，服藥不如忌口。』
尼姑請上堂說法。不是心，也不是物，非天，非人，非僧，非俗。南北東西都不要尋找我，長短方圓都不要揣測我。牛飲銀河，兔眠月窟（月亮中的洞穴）。徹底靈明，破除昏昧閉塞。末山（禪師名號）超拔，頂相（佛像的特徵之一）不顯現；鐵磨（比喻歷練）變通，舌頭沒有骨頭（形容說法自在）。
請前後堂首座、藏主上堂說法。我家每天都開設選拔人才的場所，及第（科舉考試中及格）之人內心空明，有大才。不要把桂枝（比喻美好的事物）零碎折斷，為他連同月亮一起抱來。又舉例說，洞山對大眾開示說：『想要知道這件事，就像人家養了三個兒子，州里需要一個，縣裡需要一個，村裡需要一個。一個能得到屋裡的錢物使用，一個能得到外面的錢物使用，一個得不到外面的錢物使用，也得不到屋裡的錢物使用。』那麼，哪個適合在州里，哪個適合在縣裡，哪個適合在村裡？有僧人出來說：『這三個兒子莫非有輕重之分？』洞山說是的。僧人問：『如何是此人出身之處？』洞山說：『知道有，卻不知道有，就是此人出身之處。』僧人說：『還未審，此人從今日起就離開了這裡嗎？』洞山說：『也從今日起離開了這裡。』僧人說：『這樣說來就屬於功用了。』洞山說是的。僧人問：『稱作什麼功用？』洞山說：『稱作功就之功。』僧人問：
【English Translation】 English version: It cannot be obtained by having, nor can it be obtained by not having. Silently and still, it cuts off the ten directions; vast and empty, a realm of pure void. How can beauty or ugliness deceive a clear mirror? Green or yellow cannot stain my bright pearl. Even the sea of Buddha-lands (Kshatra-samudra) cannot lock up the moon; at night, its flowing shadows rest on the coral.
In the Dharma Hall, it was cited that when Dongshan (Zen master's name) arrived at Xingping, he bowed. Xingping said, 'Do not bow to this old and decaying one.' Dongshan said, 'I am not bowing to the old and decaying one.' Xingping said, 'It does not accept the bow.' Dongshan said, 'It has never bowed either.' The Master said, 'He is not old and decaying, neither bowing nor accepting bows. Before the Buddha Vipaśyin (a past Buddha), behind the crown of Vairocana (a Buddha). Holding the white sun in the pot, touching the green snake in the box will cause it to roar. A good doctor advises the patient that taking medicine is not as good as abstaining from harmful things.'
A nun requested to ascend the Dharma Hall. It is neither mind nor matter, neither deva nor human, neither monk nor layperson. Do not seek me in the north, south, east, or west; do not measure me in length, width, square, or round. An ox drinks the Milky Way, a rabbit sleeps in the moon's cave (moon's cavity). Thoroughly enlightened, breaking through darkness and obstruction. Mount Mo (Zen master's name) is outstanding, its crown appearance (one of the characteristics of a Buddha image) is not visible; the iron mill (a metaphor for training) transforms freely, the tongue has no bones (describing the freedom of speech).
Please invite the head seat and treasurer of the front and back halls to ascend the Dharma Hall. My house opens a selection field every day, and those who pass (passing the imperial examination) have empty minds and great talents. Do not break the cassia branches (a metaphor for beautiful things) into pieces, but bring them to him together with the moon. Again, it was cited that Dongshan instructed the assembly, saying, 'If you want to know this matter, it is like a family raising three sons, one is needed in the prefecture, one is needed in the county, and one is needed in the village. One can obtain the use of money and goods in the house, one can obtain the use of money and goods outside, and one cannot obtain the use of money and goods outside, nor can one obtain the use of money and goods in the house.' So, which one is suitable for the prefecture, which one is suitable for the county, and which one is suitable for the village? A monk came out and said, 'Are these three sons not of different importance?' Dongshan said yes. The monk asked, 'What is the origin of this person?' Dongshan said, 'Knowing there is, but not knowing there is, is the origin of this person.' The monk said, 'I have not yet understood, will this person leave here from today?' Dongshan said, 'He will also leave here from today.' The monk said, 'In that case, it belongs to merit.' Dongshan said yes. The monk asked, 'What is it called merit?' Dongshan said, 'It is called the merit of accomplishment.' The monk asked,
此人還知有州里人否。山云。知有則始解奉重。僧云。恁么則村裡人全明過也。山云是。僧云。如何是此人過處。山云。不知有喚作閑人。是此人過處。師云。有一人能正規矩。內則嚴凈。有一人能轉機輪。外則妙應。有一人退一步。與屋裡人同。進一步與外頭人合。方體得知有卻不知有。功就之功。諸人還會么。向去莫教迷一色。卻來須識借功人。
結夏上堂。諸禪德。十方大地是我一個身。便能禁足。十方眾生是我一個漢。方解護生。禁足也步步不妄行。護生也心心不妄動。所以道。以大圓覺為我伽藍。身心安居平等性智。我禁足也。不礙諸人禁足。我護生也。不礙諸人護生。佛佛到此道同。人人住茲法爾。還會么。彼我空空無障礙。自他法法本融通。
上堂十方法侶共安居。云月身心照處虛。轉側蘆汀飛鶴鷺。亡機林壑混樵漁。瘢痕若盡光無際。絲糝才萠念有余。廊下相逢休放喝。且容興化撒珍珠。
天申節上堂。聖仁涵養。神智融通。等蓋載之產生。體陰陽之造化。大千世界。清平也只是一家。百億身云。應現也了無別法。論其壽則莫窮劫數。報其德則猶仰天高。諸禪德。還知個人大自在受用處也么。機動金輪初轉處。樞纏彩電誕生時。
上堂舉。僧問智門和尚。如何是佛。門云。
【現代漢語翻譯】 現代漢語譯本： 山云：『這個人還知道有州里人嗎？』（州里人：指有一定社會地位和見識的人） 僧人：『知道有州里人，就開始懂得奉承尊重。』 山云：『這麼說，村裡人完全錯過了。』 僧人：『是這樣。』 僧人：『如何是這個人錯過的地方？』 山云：『不知道有，被叫做閑人，這就是這個人錯過的地方。』 師父說：『有一個人能夠端正規矩，內心嚴謹清凈；有一個人能夠轉動法輪（法輪：佛教用語，比喻佛法如車輪輾轉不停，普度眾生），外在巧妙應變；有一個人退一步，與屋裡人相同，進一步，與外頭人相合。』 『方能體會得知有卻不知有的境界，成就功業的功業。』 『諸位會了嗎？』 『向前走不要被一種景象迷惑，回來時必須認識借用功力的人。』
結夏上堂（結夏：佛教僧侶在夏季三個月內停止外出，安居修行的制度）。 諸位禪德（禪德：指有禪修德行的僧人）：十方大地是我的一個身體，就能禁足（禁足：指停止行走，約束行為）；十方眾生是我的一個同伴，才能懂得護生（護生：保護生命）。 禁足，每一步都不妄行；護生，每一個念頭都不妄動。 所以說，以大圓覺（大圓覺：指圓滿覺悟的智慧）作為我的伽藍（伽藍：指寺院），身心安住在平等性智（平等性智：指認識到一切事物平等不二的智慧）中。 我禁足，不妨礙諸位禁足；我護生，不妨礙諸位護生。 佛與佛到這裡道理相同，人人安住於此是自然的法則。 會了嗎？ 彼此空空沒有障礙，自己和他人，一切法本來就融通。
上堂：十方同修道友共同安居，像雲和月一樣，身心照耀之處一片空虛。 翻身側臥在長滿蘆葦的沙洲上，鶴鷺自由飛翔，忘記了機心，在山林深谷中與打柴的漁夫混雜在一起。 如果過去的傷痕完全消失，光明就沒有邊際；一絲一毫的雜念萌生，就說明還有多餘的念頭。 在走廊下相遇，不要隨便呵斥，且容許興化（興化：指唐代禪師興化存獎）撒珍珠（撒珍珠：比喻說法精妙）。
天申節（天申節：皇帝的生日）上堂。 聖人的仁德深厚涵養，神妙的智慧圓融通達，像天地一樣覆蓋承載萬物的產生，體現了陰陽變化的造化。 大千世界，清平安定也只像一家人一樣，百億化身，應化顯現也沒有別的法則。 論他的壽命，無法窮盡劫數，報答他的恩德，就像仰望天空一樣高遠。 諸位禪德，還知道個人大自在受用的地方嗎？ 機鋒轉動，金輪初轉的地方，樞機運轉，彩電誕生的時刻。
上堂，舉例：僧人問智門和尚（智門和尚：指雲門宗僧人智門光祚），如何是佛？ 智門回答說：'是。'
English version: Shanyun: 'Does this person still know about people in the state and county?' (People in the state and county: refers to people with a certain social status and knowledge) Monk: 'Knowing about people in the state and county, they begin to understand flattery and respect.' Shanyun: 'In that case, the villagers have completely missed it.' Monk: 'That's right.' Monk: 'What is the place where this person missed it?' Shanyun: 'Not knowing about it, being called an idle person, this is the place where this person missed it.' The master said: 'There is a person who can correct the rules, with inner strictness and purity; there is a person who can turn the Dharma wheel (Dharma wheel: a Buddhist term, a metaphor for the Buddha's teachings turning endlessly like a wheel, delivering all living beings), with outer skillful adaptability; there is a person who takes a step back, being the same as the people in the house, and taking a step forward, being in harmony with the people outside.' 'Only then can one experience the state of knowing and yet not knowing, the merit of accomplishing merit.' 'Do you all understand?' 'Going forward, don't be confused by one kind of scene, and when you come back, you must recognize the person who lends their power.'
Concluding the Summer Retreat, ascending the hall (Concluding the Summer Retreat: a system in which Buddhist monks stop going out and practice in peace during the three months of summer). All you Chan practitioners (Chan practitioners: refers to monks with Chan practice and virtue): the ten directions of the earth are my one body, and I can restrain my feet (restrain my feet: refers to stopping walking and restraining behavior); the ten directions of sentient beings are my one companion, and I can understand protecting life (protecting life: protecting life). Restraining the feet, every step is not taken in vain; protecting life, every thought is not moved in vain. Therefore, it is said that taking the Great Perfect Enlightenment (Great Perfect Enlightenment: refers to the wisdom of perfect enlightenment) as my Sangharama (Sangharama: refers to the monastery), body and mind reside in the wisdom of equality (wisdom of equality: refers to the wisdom of recognizing that all things are equal and non-dual). I restrain my feet, and it does not hinder you from restraining your feet; I protect life, and it does not hinder you from protecting life. The Buddhas arrive here with the same principle, and everyone resides here according to the natural law. Do you understand? Each other is empty and without obstacles, self and others, all dharmas are originally interconnected.
Ascending the hall: Fellow practitioners from the ten directions reside together in peace, like clouds and the moon, the place where body and mind shine is empty. Turning over and lying on the sandbar full of reeds, cranes and egrets fly freely, forgetting the scheming mind, and mingling with the woodcutters and fishermen in the deep mountains and valleys. If the past scars are completely gone, the light will be boundless; if a trace of distracting thoughts arises, it means that there are still superfluous thoughts. When you meet in the corridor, don't scold casually, and allow Xinghua (Xinghua: refers to the Chan master Xinghua Cunjiang of the Tang Dynasty) to scatter pearls (scatter pearls: a metaphor for the wonderfulness of the Dharma).
Ascending the hall on the Heavenly Extension Festival (Heavenly Extension Festival: the emperor's birthday). The sage's benevolence is profound and nourishing, and the divine wisdom is perfect and thorough, like heaven and earth covering and carrying the creation of all things, embodying the creation of yin and yang changes. The great world, peace and stability are like one family, hundreds of billions of incarnations, and there are no other laws for manifestation. Speaking of his lifespan, it is impossible to exhaust the kalpas, and repaying his kindness is like looking up to the sky. All you Chan practitioners, do you still know the place where individuals enjoy great freedom? The place where the machine turns and the golden wheel first turns, the moment when the pivot turns and the colorful electricity is born.
Ascending the hall, for example: A monk asked Zen Master Zhimen (Zen Master Zhimen: refers to the Yunmen sect monk Zhimen Guangzuo), what is the Buddha? Zhimen replied: 'Is.'
【English Translation】 English version: Shanyun: 'Does this person still know about people in the state and county?' (People in the state and county: refers to people with a certain social status and knowledge) Monk: 'Knowing about people in the state and county, they begin to understand flattery and respect.' Shanyun: 'In that case, the villagers have completely missed it.' Monk: 'That's right.' Monk: 'What is the place where this person missed it?' Shanyun: 'Not knowing about it, being called an idle person, this is the place where this person missed it.' The master said: 'There is a person who can correct the rules, with inner strictness and purity; there is a person who can turn the Dharma wheel (Dharma wheel: a Buddhist term, a metaphor for the Buddha's teachings turning endlessly like a wheel, delivering all living beings), with outer skillful adaptability; there is a person who takes a step back, being the same as the people in the house, and taking a step forward, being in harmony with the people outside.' 'Only then can one experience the state of knowing and yet not knowing, the merit of accomplishing merit.' 'Do you all understand?' 'Going forward, don't be confused by one kind of scene, and when you come back, you must recognize the person who lends their power.'
Concluding the Summer Retreat, ascending the hall (Concluding the Summer Retreat: a system in which Buddhist monks stop going out and practice in peace during the three months of summer). All you Chan practitioners (Chan practitioners: refers to monks with Chan practice and virtue): the ten directions of the earth are my one body, and I can restrain my feet (restrain my feet: refers to stopping walking and restraining behavior); the ten directions of sentient beings are my one companion, and I can understand protecting life (protecting life: protecting life). Restraining the feet, every step is not taken in vain; protecting life, every thought is not moved in vain. Therefore, it is said that taking the Great Perfect Enlightenment (Great Perfect Enlightenment: refers to the wisdom of perfect enlightenment) as my Sangharama (Sangharama: refers to the monastery), body and mind reside in the wisdom of equality (wisdom of equality: refers to the wisdom of recognizing that all things are equal and non-dual). I restrain my feet, and it does not hinder you from restraining your feet; I protect life, and it does not hinder you from protecting life. The Buddhas arrive here with the same principle, and everyone resides here according to the natural law. Do you understand? Each other is empty and without obstacles, self and others, all dharmas are originally interconnected.
Ascending the hall: Fellow practitioners from the ten directions reside together in peace, like clouds and the moon, the place where body and mind shine is empty. Turning over and lying on the sandbar full of reeds, cranes and egrets fly freely, forgetting the scheming mind, and mingling with the woodcutters and fishermen in the deep mountains and valleys. If the past scars are completely gone, the light will be boundless; if a trace of distracting thoughts arises, it means that there are still superfluous thoughts. When you meet in the corridor, don't scold casually, and allow Xinghua (Xinghua: refers to the Chan master Xinghua Cunjiang of the Tang Dynasty) to scatter pearls (scatter pearls: a metaphor for the wonderfulness of the Dharma).
Ascending the hall on the Heavenly Extension Festival (Heavenly Extension Festival: the emperor's birthday). The sage's benevolence is profound and nourishing, and the divine wisdom is perfect and thorough, like heaven and earth covering and carrying the creation of all things, embodying the creation of yin and yang changes. The great world, peace and stability are like one family, hundreds of billions of incarnations, and there are no other laws for manifestation. Speaking of his lifespan, it is impossible to exhaust the kalpas, and repaying his kindness is like looking up to the sky. All you Chan practitioners, do you still know the place where individuals enjoy great freedom? The place where the machine turns and the golden wheel first turns, the moment when the pivot turns and the colorful electricity is born.
Ascending the hall, for example: A monk asked Zen Master Zhimen (Zen Master Zhimen: refers to the Yunmen sect monk Zhimen Guangzuo), what is the Buddha? Zhimen replied: 'Is.'
踏破草鞋赤腳走。如何是佛向上事。門云。拄杖頭上挑日月。師云。踏破草鞋赤腳走。拄杖頭上挑日月。智門真得祖家風。放出雲門廣長舌。大智如愚。大功若拙。用盡工夫參不徹。莫于平地上增堆。休向虛空里釘橛。
上堂途中久客憶家山。一線蹊通入翠寒。望處霽云收素練。跨門殘月墮金盤。十虛俱殞眼方闊。三世齊吞肚覺寬。變化鯤鵬底時節。霄程九萬看風搏。
上堂僧問記得。僧問夾山。如何是真實之理。山云。石生無根草。山含不動云。此意如何。師云。暗中移步。明裡藏身。進云。可謂是虛中不墮。應處亡痕。師云。也須是十成本色漢始得。進云。學人請問和尚。如何是真實之理。師云。青青黯黯處回。明明歷歷處轉。師乃云。正晝熱深夜涼。冰壺誰復到中央。身心直許摩云月。脾肺都將洗雪霜。莫守一色處。莫坐萬年床。玉人轉側機捘動。細辨里頭偏正方。
送監收上堂舉。南泉因刈禾次。僧問。南泉路向甚麼處去。泉拈起鐮子云。我這鐮子三十錢買。僧云。我不問鐮子。南泉路向甚麼處去。泉云。我這鐮子用得快。當時三十文錢買。南泉門下路岐通。寄語行人著精彩。著精彩相謾殺。衲僧眼被案山礙。而今覷破露堂堂。大地撮來成一塊。大眾若也如此。顆糝漏他不得。上堂身里出
【現代漢語翻譯】 現代漢語譯本 『踏破草鞋赤腳走』。如何是佛向上事？（如何是超越佛的境界？）智門（人名，禪宗僧人）說：『拄杖頭上挑日月』。師（禪師）說：『踏破草鞋赤腳走，拄杖頭上挑日月，智門真得祖家風（真正領悟了禪宗的精髓），放出雲門廣長舌（充分地表達了禪宗的教義）。大智如愚，大功若拙（真正的大智慧看起來好像愚笨，真正的大功績看起來好像笨拙）。用盡工夫參不徹（用盡功夫也無法完全參透）。莫于平地上增堆（不要在平地上堆砌），休向虛空里釘橛（不要在虛空中釘木樁）。』
上堂途中，久客憶家山（長久在外的人回憶家鄉的山）。一線蹊通入翠寒（一條小路通向翠綠而寒冷的地方）。望處霽云收素練（望向遠處，雨後的雲彩像白色的絲綢一樣收起）。跨門殘月墮金盤（跨過門檻，殘月像金色的盤子一樣落下）。十虛俱殞眼方闊（當所有的虛妄都消失時，視野才開闊）。三世齊吞肚覺寬（過去、現在、未來都被包容時，心胸才寬廣）。變化鯤鵬底時節（什麼時候才能變化成鯤鵬呢？）。霄程九萬看風搏（在九萬里的高空，看鯤鵬搏擊風浪）。
上堂，僧人提問記得。僧人問夾山（地名，也是人名，禪宗僧人）：『如何是真實之理？』夾山說：『石生無根草，山含不動云。』此意如何？師（禪師）說：『暗中移步，明裡藏身（在暗中行動，在明處隱藏）。』僧人說：『可謂是虛中不墮，應處亡痕（可以說是從虛空中產生，應對時沒有痕跡）。』師說：『也須是十成本色漢始得（也必須是完全真實的人才能做到）。』僧人說：『學人請問和尚，如何是真實之理？』師說：『青青黯黯處回，明明歷歷處轉（在模糊不清的地方返回，在清晰明白的地方轉變）。』師於是說：『正晝熱深夜涼，冰壺誰復到中央（正午炎熱，深夜涼爽，誰還能回到冰壺的中央呢？）。身心直許摩云月，脾肺都將洗雪霜（身心可以觸控雲彩和月亮，脾肺都像被冰雪洗過一樣）。莫守一色處（不要固守一種狀態），莫坐萬年床（不要坐在永恒不變的床上）。玉人轉側機捘動（美麗的女子轉動身體，機會就隨之產生），細辨里頭偏正方（仔細辨別其中的偏正關係）。』
送監收上堂，舉例說。南泉（人名，禪宗僧人）因為割稻子。僧人問：『南泉路向甚麼處去？（南泉的路通向哪裡？）』南泉拿起鐮刀說：『我這鐮子三十錢買。』僧人說：『我不問鐮子，南泉路向甚麼處去？』南泉說：『我這鐮子用得快，當時三十文錢買。』南泉門下路岐通（南泉門下的道路四通八達），寄語行人著精彩（告訴行人要精彩地生活）。著精彩相謾殺（過於追求精彩反而會被迷惑），衲僧眼被案山礙（僧人的眼睛被眼前的山擋住）。而今覷破露堂堂（現在看破了，一切都坦坦蕩蕩），大地撮來成一塊（把大地捏成一塊）。大眾若也如此（如果大家都能這樣），顆糝漏他不得（一粒米都逃不過他的眼睛）。上堂身里出（上堂說法從自身出發）。
【English Translation】 English version 'Treading worn-out straw sandals, walking barefoot.' What is the matter beyond Buddhahood? Zhimeng (name of a Chan monk) said, 'Carrying the sun and moon on top of the staff.' The master (Chan master) said, 'Treading worn-out straw sandals, walking barefoot, carrying the sun and moon on top of the staff. Zhimeng truly obtained the ancestral family's style (truly understood the essence of Chan Buddhism), emitting Yunmen's broad and long tongue (fully expressing the teachings of Chan Buddhism). Great wisdom appears foolish, great merit appears clumsy (true great wisdom looks like foolishness, true great merit looks like clumsiness). Exhausting all efforts, one cannot thoroughly penetrate it (exhausting all efforts, one cannot completely understand it). Do not add mounds on flat ground (do not pile up things on flat ground), do not drive pegs into empty space (do not drive wooden stakes into empty space).'
On the way to the hall, a long-time traveler remembers his home mountain (a person who has been away for a long time remembers the mountains of his hometown). A narrow path leads into the verdant cold (a narrow path leads to a green and cold place). Looking afar, the clear clouds gather white silk (looking into the distance, the clouds after the rain gather like white silk). Crossing the threshold, the waning moon falls like a golden plate (crossing the threshold, the waning moon falls like a golden plate). When all ten voids are extinguished, the eyes are wide open (when all illusions disappear, the vision becomes clear). When the three worlds are swallowed together, the belly feels broad (when the past, present, and future are all encompassed, the heart feels broad). When will the transformation into the Kunpeng happen? (When will the transformation into the Kunpeng happen?). In the ninety-thousand-mile sky, watch the wind fight (in the ninety-thousand-mile sky, watch the Kunpeng fight the wind and waves).
Ascending the hall, a monk asks, remembering. A monk asked Jiashan (place name, also a name, Chan monk), 'What is the truth of reality?' Jiashan said, 'Stones grow rootless grass, mountains contain motionless clouds.' What does this mean? The master (Chan master) said, 'Moving steps in the dark, hiding the body in the light (moving in the dark, hiding in the light).' The monk said, 'It can be said that it is not falling from emptiness, and there are no traces in response (it can be said that it arises from emptiness, and there are no traces in response).' The master said, 'It must be a person of complete authenticity to achieve this (it must be a completely authentic person to achieve this).' The monk said, 'The student asks the master, what is the truth of reality?' The master said, 'Returning where it is green and dim, turning where it is clear and distinct (returning where it is unclear, turning where it is clear).' The master then said, 'Midday is hot, and the night is cool. Who can return to the center of the ice pot? (Midday is hot, and the night is cool, who can return to the center of the ice pot?). The body and mind are allowed to touch the clouds and moon, and the spleen and lungs are washed with snow and frost (the body and mind can touch the clouds and moon, and the spleen and lungs are like being washed by snow and ice). Do not guard one color (do not stick to one state), do not sit on a ten-thousand-year bed (do not sit on an eternally unchanging bed). The jade person turns and moves the machine (the beautiful woman turns her body, and opportunities arise), carefully distinguish the bias and the correct direction (carefully distinguish the relationship between bias and correctness).'
Sending the supervisor to the hall, citing an example. Nanquan (name of a Chan monk) was cutting rice. A monk asked, 'Where does the Nanquan road lead?' Nanquan picked up the sickle and said, 'I bought this sickle for thirty coins.' The monk said, 'I am not asking about the sickle, where does the Nanquan road lead?' Nanquan said, 'This sickle of mine works quickly, and I bought it for thirty coins back then.' The roads under Nanquan's gate are connected in all directions (the roads under Nanquan's gate are connected in all directions), telling the travelers to live wonderfully (telling the travelers to live wonderfully). Pursuing wonderfulness deceives and kills (pursuing wonderfulness too much can be deceiving), the eyes of the monks are blocked by the desk mountain (the eyes of the monks are blocked by the mountain in front of them). Now that it is seen through, it is openly and brightly revealed (now that it is seen through, everything is open and bright), the earth is pinched into one piece (the earth is pinched into one piece). If everyone is like this (if everyone is like this), not a single grain can escape him (not a single grain can escape his eyes). Ascending the hall comes from within the body (ascending the hall comes from within the body).
門。門裡出身。白雲能作客。明月解隨人蔘。
上堂舉。外道問佛。不問有言。不問無言。世尊良久。外道云。世尊大慈大悲。開我迷云。令我得入。外道退已。阿難問佛。外道有何所證。世尊言。如世良馬見鞭影而行。師云。一句超然。良馬影鞭。道出語默。理合方圓。運斤之妙。賓主可憐。斫輪之伎。父子不傳。莫將爻象兮相求龜殼。才落是非兮底事驢年。
上堂獨立卓卓。不為形殼之所拘。周行綿綿。不為方隅之所礙。妙超物表。明漏壺中。白雲之兒。風斂寒空霽凈。青山之父。煙含一帶秋臞。且道。作么生得恁么相應去還會么。夜明簾外主。不落偏正方。
育王聰和尚遺書至上堂舉。禾山示眾云。習學謂之問。絕學謂之鄰。過此二者。是為真過。時有僧。出雲。如何是真過。山云。解打鼓。師云。禾山老漢。趁個時節。得做便做。育王禪師。趁個時節。得休便休。所以不打這破鼓。諸禪德。正恁么撒手便行時。且道。落在甚麼處。良久云。岸頭老碧蘆含雪。溪上寒清水有秋。
解夏上堂。僧問。古者道。十方同聚會。個個學無為。此是選佛場。心空及第歸。正恁么時如何。師云。淨盡無所依。通身不隔越僧云。恁么則白衣拜去也。師云。又卻向今時著到。僧云。如何得不落今時去。
師云。超然空劫外。一點自靈靈。僧云。此人還落階級也無。師云。從來不立象。此處莫安名。師乃云。鑒像穀神。云心月影。閑閑不宰于功。歷歷無私于應。莫問正偏。誰論動靜。自方自圓。誰欠誰剩。能來異類中行。常處那伽大定。雲水叢林自恣人。果如是也須相慶。
上堂舉僧問雲門。初秋夏末。前路忽有人問。作么生祗對。門云。大眾退後。衲僧去就。豈用機關。那容體究。蓑翁老熟慣波濤。橈棹不施舡放溜。
上堂。父母所生眼悉見三千界。拈卻案山誰我礙。直饒全像無全牛。未免依前還礙塞。衲僧家真慶快。物我虛空。混成一塊。更於何處著根塵。祇個堂堂觀自在。
上堂舉僧問巖頭。古帆不掛時如何。巖云。後園驢吃草。師云。不展事不投機。不徇緣不答話個是出格轍。脫窠臼漢做處。諸人作么生委悉。平生肝膽向人傾。相識猶如不相識。
上堂體靈自虛。黯黯之青山秋瘦。用沖無礙。瓢瓢之白雲晝閑。動靜之態如然。去留之蹤自在。所以道。去來不以象。故無器而不形。動靜不以心。故無感而不應。諸人還體悉得么偏正不曾離本位。無生那涉語因緣。
上堂舉劉端公問云居。雨從何來。居云。從端公問來。師云。雨從何來。不離問處。森羅大千。出乎方寸。照中之虛
【現代漢語翻譯】 現代漢語譯本： 師父說：『超脫于空劫之外，一點自性的靈明。』（空劫：佛教術語，指極長的時間單位；自性：佛教術語，指本有的佛性） 僧人問：『這個人還落在階級分別里嗎？』 師父說：『從來不設立形象，這裡不要安立任何名稱。』 師父於是說：『鑑照萬象如同山谷迴響，心如明月映照水面。悠閒自在不著意于功用，清清楚楚沒有私心地應現一切。不要問什麼是正什麼是偏，誰去討論什麼是動什麼是靜。自己是方的自己是圓的，誰也不欠誰也不剩。能夠在不同的境界中自由行走，常常安住于那伽的大定之中。（那伽：梵語，指龍；大定：佛教術語，指甚深的禪定）雲水僧在叢林中自由自在，如果真是這樣就應該互相慶賀。』（雲水：指行腳僧；叢林：指寺院） 上堂時，師父舉例說有僧人問雲門禪師：『初秋夏末，如果路上忽然有人問，該如何應對？』 雲門禪師回答：『大眾退後。』（雲門：指雲門文偃禪師） 師父說：『衲僧的去留，哪裡需要什麼機關算計，哪裡容得下體察研究。老蓑翁熟悉波濤，不用槳櫓，任憑船隻順流而下。』（衲僧：指僧人） 上堂時，師父說：『父母所生的眼睛能夠看到三千大千世界，拿開眼前的案山，誰能阻礙我？即使畫出完整的牛的形象，也免不了依舊被阻礙。衲僧真是值得慶幸，物我虛空，混合成一塊。更在哪裡安立根塵？（根塵：佛教術語，指六根和六塵）只有一個堂堂正正的觀自在。』（觀自在：指觀世音菩薩） 上堂時，師父舉例說有僧人問巖頭禪師：『古老的帆船不掛帆時怎麼樣？』 巖頭禪師回答：『後園的驢子吃草。』（巖頭：指巖頭全豁禪師） 師父說：『不展示才華，不投合時機，不順應外緣，不回答現成的話，這才是出格的途徑，是脫離舊套的修行人所為。』 諸位如何理解？平生一片肝膽向人傾訴，相識也好像不相識一樣。 上堂時，師父說：『本體的靈性本來就是空虛的，深暗的青山在秋天顯得清瘦。作用是通達無礙的，輕飄飄的白雲在白天顯得悠閑。動與靜的狀態本來就是如此，去與留的軌跡都是自在的。所以說，去來不依賴於形象，所以沒有哪個器具不能顯現它。動靜不依賴於心，所以沒有哪個感應不能迴應它。』 諸位還體會到了嗎？偏與正從來沒有離開過根本的位置，無生哪裡需要涉及語言因緣？ 上堂時，師父舉例說劉端公問云居禪師：『雨從哪裡來？』 云居禪師回答：『從端公的問話中來。』（云居：指云居道膺禪師） 師父說：『雨從哪裡來？不離開提問的地方。森羅萬象，大千世界，都出自於方寸之間。』照中之虛。
【English Translation】 English version: The Master said, 'Beyond the empty aeon, a point of self-awareness is intrinsically bright.' (Empty aeon: a Buddhist term referring to an extremely long unit of time; Self-nature: a Buddhist term referring to inherent Buddha-nature) A monk asked, 'Does this person still fall into hierarchical distinctions?' The Master said, 'From the beginning, no image is established; here, no name should be affixed.' Then the Master said, 'Reflecting images like a valley's echo, the mind like the moon's reflection in water. Leisurely, without striving for merit; clearly, without selfishness in response. Do not ask what is right or biased; who discusses what is moving or still. Self-square, self-round; who owes whom, who has surplus? Able to walk freely in different realms, constantly abiding in the great samadhi of the Naga. (Naga: Sanskrit, referring to a dragon; Great Samadhi: a Buddhist term referring to profound meditation) Cloud-and-water monks are free in the sangha. If it is truly so, we should congratulate each other.' (Cloud-and-water: referring to wandering monks; Sangha: referring to the monastery) In the Dharma Hall, the Master cited a monk asking Zen Master Yunmen, 'In early autumn, at the end of summer, if someone suddenly asks on the road, how should one respond?' Zen Master Yunmen replied, 'The assembly retreats.' (Yunmen: referring to Zen Master Yunmen Wenyan) The Master said, 'The going and staying of a mendicant monk, where is the need for machinations, where is there room for investigation? The old man in a straw cloak is familiar with the waves, without oars or paddles, letting the boat drift.' (Mendicant monk: referring to a monk) In the Dharma Hall, the Master said, 'The eyes born of parents see all three thousand worlds; removing the mountain before the eyes, who can obstruct me? Even if the entire image of a cow is drawn, one cannot avoid still being obstructed. Mendicants are truly fortunate, things and self, emptiness, mixed into one. Where else to establish roots and dust? (Roots and dust: Buddhist term referring to the six senses and six objects of sense) Only the dignified Avalokiteshvara.' (Avalokiteshvara: referring to the Bodhisattva Guanyin) In the Dharma Hall, the Master cited a monk asking Zen Master Yantou, 'What is it like when the ancient sail is not hoisted?' Zen Master Yantou replied, 'The donkey in the back garden eats grass.' (Yantou: referring to Zen Master Yantou Quanhuo) The Master said, 'Not displaying talent, not conforming to the occasion, not following external conditions, not answering ready-made words, this is the path of breaking the mold, what the practitioner who has escaped the old ways does.' How do you all understand? A lifetime of sincerity poured out to others, acquainted as if not acquainted. In the Dharma Hall, the Master said, 'The spirit of the essence is inherently empty, the dark green mountains appear thin in autumn. The function is unobstructed, the light white clouds appear leisurely in the daytime. The state of movement and stillness is naturally so, the traces of going and staying are free. Therefore, it is said, going and coming do not rely on form, so there is no vessel that cannot manifest it. Movement and stillness do not rely on the mind, so there is no feeling that cannot respond to it.' Have you all realized it? Bias and correctness have never left the fundamental position, where does non-birth need to involve linguistic causes and conditions? In the Dharma Hall, the Master cited Liu Duangong asking Zen Master Yunju, 'Where does the rain come from?' Zen Master Yunju replied, 'From Duangong's question.' (Yunju: referring to Zen Master Yunju Daoying) The Master said, 'Where does the rain come from? It does not leave the place of questioning. The myriad phenomena, the great thousand worlds, all come from within the square inch.' The emptiness within the illumination.
靜中之動。衲僧分上常相共。寒露濡松夜氣清。皋禽驚起月巢夢。
上堂位處功回。化佛入十方而普能受供。用中體合。至人游三界。而初不現身。如雲出岫以無心。似月印江而有應。如是也。不在不失。不壞不雜。所以教中道。一華一佛國。一葉一釋迦。各坐菩提場。一時成佛道。諸禪德。還知根根塵塵在在處處。儘是釋迦老子受用處么。若於轉處不留情。繁興永處那伽定。
天寧節上堂。主中主。須辨取。動犯威嚴。細看規矩。貴不可得其名。壽不可窮其數。四溟潮落露仙山。萬里云開廓天宇。
上堂舉。長慶雲。寧說阿羅漢有三毒。不可說如來有二種語。不道無語。只是無二種語。保福云。作么生是如來語。慶雲。聾人爭得聞。保福云。情知。爾向第二頭道。慶雲。師兄作么生。福云。喫茶去。後來雪竇道。無處有月波澄。有處無風浪起。若有人問天童作么生是如來語。向它道。阿啰跛[跳-兆+左]曩。諸禪德道。與古人語是同是別。諸人若也未會。更為劈折去也。長慶能守。保福能做。雪竇手段縱橫。天童舌頭狤獠。若也分曉會去。與爾把手共行。其或未然。各自勉力。
上堂文殊手摩善財頂。普賢智滿法界身。個是兩頭得用底。只如中間往來。又作么生。金雞啄破琉璃卵。玉兔
【現代漢語翻譯】 現代漢語譯本 靜中之動。衲僧（指僧人）分上常相共。寒露沾濕松樹，夜氣清涼。高處的鳥驚醒，從月光下的巢穴中醒來，如同做夢一般。
上堂說法，功德迴向之處。化身佛進入十方世界，普遍接受供養。作用之中本體相合。達到極高境界的人遊歷三界，卻從不顯現自身。如同雲朵從山谷中飄出，出於無心。好似月亮映照江面，自然顯現迴應。就是這樣。不執著于得，也不擔心失去。不毀壞，也不混雜。所以經書中說，一朵花就是一個佛國，一片葉子就是一個釋迦牟尼。各自坐在菩提樹下，一時都成就佛道。各位禪師，還知道嗎，所有的根塵、所有的處所，都是釋迦老子受用之處。如果能在轉變之處不留戀執著，那麼即使在喧囂繁雜之中，也能永遠處於那伽（指龍，常用來比喻禪定）的禪定之中。
天寧節上堂說法。主中之主，必須辨別清楚。舉動冒犯威嚴，要仔細看清規矩。尊貴得無法用言語來形容，壽命長得無法窮盡其數。四海潮水退落，露出仙山。萬里雲彩消散，開闊了天空。
上堂說法，引用長慶禪師的話說：『寧可說阿羅漢（佛教修行者，斷除煩惱，證得解脫）有三毒（貪嗔癡），也不可說如來（佛的稱號）有兩種語言。』不是說沒有語言，只是沒有兩種語言。保福禪師問：『怎麼是如來的語言？』長慶禪師說：『聾子怎麼能聽見？』保福禪師說：『我明白了，你是在第二義上說的。』長慶禪師問：『師兄您怎麼說？』保福禪師說：『喫茶去。』後來雪竇禪師說：『無處尋覓月光澄澈的波濤，有處卻又無風而起浪。』如果有人問天童禪師，怎麼是如來的語言？就對他說：『阿啰跛[跳-兆+左]曩（梵文，真言的一種）。』各位禪師，你們說，這和古人說的是相同還是不同？如果各位還沒有領會，我再為你們剖析清楚。長慶禪師能夠守護，保福禪師能夠作為，雪竇禪師手段縱橫，天童禪師說話直接了當。如果能夠明白領會，就與你們攜手同行。如果還沒有明白，各自努力吧。
上堂說法，文殊菩薩（象徵智慧的菩薩）用手摩善財童子（《華嚴經》中的求道者）的頭頂，普賢菩薩（象徵行愿的菩薩）的智慧充滿法界。一個是兩頭都能夠得用的，那麼中間的往來，又該如何理解？金雞啄破琉璃卵，玉兔...
【English Translation】 English version Movement within stillness. It's a constant companion for monks (Nasseng). Cold dew moistens the pine trees, the night air is clear. Birds in the heights are startled, awakened from their moonlit nest dreams.
Ascending the hall, the merit returns to its source. The manifested Buddha enters the ten directions, universally receiving offerings. In function, the essence merges. The perfected one wanders the three realms, yet never reveals their form. Like clouds emerging from a valley without intention, like the moon reflecting in the river with response. It is thus. Not in gaining, not in losing. Not in destruction, not in mixture. Therefore, the teachings say, 'One flower, one Buddha land; one leaf, one Shakyamuni.' Each sits at the Bodhi tree, simultaneously attaining Buddhahood. All you Zen practitioners, do you know that every root, every dust, every place, is where Shakyamuni Buddha enjoys himself? If you do not linger in the place of transformation, then even in the midst of bustling activity, you can eternally abide in the samadhi of the Naga (referring to dragons, often used as a metaphor for meditation).
Ascending the hall on Tianning Festival. The lord among lords, must be clearly distinguished. Actions that offend dignity, carefully observe the rules. Nobility that cannot be named, longevity that cannot be numbered. The tides of the four seas recede, revealing the immortal mountains. Ten thousand miles of clouds dissipate, clearing the sky.
Ascending the hall, quoting Changqing's words: 'I would rather say that an Arhat (a Buddhist practitioner who has eliminated afflictions and attained liberation) has the three poisons (greed, hatred, and delusion) than say that the Tathagata (an epithet of the Buddha) has two kinds of speech.' It's not that there is no speech, but that there are not two kinds of speech. Baofu asked: 'What is the Tathagata's speech?' Changqing said: 'How can a deaf person hear it?' Baofu said: 'I understand, you are speaking in the second meaning.' Changqing asked: 'What does my brother say?' Baofu said: 'Go drink tea.' Later, Xuedou said: 'Nowhere can one find moonlit, clear waves; where there is a place, there are waves rising without wind.' If someone asks Tiantong, what is the Tathagata's speech? Tell them: 'A ra pa cha na (Sanskrit, a type of mantra).' All you Zen practitioners, do you say that this is the same or different from what the ancients said? If you have not yet understood, I will dissect it for you clearly. Changqing can guard, Baofu can act, Xuedou's methods are unrestrained, Tiantong's tongue is straightforward. If you can understand clearly, I will join hands and walk with you. If you have not yet understood, each of you strive hard.
Ascending the hall, Manjushri Bodhisattva (Bodhisattva symbolizing wisdom) strokes the crown of Sudhana's (seeker of the Way in the Avatamsaka Sutra) head, Samantabhadra Bodhisattva's (Bodhisattva symbolizing practice and vows) wisdom fills the Dharma realm. One is able to use both ends, then how should one understand the coming and going in the middle? The golden rooster pecks open the crystal egg, the jade rabbit...
挨開碧落門。諸禪德。一句子有摺合無摸索。一句子難回互沒忌諱。一句子通其變使人不倦。若能恁么也。始有衲僧大自在受用處。還會么。蘇秦嘗佩六國印。許由還厭一瓢風。了無他相能通變。可笑僧繇畫志公。
上堂舉僧問南嶽讓和尚。如鏡鑄像。像成後鏡明。向什麼處去。讓云。如大德為童子時。相貌何在。僧云。只如像成后。為甚麼不鑑照。讓云。雖然不鑑照。謾它一點不得。師云。靈機未動。道環先入。極理也妙得窮通。順事也聊分藉藉。無象無私。何固何必。娟娟印水之月魂。冉冉在華之春律。巍巍堂堂兮煒煒煌煌。三千大千兮周行獨立。
上堂環中葉照。訊息平沈。方外獨存。幽靈絕待。綿密不漏。寬廓無隅。清虛一亙而理絕名言。圓滿十成也道無棱角。諸禪德。個是諸佛涅槃之宅。眾生安葬之基。一切諸法。自此發生。一切幻緣。從此滅盡。且道。正恁么時節。又作么生履踐。良久云。霜天月落夜將半。誰共澄潭照影寒。
上堂舉。道吾與漸源。同往一家吊尉。源拍棺云。生耶死耶。吾云。生也不道。死也不道。見之不取。思之難到。用息而長靈。體虛而自妙。寥寥古路無人行。雪洗青山覺寒早。
上堂妙圓一片中虛。不我斷其知。掃盡諸緣外化。不我分其用。底時內紹。
【現代漢語翻譯】 現代漢語譯本： 『挨開碧落門』（打開通往天堂的大門）。諸位禪者，一句子有摺合，沒有摸索；一句子難以互相迴轉，沒有禁忌；一句子通達變化，使人不知疲倦。如果能夠這樣，才算有了衲僧（指僧人）的大自在受用之處。你們明白嗎？蘇秦曾經佩戴六國相印，許由還厭惡用瓢取水時的風。完全沒有其他表象，能夠通達變化，可笑的是張僧繇畫的志公（寶誌禪師）。
上堂時，舉了僧人問南嶽讓和尚（懷讓禪師）的例子：『如鏡子鑄造佛像，佛像鑄成後鏡子仍然明亮，這佛像的相貌到哪裡去了？』讓說：『如同大德您做童子的時候，相貌在哪裡呢？』僧人說：『既然佛像已經鑄成，為什麼不能照鑒呢？』讓說：『即使不能照鑒，也欺騙它不得。』師父說：『靈機尚未發動，道環已經先入。極盡道理也妙在能夠窮盡通達，順應事物也姑且分一些借用。沒有形象沒有私心，何必固守何必執著？清澈明亮的月亮倒映在水中，冉冉升起的是花開時節的春意。多麼高大莊嚴啊，光輝燦爛！三千大千世界啊，周遍執行而又獨立存在。』
上堂時說，環中葉照，訊息平靜沉寂。方外之地獨自存在，幽深玄妙之處超越了對待。綿密細緻沒有疏漏，寬廣空曠沒有邊角。清凈虛空貫穿始終，道理超越了名言的表達。圓滿完備十分充足，道也無法用棱角來形容。諸位禪者，這便是諸佛涅槃的歸宿，眾生安息長眠的根基。一切諸法，由此發生；一切虛幻的因緣，從此滅盡。那麼，正在這個時候，又該如何踐行呢？良久之後說：『霜天月落，夜已過半，有誰一同在澄澈的潭水中照見孤寒的身影？』
上堂時舉例說，道吾（宗智禪師）與漸源（義楚禪師）一同到一家去弔唁。漸源拍著棺材問：『是生還是死？』道吾說：『說生也不對，說死也不對。見到了也不取，思慮也難以達到。』用處止息而靈性長存，本體空虛而自然玄妙。空曠寂寥的古道無人行走，白雪洗過的青山讓人感到寒意襲來。
上堂時說，妙圓的一片虛空中，不以『我』來斷絕其知覺；掃盡一切外在的因緣變化，不以『我』來區分其作用。到了那個時候，內在自然繼承，
【English Translation】 English version: 'Open the Azure Sky Gate.' O monks, a phrase has compromise, no groping; a phrase is difficult to reciprocate, without taboos; a phrase penetrates change, making people tireless. If you can be like this, then you will have the great freedom and enjoyment of a monk. Do you understand? Su Qin once wore the seals of six states, Xu You still disliked the wind when using a gourd to fetch water. There are no other appearances, able to penetrate change. It is laughable that Zhang Sengyao painted Zhi Gong (Venerable Baozhi).
In the hall, he cited the example of a monk asking Nanyue Rang (Huairang Zen Master): 'Like a mirror casting an image, the mirror is still bright after the image is formed. Where has the appearance of the image gone?' Rang said, 'Like when you, great virtue, were a child, where was your appearance?' The monk said, 'Since the image has been formed, why can't it reflect?' Rang said, 'Even if it cannot reflect, it cannot be deceived.' The master said, 'The spiritual mechanism has not yet moved, the ring of the Dao has already entered first. Exhausting the principle is also wonderful in being able to exhaust and penetrate, complying with things is also just borrowing a little. Without image, without selfishness, why be attached, why be insistent? The clear and bright moon is reflected in the water, slowly rising is the spring intention of the flowering season. How tall and dignified, how bright and brilliant! Three thousand great thousand worlds, pervading and independent.'
In the hall, he said, the leaf shines in the ring, the news is calm and silent. The land outside the square exists alone, the profound and mysterious place transcends treatment. Meticulous and without leakage, broad and empty without corners. Pure emptiness penetrates from beginning to end, the principle transcends the expression of words. Complete and perfect, fully sufficient, the Dao cannot be described with edges and corners. O monks, this is the home of the Nirvana of all Buddhas, the foundation for the rest and sleep of all beings. All dharmas arise from this; all illusory causes and conditions cease from this. So, at this very moment, how should one practice? After a long time, he said, 'Frosty sky, the moon has fallen, the night is half over, who shares the cold shadow in the clear pool?'
In the hall, he cited the example of Daowu (Zen Master Zongzhi) and Jianyuan (Zen Master Yichu) going to a house to offer condolences together. Jianyuan patted the coffin and asked, 'Is it life or death?' Daowu said, 'Saying life is not right, saying death is not right. Seeing it, one does not take it, thinking about it is difficult to reach.' The use ceases and the spirit endures, the body is empty and naturally wonderful. The empty and desolate ancient road is untrodden, the green mountains washed by snow make one feel the early cold.
In the hall, he said, in the wonderful and complete emptiness, do not use 'I' to cut off its knowledge; sweep away all external causes and conditions, do not use 'I' to distinguish its function. At that time, the inner self naturally inherits,
紹了非功。轉處誕生。生而發照。照中分應。應處無心。所以道。動若行雲。止猶穀神。且作么生得恁么去。無心體得無心道。體得為心道也休。
上堂舉。風穴示眾云。若立一塵。家風興盛。不立一塵。家風喪亡。師云。立一塵作么生受用。為甚麼野老顰蹙。不立一塵。作么生受用。為甚麼野老謳歌。又向其間指注去也。幾許歡心幾許愁。好看野老兩眉頭。家風平貼清如鏡。水瘦山空一樣秋。手段通變身心自由。不怕風濤雪擁舟。海上三山頹一掣。六鰲連落上金鉤。諸禪德。是須恁么體。是須恁么用。且作么生委悉。華岳連天秀。黃河輥底流。
上堂大而無外。小而無內。合虛空而無欠無餘。混萬象而成團成塊。不出不在。不失不壞。我不與物爭。物不為我礙。路逢達道人。不將語默對。三千界里放光明。雙六盤中休喝彩參。
上堂舉僧問洞山。寒暑到來如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。師云。若論此事。如兩家著棋相似。爾不應我著。我即瞞汝去也。若恁么體得。始會洞山意。天童不免下個註腳。里頭看勿暑寒。直下滄溟瀝得干。我道。巨鰲能俯拾。笑君沙際弄釣竿。
上堂僧問。承師有言。隨緣不住相。應事不觸物。
【現代漢語翻譯】 現代漢語譯本： 說了非功（沒有功用可言）。轉變之處即是誕生。誕生之時便發出光芒。光芒之中又分化出種種應現。應現之處沒有分別心。所以說，動起來就像飄行的雲彩，靜止時又像空曠的山谷。那麼，要怎樣才能達到這種境界呢？用無心去體會無心的道理，如果執著于有心，那麼一切道理都將終結。
上堂說法時，引用風穴禪師的開示說：『如果執著於一塵不染，家風就會興盛；如果不執著於一塵不染，家風就會衰敗。』我說：『執著於一塵不染，要如何受用？為什麼鄉野老翁會愁眉不展？不執著於一塵不染，又要如何受用？為什麼鄉野老翁會歡快歌唱？』又要在其中加以指點註釋，幾分歡喜幾分愁，好看鄉野老翁的兩道眉。家風平穩妥帖，清澈如鏡，水瘦山空，景色一樣是秋天。手段通達變化，身心自由自在，不怕風浪滔天，雪擁寒舟。海上三山，一舉手便可傾頹，六隻巨鰲，連帶著一起被釣上金鉤。各位禪德，必須這樣去體會，必須這樣去運用。那麼，要怎樣才能徹底明白呢？華山高聳入雲，秀美挺拔，黃河翻滾奔騰，一瀉千里。
上堂說法：大到沒有邊際，小到沒有內部。與虛空相合，沒有欠缺也沒有剩餘。與萬象相混，形成整體。既不超出，也不存在於內部。不會失去，也不會毀壞。我不與外物相爭，外物也不會妨礙我。路上遇到得道之人，不用言語或沉默來應對。在三千世界裡放出光明，在雙陸棋盤中停止喝彩。
上堂說法時，引用僧人問洞山禪師的話：『寒暑到來時，要如何迴避？』洞山禪師回答說：『為什麼不向沒有寒暑的地方去？』僧人問：『什麼是沒有寒暑的地方？』洞山禪師回答說：『寒冷時，凍死你；炎熱時，熱死你。』我說：『如果討論這件事，就像兩家下棋一樣，你不應我的棋，我就要瞞過你。』如果這樣去體會，才能真正領會洞山禪師的用意。天童禪師不免要加以註解：在其中看，沒有暑熱也沒有寒冷，直接將滄溟大海的水瀝乾。我說，巨大的海鰲可以輕易拾取，可笑你卻在沙灘上擺弄釣竿。
上堂說法時，僧人問道：『承蒙禪師您說過，隨順因緣而不執著于表相，應對事物而不觸碰實體。』
【English Translation】 English version: Spoke of non-achievement (no merit to speak of). Transformation is where birth occurs. At birth, light emanates. Within the light, responses differentiate. Where responses occur, there is no mind. Therefore, it is said: moving like flowing clouds, still like a valley spirit. So, how does one attain such a state? Use no-mind to realize the way of no-mind; clinging to mind puts an end to the way.
In an elevated Dharma talk, quoting Zen Master Fengxue's instruction: 'If one establishes even a mote of dust, the family tradition flourishes; if one does not establish even a mote of dust, the family tradition declines.' I say: 'How does one benefit from establishing a mote of dust? Why does the old rustic frown? How does one benefit from not establishing a mote of dust? Why does the old rustic sing with joy?' And further, to point out and annotate within it, a few joys and a few sorrows, look closely at the old rustic's two eyebrows. The family tradition is smooth and even, clear as a mirror; the water is lean, the mountains are empty, the scenery is the same in autumn. Methods are versatile and transformative, body and mind are free and at ease, unafraid of wind and waves, snow-covered boats. The three mountains at sea can be overturned with a single gesture, the six giant Ao turtles are hooked up together on a golden hook. All you Zen practitioners, you must experience it this way, you must use it this way. So, how can you fully understand? Mount Hua connects to the sky, beautiful and towering; the Yellow River rolls and flows to the bottom.
In an elevated Dharma talk: So vast that there is nothing outside, so small that there is nothing inside. Merged with emptiness, without lack or excess. Mixed with all phenomena, forming a whole. Neither outside nor inside. Neither lost nor destroyed. I do not contend with things; things do not obstruct me. Meeting a person who has attained the Way on the road, do not respond with speech or silence. Release light within the three thousand worlds, stop cheering in the Shuanglu game.
In an elevated Dharma talk, quoting a monk's question to Zen Master Dongshan: 'When cold and heat arrive, how should one avoid them?' Dongshan replied: 'Why not go to a place where there is no cold or heat?' The monk asked: 'What is a place where there is no cold or heat?' Dongshan replied: 'When it's cold, freeze the monk to death; when it's hot, burn the monk to death.' I say: 'Discussing this matter is like two families playing chess; if you don't respond to my move, I will deceive you.' If you can experience it this way, you will truly understand Dongshan's intention. Zen Master Tiantong cannot help but add a commentary: Looking within, there is neither heat nor cold, directly draining the vast ocean dry. I say, the giant Ao turtle can be easily picked up, laughable that you are playing with a fishing rod on the beach.
In an elevated Dharma talk, a monk asked: 'I have heard you say, follow conditions without dwelling on appearances, respond to events without touching objects.'
正恁么時如何。師云。現身來說法。隨類觀世音。進云。直得絕蹤絕跡。師云。東說西話。作么生辨得個絕軌跡。進云。鯨吞海水盡。露出珊瑚枝。師云。又卻向甚麼處去也。進云。只如絕軌跡處。又作么生。師云。語帶玄而無路。舌頭談而不談。進云。梭頭路細。語默難臻。師云。只恐不恁么。師乃云。寂寂寥寥。清嚴家法。浩浩蕩蕩。光顯門庭。守家法則失撫會應變之方。立門庭則失安穩宴閑之道。若也驅耕夫牛。奪饑人食。須有個般手段始得。只如衲僧家。合作么生行履。還會么。身里出門門裡身。眼中之物物中眼。
上堂舉僧問雲門大師。如何是超佛越祖之談。門云胡餅。師云。雲門老子能施設。胡餅佛祖俱超越。哆哆和和兩片皮。狤狤獠獠三寸舌。不是特地展家風。也非投機應時節。生鐵鑄成無孔錘。忒團圞兮難下楔。諸禪德。且道。天童今日是下楔不下楔。明眼人辨取。
上堂皓然雪月凈無埃。一色功中更放開。喚起牧童蓑底夢。白牛鼻孔拽教回參。
上堂無法可說。釋迦于光耀土而掩門。有意相傳。達磨在少室山而面壁。知音者鑒。默照者神。道契環中而有智游。言滿天下。無口過。若能恁么去。方知道離文字絕言語。清凈妙明。是諸人本所游踐處。作么生體悉。還會么。金雞啄破
【現代漢語翻譯】 現代漢語譯本：
問：正當這個時候該如何？ 師父說：『現身說法，隨類應化的觀世音。』（觀世音：佛教中一位重要的菩薩，以慈悲著稱，能根據不同眾生的需要示現不同的形象來救度他們） 又問：直到了無軌跡可尋的境地，又該如何？ 師父說：『東邊說著，西邊應和。』要如何分辨什麼是真正的了無軌跡呢？ 又問：『鯨魚吞盡海水，露出珊瑚枝。』 師父說：『那麼，你又要到哪裡去呢？』 又問：『就像這了無軌跡之處，又該如何呢？』 師父說：『言語玄妙卻無路可尋，舌頭在談論卻又好像什麼都沒說。』 又問：『梭子路細，言語和沉默都難以達到。』 師父說：『只怕不是這樣。』 師父於是說：『寂靜寥落，是清嚴的家法；浩浩蕩蕩，是光顯的門庭。』守護家法就會失去撫慰和應變的方法，樹立門庭就會失去安穩和宴閑的道路。如果想要驅趕耕田的牛，奪走飢餓之人的食物，就必須要有這樣的手段才行。就像我們出家修行的人，應該如何修行呢？你們明白嗎？身在門外又在門內，眼中之物又在物中眼。
師父上堂說法，舉例說有僧人問雲門大師（雲門大師：中國禪宗雲門宗的創始人）：『什麼是超越佛和祖師的言論？』 雲門大師回答：『胡餅。』（胡餅：一種烤制的麵餅） 師父說：『雲門老和尚真能施設教化，胡餅和佛祖都超越了。哆哆和和兩張皮，狤狤獠獠三寸舌。』（哆哆和和、狤狤獠獠：形容聲音或狀態的詞語，此處形容胡餅和言語） 這不是特意展現家風，也不是投機取巧應付時節。這是用生鐵鑄成的沒有孔的鐵錘，太圓了，難以打入楔子。各位禪師，你們說，今天我天童是打入楔子還是不打入呢？明眼人自己辨別。
師父上堂說法：明亮如雪的月亮，乾淨沒有塵埃，在一色功用之中更要放開。喚醒牧童在蓑衣下的夢，拽著白牛的鼻孔讓它回頭。
師父上堂說法：沒有法可以說，釋迦牟尼佛（釋迦牟尼佛：佛教的創始人）在光耀的國土上掩門不語，有意相傳；達摩祖師（達摩祖師：中國禪宗的始祖）在少室山上面壁，有知音的人自然會明白。默默觀照的人自有神通。道與環中相契合，智慧在其中游刃有餘。言語遍滿天下，卻無口舌之過。如果能夠這樣去做，才能知道離開文字，斷絕言語，清凈妙明，是諸位本來應該遊歷踐行的地方。要如何體會呢？你們明白嗎？金雞啄破……
【English Translation】 English version:
Question: What should be done at just this moment? The Master said: 'Manifesting the body to expound the Dharma, Guanshiyin (Guanshiyin: An important Bodhisattva in Buddhism, known for compassion, who can manifest different forms to save sentient beings according to their needs) appears according to different categories.' Question: What about reaching a state where there are absolutely no traces? The Master said: 'Speaking of the East, responding with the West.' How can one discern what is truly without traces? Question: 'The whale swallows the sea, revealing coral branches.' The Master said: 'Then, where are you going again?' Question: 'Just like this place where there are no traces, what should be done?' The Master said: 'Words carry mystery but there is no path to follow, the tongue speaks but seems to say nothing.' Question: 'The shuttle path is narrow, speech and silence are difficult to attain.' The Master said: 'I'm afraid it's not like that.' The Master then said: 'Silent and desolate, is the strict family tradition; vast and boundless, is the glorious lineage.' Guarding the family tradition will lose the means of comforting and adapting, establishing the lineage will lose the path of peace and leisure. If you want to drive away the farmer's ox, and take away the food of the hungry, you must have such means. Just like us monks, how should we practice? Do you understand? The body is outside the door and inside the door, the object in the eye is also the eye in the object.
The Master ascended the hall to preach, citing the example of a monk asking Zen Master Yunmen (Zen Master Yunmen: The founder of the Yunmen School of Chinese Zen Buddhism): 'What is the talk that transcends the Buddha and the Patriarchs?' Zen Master Yunmen replied: 'Sesame cake.' (Sesame cake: A type of baked flatbread) The Master said: 'Old Master Yunmen is truly capable of skillful means, both the sesame cake and the Buddha are transcended. Two pieces of dough, doddering and harmonious, a three-inch tongue, jabbering and babbling.' (doddering and harmonious, jabbering and babbling: Words describing sounds or states, here describing sesame cakes and speech) This is not intentionally displaying the family style, nor is it opportunistically catering to the times. This is a hammer cast from pig iron without a hole, too round to drive in a wedge. Zen practitioners, tell me, am I, Tiantong, driving in a wedge today or not? Those with clear eyes discern for themselves.
The Master ascended the hall to preach: The moon is bright as snow, clean without dust, within the one color of function, it is even more necessary to open up. Awaken the shepherd boy's dream under the raincoat, pull the white ox's nose and make it turn back.
The Master ascended the hall to preach: There is no Dharma to be spoken, Shakyamuni Buddha (Shakyamuni Buddha: The founder of Buddhism) closed the door in the radiant land, intentionally transmitting; Bodhidharma (Bodhidharma: The first Patriarch of Chinese Zen Buddhism) faced the wall in Shaoshi Mountain, those who understand will naturally understand. Those who silently illuminate have spiritual powers. The Way is in harmony with the circle, and wisdom is at ease within it. Words fill the world, yet there is no fault of the tongue. If you can do this, then you will know that leaving words and cutting off speech, pure and wonderful brightness, is the place where you should originally travel and practice. How to experience it? Do you understand? The golden rooster pecks open...
琉璃卵。玉兔挨開碧落門。
冬至日上堂。陰陽爻象此為宗。殺活機頭看變通。玉女退身功后位。木人引步異中同。一塵不受能虛廓。萬像無遺卻混融。借得因緣成現用。玲瓏八面盡家風。
上堂舉。龐居士云。十方同聚會。個個學無為。此是選佛場。心空及第歸。師云。既是無為。作么生學。若也心空。又作么生及第。還相委悉么。其或未然。天童又為分疏去也。飲乾巨海。推倒須彌。廓大靈通更是誰。馨香秀林栴檀枝。哮吼出屈師子兒。三千界現一彈指。八萬門開雙用眉。知不知為不為。道滿十處兮心超億劫。影流萬象兮氣分二儀。
歲旦上堂。宿雨洗去山面塵。東君料理山家春。浩劫壸中勿新歲。枯木巖前有古人。寒暑不到。以法界為處。齒髮不老。以虛空為身。坐間默有相傳意。川上干無逝去津。
上堂生不為有。動與寂隨。滅不為無。處與智共。所以道。如鏡照像。像非外緣。如珠發光。光還自照。因緣有所不到。生死有所不及。正恁么時。如何體悉。夜半烏兒頭戴雪。天明啞子抱頭歸。
上堂生滅夤緣不著人。一年才盡又逢春。森羅借得為他用。法界渾侖是我身。不受雜毒。自然純真。拈卻千差亡彼此。打成一片沒根塵。
上堂舉灌溪問末山。如何是末山。山云。
【現代漢語翻譯】 現代漢語譯本 『琉璃卵』（晶瑩剔透的卵）。『玉兔』（月亮）推開了『碧落門』（天界之門）。
冬至日上堂說法。陰陽爻像是根本。殺活機鋒看變通。『玉女』（指陰爻）退居幕後，成就功業。『木人』（指無情之物）引導步伐，在差異中求同。一塵不染，才能虛空開闊。萬象無遺，才能混合融通。借得因緣成就當下之用。八面玲瓏，盡顯家風。
上堂時，舉『龐居士』（唐代著名在家佛教徒）的話說：『十方』（指所有方向）同來聚會，個個學習『無為』（不執著於行動）。這裡是選佛的場所，心空就能及第而歸。』師父說：『既然是無為，又如何學習？如果心已空，又如何及第？』你們明白嗎？如果還不明白，『天童』（指說法者）再為你們分說。飲乾大海，推倒『須彌』（佛教中的山名）。廣闊靈通，還有誰能相比？馨香秀美的樹林，是『栴檀』（一種香木）的枝條。哮吼而出的是屈服的獅子。三千世界顯現於一彈指間，八萬法門開啟于雙眉之間。知與不知，為與不為。道充滿十方，心超越億劫。身影流淌于萬象，氣息分化為天地。
歲旦上堂說法。連夜的雨洗去了山上的塵土，『東君』（春神）打理著山中的春色。浩劫之中，壺中沒有新年，枯木巖前，自有古人。寒暑無法到達，以法界為居所。齒髮不會衰老，以虛空為身體。坐禪之間，默默地傳遞著心意，江河之上，沒有逝去的渡口。
上堂說法。生不是因為有而生，動與寂靜相隨。滅不是因為無而滅，處世與智慧相伴。所以說，如鏡子照物，影像並非來自外緣。如珠子發光，光芒還是照亮自身。因緣有其無法到達的地方，生死有其無法觸及的領域。正在這個時候，如何去體會？半夜裡，烏鴉頭上頂著雪，天亮時，啞巴抱著頭回家。
上堂說法。生滅的因緣不著人，一年才盡又逢春。森羅萬象借來為他用，法界渾然一體是我的身。不受雜質污染，自然純真。拋開千差萬別，泯滅彼此之分，打成一片，沒有根塵。
上堂時，舉『灌溪』（禪師名）問『末山』（禪師名）：『如何是末山？』末山說：
【English Translation】 English version 『Lapis Lazuli Egg』 (a crystal clear egg). 『Jade Rabbit』 (the moon) pushes open the 『Biluo Gate』 (Gate of Heaven).
Giving a lecture on the Winter Solstice. The yin and yang hexagrams are the foundation. The killing and enlivening opportunities depend on transformation. The 『Jade Maiden』 (referring to the yin line) retreats to the rear, accomplishing merit. The 『Wooden Man』 (referring to inanimate objects) leads the steps, seeking commonality in differences. Being free from a speck of dust allows for emptiness and vastness. Having no omissions of all phenomena allows for mixing and merging. Borrowing conditions to achieve present use. Exquisite and versatile, fully displaying the family style.
In the hall, citing the words of 『Layman Pang』 (a famous Buddhist layman of the Tang Dynasty): 『The ten directions』 (referring to all directions) gather together, everyone learning 『non-action』 (not being attached to actions). This is the place for selecting Buddhas, and returning home with emptiness of mind.』 The master said: 『Since it is non-action, how can one learn? If the mind is already empty, how can one pass the examination?』 Do you understand? If you don't understand yet, 『Tiantong』 (referring to the speaker) will explain it for you. Drinking dry the great sea, pushing down 『Mount Sumeru』 (a mountain name in Buddhism). Who can compare to the vastness and spiritual penetration? The fragrant and beautiful forest is the branch of 『Sandalwood』 (a type of fragrant wood). Roaring out is the subdued lion cub. Three thousand worlds appear in a snap of the fingers, eighty thousand Dharma gates open between the eyebrows. Knowing or not knowing, acting or not acting. The Dao fills the ten directions, the mind transcends billions of kalpas. The shadow flows through all phenomena, the breath divides into heaven and earth.
Giving a lecture on New Year's Day. The overnight rain washed away the dust from the mountain, 『Lord of the East』 (the god of spring) manages the spring in the mountain. In the midst of the great kalpa, there is no new year in the pot, in front of the withered tree rock, there are ancient people. Cold and heat cannot reach, taking the Dharma realm as a dwelling. Teeth and hair do not age, taking emptiness as the body. In the midst of sitting meditation, there is a silent transmission of intention, above the river, there is no departing ferry.
Giving a lecture. Birth is not because of existence, movement and stillness follow each other. Extinction is not because of non-existence, conduct and wisdom accompany each other. Therefore, it is said, like a mirror reflecting an image, the image does not come from external causes. Like a pearl emitting light, the light still illuminates itself. Conditions have places they cannot reach, birth and death have realms they cannot touch. At this very moment, how to experience it? In the middle of the night, the crow wears snow on its head, at dawn, the mute embraces his head and goes home.
Giving a lecture. The conditions of birth and death do not cling to people, once a year ends, spring comes again. The myriad phenomena are borrowed for his use, the entire Dharma realm is my body. Not accepting impurities, naturally pure and true. Abandoning thousands of differences, obliterating the distinction between self and other, forging into one piece, without root or dust.
In the hall, citing 『Guanxi』 (a Chan master) asking 『Mosan』 (a Chan master): 『What is Mosan?』 Mosan said:
不露頂。如何是末山主。山云。非男女等相。溪喝云。何不變去。山云。不是神不是鬼。變個甚麼。師云。非男女之相。出有無之量。透萬機之前。超三界之上。窮而通。簡而當。松含月兮夜寒。溪帶雨而春漲。
上堂僧問。龍門一躍雷聲震。宇宙為霖事若何。師云。透得過也未。僧云。直得搖乾蕩坤。振鬣擺尾。師云。也須是個般人手段始得。僧云。古人道。一雨所滋根苗有異時如何。師云。爾是黃連徹蒂苦。僧云。到者里請師垂示一言。師云。第一莫要問。第二莫要休。僧云。大千同一潤。萬物盡滋榮。師云。無根樹上。還有些子訊息也無。僧云。陰陽不到處。百草盡抽芽。師云。是恁么始得。師乃云。管籥真風暗度韶。春恩如許在芳條。志公不是閑和尚。柱杖頭邊有剪刀。衲僧家。雖無心而浩浩能應。雖有應而恰恰無為。還能恁么變通也么。亡機莫怪冷眉目。得用何妨熱肺腸。
上堂鶯弄歌喉華弄妍。許如春事在門前。道沖而用亡機者。買盡風流不著錢。
上堂舉。劉鐵磨訪溈山。山云。孝牸牛汝來也。磨云。來日臺山大會齋。和尚還去么。山放身臥。磨便出。師云。劉鐵磨見紫湖。吃拄杖而來便能通變。大溈山參百丈。踢凈瓶之後。具此神通。語默俱到。彼此同風。且道。二老宿游踐處作
【現代漢語翻譯】 現代漢語譯本：
『不露頂』（指不顯露頭頂）。如何是末山（地名）的主人？末山回答：『非男女等相』（不是男相也不是女相）。溪喝問道：『何不變去？』（為什麼不變為其他形象？）。末山回答：『不是神不是鬼，變個甚麼？』（既不是神也不是鬼，變什麼呢？）。師父說：『非男女之相，出有無之量，透萬機之前，超三界之上，窮而通，簡而當，松含月兮夜寒，溪帶雨而春漲。』（超越男女之相，超出有和無的範疇，洞察萬事萬機之前，超越欲界、色界、無色界之上，走到盡頭反而通達，簡單而恰當，松樹在月光下顯得夜晚寒冷，溪流帶著雨水而春潮上漲。）
上堂時，有僧人問道：『龍門一躍雷聲震，宇宙為霖事若何？』（鯉魚躍龍門，雷聲震動，普降甘霖滋潤宇宙，這是怎麼回事？）。師父回答：『透得過也未？』（你領悟了嗎？）。僧人說：『直得搖乾蕩坤，振鬣擺尾。』（簡直是震動天地，揚鬃擺尾）。師父說：『也須是個般人手段始得。』（也必須是這樣的人才能做到）。僧人說：『古人道，一雨所滋根苗有異時如何？』（古人說，一場雨的滋潤，根苗卻各有不同，這是為什麼？）。師父說：『爾是黃連徹蒂苦。』（你是黃連，從頭到尾都是苦的）。僧人說：『到者里請師垂示一言。』（到了這裡，請師父開示一句）。師父說：『第一莫要問，第二莫要休。』（第一不要問，第二不要停止）。僧人說：『大千同一潤，萬物盡滋榮。』（整個世界都得到滋潤，萬物都繁榮生長）。師父說：『無根樹上，還有些子訊息也無？』（沒有根的樹上，還有一些訊息嗎？）。僧人說：『陰陽不到處，百草盡抽芽。』（陰陽不到的地方，百草都發芽了）。師父說：『是恁么始得。』（這樣才行）。師父於是說：『管籥真風暗度韶，春恩如許在芳條。志公不是閑和尚，柱杖頭邊有剪刀。』（管樂的真風暗中傳遞美好的春光，春天的恩澤就在那芬芳的枝條上。志公不是閑散的和尚，他的拄杖頭上有一把剪刀）。衲僧家，雖無心而浩浩能應，雖有應而恰恰無為。還能恁么變通也么？亡機莫怪冷眉目，得用何妨熱肺腸。（出家人，雖然無心卻能廣闊地迴應，雖然有迴應卻恰恰是無為。還能這樣變通嗎？失去機會不要奇怪別人冷眼旁觀，得到機會又何妨熱情奔放。）
上堂時說：『鶯弄歌喉華弄妍，許如春事在門前。道沖而用亡機者，買盡風流不著錢。』（黃鶯婉轉歌唱，鮮花爭奇鬥豔，好像春天的美景就在眼前。領悟大道而運用時失去機巧的人，買盡風流也不用花錢。）
上堂時舉例說：劉鐵磨拜訪溈山（人名）。溈山說：『孝牸牛汝來也？』（孝順的母牛你來了？）。劉鐵磨說：『來日臺山（地名）大會齋，和尚還去么？』（明天臺山有大型齋會，和尚去嗎？）。溈山躺下。劉鐵磨便離開了。師父說：『劉鐵磨見紫湖（地名），吃拄杖而來便能通變。大溈山參百丈（人名），踢凈瓶之後，具此神通。語默俱到，彼此同風。且道，二老宿游踐處作么生？』（劉鐵磨見到紫湖，捱了打之後就能通達變化。大溈山參拜百丈，踢了凈瓶之後，具備了這種神通。說話和沉默都恰到好處，彼此心意相通。那麼，這兩位老修行遊歷的地方怎麼樣呢？)
【English Translation】 English version:
'Not showing the crown of the head.' What is the master of Mount Mo (place name)? Mo Shan replied: 'Not the appearance of male or female' (neither male nor female appearance). Xi He asked: 'Why not transform?' (Why not transform into another image?). Mo Shan replied: 'Not a god, not a ghost, what to transform into?' (Neither a god nor a ghost, what to transform into?). The master said: 'Not the appearance of male or female, beyond the measure of existence and non-existence, before penetrating all opportunities, above the three realms, exhausted and then connected, simple and appropriate, the pine contains the moon, the night is cold, the stream carries the rain, and the spring tide rises.' (Transcending the appearance of male and female, beyond the scope of existence and non-existence, perceiving all things before all opportunities, transcending the desire realm, the form realm, and the formless realm, reaching the end and then becoming accessible, simple and appropriate, the pine tree appears cold at night under the moonlight, and the stream rises with the rain in spring.)
During the lecture, a monk asked: 'The dragon leaps over the Dragon Gate, the thunder shakes, and the universe is moistened by rain. What is the matter?' (The carp leaps over the Dragon Gate, the thunder shakes, and the sweet rain nourishes the universe. What is going on?). The master replied: 'Have you understood it?' (Have you understood it?). The monk said: 'It is shaking the world and shaking the earth, shaking its mane and wagging its tail.' (It is shaking the world and shaking the earth, shaking its mane and wagging its tail). The master said: 'It must be done by such people.' (It must be done by such people). The monk said: 'The ancients said, how about the roots and seedlings being different when nourished by a rain?' (The ancients said, why are the roots and seedlings different when nourished by a rain?). The master said: 'You are Coptis chinensis, bitter from beginning to end.' (You are Coptis chinensis, bitter from beginning to end). The monk said: 'Please give me a word of instruction here.' (Please give me a word of instruction here). The master said: 'First, don't ask, second, don't stop.' (First, don't ask, second, don't stop). The monk said: 'The whole world is moistened, and all things are nourished.' (The whole world is moistened, and all things are nourished). The master said: 'On the rootless tree, is there any news?' (On the rootless tree, is there any news?). The monk said: 'Where yin and yang do not reach, all kinds of grass sprout.' (Where yin and yang do not reach, all kinds of grass sprout). The master said: 'That's how it works.' (That's how it works). The master then said: 'The true wind of the pipe secretly passes the beautiful spring, and the spring grace is so much on the fragrant branches. Zhi Gong is not an idle monk, and there are scissors on the head of his staff.' (The true wind of the pipe secretly passes the beautiful spring, and the spring grace is on the fragrant branches. Zhi Gong is not an idle monk, and there are scissors on the head of his staff). The monks, although unintentional, can respond broadly, and although there is a response, it is exactly non-action. Can you still change it like this? Don't be surprised by the cold eyes of those who lose the opportunity, and what's wrong with being enthusiastic when you get the opportunity. (Monks, although unintentional, can respond broadly, and although there is a response, it is exactly non-action. Can you still change it like this? Don't be surprised by the cold eyes of those who lose the opportunity, and what's wrong with being enthusiastic when you get the opportunity.)
During the lecture, he said: 'The warbler plays with its singing voice, and the flowers are beautiful, as if the spring is in front of you. Those who understand the Tao and lose their skills when using it can buy all the romance without spending money.' (The warbler sings sweetly, and the flowers compete for beauty, as if the beauty of spring is in front of you. Those who understand the Tao and lose their skills when using it can buy all the romance without spending money.)
During the lecture, he cited an example: Liu Tiemo visited Weishan (person name). Weishan said: 'Xiao Zi Niu, are you here?' (Filial mother cow, are you here?). Liu Tiemo said: 'Tomorrow there will be a large vegetarian meal at Mount Tai (place name), will the monk go?' (Tomorrow there will be a large vegetarian meal at Mount Tai, will the monk go?). Weishan lay down. Liu Tiemo left. The master said: 'Liu Tiemo saw Zihu (place name), and he could understand and change after being beaten with a staff. Da Weishan visited Baizhang (person name), and after kicking the clean bottle, he possessed this magical power. Speaking and silence are just right, and they understand each other. So, what about the place where the two old practitioners traveled?' (Liu Tiemo saw Zihu, and he could understand and change after being beaten. Da Weishan visited Baizhang, and after kicking the clean bottle, he possessed this magical power. Speaking and silence are just right, and they understand each other. So, what about the place where the two old practitioners traveled?)
么生。還會么。但得琴中意。何勞弦上聲。
聖節上堂。壽等南山。位崇北斗。機運象先。體同道久。明逾日月兮普及幽深。德合乾坤兮廓無前後。
四月八日上堂。清徹性空水。圓明凈智身。箇中不洗體。直下了無塵。有成佛有降神。有彼岸有迷津。哆哆和和此其始。膠膠綴綴此其因。底時節釋迦文。惡水驀頭澆莫嗔。何須念彼觀音力。自然還著于本人。諸仁者只如秉杓在爾手裡時。合作么生。不因一事。不長一智。
上堂舉僧問雲門。不起一念還有過也無。門云。須彌山。師云。不起一念。向道須彌舌頭一臠肉。口唇兩邊皮。雲門得用妙如許。不落是非知不知。
上堂僧問記得。僧問風穴。語默涉離微。如何通不犯。穴云。長憶江南三月里。鷓鴣啼處百華新。意旨如何。師云。問東答西。舌頭無骨。僧云。風穴豈不是別機宜識休咎底漢。師云。爾且道。風穴意作么生。僧云。黃金打就玉鸚鵡。一聲聲作鷓胡啼。師云。適來卻圓成。而今百雜碎。僧云。要圓成也不難。師云。冬不寒臘后看。師乃云。蕭然一念未萠初。露柱懷胎辨得無。風掃余云月未上。霽虛廓凈絕方隅。道無根神無寄。心無像智無緣。獨立卓卓而不依。一切自照靈。萬物為已者。其唯聖人乎。正恁么時作么生體悉。還會么
【現代漢語翻譯】 現代漢語譯本： 什麼是道？更進一步說，你明白嗎？只要領會琴曲中的真意，又何必拘泥於琴絃發出的聲音呢？
在慶祝聖節的法會上開示：祝願聖上的壽命像南山一樣長久，地位像北斗星一樣崇高。聖上的運籌帷幄超越一切事物，聖上的德行與道一樣長久。聖上的英明勝過日月，光輝普照幽暗深遠之處；聖上的德行與天地相合，廣闊無邊，沒有先後之分。
四月初八的法會上開示：清澈空明的自性如同水一般，圓滿光明的智慧就是法身。在這個自性之中，無需洗滌身體，當下就沒有一絲塵埃。這裡有成佛，有降神，有彼岸，也有迷途。哆哆和和是萬物的開始，膠膠綴綴是萬物的成因。到了某個時候，即使釋迦文（Sakyamuni，佛教創始人）被惡水當頭澆下，也不要嗔恨。又何須唸誦觀音菩薩（Avalokitesvara，佛教菩薩）的名號祈求加持，（覺悟的）力量自然就在你本人身上。各位，如果把勺子掌握在你們自己手裡，你們會怎麼做呢？不經歷一件事，就不會增長一分智慧。
上堂說法時，引用僧人問雲門文偃禪師（Yunmen Wenyan，禪宗大師）的話：『不起一個念頭，還有過失嗎？』雲門禪師回答說：『須彌山（Sumeru，佛教中的聖山）。』我說：『不起一個念頭，（你若能體會到），須彌山也不過是一塊舌頭上的肉，口唇兩邊的皮而已。』雲門禪師的運用如此巧妙，難道你們不知道他沒有落入是非的窠臼嗎？
上堂說法時，僧人提問：『記得僧人問風穴延沼禪師（Fengxue Yanzhao，禪宗大師）的話，言語和沉默都涉及細微的差別，如何才能通達而不犯錯？』風穴禪師回答說：『長久地懷念江南三月的美好景色，鷓鴣鳥啼叫的地方，百花盛開，一片清新。』這句話的意旨是什麼呢？我說：『問東答西，舌頭沒有骨頭。』僧人說：『風穴禪師難道不是一個能夠辨別時機，識別吉兇的人嗎？』我說：『你且說說看，風穴禪師的用意是什麼？』僧人說：『用黃金打造的玉鸚鵡，一聲一聲地發出鷓鴣的啼叫。』我說：『剛才還算完整，現在卻變得支離破碎。』僧人說：『想要完整也不難。』我說：『冬天不冷，要到臘月之後才能看出來。』我於是說：『蕭然寂靜，一念未萌發之初，即使是露柱（寺廟中的柱子）懷孕，你能辨別出來嗎？風吹散了殘云，月亮還沒有升起，雨後天空空曠澄凈，沒有一絲邊際。道沒有根，神沒有寄託，心沒有形象，智慧沒有攀緣。獨立卓然而不依靠任何事物，一切事物都自然照亮，萬物都歸自己所有，大概只有聖人才能做到吧。』正在這個時候，你們要如何體會呢？你們明白嗎？』
【English Translation】 English version: What is the Tao? Furthermore, do you understand? As long as you grasp the true meaning within the music, why bother with the sound produced by the strings?
Giving a Dharma talk during the celebration of the sacred festival: Wishing the Emperor's life as long as the Southern Mountain, and his position as noble as the Big Dipper. The Emperor's strategic planning surpasses all things, and the Emperor's virtue is as enduring as the Tao. The Emperor's wisdom surpasses the sun and moon, shining brightly in the dark and distant places; the Emperor's virtue is in harmony with heaven and earth, vast and boundless, without beginning or end.
Giving a Dharma talk on the eighth day of the fourth month: The clear and empty nature is like water, and the perfect and bright wisdom is the Dharma body. Within this nature, there is no need to wash the body, and there is no dust at all. Here there is becoming a Buddha, there is descending as a deity, there is the other shore, and there are also paths of delusion. 'Duo duo he he' is the beginning of all things, and 'jiao jiao zhui zhui' is the cause of all things. At a certain time, even if Sakyamuni (the founder of Buddhism) is drenched with foul water, do not be angry. Why bother reciting the name of Avalokitesvara (a Buddhist Bodhisattva) to pray for blessings, the power (of enlightenment) is naturally within you. Everyone, if you hold the ladle in your own hands, what would you do? Without experiencing an event, one will not gain a bit of wisdom.
When giving a Dharma talk, quoting a monk's question to Zen Master Yunmen Wenyan (a Zen master): 'Is there any fault in not arising a single thought?' Zen Master Yunmen replied: 'Mount Sumeru (the sacred mountain in Buddhism).' I say: 'Not arising a single thought, (if you can realize it), Mount Sumeru is nothing more than a piece of meat on the tongue, and the skin on both sides of the lips.' Zen Master Yunmen's application is so subtle, don't you know that he has not fallen into the trap of right and wrong?
When giving a Dharma talk, a monk asked: 'Remembering the words of Zen Master Fengxue Yanzhao (a Zen master), speech and silence both involve subtle differences, how can one be thorough without making mistakes?' Zen Master Fengxue replied: 'Longing for the beautiful scenery of Jiangnan in March, where the partridges sing, and hundreds of flowers bloom, a scene of freshness.' What is the intention of this sentence? I said: 'Answering east to a question about the west, the tongue has no bones.' The monk said: 'Isn't Zen Master Fengxue someone who can discern opportunities and recognize good and bad omens?' I said: 'Then tell me, what is Zen Master Fengxue's intention?' The monk said: 'A jade parrot made of gold, chirping like a partridge.' I said: 'It was complete just now, but now it has become fragmented.' The monk said: 'It is not difficult to make it complete.' I said: 'Winter is not cold, you have to wait until after the twelfth lunar month to see it.' So I said: 'Quiet and still, at the very beginning when a thought has not yet arisen, even if the dew pillar (a pillar in a temple) is pregnant, can you discern it? The wind sweeps away the remaining clouds, and the moon has not yet risen, the sky after the rain is empty and clear, without a trace of boundary. The Tao has no root, the spirit has no lodging, the mind has no image, and wisdom has no clinging. Standing alone and not relying on anything, everything is naturally illuminated, and all things belong to oneself, probably only a sage can do it.' At this very moment, how do you experience it? Do you understand?'
。月逐舟行江練凈。春隨草上燒痕青。
上堂舉石頭問長髭。甚麼處來。髭云。嶺中來。頭云。大庾嶺頭一鋪功德。還成就也未。髭云。成就久矣。只欠點眼在。頭云。莫要點眼么。髭云。便請。石頭垂下一足。髭便禮拜。頭云。爾見甚麼便禮拜。髭云。如紅爐一點雪相似。師云。嶺頭功德眼。倦足等閑垂。紅爐一點雪。直下廓亡依。
上堂百草頭上平生事。鬧市門前百億身。及盡許如閑影響。體明空劫那邊人。那邊人何所有。白雲斷處青山秀。絕他緣唯自守。結夏須教醭生口。有說便是野干鳴。無說自然師子吼。
結夏上堂。凡聖通同共一家。寂光田地看生涯。而今選佛心空去。自有丘園開覺華。禁足九旬看未舉步前處所。護生三月。體不觸物底身心。多身在一身中安居。一身在多身中辨道。所以道。諸佛法身入我性。我性同共如來合。又云。以大圓覺為我伽藍。若能恁么去。更有甚麼事。且作么生體悉。得與如來合去。還相委悉么。莫於三界現身相。坐斷十方明性空。
上堂妙湛不痕。明白自耀。合體也不空而有。順事也不礙而通。無為而為。非住而住。云無心而雨。谷有神而自空。衲僧家。能恁么現成。能恁么變轉。能恁么受用。能恁么方圓。始得一切處應用無虧。還相委悉么。森羅
【現代漢語翻譯】 現代漢語譯本：月亮隨著船的行進而倒映在江面上，江面像一條潔白的絲綢一樣乾淨。春天隨著野草的生長而到來，燒過的痕跡也變得青翠。
上堂時，石頭和尚問長髭和尚：『從哪裡來？』長髭和尚說：『從嶺中來。』石頭和尚說：『大庾嶺頭建造的功德，完成了沒有？』長髭和尚說：『早就完成了，只欠點睛。』石頭和尚說：『需要點睛嗎？』長髭和尚說：『請便。』石頭和尚垂下一隻腳。長髭和尚便禮拜。石頭和尚說：『你見到了什麼便禮拜？』長髭和尚說：『如紅爐里的一點雪一樣。』石頭和尚說：『嶺頭功德眼，隨意垂下腳。紅爐一點雪，當下廓然無所依。』
上堂時說：『百草頭上都是平常事，鬧市門前顯現百億化身。窮盡這些都如虛幻的影響，才能體悟空劫那邊的真人。』那邊的真人有什麼呢？白雲斷絕之處，青山秀麗。斷絕其他因緣，唯有守護自性。結夏安居必須讓嘴巴生出霉味（指少說話）。有所說是野狐的叫聲，無所說自然是獅子的吼聲。
結夏上堂：凡夫和聖人共同屬於一個家，在寂光的田地裡看待生活。如今選佛的心都空去了，自然有丘園開出覺悟之花。禁足九十天，看看未舉步之前的處所。護生三個月，體會不觸碰外物的身心。多身安住於一身之中，一身在多身之中辨明真道。所以說：諸佛的法身進入我的自性，我的自性與如來融合。又說：以大圓覺作為我的伽藍（僧眾所居住的園林）。如果能夠這樣去做，還有什麼事呢？且如何去體會，才能與如來融合呢？還相互瞭解嗎？不要在三界顯現身相，坐斷十方，明白自性的空性。
上堂：妙湛（清凈明澈）沒有痕跡，明白自然照耀。合體也不空而有，順應事物也不妨礙而通達。無為而為，非住而住。如同云無心而降雨，山谷有神而自然空曠。衲僧家，能夠這樣現成，能夠這樣變轉，能夠這樣受用，能夠這樣方圓，才能在一切處應用而沒有缺失。還相互瞭解嗎？森羅（眾多）
【English Translation】 English version: The moon follows the boat, reflecting on the river, making it as clean as a white silk. Spring arrives with the growth of grass, turning the burnt traces green.
In the hall, Stone (Shitou, a Zen master) asked Long Beard (Changzi, another monk): 'Where do you come from?' Long Beard said, 'From the mountains.' Stone said, 'The merit built at the top of Dayu Mountain (Dayu Ling, a mountain pass), has it been completed?' Long Beard said, 'It has been completed long ago, only lacking the dotting of the eyes.' Stone said, 'Do you want the eyes dotted?' Long Beard said, 'Please do.' Stone lowered one foot. Long Beard then bowed. Stone said, 'What did you see that made you bow?' Long Beard said, 'Like a snowflake in a red-hot stove.' The master said, 'The eyes of merit on the mountain top, casually lowering the foot. A snowflake in a red-hot stove, immediately without reliance.'
In the hall, he said: 'On top of all the grasses are ordinary matters, before the gate of the bustling market appear hundreds of millions of bodies. Exhausting all these is like an illusory influence, only then can one realize the true person beyond the empty eon.' What is there in that other side? Where the white clouds break, the green mountains are beautiful. Cut off other causes, only guard the self-nature. During the summer retreat, one must let the mouth grow mold (referring to speaking less). To speak is the cry of a fox, to not speak is naturally the roar of a lion.'
Summer Retreat Sermon: Ordinary beings and sages all belong to one family, viewing life in the field of serene light. Now the mind of selecting Buddhas is emptied, naturally the hills and gardens bloom with flowers of enlightenment. Confine the feet for ninety days, look at the place before taking a step. Protect life for three months, embody the body and mind that does not touch things. Many bodies reside in one body, one body discerns the Way in many bodies. Therefore, it is said: The Dharmakaya (Dharma body) of all Buddhas enters my nature, my nature merges with the Tathagata (如來, Thus Come One). It is also said: Take the Great Perfect Enlightenment as my Sangharama (伽藍, monastery). If you can do it this way, what else is there? And how to realize it, to merge with the Tathagata? Do you understand each other? Do not manifest bodily forms in the three realms, cut off the ten directions, and understand the emptiness of self-nature.'
In the hall: 'Wonderful and clear, without a trace, bright and self-illuminating. United, it is not empty but existent, in accordance with things, it is unobstructed and flowing. Acting without acting, dwelling without dwelling. Like clouds raining without intention, valleys having spirits and naturally empty. Monks, if you can be so readily available, can transform so, can receive and use so, can be so square and round, then you can apply it everywhere without deficiency. Do you understand each other? The myriad (森羅)
萬像一法印。里許更無差別痕。
天申節上堂。三千世界出彈指。百億莊嚴集化身。壽域無疆同道久。河沙劫數一成春。
上堂世尊無說說。迦葉不聞聞。默默到時良自慶。家山元在白雲根。
上堂語處不傷筋骨。句中有玄。做處不帶瘢痕。用中得妙。能恁么去也。自然不見膠膠綴綴紛紛紜紜。所以道。常寂寂常歷歷。諸佛不求覓。眾生斷訊息。若能恁么擔荷去。更有甚麼應用不周。更有甚麼生死可及。到恁么時。古人又道。猶屬功在。且作么生轉得。與那人合去。還會么。戶外有云從斷徑。坐中無照勝然燈。
上堂僧問。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。未審如何行履。師云。無心道者能如此。未得無心也大難。僧云。鳥道無軌跡。虛空絕點痕。師云。阿爾又作道理去也。僧云。不作道理。又作么生。師云。皓玉本無瑕。雕文喪君德。師乃云。歸根得旨。葉落知秋。拈得鼻孔。失卻舌頭。照徹三世佛之頂𩕳。把定歷代祖之襟喉。玉井涵碧。冰壺斷流。諸法空寂為之座。是須坐處不停囚。
上堂當處出生。當處滅盡。三世如來。相授此印。石人放意臥煙寒。玉女搖頭看曉信參。
上堂舉僧問雲門。樹凋葉落時如何。門云。體露金風。師云。雪峰之子德山之孫
【現代漢語翻譯】 現代漢語譯本： 萬象一法印（一切現象皆由同一法則所印證），其中再無任何差別之跡象。
天申節上堂（于天申節的開示）：三千世界于彈指間顯現，百億莊嚴聚集為化身。壽域無疆，與道同久，無數劫數亦如一春。
上堂（開示）：世尊沒有言說，迦葉沒有聽聞。默默領會之時，自當慶幸，家山原本就在白雲深處。
上堂（開示）：言語之處不傷筋骨，句中自有玄機。作為之處不留痕跡，運用之中得其精妙。能夠如此行事，自然不會見到膠著牽絆、紛紛擾擾。所以說，常寂靜，常歷歷分明，諸佛無需尋覓，眾生斷絕訊息。若能如此擔當，還有什麼應用不能周全？還有什麼生死可以涉及？到那時，古人又說，這仍然屬於有為之功。那麼如何才能轉得開，與那人相合呢？會嗎？戶外有云，從斷徑而來，坐中無須點燈，勝過然燈。
上堂（開示）：有僧人問：雁過長空，影子沉入寒水。雁沒有留下軌跡的意思，水沒有留下影子的心。不知如何行事？師父說：無心之人才能如此，未得無心就很難做到。僧人說：鳥道沒有軌跡，虛空沒有點滴痕跡。師父說：你又在作道理了。僧人說：不作道理，又該如何？師父說：皓玉原本沒有瑕疵，雕琢反而喪失了它的美德。師父於是說：歸根才能得其要旨，葉落方知秋之來臨。拈得鼻孔，卻失卻舌頭。照徹三世諸佛的頂𩕳，把定歷代祖師的咽喉。玉井清澈，冰壺斷流。諸法空寂是為座位，但須安坐，不可停滯。
上堂（開示）：當處出生，當處滅盡。三世如來，相互傳授此印。石人隨意躺臥在煙霧寒氣之中，玉女搖頭觀看黎明時分的訊息。
上堂（開示）：舉僧人問雲門（Yunmen，禪宗大師名號）：樹木凋零，葉子飄落時如何？雲門（Yunmen）回答：體露金風。師父說：雪峰（Xuefeng，禪宗大師名號）的後代，德山（Deshan，禪宗大師名號）的子孫。
【English Translation】 English version: All phenomena are sealed by one Dharma seal (all phenomena are confirmed by the same law), and there are no traces of difference within.
Ascending the Dharma Hall on Tianshen Festival (a Dharma talk on the Tianshen Festival): Three thousand worlds appear in a snap of the fingers, and hundreds of millions of solemn forms gather as manifestations. The realm of longevity is boundless, lasting as long as the Tao, and countless kalpas are like a single spring.
Ascending the Dharma Hall (Dharma talk): The World-Honored One did not speak, and Kashyapa did not hear. When silently comprehending, one should rejoice, for the home mountain is originally in the depths of the white clouds.
Ascending the Dharma Hall (Dharma talk): Words do not injure bones, and there is mystery in the sentences. Actions leave no traces, and wonderfulness is attained in application. If one can act in this way, one will naturally not see clinging entanglements and chaotic disturbances. Therefore, it is said, 'Always still, always clearly distinct, Buddhas need not seek, sentient beings cut off news.' If one can bear this burden, what application is not complete? What birth and death can be involved? At that time, the ancients also said, 'This still belongs to conditioned effort.' So how can one turn it around and unite with that person? Do you understand? Outside the door, there are clouds coming from the broken path, and sitting here, there is no need to light a lamp, which is better than lighting a lamp.
Ascending the Dharma Hall (Dharma talk): A monk asked: 'Geese fly across the long sky, and their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining shadows. I don't know how to act?' The master said: 'Only those who are without mind can do this; it is very difficult for those who have not attained no-mind.' The monk said: 'Bird paths have no traces, and the void has no traces.' The master said: 'You are making reasoning again.' The monk said: 'If I don't make reasoning, what should I do?' The master said: 'Pure jade originally has no flaws; carving it loses its virtue.' The master then said: 'Returning to the root, one obtains the essence; when leaves fall, one knows autumn has come. Grasping the nostrils, one loses the tongue. Illuminating the crowns of the Buddhas of the three worlds, holding the throats of the ancestral masters of all ages. The jade well is clear, and the ice pot stops flowing. All dharmas are empty and still, serving as a seat, but one must sit peacefully and not linger.'
Ascending the Dharma Hall (Dharma talk): At the very place of birth, at the very place of extinction. The Tathagatas of the three worlds transmit this seal to each other. The stone man lies at ease in the misty cold, and the jade maiden shakes her head, watching the dawn news.
Ascending the Dharma Hall (Dharma talk): Quoting a monk's question to Yunmen (Yunmen, name of a Chan master): 'What about when the trees wither and the leaves fall?' Yunmen (Yunmen) replied: 'The body is exposed to the golden wind.' The master said: 'Descendants of Xuefeng (Xuefeng, name of a Chan master), descendants of Deshan (Deshan, name of a Chan master).'
。葛藤牽轉難窮根。截斷眾流見源底。相應涵蓋同乾坤。長長短短無節奏。綿綿密密忒鶻侖。隨波逐浪恁么去。上船便到家前門。
上堂天童一夏與兄弟共住。諸人鼻孔。出得氣快也未。若也出得氣快。三世諸佛。與爾把手共行。歷代祖師。與爾同門出入。其或未然。非唯帶累先宗。亦乃埋沒自己。敢問諸人。只如鼻孔子。且作么生出氣。還相委悉么。青山轉處水流月。寒葉落時風帶秋。
解夏上堂。十五日已前。頭上不著七寶冠。十五日已后。腳下掣斷五色線。頭上不著七寶冠。正坐不見坐。腳下掣斷五色線。正去不見去。正當十五日。覷破兩頭。直得君臣道合。父子氣和。琉璃殿上。玉女搖頭。明月堂前。石人撫掌。退一步也。萬仞崖前撒手。進一步也。百尺竿頭轉身。生滅去來。動靜出沒。只在個時撮聚。許多機要。放行把住。總在我儂。且道。正恁么時如何還會么。先行不到猶迷己。末後才過又借功。
上堂舉劉端公問云居。雨從何來。居云。從端公問處來。師云。端公問處來。徑直勿迂迴。善財處處逢彌勒。彈指作聲樓閣開。
上堂看看冰鑒凈玉壺寒。一亙清處抬腳易。十分明白轉身難。混身轉卻舌頭短。轉卻渾身鼻孔寬參。
上堂舉保福與長慶遊山次。福以手指面前地云
【現代漢語翻譯】 現代漢語譯本：葛藤纏繞牽連，難以窮盡其根源。截斷眾流，便能見到源頭和底蘊。相互相應，涵蓋天地，與乾坤同在。長長短短，看似沒有節奏，實則綿綿密密，精微玄妙。隨波逐流，就這樣順勢而去，上了船便直接到達家門口。
上堂時，天童禪師說：『一個夏天與各位兄弟共同居住於此，諸位鼻孔出氣是否順暢？』如果出氣順暢，三世諸佛都會與你們攜手同行，歷代祖師也會與你們同門出入。如果不是這樣，不僅會連累先輩宗師，也會埋沒自己。請問各位，這鼻孔子，究竟如何出氣？你們明白嗎？青山轉彎處，水中映著月亮；寒葉飄落時，風中帶著秋意。
解夏上堂。十五日之前，頭上不戴七寶冠；十五日之後，腳下斬斷五色線。頭上不戴七寶冠，是正坐而無所見其坐；腳下斬斷五色線，是正去而無所見其去。正當十五日這一天，看破兩頭，就能達到君臣道合，父子氣和的境界。琉璃殿上，玉女搖頭讚歎；明月堂前，石人撫掌稱妙。退一步，如同在萬仞懸崖前撒手；進一步，如同在百尺竿頭轉身。生滅去來，動靜出沒，都集中在這個時刻。許多重要的機要，放開和把握，都由我來掌握。那麼，正在這個時候，如何才能領會呢？先行一步不到位，仍然迷惑自己；最後才過關，又是借用了外力。
上堂時，舉劉端公問云居禪師：『雨從哪裡來？』云居禪師回答說：『從端公你發問的地方來。』天童禪師說：『從端公發問的地方來，直接了當，不要迂迴。善財童子處處遇到彌勒佛，彈指作聲，樓閣便打開。』
上堂時說：『看看那冰鑒清澈，玉壺寒冷。在一片清明之處抬腳容易，在十分明白之處轉身卻難。』如果能全身轉動，舌頭就會變短，如果能轉動全身，鼻孔就會變得寬大。
上堂時，舉保福禪師與長慶禪師一同遊山，保福禪師用手指著面前的地面說：
【English Translation】 English version: The kudzu vine winds and turns, its roots difficult to fathom. Cut off the many streams, and you will see the source and the bottom. Corresponding and encompassing, it is one with the universe. Long and short, seemingly without rhythm, yet continuous and dense, subtle and profound. Drifting with the waves, just go with the flow, and boarding the boat, you will arrive directly at your doorstep.
At the Dharma Hall, Tiantong said: 'Having lived together with you brothers for a summer, are your nostrils breathing smoothly?' If your breathing is smooth, the Buddhas of the three worlds will walk hand in hand with you, and the patriarchs of all generations will enter and exit through the same gate as you. If not, you will not only burden your ancestors but also bury yourselves. May I ask you all, how exactly does this 'nostril child' breathe? Do you understand? Where the green mountains turn, the moon is reflected in the water; when the cold leaves fall, the wind carries the autumn.
At the summer retreat completion Dharma Hall. Before the fifteenth day, the head does not wear a seven-jeweled crown (symbol of worldly glory); after the fifteenth day, the feet sever the five-colored threads (symbol of attachments). Not wearing the seven-jeweled crown on the head means sitting upright without seeing the act of sitting; severing the five-colored threads under the feet means going forth without seeing the act of going. Precisely on this fifteenth day, seeing through both ends, one can reach the state where the ruler and ministers are in accord, and the father and son are in harmony. In the crystal palace, the jade maiden shakes her head in admiration; before the bright moon hall, the stone man claps his hands in praise. Taking a step back is like letting go before a ten-thousand-fathom cliff; taking a step forward is like turning around at the top of a hundred-foot pole. Birth and death, coming and going, movement and stillness, appearing and disappearing, all are concentrated in this moment. Many important secrets, releasing and grasping, are all in my hands. So, how can one understand at this very moment? Going ahead without reaching the destination is still deluding oneself; only passing through at the end is borrowing external power.
At the Dharma Hall, he cited Liu Duangong asking Yunju: 'Where does the rain come from?' Yunju replied: 'It comes from where Duangong asks.' Tiantong said: 'It comes from where Duangong asks, directly and without detour. Shancai (Sudhana) meets Maitreya (Buddha of the future) everywhere; with a snap of the fingers, the sound is made, and the pavilions open.'
At the Dharma Hall, he said: 'Look, the ice mirror is clear, and the jade pot is cold. It is easy to lift your foot in a completely clear place, but it is difficult to turn around in a completely understood place.' If you can turn your whole body, your tongue will be short; if you can turn your whole body, your nostrils will be wide.
At the Dharma Hall, he cited Baofu and Changqing touring the mountains together. Baofu pointed to the ground in front of him and said:
。只這裡便是妙峰孤頂。慶雲。是即是可惜許。后舉似鏡清。清云。若不是孫公。便見髑髏遍野。師云。活人手段。游道工夫。須到恁么時節。恁么田地始得。保福不錯行一步。長慶不妄說一句。當時若不是孫公。髑髏遍野。有甚麼數。鏡清老鏡清老。太平治象渾無擾。毛髮不萠平穩休。只個如如元是道。
天寧節上堂。一人之父。百王之師。道機有餘兮動若四時。壽域無疆兮量同二儀。大功不宰。至化無為。妙兮雖喻。智也不知。個是誕生王父。真實穩密處。諸人還體悉得么。權掛垢衣云是佛。卻裝珍御複名誰。
上堂舉僧問香嚴。如何是道。嚴云。枯木里龍吟。如何是道中人。髑髏里眼睛。師云。耳應聲而無響。眼有照而亡緣。曠劫清規里許圓。生死死生不到處。云磨秋色水連天。
上堂寒林濡露。明月濯波。時節恁么。衲僧如何。廓一念不見有自。極十方不見有它。遍界通身無背面。莫教絲緒落機梭。
開爐上堂僧問。丹霞燒木佛意旨如何。師云。天寒宜向火。擁毳任堆堆。僧云。夜冷更深更爇一軀去也。師云。也須照管眉毛始得。僧云。通身紅爛去。方始是知音。師云。為它閑事長無明。僧云。只如院主。為甚麼眉須墮落。師云。也與上座病痛一般。僧云。不解作客。勞煩主人。師
【現代漢語翻譯】 現代漢語譯本： 這裡便是妙峰孤頂。慶雲，這即是，可惜啊。後來舉給鏡清（人名，禪師）。鏡清說，『若不是孫公（人名，禪師），便會看見髑髏遍野』。師父說，『活人的手段，游道的功夫，必須到這種時候，這種田地才行』。保福（地名）不錯行一步，長慶（地名）不妄說一句。當時若不是孫公，髑髏遍野，有什麼數？鏡清老鏡清老，太平治象渾無擾，毛髮不萌平穩休，這個如如（佛教用語，指真如）原本就是道。
天寧節上堂。一人的父親，百王的老師。道機有餘啊，動如四季。壽域無疆啊，量同二儀。大功不宰，至化無為。妙啊，雖然可以比喻，智慧也無法知曉。這個是誕生王父（對佛的尊稱），真實穩密之處。你們還體會得到嗎？權且掛上垢衣說是佛，卻又穿上華麗的衣服，又叫誰呢？
上堂舉僧人問香嚴（人名，禪師），『如何是道？』香嚴說，『枯木里龍吟』。『如何是道中人？』香嚴說，『髑髏里眼睛』。師父說，『耳朵應聲而無響，眼睛有照而亡緣。曠劫清規里許圓，生死死生不到處，云磨秋色水連天』。
上堂寒林濡露，明月濯波。時節如此，衲僧（指僧人）如何？廓一念不見有自，極十方不見有它。遍界通身無背面，莫教絲緒落機梭。
開爐上堂，僧人問，『丹霞（人名，禪師）燒木佛意旨如何？』師父說，『天寒宜向火，擁毳任堆堆』。僧人說，『夜冷更深更爇一軀去也』。師父說，『也須照管眉毛始得』。僧人說，『通身紅爛去，方始是知音』。師父說，『為它閑事長無明』。僧人說，『只如院主，為什麼眉須墮落？』師父說，『也與上座病痛一般』。僧人說，『不解作客，勞煩主人』。師
【English Translation】 English version: This very place is Miaofeng Isolated Peak. Qingyun, this is it, it's a pity. Later, it was shown to Jingqing (name of a person, a Chan master). Jingqing said, 'If it weren't for Sun Gong (name of a person, a Chan master), you would see skulls all over the field.' The master said, 'The means of a living person, the effort of traveling the Way, must reach this time, this state to be possible.' Baofu (name of a place) doesn't take a wrong step, Changqing (name of a place) doesn't speak a false word. If it weren't for Sun Gong at that time, skulls would be all over the field, what number would there be? Old Jingqing, old Jingqing, the peaceful governance is completely undisturbed, not even a hair sprouts, it's completely still, this Suchness (Buddhist term, referring to Thusness) is originally the Way.
Ascending the hall on Tianning Festival. The father of one person, the teacher of a hundred kings. The mechanism of the Way has surplus, moving like the four seasons. The realm of longevity is boundless, its measure is the same as the two powers (heaven and earth). Great merit is not governed, ultimate transformation is non-action. Wonderful, although it can be喻(yù, metaphor), wisdom cannot know it. This is the birth of the royal father (respectful term for the Buddha), the place of true stability. Do you all understand it? Temporarily hang a dirty robe and say it is Buddha, but then put on gorgeous clothes, who is it called then?
Ascending the hall, citing a monk asking Xiangyan (name of a person, a Chan master), 'What is the Way?' Xiangyan said, 'A dragon's roar in a withered tree.' 'What is a person in the Way?' Xiangyan said, 'Eyes in a skull.' The master said, 'The ear responds to sound but has no echo, the eye has illumination but loses its connection. In the rules of the eon, it is perfectly round, the place where birth and death do not reach, clouds grind the autumn color, water connects to the sky.'
Ascending the hall, the cold forest is wet with dew, the bright moon washes the waves. The season is like this, what about the monks? Broaden one thought and see no self, exhaust the ten directions and see no other. The whole body throughout the world has no front or back, don't let the silk threads fall from the loom.
Opening the furnace and ascending the hall, a monk asked, 'What is the meaning of Danxia (name of a person, a Chan master) burning a wooden Buddha?' The master said, 'It's good to face the fire when it's cold, pile up the downy clothes.' The monk said, 'The night is cold and deep, I'll burn another one.' The master said, 'You must also take care of your eyebrows.' The monk said, 'The whole body is red and rotten, only then is a confidant.' The master said, 'Because of idle matters, ignorance grows.' The monk said, 'Just like the abbot, why have his eyebrows and beard fallen off?' The master said, 'It's the same as your pain.' The monk said, 'I don't know how to be a guest, troubling the host.'
云。還它本色漢手段始得。師乃云。十月朔風雨肇寒天意作。叢席地爐今日開。免燒木佛無斟酌。大眾丹霞無斟酌。何似院主無斟酌。師復云。本合便恁么休卻。天童忍俊不禁。為爾諸人下個註腳。丹霞將錯就錯。院主眉須墮落。如聾如盲大家翁。攪擾殺爾不要惡。
上堂舉陸亙大夫問南泉。和尚姓甚麼。泉云姓王。大夫云。王還有眷屬也無。泉云。四臣不昧。夫云。王居何位。泉云。玉殿苔生。僧舉問曹山。玉殿苔生意旨如何。山云。不居正位。僧云。忽遇八方來朝時如何。山云。它不受禮。僧云。何用來朝。山云。違即斬。僧云。違是臣分上事。未審君意如何。山云。樞密不得旨。僧云。恁么則燮理之功。全歸臣相也。山云。汝還知君意么。僧云。外方敢不論量。師云。深深處細細行。隱隱時密密覷。若能恁么。徹根徹源。旁參回互。宛轉虛玄。不觸尊貴。機橫梭度。針露線穿。所以道。句里明宗即易。宗中辨的則難。正恁么時且道。有辨白無辨白。若道有辨白。又卻不密密。若道無辨白。又卻不惺惺。正恁么時作么生體悉。還會么。三藏老人顏似玉。萬年童子鬢如絲。
請保寧和尚上堂。才形黑白看生緣。十字縱橫解折旋。得勢干關沖虎口。變通疑殺。爛柯仙。到者里還有不撞頭不磕額底么。下座
【現代漢語翻譯】 現代漢語譯本：云。要恢復它本來的面目，需要真正的手段才行。師父於是說：『十月的北風帶來雨水，寒冷的天意開始顯現。叢林禪堂里的地爐今天打開，免得燒木頭佛像，毫無顧忌。』大眾啊，丹霞（Dānxiá，人名，此處指丹霞禪師）這樣做沒有顧忌，那麼院主（yuànzhǔ，寺院住持）又該如何毫無顧忌呢？師父又說：『本來就應該這樣結束。』天童（Tiāntóng，地名，此處指天童寺）忍不住要為你們這些人下一個註解：丹霞將錯就錯，院主的眉毛鬍鬚都掉光了。像聾子瞎子一樣的大老翁，攪擾得你們不得安寧，不要嫌惡啊。 上堂時，師父引用陸亙大夫（Lù Gèn dàfū，人名）問南泉（Nánquán，人名，指南泉普愿禪師）的故事：『和尚您姓什麼？』南泉說：『姓王。』大夫問：『王還有眷屬嗎？』南泉說：『四臣不昧。』大夫問：『王居住在什麼位置？』南泉說：『玉殿苔生。』有僧人引用這段故事問曹山（Cáoshān，人名，指曹山良價禪師）：『玉殿苔生的意旨是什麼？』曹山說：『不居正位。』僧人問：『如果遇到八方來朝拜時，該怎麼辦？』曹山說：『它不受禮。』僧人問：『為什麼要來朝拜？』曹山說：『違抗就斬首。』僧人問：『違抗是臣子的本分，不知道君王的意思如何？』曹山說：『樞密沒有得到旨意。』僧人問：『這樣說來，治理的功勞全歸臣相了。』曹山說：『你還知道君王的意思嗎？』僧人說：『外方不敢妄加評論。』師父說：『在深奧的地方要細緻地行走，在隱蔽的時候要密切地觀察。如果能夠這樣，徹底瞭解根源，旁敲側擊，迴環互應，委婉虛玄，不觸犯尊貴，機鋒像梭子一樣穿梭，針腳像線一樣顯露。』所以說：『在語句中明白宗旨容易，在宗旨中辨別清楚就難了。』正在這個時候，且說，有辨別還是沒有辨別？如果說有辨別，又不夠隱蔽；如果說沒有辨別，又不夠清醒。正在這個時候，該如何體會呢？』你們會嗎？三藏老人的臉色像玉一樣，萬年童子的鬢髮卻像絲一樣。 請保寧和尚（Bǎoníng héshàng，人名，此處指保寧仁勇禪師）上堂。才一形成黑白之分，就要看清生起的因緣。十字縱橫，要懂得如何折轉迴旋。得勢時要敢於突破關卡，衝出虎口，變化通達，才能使人疑慮頓消，如同爛柯仙人（Lànkē xiānrén，傳說中的仙人）。到了這裡，還有不撞頭不磕額的人嗎？』說完便下座。
【English Translation】 English version: Cloud. Only with true skill can one restore it to its original state. The master then said, 'The north wind of October brings rain, and the cold intention of heaven begins to manifest. The ground furnace in the jungle meditation hall is opened today, avoiding the burning of wooden Buddha statues without discretion.' Monks, Dānxiá (丹霞, a name, referring to Zen Master Danxia) acts without discretion, so how should the abbot (yuànzhǔ, the abbot of the monastery) act without discretion? The master further said, 'Originally, it should have ended like this.' Tiāntóng (天童, a place name, referring to Tiantong Temple) couldn't help but add a commentary for all of you: Danxia made the best of a bad situation, and the abbot's eyebrows and beard fell off. Like a deaf and blind old man, disturbing your peace, do not be disgusted. During the Dharma talk, the master quoted the story of Minister Lù Gèn (陸亙大夫, a name) asking Nánquán (南泉, a name, referring to Zen Master Nanquan Puyuan): 'Venerable monk, what is your surname?' Nanquan said, 'My surname is Wang.' The minister asked, 'Does Wang have any family?' Nanquan said, 'The four ministers are not ignorant.' The minister asked, 'Where does Wang reside?' Nanquan said, 'Moss grows in the jade palace.' A monk quoted this story and asked Cáoshān (曹山, a name, referring to Zen Master Caoshan Liangjie): 'What is the meaning of moss growing in the jade palace?' Caoshan said, 'Not residing in the proper position.' The monk asked, 'If people from all directions come to pay homage, what should be done?' Caoshan said, 'It does not accept the homage.' The monk asked, 'Why come to pay homage?' Caoshan said, 'Disobedience will be beheaded.' The monk asked, 'Disobedience is the duty of the ministers, I wonder what the king's intention is?' Caoshan said, 'The privy council has not received the decree.' The monk asked, 'In that case, the merit of governance entirely belongs to the ministers.' Caoshan said, 'Do you know the king's intention?' The monk said, 'Outsiders dare not comment.' The master said, 'In the profound places, walk carefully; in the hidden times, observe closely. If you can do this, thoroughly understand the root and source, allude from the side, respond in a roundabout way, be subtle and profound, do not offend the noble, the sharpness of the mind is like a shuttle weaving back and forth, the stitches are like threads revealed.' Therefore, it is said: 'It is easy to understand the principle in words, but it is difficult to discern clearly in the principle.' At this very moment, let's say, is there discernment or no discernment? If you say there is discernment, it is not hidden enough; if you say there is no discernment, it is not awake enough. At this very moment, how should one experience it?' Do you understand? The face of the old monk Sanzang is like jade, but the temples of the eternal child are like silk. Inviting Abbot Bǎoníng (保寧和尚, a name, referring to Zen Master Baoning Renyong) to give a Dharma talk. 'As soon as black and white are formed, one must see the arising causes and conditions clearly. With the cross, one must know how to turn and maneuver. When gaining momentum, one must dare to break through the barriers and rush out of the tiger's mouth. Transformation and understanding can dispel doubts, like the Rotten Ke Immortal (Lànkē xiānrén, a legendary immortal). Here, are there still people who do not bump their heads or knock their foreheads?' After speaking, he descended from the seat.
請寧和尚為眾說法。
送監收上堂。一日不作一日不食。歇者無心獲者力。分明只個是家風。會得種田博飯吃。記得。地藏問僧甚麼處來。僧云。南方來。藏云。南方佛法如何。僧云。商量浩浩。藏云。爭似我這裡栽田博飯吃。僧云。爭奈三界何。藏云。爾喚甚麼作三界。師云。唯心唯識。平出平入。金刀之齊。玉尺之直。爾喚甚麼作三界。真個不曾遺顆粒。
上堂舉僧問南泉。高揖釋迦不拜彌勒時如何。泉云。昨日有人恁么問趁出了也。僧云。和尚怕某甲不實。泉云。柱杖不在。苕帚柄聊與三十。後來雪竇道。南泉只有受璧之心。且無割城之意。師云。撿點將來雪竇也好。與三十拄杖何故不見道。當斷不斷。反招其亂。諸人還會也無。天童不免指注去也。王老師足意氣。是是非非蕩情謂。倚天照雪爛光芒。掃盡攙搶千萬里。
薦福專使馳書。上堂。一枝秀出栴檀林。想見馨香慰眾心。不負老兄開鑿力。當風子和鶴鳴陰。復舉阿難問迦葉。世尊傳金襕。外別傳何物。迦葉召阿難。難應諾。葉云。倒卻門前剎竿著。師云。影略門前倒剎竿。箇中消息授傳難。玲瓏侍者能相委。盤走明珠珠走盤。
陸宜人請上堂舉。陸亙大夫問南泉。弟子親從六合來。彼中還有身么。泉云。分明記取舉似作家。師
【現代漢語翻譯】 現代漢語譯本： 寧和尚應邀為大眾說法。
送監收上堂說法。『一日不作，一日不食。』 休息的人沒有用心，獲得的人出了力。分明這就是我們的家風。領會了就能種田吃飯。記得，地藏菩薩問僧人從哪裡來。僧人說：『從南方來。』 地藏菩薩問：『南方佛法如何？』 僧人說：『商量辯論非常熱鬧。』 地藏菩薩說：『怎比得上我這裡栽田吃飯。』 僧人說：『那三界怎麼辦呢？』 地藏菩薩說：『你把什麼叫做三界？』 寧和尚說：『唯心唯識，平等出入，像金刀一樣齊整，像玉尺一樣筆直。你把什麼叫做三界？』 實在沒有遺漏一粒米。
上堂說法時引用僧人問南泉禪師：『高高興興地向釋迦牟尼佛作揖，但不拜彌勒佛時，這是為什麼？』 南泉禪師說：『昨天有人這樣問，已經被我趕出去了。』 僧人說：『和尚是怕我不實在吧？』 南泉禪師說：『我的拄杖不在，暫且給你三十下笤帚把子。』 後來雪竇禪師說：『南泉禪師只有接受玉璧的心意，卻沒有割讓城池的想法。』 寧和尚說：『仔細檢查起來，雪竇禪師說得也好。給你三十拄杖，為什麼沒見到他說：當斷不斷，反受其亂。』 各位會了嗎？天童禪師不免要加以註釋了。王老師的意氣風發，是非分明，盪滌情懷。倚天照雪，光芒四射，掃盡千萬里內的所有障礙。
薦福寺的專使送來書信，寧和尚上堂說法。一枝獨秀于栴檀（chandana，一種名貴的香木）林中，想必它的馨香能慰藉大眾的心。不辜負老兄開鑿的力量，當風時能聽到子和（Zi He，春秋時期晉國樂師）的鶴鳴之音。又引用阿難（Ananda，佛陀的十大弟子之一）問迦葉（Kasyapa，釋迦牟尼佛的大弟子）的故事：『世尊傳授金襕袈裟（kasaya，一種僧衣），此外還私下傳授了什麼？』 迦葉尊者叫了一聲阿難的名字，阿難應諾。迦葉尊者說：『把門前的剎竿倒下來。』 寧和尚說：『稍微倒一下門前的剎竿，其中的訊息難以傳授。』 聰明的侍者能夠明白其中奧妙，就像盤子轉動著明珠，明珠又在盤中轉動一樣。
陸宜人（Lu Yiren，人名）請寧和尚上堂說法時引用陸亙（Lu Xuan，人名）大夫問南泉禪師：『弟子親自從六合（Liuhe，指天地四方）而來，那裡還有自身存在嗎？』 南泉禪師說：『分明記住，告訴那些有作為的人。』 寧和尚
【English Translation】 English version: Ning, the monk, was invited to preach to the assembly.
Sending the supervisor to the hall to preach. 'One day without work, one day without food.' Those who rest have no intention, those who gain exert effort. Clearly, this is our family tradition. Understanding it allows one to cultivate the field and eat rice. Remember, Dizang (Ksitigarbha, a Bodhisattva) asked a monk where he came from. The monk said, 'From the South.' Dizang asked, 'How is the Dharma in the South?' The monk said, 'Discussions are bustling.' Dizang said, 'How can it compare to planting fields and eating rice here?' The monk said, 'What about the Three Realms?' Dizang said, 'What do you call the Three Realms?' Ning, the monk, said, 'Mind-only, Consciousness-only, entering and exiting equally, as straight as a golden knife, as straight as a jade ruler. What do you call the Three Realms?' Truly, not a single grain is missed.
When ascending the hall to preach, he quoted a monk asking Zen Master Nanquan: 'When bowing respectfully to Sakyamuni (Sakyamuni, the historical Buddha) but not bowing to Maitreya (Maitreya, the future Buddha), what is the reason?' Nanquan said, 'Yesterday someone asked this and was chased out.' The monk said, 'Is the abbot afraid that I am not sincere?' Nanquan said, 'My staff is not here, so I'll give you thirty strokes with a broom handle for now.' Later, Zen Master Xuedou said, 'Nanquan only had the intention to accept the jade disc but not the intention to cede the city.' Ning, the monk, said, 'Upon careful examination, Xuedou spoke well. Giving thirty strokes with a staff, why didn't he say: 'Hesitation in decision leads to chaos.' Do you all understand? Zen Master Tiantong cannot help but add commentary. Teacher Wang's spirit is high, distinguishing right from wrong, cleansing emotions. Leaning on the sky and illuminating the snow, its radiance shines brightly, sweeping away all obstacles within thousands of miles.
A special envoy from Jianfu Temple sent a letter, and Ning, the monk, ascended the hall to preach. A single branch stands out in the sandalwood (chandana, a precious fragrant wood) forest, and its fragrance must comfort the hearts of the assembly. It does not fail the efforts of the old brother's excavation, and in the wind, one can hear the sounds of Zi He's (Zi He, a musician of the Jin state in the Spring and Autumn period) crane's cry. He also quoted the story of Ananda (Ananda, one of the Buddha's ten great disciples) asking Kasyapa (Kasyapa, one of Sakyamuni Buddha's great disciples): 'The World-Honored One transmitted the golden kasaya (kasaya, a monastic robe), but what else did he transmit privately?' Kasyapa called out Ananda's name, and Ananda responded. Kasyapa said, 'Knock down the flagpole in front of the gate.' Ning, the monk, said, 'Slightly knocking down the flagpole in front of the gate, the message within is difficult to transmit.' The clever attendant can understand the mystery, just like a plate turning a bright pearl, and the pearl turning in the plate.
When Lu Yiren (Lu Yiren, a personal name) invited Ning, the monk, to ascend the hall to preach, he quoted Lu Xuan (Lu Xuan, a personal name), the Grand Master, asking Zen Master Nanquan: 'This disciple has come personally from the six directions (Liuhe, referring to the universe), is there still a self there?' Nanquan said, 'Clearly remember and tell those who are capable.' Ning, the monk,
云。空不可有。具足無邊際身。妙不可亡。具足無邊際用。在天同天。在人同人。在彼同彼。在此同此。雖然天人彼此。要且不與它合。所以主不自主。乃能一切處主。賓不自賓。乃能一切處賓。若能恁么去。不唯覷破南泉。亦知陸大夫出生入死。縱橫變態。不與身拘。還體悉得。明月隨人如有以。白雲作雨也無心。
上堂僧問。斷言語絕思惟處。作么生商量。師云。滴水入石不得。僧云。㗖啄不入去也。師云。要爾著個口嘴作么。僧云。也要向其間旁通個訊息。師云。爾試回互道一句子看。僧云。船從明月波心轉。家在蘆華渡口看。師云。更須全身放下始得。僧云。便恁么全身放下時如何。師云。摸著鼻孔時。方是爾自己。師舉。明安頌云。
莫行心處路。莫坐無處功。有無二俱離。 廓然天地空。
師云。功勛消階級盡。尊貴不知名。威嚴莫得近。子退步而就父。臣轉身以合君。正恁么時如何體悉。機轉玉輪側。妙葉正當風。
上堂舉。漸源一日坐紙帳內。僧至撥開帳子云。不審。源以目見之。良久云會么。僧云不會。源云。七佛已前事。為甚麼不會。師云。湛湛不昏。綿綿若存。三世佛護持為之頂相。歷代祖傳受為之命根。且作么生體悉。還會么。蒼頭祖父寒居位。白髮兒孫夜過門。
【現代漢語翻譯】 現代漢語譯本：云，空性之中本不存在實體，它具足無邊無際的形體，玄妙得無法泯滅，它具足無邊無際的作用。在天界就與天界相同，在人間就與人間相同，在那邊就與那邊相同，在這裡就與這裡相同。雖然天界和人間彼此不同，但它卻不與任何一方相合。所以，作為主宰卻並不自主，才能在一切處作為主宰；作為賓客卻並不以賓客自居，才能在一切處作為賓客。如果能夠這樣去做，不僅能看破南泉（Nanquan，禪宗大師），也能知道陸大夫（Lu Daifu，人名）的出生入死，縱橫變化，不被自身所拘束，就能完全體會到：明月跟隨人，好像有所給予；白雲化作雨，也並無任何心意。
上堂時，有僧人問道：『斷絕言語、斷絕思惟之處，如何商量？』 師父說：『滴水入石，毫無作用。』 僧人說：『即使是鳥雀的啄食也無法進入嗎？』 師父說：『要你的嘴巴做什麼？』 僧人說：『也想從中旁敲側擊地探聽一些訊息。』 師父說：『你試著回互地說一句看看。』 僧人說：『船從明月照耀的波心轉動，家在蘆葦花盛開的渡口邊。』 師父說：『更需要全身心地放下才行。』 僧人說：『如果這樣全身心放下時，又會如何呢？』 師父說：『摸到自己的鼻孔時，才是真正的你自己。』 師父舉例說明，明安（Ming An，人名）的頌詞說：
『不要行走在心意的道路上，不要坐在無為的功勞上。有和無這二者都遠離，廣闊空曠，天地一片空明。』
師父說：『功勛消盡，階級泯滅，尊貴也失去了名號，威嚴也無法靠近。兒子退步來順應父親，臣子轉身來符合君王。正在這個時候，如何體會？機鋒轉動，如玉輪側轉，微妙的樹葉，正迎著風。』
上堂時，師父舉例說，漸源（Jian Yuan，人名）有一天坐在紙帳內，有僧人來到，撥開帳子說：『請問禪意。』漸源用眼睛看著他，過了很久說：『會了嗎？』僧人說不會。漸源說：『七佛（Qifo，過去七佛）以前的事，為什麼不會？』 師父說：『清澈明亮而不昏暗，連綿不斷而又好像存在。三世諸佛護持它，作為它的頂相；歷代祖師傳承它，作為它的命根。那麼，如何體會呢？會了嗎？蒼老的祖父住在寒冷的居所，白髮的兒孫在夜晚經過家門。』
【English Translation】 English version: Cloud. Emptiness cannot have substance. It is complete with boundless form. It is wonderfully imperishable. It is complete with boundless function. In heaven, it is the same as heaven. In humanity, it is the same as humanity. There, it is the same as there. Here, it is the same as here. Although heaven and humanity are different from each other, it does not merge with either. Therefore, as the master, it is not self-governing, and thus can be the master everywhere. As the guest, it is not self-regarded as the guest, and thus can be the guest everywhere. If one can go in this way, not only can one see through Nanquan (a Zen master), but also know Lu Daifu's (a person's name) birth and death, horizontal and vertical transformations, not constrained by oneself, and then one can fully realize: the bright moon follows people as if giving something; the white clouds make rain without any intention.
In the hall, a monk asked: 'Where language is cut off and thought is extinguished, how should we discuss it?' The master said: 'A drop of water cannot penetrate a stone.' The monk said: 'Even the pecking of birds cannot enter?' The master said: 'What do you need your mouth for?' The monk said: 'I also want to indirectly inquire about some news from it.' The master said: 'Try to say a sentence reciprocally.' The monk said: 'The boat turns from the heart of the moonlit waves, and the home is seen at the ferry crossing where reeds bloom.' The master said: 'You must let go of your whole body and mind.' The monk said: 'If I let go of my whole body and mind like that, what will happen?' The master said: 'When you touch your own nostrils, that is your true self.' The master cited Ming An's (a person's name) verse:
'Do not walk on the path of the mind, do not sit on the merit of non-action. Both existence and non-existence are abandoned, vast and empty, the heaven and earth are clear.'
The master said: 'Merit is exhausted, ranks are eliminated, nobility loses its name, and majesty cannot be approached. The son steps back to comply with the father, and the minister turns to conform to the ruler. At this very moment, how to realize it? The mechanism turns like a jade wheel sideways, and the subtle leaves face the wind.'
In the hall, the master cited that Jian Yuan (a person's name) was once sitting inside a paper tent. A monk came, opened the tent and said: 'Please enlighten me.' Jian Yuan looked at him for a long time and said: 'Do you understand?' The monk said he did not understand. Jian Yuan said: 'Why don't you understand the matter before the Seven Buddhas (Qifo, the Seven Past Buddhas)?' The master said: 'Clear and bright without being dim, continuous and as if existing. The Buddhas of the three worlds protect it as its crown; the successive patriarchs transmit it as its lifeblood. So, how to realize it? Do you understand? The old grandfather lives in a cold dwelling, and the white-haired grandchildren pass by the door at night.'
上堂。道契如如。非有非無。靜也神之在谷。應也像之在珠。了無所住照不失虛。無影杖子兩人扶。清華臨于至鑒。深密守于元樞。機輪文彩妙窮初。霽色廓澄兮秋懷月滿。秀棱重疊兮云卷山臞。
上堂舉。僧問凈果。如何是本來心。果云。犀因玩月紋生角。像被雷驚華入牙。師云。不即不離。非取非舍。自東自西。誰上誰下。委曲也順俗亡功。驀直也應真不借。且道作么生體悉。還會么。珠中有火君須信。休向天邊問太陽。
上堂舉僧問玄沙。如何是無縫塔。沙云。只者一縫大小。師云。只者一縫大小。飽叢林漢分曉。點頭言語丁寧。擺手舌頭狤獠。不狤獠。人人腳下長安道。
上堂舉云居問僧。看底是甚麼經。僧云。維摩經。居云。不問維摩經。看底是甚麼經。師云。不問維摩經。看底甚麼經。大千捲出破塵情。水中鹽味色里膠青。機前有路妙難名。才形言像迢然去。又是泥團換眼睛。
冬至上堂。一陽生萬物潛萌。隱隱有像。寥寥未形。蚌腸含妙蘊。犀角暈通星。密密用細細行。本智虛融與理冥。露地白牛肥膩飽。擁蓑人駕雪山耕。
上堂。今朝臘月二十五。衲僧一曲和雲門。誰將節奏亂孔竅。不到瘢痕傷斧斤。舌無骨眼有筋。方見韶陽老子能。拍拍元來渾是令。哩鳴啰了
【現代漢語翻譯】 現代漢語譯本 上堂開示。道與如如之理相契合，既非實有，也非虛無。靜止時，如同精神潛藏於山谷之中；應物時，又如影像映現在寶珠之上。心中了無所住，照物之光便不會失去其虛明之性。不用拄著枴杖，也有兩個人來攙扶。清明的智慧臨照于至高的明鑑，深邃的禪定守護著根本的樞機。機鋒的運轉和言辭的文采，精妙到了極點，窮盡了初始之理。雨後放晴，天空澄澈而廣闊，如同秋日般的情懷，明月高懸而圓滿。山峰秀麗的棱角重重疊疊，如同舒捲的雲彩，山也顯得清瘦。
上堂開示，並引用一則公案。有僧人問凈果禪師：『如何是本來心？』凈果禪師回答說：『犀牛因為玩賞月亮而在角上生出紋路，大象因為被雷聲驚嚇而使花紋進入象牙。』我（師）說：不即不離，既不取，也不捨。或東或西，誰上誰下？委曲婉轉地說，是順應世俗而失去了本功；直接了當地說，是應真顯現而無需憑藉外力。且說如何去體會領悟？你們會嗎？珠子中蘊藏著火性，你們一定要相信，不要向天邊去詢問太陽的所在。
上堂開示，並引用一則公案。有僧人問玄沙禪師：『如何是無縫塔？』玄沙禪師回答說：『就是這一縫的大小。』我（師）說：就是這一縫的大小，讓飽學叢林的禪僧們都明白了。點頭贊同的言語是如此的丁寧，擺手否認的舌頭又是如此的笨拙。不笨拙，那麼人人腳下都是通往長安的大道。
上堂開示，並引用一則公案。云居禪師問僧人：『你看的是什麼經？』僧人回答說：『《維摩經》。』云居禪師說：『我不問你《維摩經》，你到底看的是什麼經？』我（師）說：我不問你《維摩經》，你到底看的是什麼經？大千世界如經卷般展開，破除塵世的情慾。如同水中鹽的味道，如同顏色里膠的青色。機鋒之前自有道路，玄妙難以用言語來形容。一旦形成言語和形象，便已遠遠地離開了真意，這又是用泥團來更換眼睛啊（比喻用虛假代替真實）。
冬至上堂開示。一陽之氣生髮，萬物潛藏萌動，隱隱約約地顯現出形象，空曠寂寥而尚未成形。如同蚌的腸中蘊含著精妙的意蘊，如同犀牛角上的白紋貫通星象。精細地體察，細微地實行。本來的智慧虛空融合，與真理冥合。露天的白牛肥壯飽滿，披著蓑衣的人駕著它在雪山上耕作。
上堂開示。今天已經是臘月二十五了，眾僧唱一曲來和應雲門宗的風範。有誰會將節奏搞亂，以至於破壞了孔竅的精妙？如果沒有達到那個境界，就不會在斧頭上留下傷痕。舌頭沒有骨頭，眼睛卻有筋骨。這才知道韶陽老子（雲門文偃）的能耐。拍板的節奏，原來完全是號令。哩鳴啰了（擬聲詞，形容樂器的聲音）。
【English Translation】 English version Entering the hall. The Way accords with Suchness (Tathata), neither existent nor non-existent. In stillness, it is like the spirit dwelling in the valley; in response, it is like the image reflected in a pearl. With no abiding place in the mind, the light of illumination does not lose its emptiness. Without a shadow staff, two people support me. Clear brilliance shines upon the ultimate mirror, profound stillness guards the primordial pivot. The mechanism of action and the splendor of words reach the ultimate, exhausting the beginning principle. After the rain, the sky is clear and vast, like the autumn's mood, with the full moon hanging high. The beautiful ridges of the mountains overlap, like rolling clouds, and the mountains appear lean.
Entering the hall and citing a koan. A monk asked Zen Master Jingguo: 'What is the original mind?' Zen Master Jingguo replied: 'The rhinoceros grows patterns on its horn from admiring the moon, and the elephant's tusks are marked by the patterns from being startled by thunder.' I (the master) say: Neither identical nor separate, neither taking nor rejecting. Whether east or west, who is above and who is below? Speaking circuitously is conforming to the world and losing merit; speaking directly is manifesting truth without relying on external forces. Now, how do you realize and understand? Do you get it? You must believe that there is fire in the pearl; do not ask the sun in the sky.
Entering the hall and citing a koan. A monk asked Zen Master Xuansha: 'What is a seamless pagoda?' Zen Master Xuansha replied: 'Just this one seam, big or small.' I (the master) say: Just this one seam, big or small, lets the learned monks of the sangha understand. Nodding in agreement, the words are so earnest; waving in denial, the tongue is so clumsy. Not clumsy, then everyone's feet are on the road to Chang'an.
Entering the hall and citing a koan. Zen Master Yunju asked a monk: 'What sutra are you reading?' The monk replied: 'The Vimalakirti Sutra.' Zen Master Yunju said: 'I am not asking about the Vimalakirti Sutra; what sutra are you actually reading?' I (the master) say: I am not asking about the Vimalakirti Sutra; what sutra are you actually reading? The great thousand worlds unfold like a sutra, breaking through the desires of the dust. Like the taste of salt in water, like the blue of glue in color. Before the mechanism, there is a path, the mystery of which is difficult to describe. Once words and images are formed, they are far from the true meaning; this is like replacing eyes with clay balls (a metaphor for replacing the real with the false).
Entering the hall on the Winter Solstice. The yang energy arises, and all things are hidden and budding, faintly showing images, vast and desolate, yet not fully formed. Like the oyster's intestines containing subtle meanings, like the white lines on the rhinoceros horn connecting to the stars. Observe closely, practice meticulously. The original wisdom is empty and integrated, merging with the truth. The white ox in the open field is fat and full, and the person wearing a raincoat drives it to plow on the snowy mountain.
Entering the hall. Today is the twenty-fifth day of the twelfth month, and the monks sing a song in harmony with the style of the Yunmen school. Who would disrupt the rhythm, damaging the subtlety of the apertures? If you have not reached that state, you will not leave marks on the axe. The tongue has no bones, but the eyes have tendons. Only then will you know the ability of old man Shaoyang (Yunmen Wenyan). The rhythm of the clapper is entirely an order. Li ming luo le (onomatopoeia, describing the sound of musical instruments).
邏鳴棱。
上堂。佛佛說法。只成黃葉止啼。祖祖傳宗。還是空拳相嚇。到者里直須自休歇。自悟自明。佛是已躬做成。法非別人付得。若能恁么。是大丈夫漢。真衲僧。自己一段大事。諸兄弟且作么生得平平穩穩去。但得雪消去。自然春到來。
上堂舉。趙州問僧。曾到此間么。僧云曾到。州云。喫茶去。又問僧。僧云。不曾到。州云。喫茶去。院主問云。曾到喫茶去。不曾到為甚麼亦喫茶去。州喚院主。主應諾。州云。喫茶去。後鏡清問僧。趙州喫茶去作么生。僧便行。清云。邯鄲學唐步。雪竇拈云。者僧不是邯鄲人。為甚麼學唐步。師云。喫茶去喫茶去。明明指人無異語。家風平展沒機關。誰道。趙州謾院主。苦苦苦。往往邯鄲學唐步。恰恰長安道上行。分明有眼如天瞽。鏡清道邯鄲學唐步。雪竇道者僧不是邯鄲人。為甚學唐步。還會么。登機者失。欺敵者亡。
歲旦上堂。歲朝坐禪。萬事自然。心心絕待佛佛現前。清白十分江上雪。謝郎滿意釣漁船參。
上堂萬木寒悴。此個不凋。三春敷榮。此個不變。居二儀之前。處諸緣之後。魔外紛紛擾擾。與之同事。在其間周而有餘。佛祖哆哆和和。與之同身。于里許默而無作。爾動也我自靜。爾寂也我自行。欲同而不得同。欲異而不得異。
只如出沒之原底。且作么生辨。還會么。休詢造化誰持柄。向道因緣我見根。
上堂舉。紫胡見劉鐵磨來便問。汝莫是劉鐵磨否。磨云不敢。胡云。左轉右轉。磨云。和尚莫顛倒。胡便打。師云。見之不取。思之千里。劉鐵磨既不能見機而變。紫胡遂乃倚勢欺人。且道。其間事作么生。莫是驅耕夫牛奪饑人食么。要且不恁么。爾道如何體悉。還會么。不見道。無事上山行一轉。借問時人會也無。
鴻福聰和尚入寺上堂。僧問。正不立玄。偏不附物時如何。師云。金針雙鎖備。葉路穩全該。僧云。物外獨騎千里象。萬年松下擊金鐘。師云。更須跨一步十方能現身。僧云。手指空時天地轉。回途石馬出紗籠。師云。超方者委。師乃云。明月蘆華四望連。轉身人上合同舡。借功自有旁參事。歷歷機頭看正偏。所以道。偏不附物。正不立玄。若恁么行履。菩提妙華遍裝嚴。隨所住處常安樂。
上堂舉。洞山問隱山。如何是主中主。山云。長年不出戶。如何是主中賓。山云。青山覆白雲。賓主相去幾何。山云。長江水上波。賓主相見有何言說。山云。清風拂白月。師云。凈不涉緣。照不對物。用無去來之相。混無彼我之心。若能恁么去。穩穩密密玲玲瓏瓏。還會么。宛轉虛玄事不彰。明暗只在影中圓。
【現代漢語翻譯】 現代漢語譯本： 只如出沒之原底（萬物生滅的本源）。且如何辨別？領會了嗎？不要追問造化是誰在掌控，如果說因緣是我的根本見解，那就錯了。
上堂時，舉例說：紫胡禪師見到劉鐵磨（一位以磨鐵為生的人）來，便問：『你莫非是劉鐵磨嗎？』劉鐵磨說：『不敢當。』紫胡禪師說：『左轉右轉。』劉鐵磨說：『和尚莫要顛倒。』紫胡禪師便打了他。師（指本寺的禪師）說：『見到機會卻不能把握，事後思量已是千里之遙。』劉鐵磨既然不能見機而變，紫胡禪師就仗勢欺人。那麼，這件事的真相是什麼呢？難道是驅趕耕田的牛，奪走飢餓之人的食物嗎？其實並非如此。你們說該如何體會？領會了嗎？沒聽過嗎？無事時上山走一圈，請問世人有誰能領會？』
鴻福聰和尚進入寺院上堂說法。有僧人問：『正不立玄（不執著于本體），偏不附物（不執著于現象）時，如何是好？』 師說：『金針雙鎖備，葉路穩全該（比喻應對各種情況都準備充分，穩妥周全）。』僧人說：『物外獨騎千里象，萬年松下擊金鐘（比喻超脫世俗，境界高遠）。』師說：『更須跨一步十方能現身（更進一步才能在任何地方顯現真身）。』僧人說：『手指空時天地轉，回途石馬出紗籠（比喻頓悟時，一切束縛都消失）。』師說：『超方者委（超越常規的人才能理解）。』師於是說：『明月蘆華四望連，轉身人上合同舡（明月、蘆葦、鮮花連成一片，轉身時人們同在一艘船上）。借功自有旁參事，歷歷機頭看正偏（藉助外力自有旁人蔘與，在關鍵時刻看清正與偏）。』所以說，偏不附物，正不立玄。如果這樣修行，菩提妙華遍裝嚴（覺悟的智慧之花將遍佈莊嚴），隨所住處常安樂（無論身在何處，都能常保安樂）。
上堂時，舉例說：洞山禪師問隱山禪師：『如何是主中主（本體中的本體）？』隱山禪師說：『長年不出戶（常年不出門）。』『如何是主中賓（本體中的現象）？』隱山禪師說：『青山覆白雲（青山覆蓋白雲）。』『賓主相去幾何（本體與現象相差多遠）？』隱山禪師說：『長江水上波（長江水上的波浪）。』『賓主相見有何言說（本體與現象相見有什麼可說的）？』隱山禪師說：『清風拂白月（清風拂過白月）。』師（指本寺的禪師）說：『凈不涉緣（清凈不涉及因緣），照不對物（照耀不針對外物）。用無去來之相（作用沒有來去之相），混無彼我之心（融合沒有彼此之心）。』若能這樣去做，穩穩密密玲玲瓏瓏（穩妥周密，圓融通透）。領會了嗎？宛轉虛玄事不彰（委婉曲折的玄妙之事難以彰顯），明暗只在影中圓（光明與黑暗只在影子中圓融）。
【English Translation】 English version: Just like the origin of coming and going (the origin of all things arising and ceasing). How do you discern it? Do you understand? Don't inquire who holds the handle of creation. If you say that cause and condition are the root of my view, then you are mistaken.
In the Dharma Hall, it was cited: Zen Master Zihu saw Liu Tiemo (a person who made a living by grinding iron) coming and asked, 'Are you Liu Tiemo?' Tiemo said, 'I dare not claim to be.' Zihu said, 'Turn left, turn right.' Tiemo said, 'Monk, don't be upside down.' Zihu then hit him. The Master (referring to the Zen master of this temple) said, 'Failing to seize the opportunity when seeing it, thinking about it afterward is a thousand miles away.' Since Liu Tiemo could not adapt to the situation, Zihu took advantage of his position to bully him. So, what is the truth of this matter? Is it driving away the farmer's ox and taking away the food of the hungry? Actually, it is not like that. How do you understand it? Do you understand? Haven't you heard? Taking a walk up the mountain when there is nothing to do, I ask if anyone in the world can understand?'
Monk Hongfu Cong entered the temple and ascended the Dharma Hall to give a sermon. A monk asked, 'When 'uprightness does not establish mystery' (not clinging to the essence) and 'partiality does not adhere to things' (not clinging to phenomena), what is to be done?' The Master said, 'Golden needles are doubly locked and prepared, and the leaf path is stable and fully covered (metaphor for being fully prepared and stable in dealing with various situations).' The monk said, 'Riding a thousand-mile elephant alone outside of things, striking a golden bell under a ten-thousand-year pine (metaphor for transcending the world and having a high realm).' The Master said, 'It is necessary to take another step to manifest the body in all ten directions (taking another step to manifest the true body anywhere).' The monk said, 'When the finger points to emptiness, heaven and earth turn, and the stone horse comes out of the gauze cage on the return journey (metaphor for when enlightenment occurs, all restraints disappear).' The Master said, 'Those who transcend the norm understand (only those who transcend the norm can understand).' The Master then said, 'The bright moon, reed flowers, and blossoms are connected in all directions, and when you turn around, people are on the same boat (the bright moon, reeds, and flowers are connected, and when you turn around, people are on the same boat). Borrowing merit has its own side affairs, and at every critical moment, see clearly the right and the wrong (borrowing external forces has its own side affairs, and at every critical moment, see clearly the right and the wrong).' Therefore, it is said that partiality does not adhere to things, and uprightness does not establish mystery. If you practice like this, the wonderful flowers of Bodhi will be adorned everywhere (the flowers of enlightenment will be adorned everywhere), and you will always be happy wherever you live (you will always be happy wherever you live).'
In the Dharma Hall, it was cited: Zen Master Dongshan asked Zen Master Yinshan, 'What is the master within the master (the essence within the essence)?' Zen Master Yinshan said, 'Not leaving the house for many years (not leaving the house for many years).' 'What is the guest within the master (the phenomenon within the essence)?' Zen Master Yinshan said, 'Green mountains cover white clouds (green mountains cover white clouds).' 'How far apart are the guest and the master (how far apart are the essence and the phenomenon)?' Zen Master Yinshan said, 'Waves on the Yangtze River (waves on the Yangtze River).' 'What words are spoken when the guest and the master meet (what is there to say when the essence and the phenomenon meet)?' Zen Master Yinshan said, 'A clear breeze brushes the white moon (a clear breeze brushes the white moon).' The Master (referring to the Zen master of this temple) said, 'Purity does not involve conditions, and illumination does not target objects. Function has no coming and going, and fusion has no self and other.' If you can do this, it is stable, close, and exquisitely transparent. Do you understand? The subtle and profound matter is not obvious, and light and darkness are only rounded in the shadow.
送化主上堂。云無心成何處雨。密有味是誰家華。一缽上方分得飯。歸來香氣滿毗耶。須是因緣相湊。機感相投。正恁么時如何行履。一月普現一切水。一切水月一月攝。
到吉祥上堂。僧問。澄源湛水。尚棹孤舟。擂鼓轉船頭。向甚麼處去。師云。明月墮寒空。青天沒飛鳥。僧云。恁么則洗腳上船去也。師云。到家一句作么生道。僧云。待到玲瓏巖下。即向和尚道。師云。猶隔津在。僧禮拜。師乃云。輕煙冪冪衲僧家。節物迎春氣象華。流水落華無限意。遊山訊息付長沙。記得。長沙一日遊山歸。首座問。甚處去來。沙云。遊山來。座云。到甚麼處。沙云。始隨芳草去。又逐落華回。座云。大似春意。沙云。也勝秋露滴芙蕖。師云。身心一如。物我同體。不用轉山河大地歸自己。亦不用將自己作山河大地。如珠發光。光還自照。一切時一切處。如何得恁么見成受用去。還會么。千峰勢到岳邊止。萬波聲歸海上消。
上堂示眾舉。僧問凈果。如何是本生父母。果云。頭不白者是。僧云。將何奉獻。果云。慇勤無米飯。堂前不問親。師云。世夢短劫壺寬。底人退步里頭看。豹變文而霧重。龍不臥而潭寒。欲使人人雙眼冷。要須先瀝髑髏干。
昌國歸。上堂。鯤鯨浪里。出作清游。龍象窟中。歸來宴
【現代漢語翻譯】 送化主上堂，說道：『無心』會成就怎樣的雨？『密有味』又是誰家的花？一個缽盂從上方分得飯食，歸來時香氣充滿了毗耶離城（Vaishali，古印度城市）。必須是因緣相湊合，機緣感應相投合，正在這個時候該如何行事？『一月普現一切水，一切水月一月攝』。
到吉祥上堂，有僧人問道：『澄澈的源頭，平靜的水面，尚且要搖動孤舟；擂起鼓來轉動船頭，要向什麼地方去？』師父說：『明月墜落寒冷的天空，碧藍的天空中沒有飛鳥。』僧人說：『既然這樣，我就洗腳上船去了。』師父說：『到家這一句該怎麼說？』僧人說：『等到到了玲瓏巖下，就向和尚您說。』師父說：『還隔著渡口呢。』僧人禮拜。師父於是說：『淡淡的煙霧籠罩著衲僧的家，時令節氣迎接春天，氣象繁華。流水落花，意蘊無限，遊山的音訊託付給長沙（禪宗祖師）。』記得長沙一日遊山歸來，首座問：『到什麼地方去了？』長沙說：『遊山回來了。』首座問：『到了什麼地方？』長沙說：『開始隨著芳草而去，又隨著落花而回。』首座說：『很像春天的意境。』長沙說：『也勝過秋露滴在芙蕖上。』師父說：『身心一如，物我同體。不用轉動山河大地歸於自己，也不用將自己當作山河大地。』如珠子發光，光還照耀自身。一切時一切處，如何才能這樣現成地受用呢？你們會嗎？千峰的趨勢到了山嶽邊停止，萬波的聲音歸到海里消失。
上堂向大眾開示，舉例說：有僧人問凈果禪師：『什麼是本生父母？』凈果說：『頭不白的就是。』僧人說：『將什麼奉獻？』凈果說：『慇勤卻沒有米飯，堂前不問親人。』師父說：『世間的夢短暫，劫的時間像壺一樣寬廣，到底是什麼人在退步里頭看？豹子因為花紋而變得隱蔽，龍不臥藏而潭水寒冷。想要使人人雙眼冷峻，必須先瀝乾髑髏。』
昌國歸來，上堂。鯤鵬和鯨魚在浪里，出來作清游；龍像在窟中，歸來宴息。
【English Translation】 Ascending the hall to send off the chief patron, he said: 'Without mind (Wu Xin), what kind of rain will be formed? Whose flowers are these that are 'secretly flavorful'? A single bowl receives rice from above, and upon returning, the fragrance fills Vaishali (Vaishali, an ancient Indian city).' It must be that causes and conditions converge, and opportunities and responses align. At just such a time, how should one proceed? 'The one moon appears universally in all waters, and all the moon's reflections in water are contained within the one moon.'
Ascending the hall at Jixiang, a monk asked: 'In the clear source and still waters, one still rows a solitary boat. Beating the drum and turning the bow, where are you going?' The master said: 'The bright moon falls into the cold sky, and in the blue sky, no birds fly.' The monk said: 'In that case, I will wash my feet and board the boat.' The master said: 'How would you express the phrase 'arriving home'?' The monk said: 'When I reach beneath Linglong Rock, I will tell you, venerable monk.' The master said: 'You are still separated by the ferry.' The monk bowed. The master then said: 'Light mist veils the home of the mendicant monks, and the seasonal objects welcome spring with a flourishing atmosphere. Flowing water and falling flowers convey boundless meaning, and the news of mountain excursions is entrusted to Changsha (a Chan master).' Remember, one day Changsha returned from a mountain excursion, and the head seat asked: 'Where have you been?' Changsha said: 'I have been on a mountain excursion.' The head seat asked: 'Where did you go?' Changsha said: 'First I followed the fragrant grasses, and then I returned with the falling flowers.' The head seat said: 'It is very much like the feeling of spring.' Changsha said: 'It is even better than autumn dew dripping on the lotus.' The master said: 'Body and mind are one, and things and self are of the same substance. There is no need to turn the mountains, rivers, and earth to return to oneself, nor is there a need to make oneself into mountains, rivers, and earth.' Like a pearl emitting light, the light also illuminates itself. At all times and in all places, how can one attain such readily available enjoyment? Do you understand? The momentum of a thousand peaks stops at the edge of the mountain, and the sound of ten thousand waves returns to the sea and disappears.'
Ascending the hall to instruct the assembly, he cited the example: A monk asked Pure Fruit (Jingguo, a Chan master): 'What are one's original parents?' Pure Fruit said: 'Those whose hair is not white are.' The monk said: 'What shall I offer?' Pure Fruit said: 'Earnestness without rice, not asking about relatives before the hall.' The master said: 'The dreams of the world are short, and the time of a kalpa is as wide as a pot. What kind of person is looking from within the retreat? The leopard is obscured by its spots in heavy fog, and the dragon does not lie down, so the pool is cold. If you want to make everyone's eyes cold, you must first drain the skull dry.'
Changguo returns, ascending the hall. The Kun (a mythical bird) and whales in the waves, come out for a leisurely swim; the dragons and elephants in the caves, return to rest.
坐。現前大用。也浩浩何妨。里許全提。也空空無說。且作么生得恁么去。自是不歸歸便得。五湖煙浪有誰爭。
上堂桃華浪里振修鱗。一躍龍門看化身。諦了十方三世事。無始的的自家春。
示眾舉。龐居士問馬祖。不與萬法為侶者是甚麼人。祖云。待汝一口吸盡西江水。即向汝道。師云。吸盡西江向汝道。馬師家風不草草。截流一棹破煙寒。天水同秋清渺渺。
大洪和尚忌辰上堂舉。馬祖忌日。南泉掛真燒香次。問大眾云。今日供養先師還來也無。時洞山出雲。待有伴即來。泉云。雖是後生。卻堪雕琢。洞山云。和尚且莫壓良為賤。師云。白雲之賓青山伴位里。借功看互換。無底合盤轉手擎。穿心碗子通身飯。
上堂春云堆絮。春雨散絲。華開笑口柳申眉。翻紫燕嚼黃鸝。聲色叢中有路岐。家風鼻孔相摩觸。不獨觀音太士知。
上堂舉。僧問趙州。王索仙陀婆時如何。州曲躬叉手。雪竇拈云。索鹽奉馬。師云。雪竇一百年前作家。趙州百二十歲古佛。趙州若是雪竇不是。雪竇若是趙州不是。且道。畢竟如何。天童不免。下個註腳。差之毫釐。失之千里。會也打草驚蛇。不會也燒錢引鬼。荒田不揀老俱胝。只今信手拈來底。
示眾舉。長慶有時云。寧說阿羅漢有三毒。不可說
如來有二種語。不道無語。只是無二種語。保福云。作么生是如來語。慶雲。聾人爭得聞。福云。情知向汝第二頭道。慶雲。作么生是如來語。福云。喫茶去。師云。第一第二頭。似有似無句。坐斷路岐。密密綿綿而不通水泄。打破窠臼。坦坦蕩蕩而別是風規。還會么。相識滿天下。知心能幾人。
上堂。主中賓賓中主。相合回頭看里許。明月團團夜正央。崑崙抱出珊瑚樹。
上堂。水不洗水。金不博金。眼不見眼。心不用心。能恁么去。不墮根境識。那涉去來今。迷里忽然逢達磨。何曾特地作叢林。
結夏上堂。我住汝亦住。我行汝亦行。結制順諸佛。禁足護眾生。金鎖無須兩頭動。靈犀有暈中間明。泥牛入海恰半夜。木雞喚月看五更。云倚山是父子。眼約眉為兄弟。三世同參。成一段合宗家之事。大千等量破微塵。出自己之經。瓊林寸寸寶。旃檀片片馨。物物頭頭。有平出底多許。心心法法無外來底一星。抹抹撻撻憨皮袋。跛跛挈挈常不輕。無是無非長默默。非凡非聖獨惺惺。如何游踐得么相應。蒲團坐倚無他事。永日寥寥謝太平。
示眾舉僧問清平。如何是有漏。平云笊籬。如何是無漏。平云木杓。如何是小乘。平云錢貫。如何是大乘。平云井索。師云。笊籬木杓。錢貫井索。受用見
【現代漢語翻譯】 現代漢語譯本： 如來說法有兩種方式。並非不說法，只是沒有兩種說法。保福禪師問道：『什麼是如來的說法？』慶雲禪師回答：『聾子怎麼能聽見？』保福禪師說：『我知道我是在對你說第二種說法。』慶雲禪師又問：『什麼是如來的說法？』保福禪師說：『喫茶去。』我說，第一種和第二種說法，似乎有又似乎沒有，截斷了道路。綿密細緻，不漏一絲一毫。打破舊的模式，坦蕩開闊，展現出新的風貌。你們明白嗎？相識的人遍天下，知心的人能有幾個？
上堂說法。主中賓，賓中主，相互結合，回頭看看裡面。明月圓圓，正值午夜，崑崙山抱出珊瑚樹。
上堂說法。水不能洗水，金不能博金，眼不能見眼，心不能用心。如果能這樣，就不會墮入根、境、識的束縛，也不會涉及過去、現在、未來。迷途中忽然遇到達摩（Bodhidharma），何曾特意建立叢林？
結夏安居上堂說法。我住你也住，我行你也行。結夏安居遵循諸佛的教誨，禁足是爲了保護眾生。金鎖不需要兩頭動，靈犀有光暈在中間明亮。泥牛入海恰逢半夜，木雞報曉正值五更。云依山如同父子，眼與眉如同兄弟。三世共同參悟，成就一段合乎宗門的事情。大千世界等同於打破的微塵，出自自己的經典。瓊林寸寸是寶，旃檀片片飄香。萬物頭頭，有超越尋常之處。心心法法，沒有外來的東西。抹抹撻撻，真是個憨厚的皮袋，跛跛挈挈，常常不被輕視。無是無非，長久默默無語，非凡非聖，獨自清醒。如何遊歷才能相應呢？蒲團坐倚，沒有其他事情，終日寂寥，感謝太平。
開示大眾，舉僧人問清平禪師：『什麼是『有漏』（āsrava，煩惱）？』清平禪師回答：『笊籬。』僧人問：『什麼是『無漏』（anāsrava，無煩惱）？』清平禪師回答：『木杓。』僧人問：『什麼是小乘（Hinayana）？』清平禪師回答：『錢串。』僧人問：『什麼是大乘（Mahayana）？』清平禪師回答：『井索。』我說，笊籬、木杓、錢串、井索，受用顯現。
【English Translation】 English version: The Tathagata (如來，another name for Buddha) has two kinds of speech. It's not that he doesn't speak, but that there aren't two kinds of speech. Baofu (保福) asked, 'What is the Tathagata's speech?' Qingyun (慶雲) replied, 'How can a deaf person hear it?' Baofu said, 'I know I'm talking to you about the second kind of speech.' Qingyun asked again, 'What is the Tathagata's speech?' Baofu said, 'Go drink tea.' I say, the first and second kinds of speech, seemingly existent and seemingly non-existent, cut off the path. Dense and meticulous, not allowing a single drop to leak. Breaking the old pattern, open and broad, displaying a new style. Do you understand? Acquaintances are all over the world, but how many are true confidants?
Ascending the hall to preach. Host within guest, guest within host, combining together, look back within. The bright moon is round, right at midnight, Kunlun (崑崙) Mountain presents a coral tree.
Ascending the hall to preach. Water cannot wash water, gold cannot buy gold, the eye cannot see the eye, the mind cannot use the mind. If you can be like this, you won't fall into the bondage of the roots, objects, and consciousness, and you won't be involved in the past, present, and future. Suddenly encountering Bodhidharma (達磨) in delusion, when did you deliberately establish a monastery?
Concluding the summer retreat, ascending the hall to preach. I dwell, you also dwell; I walk, you also walk. Concluding the summer retreat follows the teachings of all Buddhas, restricting feet is to protect all beings. The golden lock doesn't need to move at both ends, the spiritual rhinoceros has a halo bright in the middle. A mud ox enters the sea at midnight, a wooden rooster crows at the moon at the fifth watch. Clouds rely on mountains like father and son, eyes and eyebrows are like brothers. The three worlds participate together, accomplishing a matter that accords with the lineage. The great thousand worlds are equal to broken dust, coming from one's own scriptures. Every inch of the jade forest is a treasure, every piece of sandalwood is fragrant. Every object, every head, has something beyond the ordinary. Every mind, every dharma, has not a single star coming from outside. Patting and slapping, truly a foolish leather bag, limping and carrying, often not taken lightly. Without right or wrong, long silent, neither ordinary nor saintly, uniquely awake. How can you travel and correspond? Sitting and leaning on the cattail mat, there is nothing else, all day long, quiet and peaceful, grateful for the peace.
Instructing the assembly, citing a monk's question to Qingping (清平): 'What is 'āsrava' (有漏, outflows, defilements)?' Qingping replied, 'A bamboo basket.' The monk asked, 'What is 'anāsrava' (無漏, without outflows, undefiled)?' Qingping replied, 'A wooden ladle.' The monk asked, 'What is Hinayana (小乘, the Lesser Vehicle)?' Qingping replied, 'A string of coins.' The monk asked, 'What is Mahayana (大乘, the Great Vehicle)?' Qingping replied, 'A well rope.' I say, bamboo basket, wooden ladle, string of coins, well rope, the enjoyment is apparent.
成。家風廓落。生涯放得信緣看。佛法更於何處著。不用安排只么從。自然心地常安樂。
上堂默默相投時節。燈燈不斷光明。其間著腳渾無地。望盡玉壺連底清。
上堂僧問。如何是大功一色。師云。全超無影跡。不墮古今機。僧云。如何是正位前一色。師云。與十方法常平等。在一切處能嚴然。僧云。萬象森羅同一印。全身遍界露堂堂。師云。真個恁么即得。師乃舉。鏡清問曹山。心徑苔生時如何。山云。難得道者。清云。向甚麼處去也。山云。只見苔生。不知向甚麼處去。師云。句里明宗則易。宗中辨的則難。也須是到個時節始得。色轉不見身。功亡不知位。絕憐大匠一斫泥。不犯祖師三尺鼻。兒孫去後阿誰共守清貧。臣庶退時獨自難稱尊貴。
上堂尋常撞搕。當面諱卻。可憐傅大師。處處失樓閣。參。
上堂默默而靈妙不涉跡。綿綿而用。應不循根。翡翠盤中之珠。不撥自轉。玻璃鏡中之像。無受而來。若能恁么。也兼帶妙葉。宛轉偏圓。俱到不思議處。且作么生體悉。果滿菩提圓。華開世界起。
示眾舉僧問風穴。一切諸佛。及阿耨多羅三藐三菩提法。皆從此經出。如何是此經。穴云低聲。僧云。如何受持。穴云莫染污。師云。來問此經。低聲大千卷自塵中出。三世佛從口
【現代漢語翻譯】 成。家風廓落。生涯放得信緣看。佛法更於何處著。不用安排只么從。自然心地常安樂。 現代漢語譯本：成就。家風清曠灑落。生活隨緣而安。佛法又在哪裡尋覓呢？不用刻意安排，只需順其自然，心地自然常常安樂。 上堂默默相投時節。燈燈不斷光明。其間著腳渾無地。望盡玉壺連底清。 現代漢語譯本：上堂時，默默相契的時刻，燈燈相續，光明不斷。其中落腳之處全無，望盡玉壺，清澈見底。 上堂僧問。如何是大功一色。師云。全超無影跡。不墮古今機。僧云。如何是正位前一色。師云。與十方法常平等。在一切處能嚴然。僧云。萬象森羅同一印。全身遍界露堂堂。師云。真個恁么即得。師乃舉。鏡清問曹山。心徑苔生時如何。山云。難得道者。清云。向甚麼處去也。山云。只見苔生。不知向甚麼處去。師云。句里明宗則易。宗中辨的則難。也須是到個時節始得。色轉不見身。功亡不知位。絕憐大匠一斫泥。不犯祖師三尺鼻。兒孫去後阿誰共守清貧。臣庶退時獨自難稱尊貴。 現代漢語譯本：上堂時，有僧人問：『如何是大功一色？』 師父說：『完全超越，不留痕跡，不落入古今的機鋒。』 僧人問：『如何是正位前一色？』 師父說：『與十方世界常常平等，在一切處都能莊嚴顯現。』 僧人說：『萬象森羅都是同一個印記，全身遍佈法界，光明坦蕩。』 師父說：『真的這樣就可以了。』 師父於是舉例說，鏡清問曹山：『心徑苔生時如何？』 曹山說：『難得的修行人。』 鏡清問：『向什麼地方去了？』 曹山說：『只見苔蘚生長，不知道向什麼地方去了。』 師父說：『在語句中明白宗旨容易，在宗旨中辨別清楚則難。也必須到了那個時節才能明白。色相轉變而看不見自身，功用消失而不知其位置。實在令人讚嘆大匠一斧砍去泥土，不觸犯祖師的三尺鼻。子孫離去後，和誰一起堅守清貧？臣子退下時，獨自一人難以稱尊貴。』 上堂尋常撞搕。當面諱卻。可憐傅大師。處處失樓閣。參。 現代漢語譯本：上堂時說，尋常的碰撞，當面卻要回避。可憐的傅大師（Fu Daishi），處處都失去了樓閣。參！ 上堂默默而靈妙不涉跡。綿綿而用。應不循根。翡翠盤中之珠。不撥自轉。玻璃鏡中之像。無受而來。若能恁么。也兼帶妙葉。宛轉偏圓。俱到不思議處。且作么生體悉。果滿菩提圓。華開世界起。 現代漢語譯本：上堂時說，默默無言卻靈妙，不留下任何痕跡。綿綿不斷地運用，應機而不遵循固定的根源。如同翡翠盤中的珠子，不用撥動自己轉動。如同玻璃鏡中的影像，沒有接受而自然顯現。如果能夠這樣，也就兼具了微妙的枝葉，宛轉周全，偏正圓融，都到達不可思議的境界。那麼如何去體會呢？果實圓滿，菩提成就，蓮花開放，世界顯現。 示眾舉僧問風穴。一切諸佛。及阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma）。皆從此經出。如何是此經。穴云低聲。僧云。如何受持。穴云莫染污。師云。來問此經。低聲大千卷自塵中出。三世佛從口 現代漢語譯本：爲了開示大眾，舉例說有僧人問風穴：『一切諸佛，以及阿耨多羅三藐三菩提法（無上正等正覺之法），都從此經中產生，如何是此經？』 風穴說：『低聲。』 僧人問：『如何受持？』 風穴說：『不要被污染。』 師父說：『來問此經，低聲，大千卷經書從塵土中顯現，三世諸佛從口中』 English version: Accomplishment. The family style is open and free. Life is lived according to circumstances. Where else can the Buddha-dharma be found? There is no need for arrangement, just follow naturally, and the mind will naturally be at peace. English version: During the Dharma talk, at the moment of silent understanding, the lamps are continuously lit, and the light is uninterrupted. There is no place to set foot in between, and the jade pot is clear to the bottom. English version: During the Dharma talk, a monk asked: 'What is the one color of great merit?' The master said: 'Completely transcending, without any trace, not falling into the traps of ancient and modern times.' The monk asked: 'What is the one color before the correct position?' The master said: 'It is always equal to the ten directions, and can be solemnly manifested everywhere.' The monk said: 'All phenomena are the same seal, and the whole body pervades the Dharma realm, bright and open.' The master said: 'Is that really okay?' The master then cited the example of Jingqing asking Caoshan: 'What happens when moss grows on the path of the mind?' Caoshan said: 'A rare practitioner.' Jingqing asked: 'Where did it go?' Caoshan said: 'I only see the moss growing, I don't know where it went.' The master said: 'It is easy to understand the purpose in the sentence, but it is difficult to distinguish it clearly in the purpose. It must be at that time to understand. When the form changes and the body is not seen, when the merit disappears and the position is not known. It is admirable that the great craftsman cuts the mud with an axe, without offending the three-foot nose of the patriarch. After the children and grandchildren leave, who will share the simple poverty? When the ministers retire, it is difficult to claim dignity alone.' English version: During the Dharma talk, ordinary collisions are avoided face to face. Poor Master Fu (Fu Daishi), loses the pavilion everywhere. Meditate! English version: During the Dharma talk, it is silent and spiritually subtle, without involving any traces. It is continuous in use, responding without following fixed roots. Like a pearl in a jade plate, it turns by itself without being moved. Like an image in a glass mirror, it comes without being received. If you can do this, you will also have subtle leaves, turning around completely, both partial and complete, reaching the inconceivable realm. So how do you understand it? The fruit is full and Bodhi is complete, the flower blooms and the world arises. English version: To instruct the assembly, he cited the example of a monk asking Fengxue: 'All Buddhas, and the anuttara-samyak-sambodhi-dharma (unsurpassed, complete and perfect enlightenment), all come from this sutra, what is this sutra?' Fengxue said: 'Lower your voice.' The monk asked: 'How to receive and uphold it?' Fengxue said: 'Do not be contaminated.' The master said: 'Come to ask about this sutra, lower your voice, the great thousand volumes of sutras emerge from the dust, the Buddhas of the three worlds from the mouth'
【English Translation】 Accomplishment. The family style is open and free. Life is lived according to circumstances. Where else can the Buddha-dharma be found? There is no need for arrangement, just follow naturally, and the mind will naturally be at peace. During the Dharma talk, at the moment of silent understanding, the lamps are continuously lit, and the light is uninterrupted. There is no place to set foot in between, and the jade pot is clear to the bottom. During the Dharma talk, a monk asked: 'What is the one color of great merit?' The master said: 'Completely transcending, without any trace, not falling into the traps of ancient and modern times.' The monk asked: 'What is the one color before the correct position?' The master said: 'It is always equal to the ten directions, and can be solemnly manifested everywhere.' The monk said: 'All phenomena are the same seal, and the whole body pervades the Dharma realm, bright and open.' The master said: 'Is that really okay?' The master then cited the example of Jingqing asking Caoshan: 'What happens when moss grows on the path of the mind?' Caoshan said: 'A rare practitioner.' Jingqing asked: 'Where did it go?' Caoshan said: 'I only see the moss growing, I don't know where it went.' The master said: 'It is easy to understand the purpose in the sentence, but it is difficult to distinguish it clearly in the purpose. It must be at that time to understand. When the form changes and the body is not seen, when the merit disappears and the position is not known. It is admirable that the great craftsman cuts the mud with an axe, without offending the three-foot nose of the patriarch. After the children and grandchildren leave, who will share the simple poverty? When the ministers retire, it is difficult to claim dignity alone.' During the Dharma talk, ordinary collisions are avoided face to face. Poor Master Fu (Fu Daishi), loses the pavilion everywhere. Meditate! During the Dharma talk, it is silent and spiritually subtle, without involving any traces. It is continuous in use, responding without following fixed roots. Like a pearl in a jade plate, it turns by itself without being moved. Like an image in a glass mirror, it comes without being received. If you can do this, you will also have subtle leaves, turning around completely, both partial and complete, reaching the inconceivable realm. So how do you understand it? The fruit is full and Bodhi is complete, the flower blooms and the world arises. To instruct the assembly, he cited the example of a monk asking Fengxue: 'All Buddhas, and the anuttara-samyak-sambodhi-dharma (unsurpassed, complete and perfect enlightenment), all come from this sutra, what is this sutra?' Fengxue said: 'Lower your voice.' The monk asked: 'How to receive and uphold it?' Fengxue said: 'Do not be contaminated.' The master said: 'Come to ask about this sutra, lower your voice, the great thousand volumes of sutras emerge from the dust, the Buddhas of the three worlds from the mouth'
里生。天得一以清。地得一以寧。空無依兮谷不盈。摩訶般若波羅密。落日漁樵歌太平。
桶頭納疏請上堂舉。僧問雲門。如何是塵塵三昧。門云。缽里飯桶裡水。師云。塵塵三昧。彼彼不外。千峰向岳百川赴海。更無一法不如來。只個堂堂觀自在。
上堂百城遊遍。還詣文殊不見其身。唯摩其頂。諸人還相委悉么。老眼就看青嶂骨。敗鞋行到白雲根。
解夏上堂舉。洞山示眾云。秋初夏末兄弟或東或西。直須向萬里無寸草處去。天童道。兄弟不東不西。亦須向萬里無寸草處去。既不東不西。為甚麼向萬里無寸草處去。還會么。去而不去。同風千里。住而不住。一念萬年。恁么也住無住底功。去無去底相。空谷有神靜而應。孤雲無心動亦閑。所以道。佛身充滿於法界。普現一切群生前。隨緣赴感無不周。而常處此菩提座。如何得恁么穩密去。偏正不曾離本位。無生那涉語因緣。
送監收上堂。地藏栽田博飯。南泉買鐮割禾。六祖負舂明歷歷。金牛捧缽笑呵呵。見成受用。分曉來么。古人得恁飽參殺。爾輩莫嫌辛苦多。
上堂。難難難是遣情難。情盡圓明一顆寒。大法眼不相謾。面前不破案山礙。直下無津識浪干。
開爐上堂。木有火傷身。人有火傷神。木無火不生。人無火不成
【現代漢語翻譯】 現代漢語譯本： 里生（不知所云）。天得到『一』而清明，地得到『一』而安寧。空虛無所依傍啊，山谷也不會盈滿。摩訶般若波羅蜜（偉大的智慧到達彼岸）。夕陽西下，漁夫樵夫歌唱太平。
桶頭（人名）呈上疏文，請禪師上堂說法。有僧人問雲門（禪師名），『如何是塵塵三昧（在每個微塵中體驗禪定）？』雲門回答，『缽里是飯，桶裡是水。』 禪師說，『塵塵三昧，無處不在。千峰朝向山嶽，百川奔赴大海。沒有一法不是如來（佛）的顯現。只是這個堂堂正正的觀自在（菩薩名）。』
上堂說法，說走遍百城，卻去拜訪文殊（菩薩名）而不得見其身，只能摸到他的頭頂。各位還明白嗎？老眼昏花，只能看到青山的輪廓，破鞋磨損，只能走到白雲的根腳。
解夏（夏季安居結束）上堂說法，引用洞山（禪師名）的開示：『秋季開始，夏季結束，各位兄弟或者向東或者向西，必須向萬里無寸草的地方去。』 天童（禪師名）說：『兄弟們不向東也不向西，也必須向萬里無寸草的地方去。』 既然不向東也不向西，為什麼還要向萬里無寸草的地方去？』 你們明白嗎？離去卻又不是真的離去，如同順風而行千里。安住卻又不是真的安住，一念之間便是萬年。這樣才是安住于無所安住的功用，離去于無所離去的表象。空曠的山谷有神靈，寂靜而能應答。孤單的雲朵沒有心，飄動也很悠閑。』 所以說，『佛身充滿整個法界，普遍顯現在一切眾生面前，隨順因緣而應感，無處不到，而常處在這個菩提座（覺悟的座位）上。』 如何才能如此穩妥安密呢？偏與正從來沒有離開過本位，無生哪裡需要言語因緣？』
送監收（負責監督管理的人）上堂說法。地藏（菩薩名）栽田爲了餬口，南泉（禪師名）買鐮刀來割稻。六祖（慧能大師）舂米，事蹟分明。金牛（比喻）捧著缽，笑呵呵。現成的受用，明白了嗎？古人如此飽參，你們不要嫌棄辛苦太多。
上堂說法。難啊難，最難的是放下情執。情執斷盡，圓明之心如寒冰般清澈。大法眼（禪師名）不會欺騙人，眼前不破除案山（比喻障礙），就無法超越。直接面對沒有渡口的境地，認識到念頭的波浪已經乾涸。
開爐（冬季開始）上堂說法。木頭有火會燒傷自身，人有火會傷到精神。木頭沒有火就無法生長，人沒有火就不能成就。
【English Translation】 English version: Li Sheng (unintelligible). Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful. Empty and without reliance, the valley will not be filled. Maha Prajna Paramita (Great wisdom reaching the other shore). At sunset, fishermen and woodcutters sing of peace.
Tongtou (person's name) presents a memorial, requesting the Zen master to ascend the hall and preach. A monk asked Yunmen (Zen master's name), 'What is the Samadhi (state of meditative consciousness) of dust-by-dust?' Yunmen replied, 'Rice in the bowl, water in the bucket.' The Zen master said, 'The Samadhi of dust-by-dust is everywhere. A thousand peaks face the mountains, a hundred rivers rush to the sea. There is not a single dharma (teaching) that is not a manifestation of Tathagata (Buddha). It is just this dignified Avalokiteshvara (Bodhisattva's name).'
Ascending the hall to preach, saying that having traveled through a hundred cities, he went to visit Manjusri (Bodhisattva's name) but could not see his body, only touch his head. Do you all understand? Old eyes are dim, only able to see the outline of the green mountains, worn-out shoes, only able to walk to the roots of the white clouds.
At the end of summer retreat, ascending the hall to preach, quoting Dongshan's (Zen master's name) instruction: 'At the beginning of autumn and the end of summer, brothers either go east or west, you must go to a place where there is not an inch of grass for ten thousand miles.' Tiantong (Zen master's name) said: 'Brothers neither go east nor west, you must also go to a place where there is not an inch of grass for ten thousand miles.' Since you neither go east nor west, why do you still go to a place where there is not an inch of grass for ten thousand miles?' Do you understand? Leaving but not really leaving, like traveling a thousand miles with the wind. Abiding but not really abiding, a single thought is ten thousand years. This is abiding in the function of non-abiding, leaving in the appearance of non-leaving. In the empty valley there is a spirit, quiet and responsive. The solitary cloud has no mind, its movement is also leisurely.' Therefore, it is said, 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings, responding to conditions and feelings, reaching everywhere, and always abiding on this Bodhi seat (seat of enlightenment).' How can one be so secure and secret? The partial and the complete have never left their original position, where does non-birth need words and conditions?'
Sending off the supervisor (person in charge of supervision and management), ascending the hall to preach. Ksitigarbha (Bodhisattva's name) plants fields to earn a living, Nanquan (Zen master's name) buys a sickle to cut rice. The Sixth Patriarch (Master Huineng) pounds rice, his deeds are clear. The golden bull (metaphor) holds a bowl, smiling. Readily available enjoyment, do you understand? The ancients were so thoroughly enlightened, don't you all complain about too much hardship.
Ascending the hall to preach. Difficult, difficult, the most difficult is to let go of emotional attachments. When emotional attachments are exhausted, the round and bright heart is as clear as ice. Dharma Eye (Zen master's name) will not deceive people, if you don't break through the obstacle in front of you, you cannot transcend. Directly face the state of having no ferry crossing, recognize that the waves of thoughts have dried up.
Opening the furnace (beginning of winter retreat), ascending the hall to preach. Wood with fire will burn itself, people with fire will harm their spirit. Wood cannot grow without fire, people cannot achieve without fire.
。地火風大。亦復如是。四大普周同法界。各各普周無障礙。只者普周無礙時。自然無壞無不壞。作么生行履。得到個時節。還會么。一粒在荒田。不耘苗自秀。
沙彌請上堂舉。僧問讓和尚。如鏡鑄像。像成后光歸何處。讓云。如大德作童子時。相狀向什麼處去也。師云。只者便是。非像非鏡。誰主誰賓。何偏何正。縫罅莫我欺無孔之槌。錙銖莫我定無星之秤。驀拈柱杖作攪勢云。聊將柱杖攪滄溟。令彼魚龍知水為命。
上堂。須知風動心搖樹。果見云生性起塵。雨霖霖兮日杲杲。點頭彌勒解分身。身里出門彌勒世尊。門裡出身觀音大士。入流亡所也能恁么去。隨時示人也能恁么來。諸人行履。還到個般分曉漢做處。床頭得用剪刀快。鬧里亡機皮袋憨。
上堂。玉壺著腳四圍寬。妙處其中轉側看。顧鑒功忘鼻孔直。津流識盡髑髏干。且是甚麼時節。夜橫河漢白。霜洗鬥牛寒。
憑侍郎請上堂僧問。一絲不隔時如何。師云。合同船子並頭行。僧云。其中事作么生。師云。快刀快斧斫不入。僧云。如何是的的相逢底句子。師云。月色和云白。天容帶水秋。僧云。只如李相國參藥山。還的也無。師云。莽鹵漢又恁么去也。僧云喏喏。師云。邯鄲學唐步。師乃云。休去歇去。絕言絕慮。廓無所依。
【現代漢語翻譯】 現代漢語譯本 地、火、風、水四大元素也是如此。四大普遍周遍整個法界（Dharmadhatu，宇宙萬有），各自普遍周遍而沒有障礙。就在這普遍周遍沒有障礙的時候，自然沒有毀壞也沒有不毀壞。要怎樣修行才能到達這個境界？你們會嗎？就像一粒種子落在荒蕪的田地裡，即使不耕耘，苗也會自然生長。
沙彌（Śrāmaṇera，佛教出家沙彌）請師父上堂說法，舉了一個例子。有僧人問讓和尚：『如鏡子鑄造佛像，佛像鑄成后，光芒歸向何處？』讓和尚回答說：『就像大德您做童子的時候，那時的相貌到什麼地方去了呢？』師父說：『就是這個道理。非像非鏡，誰是主誰是賓？何為偏何為正？不要用縫隙來欺騙我，我自有無孔之槌；不要用錙銖來衡量我，我自有無星之秤。』隨即拿起柱杖，做出攪動的姿勢說：『姑且用柱杖攪動滄溟（大海），讓那些魚龍知道水是它們的生命。』
上堂說法。須知是風動才使樹搖，果真是云生才使自性生起塵埃。雨下得很大啊，太陽也出來了，點頭的彌勒（Maitreya，未來佛）懂得化身。從自身里出門的是彌勒世尊，從門裡出身的是觀音大士（Avalokiteśvara，觀世音菩薩）。入流亡所也能這樣去，隨時示人也能這樣來。各位修行，可曾到達那種明白透徹的人所做的地方？床頭得用剪刀快，鬧市裡失去機鋒的是個憨厚的皮袋。
上堂說法。玉壺著腳四面寬廣，其中的妙處要轉側著看。忘記顧盼鑑察的功用，鼻孔自然正直。津液流淌，識盡了骷髏的空虛。且說這是什麼時節？夜晚，銀河橫貫天空，一片潔白；霜洗滌著斗宿和牛宿，寒氣逼人。
憑侍郎（官名）請師父上堂說法，有僧人問：『一絲一毫不隔的時候如何？』師父說：『如同合同船上的船伕並排行駛。』僧人問：『其中的事情怎麼樣？』師父說：『快刀快斧也砍不進去。』僧人問：『如何是真正相逢的句子？』師父說：『月色和云一樣白，天容帶著水的秋色。』僧人問：『就像李相國參訪藥山，真的明白了嗎？』師父說：『粗魯的漢子又這樣去了。』僧人說：『喏喏。』師父說：『邯鄲學唐步。』師父於是說：『停止吧，歇息吧，斷絕言語，斷絕思慮，空曠而無所依靠。』
【English Translation】 English version Earth, fire, wind, and water are also like this. The four great elements universally pervade the entire Dharmadhatu (the universe and all phenomena), each universally pervading without obstruction. At this moment of universal and unobstructed pervasion, there is naturally neither destruction nor non-destruction. How should one practice to reach this state? Do you understand? It's like a seed falling on barren land; even without cultivation, the sprout will grow naturally.
A Śrāmaṇera (Buddhist novice monk) requested the master to ascend the Dharma seat and give a discourse, citing an example. A monk asked Abbot Rang: 'If a statue is cast from a mirror, where does the light return after the statue is formed?' Abbot Rang replied: 'Just like when you were a child, where did your appearance at that time go?' The master said: 'That's the principle. Neither statue nor mirror, who is the master and who is the guest? What is biased and what is correct? Don't try to deceive me with gaps; I have a mallet without holes. Don't try to measure me with petty gains; I have a scale without stars.' Then, he picked up the staff and made a stirring gesture, saying: 'Let me stir the vast ocean with this staff, so that the fish and dragons know that water is their life.'
Ascending the Dharma seat. You must know that it is the wind that moves the tree, and it is truly the arising of clouds that causes the nature to generate dust. The rain falls heavily, and the sun shines brightly; the nodding Maitreya (the future Buddha) understands how to manifest incarnations. The one who goes out from within the self is the World Honored Maitreya; the one who emerges from the gate is the Bodhisattva Avalokiteśvara (the Bodhisattva of Compassion). Entering the stream and forgetting the source, one can go like this; showing people at any time, one can come like this. Practitioners, have you reached the place where those who are thoroughly enlightened act? A sharp pair of scissors is useful at the bedside; the one who loses the opportunity in the bustling city is a foolish leather bag.
Ascending the Dharma seat. The jade pot has a wide base, and the wonders within should be viewed from all angles. Forgetting the function of looking and examining, the nostrils are naturally straight. The saliva flows, fully recognizing the emptiness of the skull. And what time is it? At night, the Milky Way stretches across the sky, pure white; frost washes the Dipper and Ox constellations, and the cold is biting.
Minister Ping requested the master to ascend the Dharma seat, and a monk asked: 'What is it like when there is not a single gap?' The master said: 'Like boatmen rowing side by side on the same boat.' The monk asked: 'What about the matter within?' The master said: 'A sharp knife and a quick axe cannot cut through it.' The monk asked: 'What is the phrase for truly meeting?' The master said: 'The moonlight is as white as the clouds, and the sky's appearance carries the autumn colors of the water.' The monk asked: 'Just like when Minister Li visited Yaoshan, did he truly understand?' The master said: 'That rude fellow has gone that way again.' The monk said: 'Yes, yes.' The master said: 'Han Dan learns the Tang step.' The master then said: 'Stop, rest, cut off words, cut off thoughts, be vast and without reliance.'
妙無所住。轉歷歷之機。運綿綿之步。神遊方外靈臺。道契環中虛處。恁么就也。藏身白雲云外家。恁么回也。著腳青山山下路。宛轉窮通。旁參回互。十成收得返魂香。一等來撾荼毒鼓。肯觸氣于死蛇。要捋鬚于猛虎。卻借其功。不謀而遇。枯木龍吟而起云。南山豹變披霧。律入春筒。影流曉戶。百億儀分三千體露。大經掇出於微塵。古佛相交於露柱。歷代諸祖只個生涯。一切眾生同時滅度。大用石火遲。全機電光遽。哆哆和和也。問若剪答如裁。轟轟磕磕也。喝如雷棒如雨。洞山佛對三斤麻。趙州衫重七斤布。道火不我燒唇。道水不我濡褲。無是無非。何規何矩。柱杖子里許將來。缽袋子那時分付。
上堂無對無待。有兼有帶。歷歷物機。空空眼界。綿綿相柱兮箭鋒。恰恰相應兮涵蓋。巨海飲毛。妙峰納芥。彼不見其有餘。我方知其無外。普明照世約同參。補怛落伽觀自在。
示眾舉鏡清問曹山。清虛之理。畢竟無身時如何。山云。理即如是。事又作么生。師云。智不到處。宛轉窮通。清云。如理如事。師云。粗中之細。細中之粗。山云。謾曹山一人即得。爭奈諸聖眼何。師云。真不掩偽。曲不藏直。清云。若無諸聖眼。爭知不恁么。師云。知過而改。知非而回。山云。官不容針。私通車馬。師云。
【現代漢語翻譯】 現代漢語譯本： 妙用不住于任何地方，運轉著清晰分明的機能，執行著連綿不斷的步伐。精神暢遊於世俗之外的靈臺，道與空虛的境地相契合。這樣成就，便可藏身於白雲之外的云外之家；那樣迴歸，便可落腳于青山之下的山間小路。宛轉變化，窮盡通達，廣泛地參考，往復地交替。完全地收取返魂之香，同樣地敲打荼毒之鼓。肯觸碰那死蛇的氣息，要在猛虎的面前捋鬚。卻借用它的功用，不期而遇。枯木發出龍吟而興起雲霧，南山的豹子變化而披上霧靄。音律進入春天的竹筒，影子流淌過清晨的窗戶。百億的儀態分化，三千的形體顯露。從微塵中提取出大經，古代的佛陀在露柱上互相交往。歷代的祖師只是這樣的生涯，一切的眾生同時得到滅度。大用如同石火般遲緩，全部的機能如同電光般迅速。哆哆和和啊，問話像剪裁一樣簡潔，回答像縫紉一樣合身。轟轟磕磕啊，呵斥如同雷霆，棒打如同雨點。洞山佛回答三斤麻，趙州說衫重七斤布。道火不能燒我的嘴唇，道水不能濕我的褲子。沒有是也沒有非，沒有什麼規則也沒有什麼尺度。柱杖子里蘊藏著玄機，缽袋子在那時分付。
上堂說法，沒有對待也沒有等待，有兼顧也有攜帶。清晰分明的萬物機能，空空蕩蕩的眼界。連綿不斷地相互支撐啊，如同箭鋒一般；恰如其分地相互呼應啊，如同涵蓋一般。巨大的海洋容納一根毫毛，奇妙的山峰容納一粒芥子。他們看不見有多餘，我才明白是沒有邊際。普遍光明照耀世間，約定一同參悟，補怛落伽山的觀自在菩薩。
開示大眾，舉鏡清問曹山：清虛的道理，畢竟沒有身體的時候怎麼樣？曹山說：道理就是這樣。事情又怎麼樣呢？師說：智慧達不到的地方，宛轉變化，窮盡通達。鏡清說：如理如事。師說：粗糙中的細緻，細緻中的粗糙。曹山說：欺騙我曹山一個人就可以，怎麼對得起諸聖的眼睛呢？師說：真實不能掩蓋虛偽，彎曲不能隱藏正直。鏡清說：如果沒有諸聖的眼睛，怎麼知道不是這樣呢？師說：知道過錯就改正，知道錯誤就回頭。曹山說：官府不容納針，私下裡卻通行車馬。師說：
【English Translation】 English version: The wondrous function does not dwell anywhere, revolving the distinct mechanism, operating the continuous steps. The spirit travels freely in the spiritual platform beyond the mundane, the Dao (path, principle) accords with the emptiness within the circle. Thus achieving, one can hide in the cloud home beyond the white clouds; thus returning, one can set foot on the mountain path below the green mountains. Devolving and evolving, exhausting and penetrating, widely referencing, reciprocally alternating. Completely collecting the soul-returning incense, equally beating the poisonous drum. Willing to touch the breath of the dead snake, wanting to stroke the beard of the fierce tiger. Yet borrowing its function, encountering without planning. The withered tree emits a dragon's roar and raises clouds, the leopard of Nanshan transforms and dons mist. The pitch enters the spring bamboo tube, the shadow flows through the morning window. Hundreds of billions of forms differentiate, three thousand bodies reveal. The great scripture is extracted from a mote of dust, the ancient Buddhas interact on the dew pillar. The ancestral masters of all generations have only this kind of life, all sentient beings are simultaneously liberated. The great function is slow like a spark from stone, the complete mechanism is swift like lightning. Dodo and hehe ah, asking like cutting, answering like tailoring. Honghong and kehe ah, shouting like thunder, striking like rain. Dongshan Buddha answers three pounds of flax, Zhaozhou says the robe weighs seven pounds of cloth. The fire of the Dao does not burn my lips, the water of the Dao does not wet my pants. There is no right and no wrong, what rules or measures are there? The staff holds the mystery within, the alms bowl is given at that time.
Ascending the hall, there is no opposition and no waiting, there is both encompassing and carrying. Distinctly clear are the functions of all things, empty and vast is the realm of the eyes. Continuously supporting each other, like the tips of arrows; precisely corresponding to each other, like a box and its lid. The vast ocean contains a hair, the wondrous peak contains a mustard seed. They do not see that there is excess, I then understand that there is no limit. Universal light illuminates the world, agreeing to study together, Avalokiteśvara (Guanyin) of Potalaka (Mount Putuo).
Instructing the assembly, citing Jingqing asking Caoshan: The principle of pure emptiness, what happens when there is ultimately no body? Caoshan said: The principle is thus. What about the matter? The master said: Where wisdom cannot reach, devolving and evolving, exhausting and penetrating. Jingqing said: As principle, as matter. The master said: The fineness within the coarseness, the coarseness within the fineness. Caoshan said: Deceiving only me, Caoshan, is acceptable, but how to face the eyes of all the sages? The master said: Truth cannot hide falsehood, crookedness cannot conceal straightness. Jingqing said: If there were no eyes of all the sages, how would one know it is not so? The master said: Knowing the fault and correcting it, knowing the error and turning back. Caoshan said: The government does not allow a needle, but privately allows the passage of carts and horses. The master said:
騎牛戴帽著鞋衫。解行不觸今時路。
上堂劫前運步。世外橫身。真證不可以言傳。妙契不可以意到。正恁么時。虛凈斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜舡而來。所以道。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。且道。如何行履。偏正不曾離本位。無生那涉語因緣。
上堂僧問。雪覆千峰時如何。師云。滴水滴凍。僧云。清光寒照眼。野色皓迷家。師云。露地白牛向甚處去。僧云在。師云。又是頭角生也。僧云。畢竟向甚麼處去。師云。底處轉身時。孤峰元不白。師乃云。靜沉沉明蕩蕩。雪滿十方。云迷四向。一色影里是誰坐著功勛。百尺竿頭阿爾變通伎倆。恁么時須辨幾微。恁么處須明的當。趁不去露地白牛。透得過渡河香象。徹見其源。如指諸掌。恁么盡去也。無法可傳。恁么卻來也。有人相亮參。
上堂。三世諸佛不知有。忉忉怛怛揚家醜。貍奴白牯卻知有。跛跛挈挈能自守。弄鱉鼻兮憶南山。透法身兮藏北斗。風飄白雪嶺頭梅。春捻金絲堤上柳。天童也要不沾唇。三盞清源白家酒。諸人若也撿點得出。早知今日事。悔不慎當初。若也放一線道。因風吹火。用力不多。
示眾舉云居問趙州。老老大大。何不覓個住處。州云。教某甲向甚麼處住。居云。山前有個
【現代漢語翻譯】 現代漢語譯本： 頭戴帽子，身穿鞋衫卻騎著牛。理解和行動都不觸及當下的道路。 上堂說法時，講述劫前的行進，身處世外。真正的證悟無法用言語傳達，精妙的契合無法用意念達到。正在這個時候，虛空清凈，塵埃消散。白雲在寒冷的巖石邊斷絕，靈光破除黑暗，明月隨著夜間的船隻而來。所以說，當光明中有黑暗時，不要用黑暗去應對；當黑暗中有光明時，不要用光明去觀察。那麼，如何行走呢？偏頗和正直都不曾離開根本的位置，無生又怎會涉及語言因緣呢？ 上堂說法時，有僧人問：『大雪覆蓋千峰時，情況如何？』 師父說：『滴水成冰。』 僧人說：『清澈的光芒寒冷地照耀著眼睛，郊外的景色潔白得讓人迷失了家。』 師父說：『露天的白牛向哪裡去了？』 僧人說：『就在這裡。』 師父說：『又是頭角長出來了。』 僧人說：『最終向什麼地方去呢？』 師父說：『在轉身的地方，孤峰原本就不白。』 師父於是說：『靜悄悄地，明亮亮的，雪滿十方，雲霧迷漫四方。在這純一的景象里，是誰在默默地坐著建立功勛？在百尺竿頭之上，又是誰在施展變化神通的伎倆？』 在這個時候，必須辨別細微之處；在那個地方，必須明白確當。追趕不上露地的白牛，能夠穿透渡河的香象（比喻大乘菩薩）。徹底見到它的根源，就像看自己的手掌一樣清楚。這樣完全放開，就沒有什麼可以傳授的；這樣完全收回，就有人可以互相理解和參悟。 上堂說法：三世諸佛都不知道有這個，大聲喧譁，暴露家醜。貍貓和白牯牛卻知道有這個，一瘸一拐地能夠自己守護。擺弄鱉的鼻子啊，回憶著南山；穿透法身啊，隱藏在北斗。風吹著白雪，飄落在山嶺上的梅花上；春天捻著金絲，裝飾著堤岸上的柳樹。天童（指天童山景德禪寺）也要不沾唇，三杯清源白家的酒。各位如果能夠檢查得出，早就知道今天的事情了，後悔當初沒有謹慎。如果放開一線生機，就像順風吹火，不用費太大的力氣。 向大眾開示時，引用云居（指云居道膺禪師）問趙州（指趙州從諗禪師）的話：『年紀這麼大了，為什麼不找個住處？』 趙州說：『教我向什麼地方住呢？』 云居說：『山前有個……』
【English Translation】 English version: Wearing a hat, shoes, and clothes while riding an ox. Understanding and practice do not touch the path of the present moment. Ascending the hall to preach, speaking of the progress before the kalpa, being in the world beyond. True realization cannot be conveyed by words, and subtle agreement cannot be reached by intention. At this very moment, emptiness and purity gather in the atmosphere, white clouds are cut off by the cold cliffs, spiritual light breaks through the darkness, and the bright moon comes with the night boat. Therefore, it is said: 'When there is darkness in the light, do not meet it with darkness; when there is light in the darkness, do not look at it with light.' Then, how to walk? Bias and uprightness have never left the fundamental position, how can non-birth involve linguistic causes and conditions? Ascending the hall to preach, a monk asked: 'When the snow covers a thousand peaks, what is the situation?' The master said: 'A drop of water freezes.' The monk said: 'Clear light coldly illuminates the eyes, and the white color of the countryside makes one lose their way home.' The master said: 'Where has the white ox in the open gone?' The monk said: 'It's right here.' The master said: 'The horns have grown again.' The monk said: 'Where does it ultimately go?' The master said: 'At the place of turning around, the solitary peak was originally not white.' The master then said: 'Quietly and deeply, brightly and openly, snow fills the ten directions, and clouds obscure the four directions. In this pure and uniform scene, who is sitting silently establishing merit? On top of the hundred-foot pole, who is displaying the skill of transformation and supernatural power?' At this time, one must discern the subtle points; in that place, one must understand clearly and definitely. One cannot catch up with the white ox in the open, but one can penetrate the fragrant elephant (a metaphor for a Mahayana Bodhisattva) crossing the river. To thoroughly see its source is as clear as seeing one's own palm. Letting go completely like this, there is nothing to transmit; withdrawing completely like this, there will be someone who can understand and contemplate together. Ascending the hall to preach: The Buddhas of the three worlds do not know this, making a loud noise and exposing family scandals. The civet cat and the white bull know this, limping and able to guard themselves. Playing with the nose of the turtle, remembering Nanshan (South Mountain); penetrating the Dharmakaya (Dharma body), hiding in the Big Dipper. The wind blows the white snow, falling on the plum blossoms on the mountain ridge; spring twists the golden silk, decorating the willows on the embankment. Tiantong (referring to Tiantongshan Jingde Zen Temple) also wants to not touch his lips, three cups of Qingyuan Bai's wine. If you can check it out, you would have known today's affairs long ago, regretting not being cautious in the beginning. If you let go of a glimmer of hope, it's like blowing fire with the wind, without much effort. Instructing the assembly, quoting Yunju (referring to Zen Master Yunju Daoying) asking Zhaozhou (referring to Zen Master Zhaozhou Congshen): 'You are so old, why don't you find a place to live?' Zhaozhou said: 'Where do you want me to live?' Yunju said: 'There is a place in front of the mountain...'
古寺基。州云。和尚何不自住。師云。爾也恁么住。我也恁么住。作業相似貧相聚。十方無壁四面無門。遮醜無衣。禦寒無絮。直下不居功。箇中看轉處。采華蜂集不萌枝。臥月鳥棲無影樹。
上堂。三寸舌兩片唇。無始時來賺殺人。解弄不教圭角露。阿誰參見跛雲門。僧問香林。如何是衲衣下事。林雲。臘月火燒山。師云。老大叢林快說禪。不將禪拄口皮邊。谷深山遠空無像。何處人呼應不圓。
歲旦上堂僧問。寒暑交謝。新舊推移。作么生說個不遷底道理。師云。昨宵猶是臘。今日又逢春。僧云。恁么則遷去也。師云。癡漢著甚死急。僧云。也要大家知有。師云。知有底事作么生。僧云。黃金堤畔柳。白雲嶺頭梅。師云。也須是眼裡有筋始得。師乃云。一頭白髮幾回春。方信閑身似癡人。直下放教平穩去。更將何法作根塵。法無根塵心無向背。心無向背道合自然。道合自然也。日日好日年年好年。東君刀尺裁華木。付與過頭杖子禪。
上堂。三界無法。何處求心。風生虎嘯。霧起龍吟。泥中有刺。綿里有針。華鳥隔墻相喚甚。十分春事到家林。
示眾舉。定上座問臨濟。如何是佛法大意。濟下禪床擒住。與一掌便托開。定佇立。傍僧云。定上座何不禮拜。定方禮拜忽然大悟。師云。不墮
【現代漢語翻譯】 現代漢語譯本： 古寺的地基還在。州云（地名）。和尚你為什麼不自己住在這裡呢？師云：你這樣住，我也這樣住。做的營生相似，貧窮的人聚在一起。十方沒有墻壁，四面沒有門。這醜陋的身軀沒有衣服，禦寒沒有棉絮。當下不居功，在這裡看轉變之處。採花的蜜蜂聚集在不發芽的樹枝上，棲息在月下的鳥兒停留在沒有影子的樹上。
上堂說法。三寸舌頭兩片嘴唇，從無始以來欺騙了多少人。懂得運用的人不讓棱角顯露，有誰能參透跛腳的雲門禪師？僧人問香林（人名）：什麼是衲衣（僧人的衣服）下的事？香林說：臘月里火燒山。師云：老大叢林（指寺廟）快說禪，不要把禪掛在嘴邊。山谷深遠空無影像，哪裡有人呼喚能得到圓滿的迴應？
歲旦上堂說法，僧人問：寒暑交替，新舊更迭，怎麼說那不遷變的道理？師云：昨夜還是臘月，今天又逢新春。僧云：這樣說來就是遷變了。師云：癡漢，著什麼死急？僧云：也要讓大家都知道有這個道理。師云：知道有這個道理又怎麼樣呢？僧云：黃金堤畔的柳樹，白雲嶺頭的梅花。師云：也必須是眼裡有筋骨才行。師乃云：一頭白髮幾回春，才相信閑散的身子像個癡人。乾脆放手讓它平穩過去，還用什麼法來作為根塵？法無根塵，心無向背，心無向背，道合自然。道合自然啊，日日是好日，年年是好年。東君（春神）用刀尺裁剪出繁華的樹木，交付給拄著過頭禪杖的禪師。
上堂說法。三界沒有法，到哪裡去求心？風生虎嘯，霧起龍吟。泥土中有刺，棉花里藏針。墻那邊的花鳥互相呼喚什麼？十分春色都來到了家中的樹林。
示眾，舉例說。定上座（僧人名號）問臨濟（人名）：什麼是佛法大意？臨濟走下禪床擒住他，打了一掌便推開。定佇立在那裡。旁邊的僧人說：定上座為什麼不禮拜？定這才禮拜，忽然大悟。師云：不墮入（某種境界）。
【English Translation】 English version: The foundation of the ancient temple remains. Zhou Yun (place name). Why don't you, the monk, live here yourself? The Master said: You live like this, and I also live like this. We do similar work, and poor people gather together. The ten directions have no walls, and the four sides have no doors. This ugly body has no clothes, and no cotton to keep out the cold. Immediately, without claiming merit, look here for the place of transformation. Honey-collecting bees gather on branches that do not sprout, and birds resting under the moon perch on trees without shadows.
Ascending the hall to preach. A three-inch tongue and two lips have deceived countless people since beginningless time. Those who know how to use them do not let the edges show. Who can understand the limping Zen master Yunmen? A monk asked Xianglin (person's name): What is the matter beneath the kasaya (monk's robe)? Xianglin said: In the twelfth month, fire burns the mountain. The Master said: The old great monastery quickly speaks of Zen, do not hang Zen on your lips. The valley is deep and the mountain is far away, empty and without image. Where can a person call and receive a complete response?
Ascending the hall to preach on New Year's Day, a monk asked: Cold and heat alternate, the old and new replace each other, how do you explain the principle of that which does not change? The Master said: Last night was still the twelfth month, and today we meet the new spring again. The monk said: In that case, it has changed. The Master said: Fool, why are you in such a hurry to die? The monk said: I also want everyone to know that there is this principle. The Master said: What good is knowing that there is this principle? The monk said: The willows on the golden embankment, the plum blossoms on the White Cloud Ridge. The Master said: You must have strength in your eyes to see that. The Master then said: How many springs have passed with a head of white hair, only then do I believe that a leisurely body is like a fool. Simply let it pass smoothly, what Dharma should we use as root and dust? Dharma has no root and dust, the mind has no inclination, the mind has no inclination, the Dao is in harmony with nature. The Dao is in harmony with nature, every day is a good day, every year is a good year. The Lord of Spring uses knives and rulers to cut out flourishing trees, and entrusts them to the Zen master who carries an over-the-head staff. Ascending the hall to preach. In the three realms there is no Dharma, where can one seek the mind? The wind arises and the tiger roars, the fog rises and the dragon chants. There are thorns in the mud, and needles hidden in the cotton. What are the flowers and birds on the other side of the wall calling to each other? All the beauty of spring has come to the forest of home.
Showing the assembly, giving an example. The monk Ding (monk's name) asked Linji (person's name): What is the great meaning of the Buddha Dharma? Linji came down from the Zen seat, grabbed him, slapped him, and pushed him away. Ding stood there. The monk next to him said: Why doesn't the monk Ding bow? Only then did Ding bow, and suddenly he had a great enlightenment. The Master said: Not falling into (a certain state).
前後。獨超古今。喚回千歲夢。飛出九皋禽。無棲泊勿猜斟。只個虛空等樣心。直下一槌光迸散。斬新彈子出爐金。
送化主上堂。山谷之響。水監之像。白雲之心。太虛之量。應機也乍卷乍舒。據令也全收全放。三千世界爾夤緣。百億分身君伎倆。風行空船駕浪。施受通同無住相。一言相送知不知。千僧在你缽盂上。
上堂舉。藥山久不升堂。院主白雲。大眾久思示誨。請和尚為眾說法。山令打鼓。眾方集。山升座。良久便歸方丈。主問云。和尚適來許為眾說法。何不垂示一言。山云。經有經師。論有論師。爭怪得老僧。師云。家法簡嚴。非二非三。月來明湛水。云退露寒巖。真機自得。妙處誰參。不是文殊白槌后。也應千古屈瞿曇。
四月八日上堂。清凈性空水。光明法界身。依俙辨白處。便是誕生人。不洗體不洗塵。妙觸宣明悟水因。借問。當年向去事。如何今日卻來親。二千年前此時候。指天指地師子吼。雲門居亂思大平。打殺不妨將餵狗。指東話西。將無作有。惡水潑君君莫嗔。而今看爾如何受。佛云。不受諸受。是名正受。若恁么也。涓滴不落別處。
示眾舉僧問趙州。學人乍入叢林乞師指示。州云。吃粥了未。僧云。吃粥了。州云。洗缽盂去。僧豁然大悟。師云。吃粥了洗缽
【現代漢語翻譯】 現代漢語譯本 前後。超越古今。喚醒千年之夢。飛出深谷的鳥。不要在無處停泊時猜疑。只有這虛空般的心。直截一擊，光芒四射。嶄新的彈丸，出自爐火純青的冶煉。
為化主送行上堂說法。如同山谷的迴響。如同水面的倒影。如同白雲的心境。如同太虛的度量。應機之時，時卷時舒。掌握法度，全收全放。三千世界與你息息相關。百億化身是你的伎倆。風行空船，駕馭波浪。施與受都相同，沒有執著之相。一言相送，你可知曉？千僧都在你的缽盂之上。
上堂舉例。藥山禪師很久沒有升堂說法。院主稟告說，大眾思慕教誨已久，請和尚為大家說法。藥山禪師於是擊鼓。大眾聚集后，藥山禪師升座。良久之後便回到方丈。院主問道：『和尚您剛才答應為大家說法，為何不垂示一言？』藥山禪師說：『經有經師講解，論有論師講解，怎麼能怪老僧呢？』我說：家法簡樸而嚴謹，既不是二，也不是三。月亮出來，清澈的水面更加明亮，雲彩退去，顯露出寒冷的巖石。真正的機鋒在於自己領悟，其中的妙處又有誰能參透？如果不是文殊菩薩敲響木槌之後，恐怕千古以來，釋迦牟尼佛也要屈服。
四月八日上堂說法。清凈空性的水。光明法界之身。隱約分辨之處。便是誕生之人（佛陀）。不洗身體，也不洗塵埃。微妙的觸感宣明，領悟水的因緣。請問，當年離去之事。為何今日卻又如此親近。兩千年前的這個時候。指天指地，發出獅子吼。雲門禪師身處亂世，思念太平。即使打殺了（佛），也不妨拿去餵狗。指東說西。將無作有。惡水潑你，你也不要生氣。如今看你如何承受。佛說：不承受諸受。這才是真正的承受。如果這樣的話。哪怕一滴水也不會落到別處。
開示大眾，舉例僧人問趙州禪師。學人初入叢林，乞求禪師指示。趙州禪師說：『吃粥了嗎？』僧人說：『吃粥了。』趙州禪師說：『洗缽盂去。』僧人豁然大悟。我說：吃粥了洗缽（盂）。
【English Translation】 English version Before and after. Unsurpassed, transcending past and present. Awakening a thousand-year dream. A bird soaring from a deep ravine. Do not harbor doubts when there is nowhere to perch. Only this mind, like the emptiness of space. A direct strike, light bursts forth. A brand new pellet, emerging from the crucible's gold.
Sending off the Dharma host with an ascending-the-hall Dharma talk. Like the echo in a mountain valley. Like the reflection on the water's surface. Like the heart of a white cloud. Like the measure of the great void. Responding to the occasion, sometimes rolled up, sometimes unfurled. According to the decree, completely gathered, completely released. The three thousand worlds are intertwined with you. The hundred billion manifestations are your skill. The wind travels on an empty boat, navigating the waves. Giving and receiving are the same, without attachment to form. A word to send you off, do you know? A thousand monks are on your alms bowl.
Ascending the hall, an example is cited. Zen Master Yaoshan had not ascended the hall for a long time. The abbot reported, 'The assembly has long yearned for instruction, please, Venerable One, expound the Dharma for the assembly.' Zen Master Yaoshan then struck the drum. After the assembly gathered, Zen Master Yaoshan ascended the seat. After a long while, he returned to his abbot's chamber. The abbot asked: 'Venerable One, you just promised to expound the Dharma for the assembly, why did you not offer a single word?' Zen Master Yaoshan said: 'The sutras have sutra masters to explain them, the treatises have treatise masters to explain them, how can you blame this old monk?' I say: The family precepts are simple and strict, neither two nor three. When the moon appears, the clear water becomes brighter, when the clouds recede, the cold rocks are revealed. The true opportunity lies in one's own understanding, who can fathom the wonder within? If it were not for Manjushri Bodhisattva striking the gavel, I fear that throughout the ages, Shakyamuni Buddha would have to yield.
Ascending the hall for the eighth day of the fourth month Dharma talk. The pure and empty nature of water. The body of the radiant Dharma realm. The place where one vaguely discerns. Is precisely the person who is born (Buddha). Neither washing the body, nor washing away the dust. The subtle touch proclaims clearly, realizing the cause and condition of water. May I ask, the matter of departing in the past. Why is it so intimate again today. At this time two thousand years ago. Pointing to the heavens and pointing to the earth, roaring like a lion. Zen Master Yunmen, living in turbulent times, longed for peace. Even if you kill (the Buddha), it doesn't matter, take him to feed the dogs. Pointing east and talking west. Making something out of nothing. If bad water is splashed on you, don't be angry. Now I see how you will receive it. The Buddha said: Not receiving all receptions. This is called true reception. If that is so. Not even a drop will fall elsewhere.
Instructing the assembly, citing the example of a monk asking Zen Master Zhaozhou. A student newly entering the monastery, begs the Zen Master for instruction. Zen Master Zhaozhou said: 'Have you eaten porridge?' The monk said: 'I have eaten porridge.' Zen Master Zhaozhou said: 'Go wash your alms bowl.' The monk suddenly awakened. I say: Having eaten porridge, wash the alms bowl.
去。法爾圓成正規矩。可憐葉氏怕真龍。卻怪謝郎欺猛虎。本常路真實語。這僧且問。如何悟。從來鼻孔大頭垂。不用安排兮自著處所。
上堂。言之者失其真。離名字相。知之者返其愚。離心緣相。有之者乖其性。離影像相。無之者傷其軀。離寂滅相。恁么說話。大似泥中洗土塊。衲僧家。畢竟如何。體悉還會么。和竿一掣隨釣上。水面茫茫散月明。
干簾化主請上堂舉。忠國師問子璘供奉。講得唯識論是否。璘云不敢。國師云。唯識意旨如何。璘云。三界唯心。萬法唯識。國師指簾云。這個是甚麼。璘云簾子。國師云。簾前賜紫。對御談經。五戒也不持。師云。此一段事的的明瞭。還他忠國師始得。心無異心。而法無異法。法無異法。而心無異心。處處虛通。會有六窗風月。頭頭出礙。更無一點塵埃參。
示眾舉。保福與長慶遊山次。保福指面前地云。只者里便是。妙峰孤頂。慶雲。是即是可惜許。雪竇著語云。今日共者漢遊山。圖個甚麼。后舉似鏡清。清云。若不是孫公。便見髑髏遍野。師云。變大地作黃金。攪長河為酥酪。保福要恁么。無風何須起浪。平地豈肯生堆。長慶要恁么。雪竇意鐘鼎刻銘。鏡清道太平無像。且作么生體悉。野老不知堯舜力。鼕鼕打鼓祭江神。
示眾舉。偽
【現代漢語翻譯】 去。法爾圓成正規矩。（去，指離去。法爾，指自然而然。圓成，指圓滿成就。正規矩，指正確的規則和標準。）可憐葉氏怕真龍。（葉氏，典故人物，比喻空有其表。真龍，比喻真正的智慧或力量。）卻怪謝郎欺猛虎。（謝郎，典故人物，比喻有才華的人。猛虎，比喻強大的困難或挑戰。）本常路真實語。（本常路，指事物本來的規律。真實語，指真實不虛的話語。）這僧且問。如何悟。（這僧，指僧人。悟，指領悟真理。）從來鼻孔大頭垂。（鼻孔大頭垂，形容自在無礙的狀態。）不用安排兮自著處所。（不用安排，指無需刻意安排。自著處所，指自然而然地安住于本來的地方。） 上堂。言之者失其真。（言之者，指執著于言語的人。真，指事物的本真。）離名字相。知之者返其愚。（知之者，指執著于知識的人。愚，指愚昧。）離心緣相。有之者乖其性。（有之者，指執著于存在的人。性，指本性。）離影像相。無之者傷其軀。（無之者，指執著于空無的人。軀，指身軀。）恁么說話。大似泥中洗土塊。（恁么，如此。泥中洗土塊，比喻徒勞無功。）衲僧家。畢竟如何。（衲僧家，指修行僧人。畢竟如何，究竟如何。）體悉還會么。（體悉，體會領悟。還會么，是否能夠。）和竿一掣隨釣上。水面茫茫散月明。（和竿一掣，比喻迅速領悟。水面茫茫散月明，形容開悟后的清明境界。） 干簾化主請上堂舉。（干簾化主，指主持僧人。）忠國師問子璘供奉。（忠國師，人名。子璘供奉，人名。）講得唯識論是否。（唯識論，佛教理論。）璘云不敢。（璘，子璘供奉的簡稱。不敢，謙辭。）國師云。唯識意旨如何。（意旨，要旨。）璘云。三界唯心。萬法唯識。（三界，佛教指欲界、色界、無色界。唯心，指一切由心所生。萬法，指一切事物。唯識，指一切事物都是識的顯現。）國師指簾云。這個是甚麼。（簾，簾子。）璘云簾子。（簾子，指眼前的簾子。）國師云。簾前賜紫。對御談經。五戒也不持。（賜紫，指皇帝賞賜紫色官服。對御談經，指在皇帝面前講解佛經。五戒，佛教基本戒律。）師云。此一段事的的明瞭。（的，確實。明瞭，明白。）還他忠國師始得。（還他，才能真正理解。）心無異心。而法無異法。（異心，不同的心。異法，不同的法。）法無異法。而心無異心。（強調心和法的一體性。）處處虛通。會有六窗風月。（虛通，空靈通達。六窗風月，形容開闊的境界。）頭頭出礙。更無一點塵埃參。（頭頭，處處。出礙，沒有阻礙。塵埃，比喻煩惱。） 示眾舉。保福與長慶遊山次。（保福，人名。長慶，人名。）保福指面前地云。只者里便是。妙峰孤頂。（妙峰孤頂，形容獨特的境界。）慶雲。是即是可惜許。（可惜許，可惜。）雪竇著語云。今日共者漢遊山。圖個甚麼。（雪竇，人名。著語，評論。者漢，這個人。圖個甚麼，圖什麼。）后舉似鏡清。（鏡清，人名。）清云。若不是孫公。便見髑髏遍野。（孫公，指孫悟空，比喻有能力的人。髑髏遍野，形容慘烈的景象。）師云。變大地作黃金。攪長河為酥酪。（大地，指整個世界。黃金，比喻珍貴。長河，指漫長的河流。酥酪，比喻美味。）保福要恁么。無風何須起浪。（恁么，這樣。無風不起浪，比喻事出有因。）平地豈肯生堆。（平地不會無緣無故地出現土堆。）長慶要恁么。雪竇意鐘鼎刻銘。（鐘鼎刻銘，比喻功績顯著。）鏡清道太平無像。（太平無像，形容太平盛世的景象。）且作么生體悉。（作么生，如何。體悉，體會領悟。）野老不知堯舜力。鼕鼕打鼓祭江神。（野老，鄉野老人。堯舜，古代聖賢。祭江神，祭祀江神。） 示眾舉。偽
【English Translation】 Gone. The Dharma is naturally complete with correct rules and standards. (Gone, referring to departure. Dharma, referring to the teachings of Buddhism. Naturally complete, referring to perfect accomplishment. Correct rules and standards, referring to the right principles and norms.) Pitifully, Ye fears the true dragon. (Ye, referring to a person in a story, a metaphor for being superficially impressive. True dragon, a metaphor for true wisdom or power.) Yet blames Xie for bullying the fierce tiger. (Xie, referring to a talented person. Fierce tiger, a metaphor for strong difficulties or challenges.) The original constant path is the true word. (Original constant path, referring to the inherent laws of things. True word, referring to truthful and non-deceptive words.) This monk asks, how to awaken? (This monk, referring to a Buddhist monk. Awaken, referring to realizing the truth.) From the beginning, the nostrils are large and the head hangs down. (Large nostrils and hanging head, describing a state of freedom and unhinderedness.) No need to arrange, naturally abiding in its place. (No need to arrange, referring to no need for deliberate arrangement. Naturally abiding in its place, referring to naturally dwelling in its original place.) Ascending the hall. He who speaks loses its truth. (He who speaks, referring to those who are attached to words. Truth, referring to the essence of things.) Separated from the appearance of names. He who knows returns to his foolishness. (He who knows, referring to those who are attached to knowledge. Foolishness, referring to ignorance.) Separated from the appearance of mental conditions. He who has deviates from his nature. (He who has, referring to those who are attached to existence. Nature, referring to inherent nature.) Separated from the appearance of images. He who has not harms his body. (He who has not, referring to those who are attached to emptiness. Body, referring to the physical body.) Speaking like this is like washing a lump of earth in mud. (Like this, in this way. Washing a lump of earth in mud, a metaphor for futile effort.) Monks, what is it ultimately? (Monks, referring to practitioners. What is it ultimately, what is it in the end?) Can you understand and comprehend? (Understand and comprehend, to understand and realize. Can you, are you able to?) With a pull of the rod, it follows the fishing line up. The water surface is vast, scattering the bright moonlight. (With a pull of the rod, a metaphor for quick realization. The water surface is vast, scattering the bright moonlight, describing the clear state after enlightenment.) The host of the dry curtain invites to ascend the hall and cite. (Host of the dry curtain, referring to the presiding monk.) National Teacher Zhong asked Subordinate Lin. (National Teacher Zhong, a person's name. Subordinate Lin, a person's name.) Whether he lectured on the Vijnaptimatrata-siddhi Sastra. (Vijnaptimatrata-siddhi Sastra, a Buddhist theory.) Lin said he dared not. (Lin, short for Subordinate Lin. Dared not, a humble expression.) The National Teacher said, what is the meaning of Vijnaptimatrata? (Meaning, the main point.) Lin said, the three realms are only mind, all dharmas are only consciousness. (Three realms, in Buddhism, referring to the desire realm, the form realm, and the formless realm. Only mind, referring to everything arising from the mind. All dharmas, referring to all things. Only consciousness, referring to all things being manifestations of consciousness.) The National Teacher pointed to the curtain and said, what is this? (Curtain, a curtain.) Lin said, a curtain. (Curtain, referring to the curtain in front of him.) The National Teacher said, bestowed purple before the curtain, discussing scriptures before the emperor, not even holding the five precepts. (Bestowed purple, referring to the emperor bestowing purple official robes. Discussing scriptures before the emperor, referring to explaining Buddhist scriptures before the emperor. Five precepts, basic Buddhist precepts.) The master said, this matter is truly clear. (Truly, indeed. Clear, clear.) Only then can he truly understand National Teacher Zhong. (Only then can he, only then can he truly understand.) The mind has no different mind, and the Dharma has no different Dharma. (Different mind, different minds. Different Dharma, different Dharmas.) The Dharma has no different Dharma, and the mind has no different mind. (Emphasizing the unity of mind and Dharma.) Everywhere is empty and unobstructed, there will be the wind and moon of six windows. (Empty and unobstructed, spiritually unobstructed. Wind and moon of six windows, describing a broad state.) Everywhere is free from obstacles, with not a speck of dust participating. (Everywhere, everywhere. Free from obstacles, without obstacles. Dust, a metaphor for煩惱.) Showing the assembly, citing. Baofu and Changqing were traveling in the mountains. (Baofu, a person's name. Changqing, a person's name.) Baofu pointed to the ground in front and said, only here is the solitary peak of Miaofeng. (Solitary peak of Miaofeng, describing a unique state.) Changqing said, it is, but it is a pity. (It is a pity, it is a pity.) Xuedou commented, what is the purpose of traveling in the mountains with this man today? (Xuedou, a person's name. Commented, commented. This man, this person. What is the purpose, what is the purpose.) Later, he told Jingqing. (Jingqing, a person's name.) Qing said, if it were not for Sun Gong, one would see skulls all over the field. (Sun Gong, referring to Sun Wukong, a metaphor for a capable person. Skulls all over the field, describing a tragic scene.) The master said, transforming the earth into gold, stirring the long river into ghee. (Earth, referring to the entire world. Gold, a metaphor for precious. Long river, referring to a long river. Ghee, a metaphor for delicious.) Baofu wants it like this, why raise waves without wind? (Like this, like this. No wind, no waves, a metaphor for things having a cause.) How can a mound be born on flat ground? (A mound will not appear on flat ground for no reason.) Changqing wants it like this, Xuedou's intention is to engrave inscriptions on bells and tripods. (Engrave inscriptions on bells and tripods, a metaphor for outstanding achievements.) Jingqing said that peace has no image. (Peace has no image, describing the scene of a peaceful and prosperous age.) How to understand and comprehend? (How to, how to. Understand and comprehend, to understand and realize.) The old man in the countryside does not know the power of Yao and Shun, beating drums in winter to worship the river god. (Old man in the countryside, old man in the countryside. Yao and Shun, ancient sages. Worshipping the river god, worshipping the river god.) Showing the assembly, citing. Pseudo
山問仰山甚處來。仰山云。田中來。山云。田中多少人。仰插下鍬子。叉手而立。山云。南山大有人刈茆。仰拈起鍬子便行。師云。仰山恁么為直下更無別個。溈山恁么道箇中似帶旁來。且道。畢竟作么生。慇勤謝子輸肝膽。委曲還他老肺腸。
送監主上堂。泥泥水水一年農。收拾將來碓下舂。炊軟香分千缽飯。肚皮參飽放頹慵。且道。參飽底是禪是飯。又作么生。說個放頹慵底道理。豈不見藥山道。跛跛挈挈。百丑千拙。且恁么過時。畢竟承誰恩力。四方八面連架打。普應初無顆粒遺。
示眾舉洞山云。秋初夏末。兄弟或東或西。直須向萬里無寸草處去。諸人還體悉得么。一色是須轉。大功不我居。珠走碧盤盤走珠。直下滄溟取明月。吾家自有崑崙奴。且道。作么生行履。天宇豁空云卷雨。溪容澄澈水懷秋。
解夏上堂僧問。布袋頭開時如何。師云。一任填溝塞壑。僧云。一片月生海。幾家人上樓。師云。更須跨一步始得。僧云。直得朝到西天。暮歸唐土。也是腳跟不點地漢。師云。上座如何免得此過。僧禮拜。師云。千里望鄉關。師乃云。十五日已前。恰恰把定。抑爾腦門著地。十五日已后。稍稍放行。從伊鼻孔遼天。直饒摩挲柱杖兒。勘破諸方之祖。爭似傳持缽袋子。相聯五葉之華。恁么說
【現代漢語翻譯】 現代漢語譯本 山問仰山（Yǎngshān，人名）從哪裡來。仰山說：『從田里來。』山問：『田里有多少人？』仰山放下鋤頭，叉手而立。山說：『南山有很多人在割茅草。』仰山拿起鋤頭就走。師父說：『仰山這樣做，直截了當，沒有別的花樣。』溈山（Wéishān，地名）說：『這話好像帶著旁敲側擊。』那麼，到底該怎麼做呢？慇勤地感謝你傾吐心肝，委婉地回報他衰老的肺腑。
送監主上堂。一年到頭都是泥水活，收割后拿到碓下舂米。煮出香噴噴的米飯分給成千上萬的人，吃飽喝足后就放鬆休息。那麼，吃飽的是禪還是飯？又該如何解釋『放鬆休息』的道理？難道沒聽過藥山（Yàoshān，地名）說：『一瘸一拐，百般醜陋，千般笨拙，就這樣過日子。』到底靠的是誰的恩德？四面八方連成一片，普遍施捨，沒有一粒遺漏。
向大眾開示，引用洞山（Dòngshān，地名）的話說：『秋初夏末，兄弟們有的向東，有的向西，必須到萬里無寸草的地方去。』各位是否體會到了？始終是它在運轉，大功不歸我所有。珠子在碧玉盤中轉動，碧玉盤帶著珠子轉動，直接到滄溟（Cāngmíng，大海）去取明月。我家自有崑崙奴（Kūnlún nú，指力大無窮的僕人）。那麼，該如何行走呢？天空晴朗，云卷雨收，溪水清澈，秋意盎然。
解夏上堂，有僧人問：『布袋打開時會怎麼樣？』師父說：『任憑它填滿山溝堵塞山谷。』僧人說：『一片月亮從海上升起，多少人登上樓閣。』師父說：『還需再跨一步才行。』僧人說：『即使早上到達西天，晚上回到唐土，也是腳跟沒有著地的人。』師父說：『上座你如何才能避免這個過失？』僧人禮拜。師父說：『千里之外眺望家鄉。』師父於是說：『十五日之前，恰恰把定，壓得你腦門著地。十五日之後，稍稍放行，任憑你的鼻孔朝天。即使摩挲著柱杖，看破了各方祖師，也比不上傳承缽袋子。相連五葉之華（xiānglián wǔ yè zhī huá，指禪宗五家），這樣說……』
【English Translation】 English version A monk asked Yǎngshān (name), 'Where do you come from?' Yǎngshān said, 'From the field.' The monk asked, 'How many people are in the field?' Yǎngshān put down his hoe, folded his hands, and stood there. The monk said, 'There are many people cutting thatch on Nánshān (South Mountain).' Yǎngshān picked up his hoe and left. The master said, 'Yǎngshān's actions are straightforward, with no other tricks.' Wéishān (name) said, 'These words seem to carry a subtle hint.' So, what should one do after all? Earnestly thank you for pouring out your heart, and gently repay him for his aging lungs.
Sending off the supervisor to the hall. 'A year of mud and water farming, harvesting and then pounding rice under the mortar. Cooking soft, fragrant rice to share with thousands of bowls, bellies full and relaxed. ' So, is it Zen or rice that fills you up? And how to explain the principle of 'relaxing'? Haven't you heard Yàoshān (name) say, 'Limping and hobbling, a hundred uglinesses, a thousand clumsinesses, just passing the days like this.' Ultimately, whose grace are we relying on? All directions are connected, universally giving without a single grain left behind.
Instructing the assembly, citing Dòngshān (name) saying, 'Early autumn, late summer, brothers go east or west. You must go to a place where there is not an inch of grass for ten thousand miles.' Have you all understood? It is always turning. Great merit does not belong to me. The pearl runs on the green plate, the plate runs with the pearl. Go straight to the vast ocean to fetch the bright moon. My house has its own Kūnlún slave (a strong servant).' So, how should one walk? The sky is clear, the clouds roll away the rain, the stream is clear, and the water embraces autumn.
At the end of summer retreat, a monk asked, 'What happens when the cloth bag opens?' The master said, 'Let it fill the ditches and block the valleys.' The monk said, 'A moon rises from the sea, how many families go upstairs.' The master said, 'You must take another step.' The monk said, 'Even if you arrive in the Western Heaven in the morning and return to the Tang Dynasty in the evening, you are still a person whose feet do not touch the ground.' The master said, 'How can you avoid this fault?' The monk bowed. The master said, 'Looking at the homeland from a thousand miles away.' The master then said, 'Before the fifteenth day, hold on tightly, pressing your forehead to the ground. After the fifteenth day, release it slightly, letting your nostrils face the sky. Even if you stroke the staff and see through the patriarchs of all directions, it is not as good as passing on the alms bowl. The five connected petals of the flower (xiānglián wǔ yè zhī huá, referring to the five houses of Chan Buddhism), saying like this...'
話。正是十五日已前。十五日已後事。且道正十五日。又作么生。良久云。野色更無山隔斷。天光直與水相通。
示眾云。有而不有。情塵豁盡而獨靈。無而不無。妙應差殊而不忒。所以僧問香嚴。如何是道。嚴云。枯木里龍吟。如何是道中人。嚴云。髑髏里眼睛。又僧問風穴。如何是道。穴云。五鳳樓前。如何是道中人。穴云。問取隍城。便諸人如何履踐。得始終貫徹。表裡通同去。還會么。華蜂釀蜜春脾凍。月兔噴霜夜氣清。
持缽歸上堂。乞食淅西蘇與秀。人人奉佛家家富。收拾幾成三萬緡。尚自不能供眾口。所以道。吃飯須是眾口。作活須是眾力。今古相傳底訊息。天童說個休糧方。一日兩度缽盂濕。雲門大師道。飯豈不是自己。因甚將自己卻吃自己。有道。毛吞巨海。芥納須彌。料掉勿交涉。作么生道得恰合去。拈卻根塵方出礙。更無絲糝不相通。
示眾舉百丈問溈山。並卻咽喉唇吻。道將一句來。山云。卻請和尚道。丈云。不辭向汝道。恐已后喪我兒孫。師云。卻請和尚道。三世諸佛也靠倒。釋迦師凈名老。毗耶摩竭心相照。倦鶴夜移巢。靈蛇寒入草。正偏轉側兮妙圓兼到。
施主看經請上堂。經云。若見諸相非相。即見如來。法眼云。若見諸相非相。即不見如來。師云。作么
【現代漢語翻譯】 現代漢語譯本：話。正是十五日之前，十五日之後的事。那麼，正十五日又該如何呢？（停頓良久）野外的景色再也沒有山巒阻隔，天上的光輝直接與水面相連。
開示大眾說：『有』卻又好像『沒有』，情慾塵埃消盡而獨存靈性；『無』卻又好像『不無』，微妙的應化千差萬別卻不差錯。因此有僧人問香嚴智閑禪師：『什麼是道？』香嚴回答：『枯木里龍吟。』又問：『什麼是道中人？』香嚴回答：『骷髏里眼睛。』又有僧人問風穴延沼禪師：『什麼是道？』風穴回答：『五鳳樓前。』又問：『什麼是道中人？』風穴回答：『問取隍城。』那麼各位該如何踐行，才能始終貫徹，表裡通透呢？會了嗎？蜜蜂釀蜜，春天的脾臟都感到寒冷；月兔噴吐霜氣，夜晚的寒氣更加清冷。
持缽回來後上堂說法。在淅西的蘇、秀一帶乞食，人人都敬奉佛，家家都富裕。收攏起來幾乎有三萬緡錢，尚且不能供給大眾的口糧。所以說，吃飯必須是眾人的口，做事必須是眾人的力量。這自古相傳的訊息，天童如凈禪師說了一個斷絕糧食的法子，一天兩次缽盂被打濕。雲門文偃大師說，飯難道不是自己嗎？為什麼要把自己拿來吃自己呢？有人說，毛孔吞沒大海，芥子容納須彌山。仔細衡量，卻毫不相干。要怎麼說才能恰當呢？拋開根塵才能擺脫障礙，再也沒有一絲一毫的不相通。
開示大眾，引用百丈懷海禪師問溈山靈祐禪師的話：『並卻咽喉唇吻，道將一句來。』（不通過喉嚨和嘴唇，說出一句話來。）溈山回答：『卻請和尚道。』（請和尚您來說。）百丈說：『不辭向汝道，恐已后喪我兒孫。』（我不推辭為你解說，只是擔心以後會害了我的子孫。）師說：『卻請和尚道，三世諸佛也靠倒。』（還是請和尚您來說，三世諸佛也會依靠拜倒。）釋迦牟尼佛、維摩詰（Vimalakirti）老居士，在毗耶離（Viyali）心心相印，疲倦的鶴在夜晚遷移巢穴，靈蛇在寒冷中鉆入草叢。正與偏、轉與側，微妙圓融兼備而至。
施主看經，請上堂說法。經書上說：『若見諸相非相，即見如來。』（如果能看透一切表象都不是真實的表象，就能見到如來。）法眼文益禪師說：『若見諸相非相，即不見如來。』（如果認為一切表象都不是真實的表象，那就見不到如來。）師說：『作么？』（怎麼說？）
【English Translation】 English version: A talk. It's precisely about matters before the fifteenth day and after the fifteenth day. Then, how about the very fifteenth day? (Pauses for a long time) The wild scenery is no longer separated by mountains; the light of the sky directly connects with the water.
Instructing the assembly, he said: 'Having' yet seeming 'not to have,' emotional dust is exhausted, and the unique spirit remains. 'Not having' yet seeming 'not without,' subtle responses differ yet are not mistaken. Therefore, a monk asked Zen Master Xiangyan Zhixian: 'What is the Dao (the Way)?' Xiangyan replied: 'A dragon's roar from a withered tree.' He asked again: 'What is a person of the Dao?' Xiangyan replied: 'Eyes in a skull.' Another monk asked Zen Master Fengxue Yanzhao: 'What is the Dao?' Fengxue replied: 'Before the Five Phoenix Tower.' He asked again: 'What is a person of the Dao?' Fengxue replied: 'Ask the moat city.' So, how should you all practice to thoroughly penetrate from beginning to end, with inside and outside in complete accord? Do you understand? Bees making honey, the spring spleen feels cold; the moon rabbit sprays frost, the night air is even colder.
Returning after holding the alms bowl, he ascended the hall to preach. Begging for food in Su and Xiu in Xixi, everyone reveres the Buddha, and every family is wealthy. Gathering it together, it almost amounts to thirty thousand strings of cash, yet it still cannot provide for the mouths of the assembly. Therefore, it is said, 'Eating must be by the mouths of all; working must be by the strength of all.' This message passed down from ancient times, Zen Master Tiantong Rujing spoke of a method to cut off food, the alms bowl is wet twice a day. Great Master Yunmen Wenyan said, 'Isn't rice oneself? Why take oneself to eat oneself?' Someone said, 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru (Sumeru).' Carefully measuring, they are completely unrelated. How can one speak to make it fit? Cast aside the root and dust to escape obstacles, there is no longer a single grain that is not interconnected.
Instructing the assembly, he cited Baizhang Huaihai's question to Guishan Lingyou: 'Putting aside throat, lips, and mouth, speak a phrase.' Guishan replied: 'Please, Master, speak.' Baizhang said: 'I do not hesitate to speak to you, but I fear I will harm my descendants.' The Master said: 'Please, Master, speak; the Buddhas of the three worlds also rely and prostrate themselves.' Shakyamuni Buddha, Vimalakirti (Vimalakirti) the old layman, in Viyali (Viyali) their minds are in accord, a weary crane moves its nest at night, a spiritual snake enters the grass in the cold. Correct and biased, turning and tilting, subtle and complete, all are encompassed.
The patrons watch the sutra, please ascend the hall to preach. The sutra says: 'If you see all forms as non-forms, then you see the Tathagata (Tathagata).' Zen Master Fayan Wenyi said: 'If you see all forms as non-forms, then you do not see the Tathagata (Tathagata).' The Master said: 'What?'
生行履。得十成去。功業力爭英雄。劉項時將。太平坐享樸懋。羲軒世人。
上堂舉僧問智門。蓮華未出水時如何。門云。蓮華出水后如何。門云荷葉。師云。莫向枯龜版上鎖。衲僧開口見心肝。蓮華荷葉出未出。做盡工夫轉覺難。
下嗣法書上堂僧問。照世光明即不問。傳家清白事如何。師云。清涵鯨海寬。冷射蟾輪窄。僧云。水向竹邊流出綠。風從華里過來香。師云。須信龍門無宿客。僧云。桂枝不零折。和月抱將來。師云。也須親到一回始得。師乃云。不得諱有頭底。當時爾帶累別人。而今別人帶累爾。來生我家。作業相似。針線穿聯細中細。迦葉阿難不相知。人人各自住三昧。里許轉功勛。這邊得遊戲。到底還須徹根蒂。望斷冥鴻沒處秋。蒼蒼一色天連水。
結夏上堂。來選佛場。辨行腳事。禁足也。不可錯移一步。護生也不可動犯一毛。徹見自己全身。四大出礙。卻到本來住處。一亙清虛。如何履踐得恁么相應去。擘開華岳倚空翠。放出黃河輥底流。
天申節上堂。仁壽之域。大方無隅。尊貴之人。至化無外。有如是廣大含容之量。具如是廣大莊嚴之事。且道。個人受用合作么生。還相委悉么。造化陰陽間拱手。成平天地默垂衣。
送監收上堂。地藏栽田做活計。南泉鐮子
【現代漢語翻譯】 現代漢語譯本：
創造功業，獲得十分的成就，憑藉功業和力量爭做英雄，如同劉邦和項羽的時代。太平盛世則安享樸素和勤勉，如同伏羲和軒轅的時代的人民。
上堂時，舉例僧人問智門禪師：『蓮花未出水時是什麼樣子？』智門禪師回答：『蓮花出水后是什麼樣子？』智門禪師又回答：『是荷葉。』禪師說：『不要在乾枯的烏龜殼上加鎖，衲僧（指僧人）開口就要見到心肝。蓮花是出水還是未出水，做盡功夫反而覺得更難。』
下嗣法書上堂，僧人問道：『照亮世界的光明暫且不問，傳承家風的清白事如何？』禪師說：『清澈涵養著寬廣的鯨海，清冷的光芒照射得蟾宮（月亮）都顯得狹窄。』僧人說：『水從竹邊流出，帶著綠色；風從花叢中吹來，帶著香氣。』禪師說：『必須相信龍門沒有久留的客人。』僧人說：『桂枝不會凋零折斷，和著月光一起抱回來。』禪師說：『也必須親自到那裡一次才行。』禪師於是說：『不要隱瞞有頭有尾，當時你連累了別人，現在別人連累了你。來生到我家，做的行業也相似。針線穿聯，細中更細，迦葉（Kasyapa，佛教中的一位重要弟子）和阿難（Ananda，佛陀的侍者）也互不相知。人人各自安住在三昧（Samadhi，一種冥想狀態）中，在那裡運轉功勛，在這裡獲得遊戲。』到底還是必須徹底瞭解根源，望斷了冥冥中的鴻雁，不知秋在哪裡，蒼茫一片，天連著水。
結夏（佛教僧侶在夏季雨季期間的集中修行）上堂。來到選佛的場所，辨別行腳（雲遊參訪）的事情。禁足（限制外出）啊，不可錯移一步。護生（保護生命）啊，也不可動犯一毛。徹底見到自己全身，四大（地、水、火、風）擺脫障礙，卻回到本來居住的地方，一片清虛。如何踐行才能如此相應呢？劈開華山，倚靠著空中的翠綠，放出黃河，翻滾在河底。
天申節（皇帝的生日）上堂。仁慈長壽的區域，廣闊而沒有邊角。尊貴的人，其德化無所不在。有如此廣大的包容之量，具備如此廣大的莊嚴之事。且說，個人受用應該如何？還相互瞭解嗎？造化陰陽之間拱手相讓，成就太平天地，默默垂衣而治。
送監收（負責監督和管理寺院財產的人）上堂。地藏（Ksitigarbha，佛教中的一位菩薩）栽田做活計，南泉（Nanquan，一位禪師）拿著鐮刀。
【English Translation】 English version:
Creating deeds, attaining ten parts of accomplishment, relying on merit and strength to strive to be heroes, like the era of Liu Bang and Xiang Yu. In times of peace, one enjoys simplicity and diligence, like the people of the era of Fuxi and Xuanyuan.
During an elevated sermon, a monk asked Zen Master Zhimen: 'What is the appearance of a lotus flower before it emerges from the water?' Zen Master Zhimen replied: 'What is the appearance of a lotus flower after it emerges from the water?' Zhimen then answered: 'It is a lotus leaf.' The Zen master said: 'Do not place a lock on a dried turtle shell; a nāsagrā (referring to monks) should reveal their heart and liver upon speaking. Whether the lotus flower has emerged or not, exerting all effort only makes it seem more difficult.'
During an elevated sermon following the succession of Dharma, a monk asked: 'The light illuminating the world is not questioned for now, but how about the purity of the family tradition?' The Zen master said: 'Clarity nurtures the vast whale sea, and the cold light makes the lunar palace (moon) seem narrow.' The monk said: 'Water flows from the bamboo side, carrying greenness; wind blows from the flower bushes, carrying fragrance.' The Zen master said: 'One must believe that Longmen has no guests who stay for long.' The monk said: 'The cassia branch will not wither and break; it will be embraced together with the moonlight.' The Zen master said: 'One must personally go there once to succeed.' The Zen master then said: 'Do not conceal the beginning and the end; at that time, you burdened others, and now others burden you. In the next life, coming to my house, the occupation will be similar. Needlework and threading, finer than fine; Kasyapa (Kasyapa, an important disciple in Buddhism) and Ananda (Ananda, Buddha's attendant) will not recognize each other. Everyone dwells in Samadhi (Samadhi, a state of meditation) individually, where merits are cultivated and games are enjoyed. In the end, one must thoroughly understand the root cause, gazing until the wild geese disappear into the darkness, not knowing where autumn is; a vast expanse, the sky connected to the water.
Summer Retreat (intensive practice during the rainy season for Buddhist monks) elevated sermon. Coming to the place for selecting Buddhas, discerning the matters of pilgrimage (wandering and visiting). Restricted feet (limiting going out), one must not move a step wrongly. Protecting life, one must not harm even a hair. Thoroughly seeing one's entire body, the four elements (earth, water, fire, wind) escape obstacles, returning to the original dwelling place, a vast emptiness. How can one practice to be so corresponding? Splitting open Mount Hua, leaning against the emerald green in the sky, releasing the Yellow River, rolling at the bottom of the river.
Heavenly Extension Festival (Emperor's birthday) elevated sermon. The region of benevolence and longevity, vast and without corners. The honorable person, their virtue transforms without boundaries. Having such great capacity for tolerance, possessing such great matters of solemnity. Furthermore, how should personal enjoyment be? Do you understand each other? Between creation and yin and yang, hands are yielded, achieving peaceful heaven and earth, silently governing with robes hanging down.
Sending off the Supervisor (person responsible for supervising and managing temple property) elevated sermon. Ksitigarbha (Ksitigarbha, a Bodhisattva in Buddhism) plants fields and does work, Nanquan (Nanquan, a Zen master) holds a sickle.
能收刈。日用平懷穩便休。自然顆糝無遺棄。無遺棄不容易。爾也莫虧我。我也不虧爾。兩家賓主平。四棱齊塌地。風不鳴條。雨不破塊。個是叢林飽參底。牧來純熟水牯牛。撿點將來墮隨類。曹山云。作水牯牛是隨類墮。大陽道作水牯牛。是沙門轉身處。為什麼卻成隨類墮。十年歸不得。忘卻來時道。
上堂仲秋漸涼。蒲團放穩長連床。身心澄徹見淵底。河漢淡淡秋磨光。二祖不短少林不長。相傳笑殺威音王。爾無所得我無所藏。四無壁落渾大方。萬世清規信明白。夜寒吐月山蒼蒼參。
中秋上堂舉。馬大師與南泉百丈西堂玩月次。祖云。正恁么時如何。西堂云。正好供養。百丈云。正好修行。南泉拂袖便行。祖云。經歸藏禪歸海。唯有普愿。獨超物外。師云。經歸藏禪歸海。稽首歸依。合掌頂戴。王老師超物外。二十年前恁么來。而今去盡閑光彩。
上堂九月又重陽。菊華依舊黃。淵明是醉不是酒。蕩蕩游心於大方。只如會得底。也是個時節。不會底也是個時節。且道。于其間作么生辨白。還會么。冷地看他人富貴。等閑不奈幞頭何。
示眾舉云蓋問石霜。萬戶俱開即不問。萬戶俱閉時如何。霜云。堂中事作么生。蓋無語。後半年下語云。無人接得渠。霜云。道即太殺道。只道得八成。
【現代漢語翻譯】 現代漢語譯本： 能夠收割。每天保持平和的心態，穩妥而舒適地休息。自然而然地，每一粒糧食都不會被遺棄。不遺棄是不容易的。你也不要虧待我，我也不虧待你。兩家賓主平等相待，四面棱角都平整地塌陷於地。風不會吹動樹枝，雨也不會破壞土塊。這是叢林中飽參禪機的，牧養得純熟的水牯牛。仔細檢查，將來會墮入同類之中。曹山說：『做水牯牛是隨類墮。』大陽卻說：『做水牯牛，是沙門轉身之處。』為什麼反而成了隨類墮呢？十年回不去，忘記了來時的道路。
上堂：仲秋時節漸漸轉涼，蒲團放穩，可以長久地安坐在禪床上。身心澄澈，能夠見到深淵的底部，銀河淡淡地閃耀著秋日磨礪的光芒。二祖（慧可）不短，少林寺不長，相互傳頌，笑死了威音王（過去佛）。你沒有什麼可以得到，我也沒有什麼可以隱藏。四面沒有墻壁遮擋，完全是廣闊的大方。萬世的清規戒律，相信明白的人自然明白。寒冷的夜晚，月亮吐露光輝，山色蒼茫。參！
中秋上堂，舉例：馬祖（道一）大師與南泉（普愿）、百丈（懷海）、西堂（智藏）一起賞月。馬祖問道：『正在這個時候，如何？』西堂說：『正好供養。』百丈說：『正好修行。』南泉拂袖便走。馬祖說：『經藏歸於藏教，禪歸於禪海，只有普愿，獨自超越於事物之外。』師父說：『經藏歸於藏教，禪歸於禪海，稽首歸依，合掌頂戴。王老師超越於事物之外，二十年前是這樣來的，如今完全失去了閑暇的光彩。』
上堂：九月又是重陽節，菊花依舊是黃色。陶淵明是醉了，但不是因為酒，而是心神盪漾，游心於廣闊的大方之中。就像領會了的人，也是一個時節；不領會的人，也是一個時節。那麼，在這其中如何分辨明白呢？會嗎？冷眼旁觀他人的富貴，隨便地卻又無可奈何於他們的官位。
開示大眾，舉例：云蓋問石霜（慶諸）：『萬戶都打開的情況暫且不問，萬戶都關閉的時候如何？』石霜說：『堂中的事情怎麼樣了？』云蓋沒有說話。後來，云蓋下了評語說：『沒有人能接得上他。』石霜說：『說得倒是說得太過了，只說到了八成。』
【English Translation】 English version: Able to be harvested. Daily, maintain a peaceful mind and rest comfortably and securely. Naturally, not a single grain will be abandoned. Not abandoning is not easy. You should not shortchange me, and I will not shortchange you. The two households treat each other as equals, and the four edges collapse flat to the ground. The wind does not rustle the branches, and the rain does not break the clods of earth. This is one who is thoroughly versed in Chan from the monastery, a well-trained water buffalo. Examine it carefully, and in the future, it will fall into its own kind. Caoshan (Benji) said: 'To become a water buffalo is to fall into its own kind.' Dayang (Jingxuan) said: 'To become a water buffalo is where a Shramana (Buddhist monk) turns around.' Why does it instead become falling into its own kind? For ten years, unable to return, forgetting the path by which one came.
Ascending the Hall: Mid-autumn is gradually cooling down. Place the meditation cushion steadily, so one can sit on the long meditation bed for a long time. With a clear and thorough mind, one can see the bottom of the abyss. The Milky Way faintly shines with the light of autumn polishing. The Second Patriarch (Huike) is not short, and Shaolin Temple is not long. Passing it down, they laugh to death the King of Awesome Sound (past Buddha). You have nothing to gain, and I have nothing to hide. Without walls on all four sides, it is entirely vast and open. The clear rules and precepts of ten thousand generations, believe that those who understand will naturally understand. On a cold night, the moon reveals its radiance, and the mountain color is vast. Investigate!
Ascending the Hall on Mid-Autumn Festival, citing an example: Master Ma (Dàoyī) and Nanquan (Pǔyuàn), Baizhang (Huáihǎi), and Xitang (Zhìzàng) were enjoying the moon together. Master Ma asked: 'Right at this moment, what is it like?' Xitang said: 'It is just right for offering.' Baizhang said: 'It is just right for cultivation.' Nanquan flicked his sleeves and left. Master Ma said: 'The Sutra Collection returns to the Tripitaka, Chan returns to the Sea of Chan, only Pǔyuàn alone transcends beyond things.' The Master said: 'The Sutra Collection returns to the Tripitaka, Chan returns to the Sea of Chan, bowing in reverence, placing palms together and taking refuge. Teacher Wang transcends beyond things, coming like this twenty years ago, and now completely losing the leisure and splendor.'
Ascending the Hall: September is again the Double Ninth Festival, and the chrysanthemums are still yellow. Tao Yuanming was drunk, but not because of wine, but because his mind was wandering, his heart roaming in the vast openness. Just like those who understand, it is also a time; those who do not understand, it is also a time. So, how to distinguish clearly in between? Do you understand? Coldly watching the wealth and honor of others, casually yet helplessly regarding their official positions.
Instructing the assembly, citing an example: Yúngài asked Shishuang (Qìngzhū): 'The case of ten thousand doors all being open will not be asked for the time being, what about when ten thousand doors are all closed?' Shishuang said: 'How are things in the hall?' Yúngài was silent. Later, Yúngài made a comment saying: 'No one can answer him.' Shishuang said: 'It is said too much, only saying eighty percent.'
蓋云。和尚作么生。霜云。無人識得渠。師云。無人接得渠。貴逼馬相如。果來橋上也。記得柱頭書。無人識得渠。棋局醉樵夫。回頭斧柯爛。大海一成枯。
天寧節上堂。冰壺清白。借功喚作誕生。玉璽傳家。退位名為王父。萬萬年之壽量。靜亨而尊。千千界之因緣。動成其子。還知個人受用處么。良久云。仰之彌高鉆彌堅。迎之在前隨在後。
示眾舉。仰山夢往彌勒所。居第二座。尊者白雲。今日當第二座說法。山起白槌云。摩訶衍法。離四句絕百非。謹白。仰山舉似溈山。山云。子已登聖位。師云。玉女依俙夜動機。錦絲歷歷吐梭臍。水天湛碧全功墮。雪月寒清一色迷。諸禪德。全功負墮。一色猶迷。作么生體悉得恰好相應去。權掛垢衣云是佛。卻裝珍御複名誰。
示眾舉。教中道。我于然燈佛所。實無有法可得。然燈佛即為我授記。師云。是即是也。猶較一線在。復云。釋迦自是釋迦。然燈莫要添些。不用燒錢引鬼。何須句賊破家。爾那裡針劄不入。我這裡石上栽華。
上堂。諸見若盡。慎勿追尋。才有是非。紛然失心。諸禪德。諸見若盡。自然一切時。平平坦坦。巍巍堂堂。個是衲僧普周遍身。本具足眼。妙圓覺心。若有一絲一縷。于其間作前作后。便見紛紛紜紜。且道。如何體
悉。人平不語。水平不流。
示眾舉清原問六祖。當何所務即不落階級。祖云。爾曾作甚麼來。原云。聖諦亦不為。祖云。落何階級。原云。聖諦尚不為。何階級之有。祖云。如是如是。師云。不落階級。卓卓超出。三際曷用安排。十方自然逼塞。五色線不我羈縻。七寶冠是誰嚴飾。
上堂舉僧問香林。如何是衲衣下事。林雲。臘月火燒山。師云。香林臘月火燒山。關楗如今透底難。無礙機鋒能自在。虛空揮劍不成瘢。
因雪上堂。若恁么也難得。清光浩蕩無瑕隙。人言千里本同風。我道十方渾一色。渾一色須轉側。才轉側透關隔。透關隔。酬爾平生今脫白。儂家龜鶴自成仙。昨夜龍門無宿客。
上堂。清白傳家雪月光。玉壺中有轉身方。情干識盡功勛斷。不覺全身入帝鄉。
真歇和尚入山上堂舉。阿難問迦葉。世尊傳金襕外別傳何物。迦葉召阿難。難應喏。葉云。倒卻門前剎竿著。師云。一著能回一局棋。仙即妙處只些兒。點開活眼分生殺。不作窮忙死馬醫。倒卻門前剎竿著。一把推出誰藏縮。工夫磨琢。老成人。圓陀陀地無棱角。
高麗國持牒侍禁。齋僧祝壽。上堂。以法界為疆域以佛心為因緣。統萬國而成一家。觀眾生而如赤子。齊天地之覆戴也。日月光其德。等海岳之
【現代漢語翻譯】 現代漢語譯本： 悉（全部，完全）。人平靜了就不多說話。水平靜了就不流動。
爲了開示大眾，引用清原禪師問六祖慧能的話：『應當做什麼才能不落入階級（指修行境界的次第）？』六祖說：『你曾經做什麼來？』清原說：『聖諦（佛教真理）也不做。』六祖說：『落入什麼階級？』清原說：『聖諦尚且不做，哪裡還有什麼階級可言？』六祖說：『是這樣，是這樣。』 師（指說法者，下同）說：『不落入階級，卓然超拔，過去、現在、未來三際又何必安排？十方自然充滿。五色線不能束縛我，七寶冠是誰來莊嚴裝飾？』
上堂說法，引用僧人問香林澄遠禪師：『如何是衲衣（僧人的衣服）下的事（指修行人的本分事）？』香林說：『臘月火燒山。』師說：『香林臘月火燒山，關卡如今徹底難以突破。無礙的機鋒能夠自在運用，在虛空中揮劍也不會留下傷痕。』
因為下雪而上堂說法。如果這樣也難得，清澈的光芒浩蕩無瑕疵。人們說千里之內風俗相同，我說十方世界渾然一色。渾然一色需要轉變，才轉變就能突破阻隔。突破阻隔，報答你平生，如今脫去白衣（指還俗）。我家的龜和鶴自然修成神仙，昨夜龍門沒有留宿的客人。
上堂說法。清白傳家，如雪月般光明。玉壺中自有轉身的方法。情感耗盡，知識用完，功勛斷絕，不知不覺全身進入帝鄉（指涅槃的境界）。
真歇清了禪師在山上上堂說法，引用阿難問迦葉：『世尊傳金襕袈裟之外，還另外傳了什麼？』迦葉召喚阿難，阿難應聲『喏』。迦葉說：『倒掉門前的剎竿。』師說：『一著棋能挽回一局，神仙的妙處只在于這一點。點開活眼，分辨生與死，不做徒勞無功的庸醫。倒掉門前的剎竿，一把推出，誰能隱藏退縮？在工夫上磨練琢磨，成為老成的人，圓陀陀地沒有棱角。
高麗國派遣使者，齋僧祝壽。上堂說法。以法界為疆域，以佛心為因緣，統領萬國成為一家，看待眾生如同赤子，與天地同覆載。日月照耀他的德行，如同山海一樣。
【English Translation】 English version: All. When people are calm, they don't speak much. When water is level, it doesn't flow.
To instruct the assembly, [the speaker] cites Qingyuan's question to the Sixth Patriarch Huineng: 'What should one do to avoid falling into stages (referring to the levels of cultivation)?' The Sixth Patriarch said: 'What have you ever done?' Qingyuan said: 'Even the Holy Truths (Buddhist doctrines) are not done.' The Sixth Patriarch said: 'What stage do you fall into?' Qingyuan said: 'Even the Holy Truths are not done, so what stages are there?' The Sixth Patriarch said: 'So it is, so it is.' The Master (referring to the speaker, similarly hereinafter) said: 'Not falling into stages, standing out prominently, why arrange the three times (past, present, future)? The ten directions are naturally filled. The five-colored threads cannot bind me, whose adornment is the seven-jeweled crown?'
Ascending the hall to preach, [the speaker] cites a monk asking Zen Master Xianglin Chengyuan: 'What is the matter under the kasaya (monk's robe) (referring to the essential task of a practitioner)?' Xianglin said: 'Burning the mountain with fire in the twelfth month.' The Master said: 'Xianglin burns the mountain with fire in the twelfth month, the barrier is now extremely difficult to penetrate. Unobstructed wit can be used freely, wielding a sword in the void leaves no scar.'
Because of the snow, [the speaker] ascends the hall to preach. If it is like this, it is rare to obtain, the clear light is vast and without flaw. People say that customs are the same within a thousand miles, I say that the ten directions are all of one color. Being all of one color requires transformation, only by transforming can one break through the barrier. Breaking through the barrier, repaying your life, now shedding the white robe (referring to returning to lay life). My family's turtles and cranes naturally cultivate into immortals, last night there were no overnight guests at Dragon Gate.
Ascending the hall to preach. Purity and integrity are passed down in the family, like the light of snow and moon. In the jade pot, there is a way to turn around. When emotions are exhausted, knowledge is used up, and merit is cut off, unknowingly the whole body enters the imperial land (referring to the state of Nirvana).
Zen Master Zhenxie Qingliao ascended the mountain to preach, citing Ananda asking Kashyapa: 'Besides the golden kasaya that the World Honored One transmitted, what else was transmitted?' Kashyapa called Ananda, and Ananda responded 'Yes.' Kashyapa said: 'Knock down the flagpole in front of the gate.' The Master said: 'One move can save a game of chess, the wonder of the immortals lies only in this. Open the living eye, distinguish between life and death, do not be a busy and useless quack doctor. Knock down the flagpole in front of the gate, push it out with one hand, who can hide and shrink back? Polish and refine the effort, become a mature person, round and without edges.'
The Goryeo (ancient Korean kingdom) sent an envoy to hold a vegetarian feast for monks to celebrate a birthday. Ascending the hall to preach. Taking the Dharma Realm as the territory, taking the Buddha's mind as the cause, uniting all nations into one family, treating all beings like infants, covering and supporting them like heaven and earth. The sun and moon shine on his virtue, like the mountains and seas.
涵鎮也。山川朝其宗。千萬億綿遠之年齡。集於壽命。一二三產生之物象。出自道根。無邊際之莊嚴。不思議之妙用。照然不昧。至化難逃。廓爾罔遺。大功不宰。個是至人受用底大自在三昧。所以道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。正恁么時作么生體悉還會么。萬象森羅影現中。一顆圓光非內外。
上堂疋馬突出單槍直入。急電光中看轉側。疾雷案山忽頹。鈍漢唵耳不及。記得臨濟道。我在先師處。吃三頓棒。如蒿枝拂相似。如今思一頓吃。誰為下手。時有僧出某甲下手。濟度柱杖與僧。僧擬接濟便打。師云。臨濟得得求人。不到等閑落節。這僧草草開口。便見容易撞頭。當時才見恁么道。何不便與衲僧手段。見之不取。千載難忘。
上堂。三十三人不得而為師。二十八代不得而稱祖。衲僧家。識得本命元辰。敢開恁么大口。且道。如何體悉。親到劫前空四壁。自然體盡見全身。
歲旦上堂。時節之新。天地之仁。草木薦春。爻象之亨。陽和之生。物匯咸榮。玉機之轉。霧豹之變。家風成見。居谷之神。出軸之云。其用不勒。且道。如何體悉。還會么。但得雪消去。自然春到來。
舉書記藏主立僧。上堂。一燈分耀百千燈。個事宗家誰也曾。少室相傳斷臂可。黃
【現代漢語翻譯】 現代漢語譯本： 涵養鎮定也在於此。山川都朝著它的根本。千萬億綿延久遠的年齡，都彙集于壽命之中。一二三產生之物象，都出自道的根源。無邊無際的莊嚴，不可思議的妙用，照亮一切而不昏昧，最精妙的變化也難以逃脫它的掌控，廣大空闊而無所遺漏，偉大的功用不加主宰。這正是至人所受用的大自在三昧（Samadhi，一種精神上的高度集中狀態）。所以說，無邊的佛國凈土，自身與他者之間的界限，細微到如同毫毛的尖端一般不分彼此。過去、現在、未來這十個時期的古往今來，從始至終都沒有離開過當下的這一念。正在這個時候，要如何體會領悟呢？萬象森羅的影像顯現之中，一顆圓滿的光輝，既不在內，也不在外。 上堂說法，好比一匹馬突然衝出，單槍匹馬直接闖入敵陣。要在急如閃電的光芒中看清他的轉身側擊。如同迅雷擊中山前的土堆，即使是遲鈍的人也會摀住耳朵來不及反應。記得臨濟（Linji，禪宗大師）曾說，『我在先師那裡，捱了三頓棒，就像用蒿草枝拂過一樣。』如今想再挨一頓打，誰來動手呢？當時有一位僧人站出來說『我來動手』。臨濟於是把拄杖交給那位僧人。僧人剛要接，臨濟就打了他。臨濟說，『臨濟急切地求人，卻不輕易顯露手段。』這位僧人草率地開口，就顯得很容易被擊中要害。當時如果見到他那樣說，為什麼不直接用衲僧（修行僧人）的手段對付他呢？見到機會而不抓住，千載難忘。 上堂說法。三十三天天主（Trayastrimsa Devas）也不能做他的老師，二十八代祖師也不能稱他為他的祖先。修行僧人，如果認識了自己的本命元辰（根本），才敢說這樣的大話。那麼，要如何才能體會領悟呢？親自到達劫（Kalpa，佛教時間單位）前的空無一物的境界，自然就能完全體會，見到自己的全身。 歲旦上堂說法。時節更新，是天地的仁慈。草木萌發，預示著春天的到來。爻象顯示亨通，陽氣調和而生髮，萬物都欣欣向榮。玉衡星轉動，霧豹也隨之變化，家風得以成就顯現。如同居於山谷中的神靈，又像是從軸中涌出的云，它的作用不可估量。那麼，要如何才能體會領悟呢？你們會嗎？只要等到雪融化了，春天自然就會到來。 舉書記藏主推薦僧人。上堂說法。一盞燈分出光芒，照耀成百上千盞燈。這件事，在禪宗世家，有誰曾經做到過呢？當年少室山（Shaoshi Mountain）相傳，達摩（Bodhidharma）斷臂求法才得以傳承。
【English Translation】 English version: This also lies in cultivating tranquility. Mountains and rivers pay homage to its origin. Countless eons of time converge within life itself. The myriad forms of creation originate from the root of the Dao. Boundless majesty, inconceivable wondrous functions, illuminate without obscurity, and the ultimate transformation cannot escape its grasp. Vast and without omission, great merit is achieved without governance. This is precisely the great, unhindered Samadhi (a state of profound meditative absorption) enjoyed by the perfected being. Therefore, it is said: 'In boundless Buddha-lands, self and other are not separated by even a hair's breadth. The past, present, and future, from beginning to end, never depart from the present moment.' At this very moment, how do you realize and understand it? Amidst the myriad phenomena appearing as shadows, a single, perfect light is neither within nor without. Ascending the hall to preach, it is like a lone horse suddenly charging forth, a single spear directly penetrating the enemy lines. One must see his turning and flanking maneuvers in the flash of lightning. Like thunder striking a hill before one's eyes, even the dull-witted cover their ears, unable to react in time. Remember Linji (a Chan master) said, 'At my late master's place, I received three blows of the staff, like being brushed with artemisia.' Now, wanting to receive another blow, who will strike? At that time, a monk came forward and said, 'I will strike.' Linji then gave the staff to the monk. As the monk reached to receive it, Linji struck him. Linji said, 'Linji eagerly seeks someone, but does not casually reveal his methods.' This monk hastily opened his mouth, revealing himself to be easily struck. If, at that time, you had seen him speak like that, why not directly use the methods of a monastic? To see an opportunity and not seize it is a regret that lasts a thousand years. Ascending the hall to preach. The thirty-three devas (Trayastrimsa Devas) cannot be his teacher, and the twenty-eight generations of patriarchs cannot be called his ancestors. A monastic, if he recognizes his original essence, dares to speak such bold words. Then, how does one realize and understand it? Personally arrive at the emptiness before the kalpa (Kalpa, a Buddhist unit of time), and naturally you will fully realize and see your whole being. Ascending the hall to preach on New Year's Day. The renewal of the seasons is the benevolence of heaven and earth. The sprouting of plants heralds the arrival of spring. The hexagrams show prosperity, the yang energy is harmonious and generative, and all things flourish. The jade pivot star turns, and the mist leopard changes accordingly, the family tradition is established and revealed. Like a spirit dwelling in a valley, or a cloud emerging from an axis, its function is immeasurable. Then, how does one realize and understand it? Do you understand? Only when the snow melts away will spring naturally arrive. The registrar and treasurer recommend a monk. Ascending the hall to preach. One lamp divides its light, illuminating hundreds and thousands of lamps. Who in the Chan lineage has ever accomplished this? It is said that at Shaoshi Mountain (Shaoshi Mountain), Bodhidharma (Bodhidharma) cut off his arm to seek the Dharma, and thus the lineage was transmitted.
梅分付墜腰能。作么生是相傳。列焰底事。還相委悉么。田地光明真破夜。叢林氣象自成春。
示眾舉僧問趙州。學人乍入叢林乞師指示。州云。吃粥了未。僧云。吃粥了。州云。洗缽盂去。師云。聞說英雄苦戰爭。四方岐路自難行。而今踏著長安道。始信家邦久太平。
示眾舉教中道。毛吞巨海。芥納須彌。且道。毛如何吞巨海。芥如何納須彌。有底道。大無大相。小無小相。一相無相。為之實相。恁么說話。要且無衲僧氣息。且道。衲僧分上又作么生。阿儂撞著須菩提。一切法中入三昧。
上堂。曾到家山裡許看。星河濯月霽天寒。個時失卻娘生口。始信從來鼻孔寬參。
示眾舉僧問投子。一大藏教。還有奇特事也無。子云。演出一大藏。師云。演出一大藏。明明超過諸緣上。隨曲隨直也流水轉山。隨高隨下也虛舟駕浪。
示眾舉靈云道。三十年來尋劍客。幾回葉落又抽枝。自從一見桃華后。直至而今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹。師云。靈云悟桃華。玄沙旁不肯。昭昭然此心分明。隱隱也放身未穩。放得穩。八兩元來是半斤。鉤頭秤尾能平等。
送化主上堂。一物長靈。十方普應。騎聲跨色。超眺越聽。浩浩也能縱能橫。如如也能動能靜。參飽叢林個樣人
【現代漢語翻譯】 現代漢語譯本 梅花分付給（佩）墜在腰間的能力（香氣）。怎麼生是（佛法）相傳？（如）列焰（般熾盛）的道理，還互相知悉嗎？（一旦）田地光明，（就）真能破除長夜（的黑暗），叢林（禪林）的氣象自然成就春天（的生機）。
開示大眾，舉（一則）僧人問趙州（禪師）的公案：『學人初入叢林，乞求師父指示。』趙州（禪師）說：『吃粥了嗎？』僧人說：『吃粥了。』趙州（禪師）說：『洗缽盂去。』（對此）我說：『（我）聽說英雄苦於戰爭，四方岔路（使人）難以行走。如今踏著長安大道，才相信家國長久太平。』
開示大眾，舉（一則）經教中的話：『毛髮能吞沒巨海，芥子能容納須彌山（Sumeru，佛教宇宙觀中的山王）。』試問，毛髮如何吞沒巨海？芥子如何容納須彌山？有人說：『大沒有大的表象，小沒有小的表象，一相（即是）無相，這就是實相。』這樣說話，終究沒有衲僧（修行人）的氣息。試問，在衲僧的本分上又該怎麼說？我（阿儂）撞見須菩提（Subhuti，佛陀的十大弟子之一），（便知）一切法中入三昧（Samadhi，佛教中的一種禪定狀態）。』
上堂說法。（我）曾經到過家山裡面去看，星河洗月，晴空寒冷。那時失去娘生口（本來的面目），才相信從來鼻孔寬（自在無礙）。
開示大眾，舉（一則）僧人問投子（禪師）的公案：『（這）一大藏教（Tripitaka，佛教經典的總稱），還有奇特的事嗎？』投子（禪師）說：『演出一大藏。』我說：『演出一大藏，明明超過諸緣之上。隨曲隨直，也如流水繞山；隨高隨下，也如虛舟駕浪。』
開示大眾，舉（一則）靈云（禪師）的話：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至而今更不疑。』玄沙（禪師）說：『諦當，甚諦當，敢保老兄未徹。』我說：『靈云（禪師）悟于桃花，玄沙（禪師）卻不肯放過。昭昭然此心分明，隱隱也放身未穩。放得穩，八兩原來是半斤，鉤頭秤尾能平等。』
送化主（募化僧）上堂說法。一物長靈，十方普應。騎聲跨色，超眺越聽。浩浩也能縱能橫，如如也能動能靜。參飽叢林的這種人。
【English Translation】 English version The plum blossoms entrust the ability (fragrance) to be worn at the waist. How is it that (the Dharma) is transmitted? Do you understand the matter of the blazing flames? Once the field is illuminated, it can truly break the darkness of the long night, and the atmosphere of the Sangha naturally brings about the vitality of spring.
Instructing the assembly, citing the case of a monk asking Zhao Zhou (Zhao Zhou, a famous Chan master): 'As a newcomer to the Sangha, I beg the master for guidance.' Zhao Zhou (Zhao Zhou) said, 'Have you eaten your porridge?' The monk said, 'I have eaten my porridge.' Zhao Zhou (Zhao Zhou) said, 'Go wash your bowl.' To this, I say: 'I have heard that heroes suffer in war, and the crossroads in all directions make it difficult to travel. Now, treading on the Chang'an Avenue, I believe that the country has long been at peace.'
Instructing the assembly, citing a saying from the teachings: 'A hair can swallow the great ocean, and a mustard seed can contain Mount Sumeru (Sumeru, the king of mountains in Buddhist cosmology).' Tell me, how can a hair swallow the great ocean? How can a mustard seed contain Mount Sumeru? Some say: 'The great has no appearance of greatness, the small has no appearance of smallness, one appearance (is) no appearance, and this is the true appearance.' Speaking like this ultimately lacks the spirit of a monastic. Tell me, what should be said from the perspective of a monastic? When I (Anon) encountered Subhuti (Subhuti, one of the Buddha's ten great disciples), (I knew that) in all dharmas, one enters Samadhi (Samadhi, a state of meditation in Buddhism).'
Ascending the hall to give a Dharma talk. (I) once went to see inside the home mountain, the Milky Way washes the moon, and the clear sky is cold. At that time, losing the mouth one was born with (one's original face), one believes that the nostrils have always been wide (free and unhindered).
Instructing the assembly, citing the case of a monk asking Touzi (Touzi, a Chan master): 'Is there anything special in this entire Tripitaka (Tripitaka, the collection of Buddhist scriptures)?' Touzi (Touzi) said, 'Enacting the entire Tripitaka.' I say: 'Enacting the entire Tripitaka, clearly surpassing all conditions. Following the curve and the straight, it is like flowing water around a mountain; following the high and the low, it is like an empty boat riding the waves.'
Instructing the assembly, citing the words of Lingyun (Lingyun, a Chan master): 'For thirty years, I have been searching for a swordsman, and leaves have fallen and sprouted again many times. Since seeing the peach blossoms, I have never doubted again.' Xuansha (Xuansha, a Chan master) said, 'Accurate, very accurate, I dare to guarantee that the old brother has not thoroughly understood.' I say: 'Lingyun (Lingyun) awakened to the peach blossoms, but Xuansha (Xuansha) was unwilling to let go. Clearly, this mind is distinct, but vaguely, the body is not yet stable. Once stable, eight ounces are originally half a catty, and the hook and tail of the scale can be equal.'
Sending off the alms-seeker (a monk who collects donations), ascending the hall to give a Dharma talk. One thing is eternally spiritual, universally responding in all directions. Riding sound and straddling form, surpassing sight and transcending hearing. Vastly, it can be free and unrestrained, and as it is, it can be moving and still. This kind of person is full of Zen from the Sangha.
。取飯不問誰家甑。佛云。常乞是清規。一切食中斯正命。若也仰口食下口食。皆謂之邪命。只如以正命食供飽參人時如何。滿瓶傾不出。大地勿饑人。
上堂。一雨沾濡。諸根萌動。青黃各成其姿。長短各隨其用。綿綿也妙有機絲。混混也廓無棱縫。若人問我如何。敢道不快漆桶。
上堂。一切聲是佛聲。一切色是佛色。于其間無纖毫過患。還會么。莫將赤肉為身相。誰把閑塵礙眼睛。
示眾舉永嘉道。取不得捨不得。不可得中只么得。師云。若於一切法上通身去。亦是有所得。若於一切用處豁落去。亦是有所得。且道。歸根到底不可得中。作么生得。轉色轉功家法子。蘆華明月后相逢。
供聖施主請上堂。心心智通。佛佛道同。十方圓滿。八面玲瓏。施時也三乘教備。坐處也一切法空。應供而來有不受之受。度世而出得無功之功。動而常靜。用時彌沖。處處不乖兮。水中夜月。物物斯應兮。華上春風。只如教中道。佛身充滿於法界。普現一切群生前。一佛身既滿法界。只如千佛身。著在什麼處。還相委悉么。音聲不凝調和樂。光影相容互照燈。
上堂。因緣和合而生。生不可生生。影生於形。響生於聲。森羅萬象從崢嶸。虛空廓落無虧盈。杳杳冥冥。靈靈明明。是其中之精。非其
【現代漢語翻譯】 現代漢語譯本：取飯時不問是誰家的甑（zèng，古代蒸食物的炊具）。佛說：『常行乞食是清凈的規矩，一切食物中都應以正當的方式獲取。』如果仰賴他人供養或以不正當手段獲取食物，都稱為邪命。如果以正命獲取的食物供養參禪的人，又該如何理解呢？就像滿瓶無法傾倒出東西，大地也不會有人飢餓。
上堂說法。一場雨水滋潤萬物，各種植物的根莖都開始萌動生長。青色和黃色各自呈現出不同的姿態，長短也各自發揮著不同的作用。綿延不斷，其中蘊含著巧妙的生機；渾然一體，沒有棱角和縫隙。如果有人問我這是什麼道理，我只能說就像一個封閉的漆桶，無法打開。
上堂說法。一切聲音都是佛的聲音，一切顏色都是佛的顏色。在這其中沒有絲毫的過失和禍患。你們明白嗎？不要把這具血肉之軀當作真實的形相，誰又會用無謂的塵埃來阻礙自己的眼睛呢？
為大眾開示時，引用永嘉禪師的話說：『想要獲取也獲取不到，想要捨棄也捨棄不了，在不可得之中才能真正得到。』我說，如果在一切法上全身心地投入，那也是有所得；如果在一切用處上都豁然放開，那也是有所得。那麼，究竟來說，在歸根到底的不可得之中，又該如何得到呢？這就像是轉變顏色和功用的家法，如同在蘆葦花盛開、明月當空的夜晚相逢。
應供聖賢的施主邀請上堂說法。心與心之間智慧相通，佛與佛之間道相同源。十方世界圓滿無缺，八面都通透明徹。佈施之時，具備了三乘（聲聞乘、緣覺乘、菩薩乘）的教義；安坐之處，一切法都空無自性。應供而來，是接受了不接受的接受；度化眾生，是獲得了無功之功。動的時候常常是靜止的，運用的時候更加虛空。處處都不相違背，就像水中的月亮；萬物都應和著，就像花上的春風。就像經教中所說：『佛身充滿於法界，普遍顯現在一切眾生面前。』既然一佛身已經充滿法界，那麼千佛身又在哪裡呢？你們明白嗎？音聲和諧，如同調和的音樂；光影交融，如同相互照耀的燈光。
上堂說法。因緣和合而產生，這個產生是不可再產生的產生。影子產生於形體，響聲產生於聲音。森羅萬象呈現出崢嶸的景象，虛空廣闊而沒有虧損和盈餘。深遠而幽暗，靈妙而光明，這就是其中的精髓，而不是它的...
【English Translation】 English version: When taking food, don't ask whose pot it came from. The Buddha said, 'Constant begging is a pure rule. All food should be obtained through righteous means.' Relying on others for sustenance or obtaining food through improper means is called wrong livelihood. If one uses food obtained through righteous means to feed those who are practicing Chan (Zen) meditation, how should this be understood? It's like a full bottle cannot be emptied, and the earth will not have hungry people.
Ascending the hall for Dharma talk. A rain shower moistens everything, and the roots of all plants begin to sprout. Green and yellow each display their own forms, and long and short each serve their own purposes. Continuously, there is a subtle and organic mechanism; unified, there are no edges or seams. If someone asks me what this means, I dare say it's like a sealed lacquer bucket, impossible to open.
Ascending the hall for Dharma talk. All sounds are the Buddha's voice, and all colors are the Buddha's color. Within them, there is not the slightest fault or harm. Do you understand? Don't take this fleshly body as the true form, and who would use idle dust to obstruct their eyes?
Instructing the assembly, quoting Yongjia (Yung-chia) Daoshi: 'Cannot be taken, cannot be abandoned. In the unattainable, one truly attains.' I say, if you wholeheartedly engage in all dharmas, that is also an attainment. If you completely let go in all activities, that is also an attainment. Then, ultimately, in the fundamentally unattainable, how does one attain? It's like the family tradition of transforming color and function, like meeting after the reeds bloom and the moon is bright.
Invited by the patrons offering to the Sangha to ascend the hall for Dharma talk. Mind to mind, wisdom communicates; Buddha to Buddha, the path is the same. The ten directions are perfectly complete, and all eight sides are clear and bright. At the time of offering, the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are complete; at the place of sitting, all dharmas are empty. Coming to receive offerings is receiving the non-receiving; liberating beings is gaining the non-gaining. Moving is constantly still, and using is increasingly empty. Everywhere is not contradictory, like the moon in the water; everything responds, like the spring breeze on the flowers. Just as the teachings say, 'The Buddha's body fills the Dharma realm, universally appearing before all sentient beings.' Since one Buddha's body already fills the Dharma realm, where are the thousand Buddhas? Do you understand? The sounds are harmonious, like well-tuned music; the light and shadows blend, like mutually illuminating lamps.
Ascending the hall for Dharma talk. Arising from the aggregation of conditions, this arising is an un-arising arising. A shadow arises from a form, and a sound arises from a voice. The myriad phenomena display a towering appearance, and the empty space is vast without deficiency or excess. Deep and dark, spiritual and bright, this is the essence within, not its...
外之情。見本家曠古之佛。得自己廣大之經。湛兮若存無跡像。善惡不我相隨行。只如分應后又作么生。物物現成觀自在。人人具足常不輕。
上堂。說禪說道。虛空釘橛。體妙體玄。矢上加尖。若也三際斷四大空。上無攀仰。下絕己躬。內無系蟻之絲。外無聚蠅之糝。凈裸裸赤灑灑。正恁么時。是個什麼。
上堂。一言觸諱。法自不容。一字入公。牛拽不出。兄弟汝胸中。不得著個元字腳。若有餘未盡。千生萬劫。帶累汝在。藏六直如龜慎縮。骨頭奈有卦文何。有恁么病痛底禪和子。更須是透一遍去參。
天童覺和尚上堂語錄(畢)
宏智禪師廣錄卷第四 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第五
天童覺和尚小參語錄序
天童老人。蚤以英妙發聞漢東。道法寖盛于江淮。大被于吳越。經行所暨都邑為傾。一時名勝之流。爭趨之。如不及也。建炎末。應緣補處太白之麓。海隅斗絕。結屋安禪。會學去來常以千數。師方導眾以寂。兀如拈株。而屨滿戶外。不容終默。故當正座舉揚。或隨叩而酬以法要。或因理而畢其緒言。門人躡音輒為紀錄。歲月未幾。溢於簡編。惟悟本正脈。粗續而僅存。大陽本宗。幾[幸-干+貝]而復起。閱
【現代漢語翻譯】 現代漢語譯本：
超越外在情感的束縛，見到本家曠古的佛（指自性佛），獲得自己廣大的經（指自性中本具的智慧）。清澈湛然，似乎存在卻無跡象，善與惡都不能左右我的行為。如果像分應之後，又該如何呢？萬物顯現，當下即是觀自在（Avalokiteśvara，觀世音菩薩），人人具足，應當常不輕（常不輕菩薩）。
上堂說法，如同在虛空中釘木樁，體悟玄妙的真理，如同在箭頭上再加尖。如果能斷絕過去、現在、未來三際，四大皆空，向上沒有可以攀援的，向下斷絕自我的執著，內心沒有一絲一毫的牽掛，外在沒有一點點的沾染。清凈裸露，赤條條灑脫自在，正在這個時候，它又是什麼呢？
上堂說法，一句話觸犯了禁忌，佛法自然不能容忍；一個字進入公案，就像牛也拉不出來。各位同修，你們的胸中，不要留下一點點的痕跡。如果還有未盡之處，千生萬劫，都會連累你們。隱藏六根就像烏龜一樣謹慎收縮，但是骨頭上的卦文又有什麼辦法呢？對於有這種病痛的禪和子，更需要徹底地參透一遍。
天童覺和尚上堂語錄（完）
宏智禪師廣錄卷第四 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第五
天童覺和尚小參語錄序
天童老人（指天童覺和尚），早年就以英俊才華聞名于漢東，他的道法逐漸在江淮一帶興盛，廣泛地影響了吳越地區。他所經過的城市都為之傾倒，一時間，名流賢士都爭相追隨，唯恐落後。建炎末年，因緣成熟，他前往太白山麓的補處，在偏遠的海邊結廬安禪。前來學習的人常常有數千之多。天童禪師用寂靜的方式引導大眾，就像拈起一棵樹一樣，但是鞋子卻堆滿了門外，無法始終保持沉默。因此，他常常登上法座說法，或者根據提問來回答佛法的要義，或者根據事理來完整地闡述他的思想。他的門人記錄了他的言語，沒過多久，就堆滿了竹簡。只有悟本的正脈，勉強得以延續儲存，大陽的本宗，幾乎衰落又重新興起。閱讀
【English Translation】 English version:
Transcending the emotions of the external, seeing the Buddha (Buddha-nature) of one's own family from ancient times, obtaining the vast Sutra (inherent wisdom) within oneself. Clear and still, seemingly present yet without a trace, good and evil cannot sway my actions. If it is like after the division and response, then what should be done? All things manifest, the present moment is Avalokiteśvara (觀世音菩薩, Guanshiyin Bodhisattva), everyone is complete, and should always practice profound respect (常不輕菩薩, Sadāparibhūta Bodhisattva).
Ascending the hall to speak Dharma, it is like nailing a stake in the void, realizing the subtle and profound truth, like adding sharpness to the tip of an arrow. If one can sever the three times of past, present, and future, and the four great elements are empty, there is nothing to climb upwards, and the attachment to self is cut off downwards, there is not a single thread of attachment in the heart, and not a speck of defilement on the outside. Pure and naked, utterly free and unconstrained, at this very moment, what is it?
Ascending the hall to speak Dharma, a word that violates the taboo, the Dharma will naturally not tolerate; a word that enters the public case, is like an ox that cannot be pulled out. Brothers, in your hearts, do not leave a trace of the 'yuan' character. If there is still something unfinished, for thousands of lives and kalpas, it will implicate you. Hiding the six senses is like a turtle cautiously retracting, but what can be done about the trigrams on the bones? For those Chan practitioners with such ailments, it is even more necessary to thoroughly penetrate it once again.
Recorded Sayings of Abbot Jue of Tiantong Monastery (End)
Extensive Records of Zen Master Hongzhi, Volume 4 Taisho Tripitaka Volume 48, No. 2001, Extensive Records of Zen Master Hongzhi
Extensive Records of Zen Master Hongzhi, Volume 5
Preface to the Recorded Sayings of Abbot Jue of Tiantong Monastery's Minor Assembly
The Old Man of Tiantong (referring to Zen Master Jue of Tiantong), early on, was known for his talent in Handong, his Dharma gradually flourished in the Jianghuai area, and widely influenced the Wu and Yue regions. The cities he passed through were all captivated, and for a time, famous scholars and gentlemen all rushed to follow him, fearing to be left behind. At the end of the Jianyan era, due to karmic conditions, he went to the Butong (補處, place of replacement) at the foot of Mount Taibai, built a hut for Chan meditation in a remote seaside area. Those who came to learn often numbered in the thousands. Zen Master Tiantong guided the masses with silence, like picking up a tree, but shoes piled up outside the door, making it impossible to remain silent. Therefore, he often ascended the Dharma seat to speak Dharma, or answered the essentials of the Dharma according to questions, or fully elaborated his thoughts according to principles. His disciples recorded his words, and before long, they filled the bamboo slips. Only the orthodox lineage of Wuben was barely continued and preserved, and the original sect of Dayang almost declined and then revived. Reading
世三四。至是紹隆。迅雷當空。震徹九地。句萌甲拆。自然生榮。而彼元氣洪造。初豈有意哉。方來學徒。讀此書而知谷之應聲。會此旨而同水之傳器。始信。佛及眾生。皆承恩力。豈虛語也哉紹興丁巳歲除日參學憑溫舒序。
明州天童山覺和尚小參
侍者中翼曇像編
小參僧問。靈云悟桃花意旨如何。師云。眼力不到處。靈云卻合頭。僧云。正是青天白日。師云。靈云見處作么生。僧云。一見桃花未免眼中著屑。師云。上座眼裡還有筋也無。僧云。而今不打這鼓笛。師云。瞎驢趁大隊。僧云。只如玄沙。為甚卻道。諦當甚諦當。敢保老兄未徹。師云。個是衲僧回互底時節。僧云。也是臘月扇子。師乃云。靈云見桃花悟道。盡道即物契神。託事顯理。是甚麼說話。到這裡。拈卻一切眼。放下一切身。通身恁么來。徹底恁么見。方與自己心通。萬象體合。是他道。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。諸兄弟。是渠三十年恁么做爾。若今日肯休肯歇。肯放肯舍。常教豁豁地。第一莫將來。將來不相似。便能騎聲跨色。超見越聞。一切處自在。一切處透脫。一切處應現。一切處圓成。何處更有一絲毫隔礙來。所以修習空花萬行。宴坐水月道場。降伏鏡里魔軍。成就夢中
【現代漢語翻譯】 現代漢語譯本 世間萬物（世三四）到了這個時候才開始興盛。如同迅雷劃破天空，震動整個大地。草木破土而出（句萌甲拆），自然生長繁榮。而那最初的元氣創造（元氣洪造），難道是有意的嗎？希望後來的學子，讀這本書，明白山谷的回聲，領會這個道理，如同水在不同的容器中傳遞。這才相信，佛和眾生，都承受著佛的恩德和力量。難道是虛假的嗎？紹興丁巳年除夕，參學弟子溫舒序。
明州天童山覺和尚小參
侍者中翼曇像編
小參時，有僧人問：『靈雲和尚領悟桃花的意旨是什麼？』 覺和尚說：『眼力不到的地方，靈云卻能契合。』 僧人說：『正是如此。』 覺和尚說：『靈云所見之處是什麼樣的？』 僧人說：『一見到桃花，難免眼中沾染塵埃。』 覺和尚說：『上座你的眼裡還有筋嗎？』 僧人說：『現在不打這鼓笛了。』 覺和尚說：『瞎驢跟著大隊走。』 僧人說：『就像玄沙和尚，為什麼卻說：『真實啊，真真實實，我敢保證你還沒徹悟。』？』 覺和尚說：『那是禪師們互相轉換的時候。』 僧人說：『也是臘月的扇子（比喻無用之物）。』 覺和尚於是說：『靈雲和尚見到桃花而悟道，都說這是即物契神，託事顯理。這說的是什麼話？到了這裡，放下一切眼見，放下一切身軀，全身心地投入，徹底地領悟，才能與自己的心相通，與萬象融為一體。就像他所說：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。』各位同修，是他三十年來這樣做的嗎？如果今天肯休息，肯放下，肯捨棄，常常保持豁達開朗，第一件事就是不要執著于外物，執著于外物就不像本來的面目了。』 『便能超越聲音和形色，超越見聞，在一切處自在，在一切處透徹，在一切處應現，在一切處圓滿完成。哪裡還有一絲一毫的隔閡呢？所以要修習空花般的萬行，在水月般的道場宴坐，降伏鏡中魔軍，成就夢中的功德。』
【English Translation】 English version The myriad things in the world (Shi San Si) only began to flourish at this time. Like a thunderbolt cleaving the sky, shaking the entire earth. Plants sprout from the soil (Ju Meng Jia Chai), naturally growing and flourishing. And was that initial primordial creation (Yuan Qi Hong Zao) intentional? It is hoped that later students, reading this book, will understand the echo in the valley, and comprehend this principle, like water being transferred in different vessels. Only then will they believe that the Buddha and all sentient beings are receiving the Buddha's grace and power. Is it false? In the year of Ding Si in Shaoxing, on New Year's Eve, respectfully written by the disciple Wen Shu.
A short Dharma talk by Abbot Jue of Tiantong Mountain in Mingzhou
Compiled by attendant Zhong Yi Tan Xiang
During the short Dharma talk, a monk asked: 'What is the meaning of Lingyun (name of a monk) understanding the intention of the peach blossoms?' Abbot Jue said: 'Where the eye cannot reach, Lingyun is able to connect.' The monk said: 'Exactly so.' Abbot Jue said: 'What is the state of Lingyun's vision?' The monk said: 'Upon seeing the peach blossoms, it is inevitable that dust will get into the eyes.' Abbot Jue said: 'Does the venerable one still have tendons in your eyes?' The monk said: 'Now I am not playing this drum and flute.' Abbot Jue said: 'A blind donkey follows the large group.' The monk said: 'Like Master Xuansha (name of a monk), why did he say: 'True, truly true, I dare to guarantee that you have not thoroughly awakened?' Abbot Jue said: 'That is the time when Chan masters are interchanging.' The monk said: 'It is also like a fan in the twelfth month (a useless object).' Abbot Jue then said: 'Lingyun (name of a monk) attained enlightenment upon seeing the peach blossoms, and everyone says that it is to unite with the spirit through things, and to reveal the principle through events. What are they talking about? When you get here, put down all that you see, put down all that you are, and come with your whole being, and see it thoroughly, then you can communicate with your own heart, and merge with all things. It is like he said: 'For thirty years I have been searching for the swordsman, how many times have the leaves fallen and sprouted again. Since seeing the peach blossoms, I have never doubted it until now.' Fellow practitioners, is that what he has been doing for thirty years? If today you are willing to rest, willing to let go, willing to give up, and always keep open-minded, the first thing is not to cling to external things, and if you cling to external things, you will not be like your original self.' 'Then you can transcend sound and form, transcend seeing and hearing, be free in all places, be thorough in all places, appear in all places, and be perfectly accomplished in all places. Where else is there a trace of separation? Therefore, cultivate the myriad practices like empty flowers, sit in meditation in the water-moon-like dojo, subdue the demonic armies in the mirror, and accomplish the merits in the dream.'
佛果。若是恁么時節。豈不是脫然。向如幻三昧中。恰恰相應去。不只是眼見色恁么。耳聞聲恁么。乃至根根塵塵。大大小小。皆悉恁么。豈不見石頭和尚。道門門一切境。回互不回互。回而更相涉。不爾依位住。若向這裡。透脫根塵。洞明法界。彼即是此。此即是彼。更無往來相。個是回互底時節。只如不爾依位住。又且如何。長者長短者短。高者高下者下。所以道。春色無高下。花枝自短長。玄沙為甚麼。道諦當甚諦當。敢保老兄未徹。個是影草探竿。且道。畢竟如何。無心道者能如此。未得無心也大難。
小參僧問。如何是和尚親切為人底句。師云。文彩未痕。初訊息難傳際。僧云。可謂虛明自照。不勞心力。師云。卓卓不倚物。靈靈那涉緣。僧云。莫便是十成底時節也無。師云。透過那邊看。方有出身路。僧云。揭開金鎖里頭看。隱隱風光元自異。師云。不是那邊事。僧云。如何是那邊事。師云。琉璃殿上行。撲倒須粉碎。
師乃云。諸兄弟。若是此一段事。且須分曉始得。汝若分曉去。便能超毗盧越釋迦。作凈妙法身。出金剛眼孔。你但歇去。歇得盡時。靈然不昧。更須退步就己。方能徹底相應。個時若有獨在之照。猶帶功在。豈不見道。子歸就父。為什麼父全不顧。理合如斯。父子之恩何在
【現代漢語翻譯】 現代漢語譯本 佛果（佛的果位）。若是這樣的時候，豈不是一下子就，在如幻三昧（如夢如幻的禪定）中，恰恰相應了？不只是眼睛看到顏色這樣，耳朵聽到聲音這樣，乃至所有的根（眼、耳、鼻、舌、身、意）和塵（色、聲、香、味、觸、法），大大小小，都這樣。豈不見石頭和尚說，『門門一切境，回互不回互。回而更相涉，不爾依位住。』如果在這裡，透脫根塵，洞明法界，彼就是此，此就是彼，更沒有往來之相，這是回互的時候。如果『不爾依位住』，又該如何？長者長，短者短，高者高，下者下。所以說，『春色無高下，花枝自短長。』玄沙（禪師名）為什麼說『諦當甚諦當』？我敢保證你還沒有徹悟。這是影草探竿（比喻試探）。且說，究竟如何？無心道者才能如此，未得無心也太難。 小參時，僧人問：『如何是和尚最親切的為人處世之句？』 師父說：『文彩未留痕跡，最初的訊息難以傳達之際。』 僧人說：『可謂虛明自照，不勞心力。』 師父說：『卓卓不倚物，靈靈那涉緣。』 僧人說：『莫非這就是十成的時候嗎？』 師父說：『透過那邊看，方有出身之路。』 僧人說：『揭開金鎖里頭看，隱隱風光元自異。』 師父說：『不是那邊事。』 僧人說：『如何是那邊事？』 師父說：『琉璃殿上行，撲倒須粉碎。』 師父於是說：『各位兄弟，如果是這一段事，必須分曉才行。你若分曉了，便能超越毗盧（毗盧遮那佛，意為光明遍照）超越釋迦（釋迦牟尼佛），成就清凈微妙的法身，從金剛的眼孔中出來。你只要歇息，歇息到極致，靈然不昧。更要退步反觀自身，才能徹底相應。』 那個時候如果還有獨在的覺照，仍然帶有功用在。豈不見道，『子歸就父，為什麼父全不顧？』 理應如此，父子之恩又在哪裡？
【English Translation】 English version Buddha-fruit (The fruit of Buddhahood). If it is such a time, wouldn't it be suddenly, in the illusory Samadhi (a meditative state like a dream), exactly corresponding? It's not just that the eyes see colors like this, the ears hear sounds like this, but even all the roots (eye, ear, nose, tongue, body, mind) and dusts (form, sound, smell, taste, touch, dharma), big and small, are all like this. Haven't you seen the monk Shitou (a famous Chan master) say, 'Gate by gate, all realms, interpenetrate and do not interpenetrate. Interpenetrating and further involving each other, otherwise abiding in their positions.' If here, you penetrate through the roots and dusts, and clearly understand the Dharma realm, that is this, this is that, and there is no coming and going. This is the time of interpenetration. If 'otherwise abiding in their positions,' then what? The tall are tall, the short are short, the high are high, the low are low. Therefore, it is said, 'Spring colors have no high or low, flower branches are naturally short or long.' Why did Xuansha (a Chan master) say 'Truth is very true'? I dare to guarantee that you have not thoroughly understood. This is like probing with a shadow grass (a metaphor for tentative exploration). But tell me, what is it ultimately like? Only those who are without mind can do this, but it is very difficult to attain no-mind. During a small assembly, a monk asked: 'What is the most intimate saying of the abbot's way of dealing with people?' The master said: 'The writing has not left a trace, at the moment when the initial message is difficult to convey.' The monk said: 'It can be said to be empty and bright, self-illuminating, without laboring the mind.' The master said: 'Standing upright, not relying on things, spiritually, not involving conditions.' The monk said: 'Could this be the time of complete accomplishment?' The master said: 'Looking through the other side, there is a way out.' The monk said: 'Opening the golden lock and looking inside, the hidden scenery is originally different.' The master said: 'It's not the matter of that side.' The monk said: 'What is the matter of that side?' The master said: 'Walking on the crystal palace, falling down must be smashed to pieces.' The master then said: 'Brothers, if it is this matter, you must understand it clearly. If you understand it, you can surpass Vairocana (Vairocana Buddha, meaning light that shines everywhere) and surpass Sakyamuni (Sakyamuni Buddha), achieve a pure and wonderful Dharma body, and come out from the diamond eye. You just need to rest, rest to the extreme, and be spiritually clear. You must also step back and reflect on yourself in order to fully correspond.' If at that time there is still a solitary awareness, it still carries effort. Haven't you seen it said, 'The son returns to the father, why does the father completely ignore him?' It should be like this, where is the father-son kindness?
。始成父子之恩。如何是父子之恩。刀斧斫不開。又云。誕生王子。是須有父。才轉身時。即不見有。那時喚作妙盡冥符。若是卓卓地體得。向個里移一步。如珠發光。光還自照。卻有個紹底道理。又須回頭窺本位顧位。卻回頭便能闊步過今時。天明不覺曉。分照不落影。垂應不涉緣。著得個身。向鬧浩浩中。灑然不被物雜。所以道。即此見聞非見聞。更無聲色可呈君。箇中若了全無事。體用何妨分不分。諸兄弟參禪漢。敲骨打髓。是恁么地做。有一般漢便道。未話已前。已是道了。汝不見道。語帶玄而無路。舌頭談而不談。截斷天下人舌頭即不無。爭教無舌人解語。又不見僧問古德云。如何是和尚本來心。古德云。犀因玩月紋生角。像被雷驚花入牙。若是體得明白了。便乃跨萬法頭上。不為萬法礙。到恁么時。不立語言。不拘影像。所以道。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。諸佛既不出世。為什麼四十九年說。祖師既不西來。為什麼少林有妙訣。須通道。是法住法位。世間相常住。這裡不移一絲。不動一點。那時一句子。擲地作金聲。便知道正中偏。一輪皎潔正當天。若恁么辨得出。在語也妙。在默也妙。說時常默。默時常說。便能超四空出三界。個是透脫漢做底。且道。如何履踐得恁么去。翡
【現代漢語翻譯】 現代漢語譯本 開始成就父子之間的恩情。什麼是父子之恩？就像刀斧也無法劈開的牢固關係。又說，王子的誕生，必定要有父親。但當（王子）轉身的時候，就看不見父親的存在了。那時稱之為妙盡冥符（一種深奧的契合）。如果能夠真正地體會到這一點，向其中邁進一步，就像珍珠發出光芒，光芒又反過來照亮自身。其中蘊含著紹底（傳承的根本）的道理。又必須回頭審視自己的本位和顧位（所處的位置），回頭之後就能闊步超越現在。天亮了卻不覺得是黎明，分照卻不留下影子，垂應卻不涉及因緣。能夠安身立命，在喧鬧的世界中，灑脫而不被外物所擾。所以說，『即此見聞非見聞，更無聲色可呈君。箇中若了全無事，體用何妨分不分。』各位參禪的兄弟，敲骨打髓，就是這樣做的。有些人便說，未說話之前，就已經道出來了。你沒聽說過嗎？『語帶玄而無路，舌頭談而不談。』截斷天下人的舌頭並不難，但如何讓沒有舌頭的人說話呢？又沒見僧人問古德（古代的得道高僧）說：『如何是和尚本來心？』古德說：『犀因玩月紋生角，像被雷驚花入牙。』如果能夠體會明白，便能超越萬法之上，不被萬法所阻礙。到了那時，不立語言，不拘泥於影像。所以說，『諸佛不出世，四十九年說。祖師不西來，少林有妙訣。』諸佛既然不出世，為什麼還要說四十九年？祖師既然不西來，為什麼少林還有妙訣？必須相信，『是法住法位，世間相常住。』這裡不移動一絲一毫，不動搖一點一滴。那時的一句話，擲地有聲，便知道正中偏（在正中之中有偏離）。一輪皎潔的明月正當空。如果能夠這樣辨別出來，在說話時也妙，在沉默時也妙。說話時常常沉默，沉默時常常說話。便能超越四空，超出三界。這是透脫（解脫）之人所做的事情。那麼，如何才能踐行到這種境界呢？翡
【English Translation】 English version It begins to establish the grace between father and son. What is the grace between father and son? It's like a firm relationship that even axes cannot sever. It is also said that the birth of a prince requires a father. But when (the prince) turns around, the father is no longer seen. At that time, it is called '妙盡冥符' (Miàojìn Míngfú) (a profound alignment). If one can truly realize this and take a step into it, it's like a pearl emitting light, and the light shines back upon itself. Within this lies the principle of '紹底' (Shàodǐ) (the root of inheritance). One must also look back and examine one's own '本位' (běnwèi) (original position) and '顧位' (gùwèi) (considered position), and after looking back, one can stride beyond the present. When it dawns, one does not feel it is dawn; when dividing light, it leaves no shadow; when responding, it does not involve causes and conditions. Being able to settle oneself, in the noisy world, one is free and not disturbed by external things. Therefore, it is said, '即此見聞非見聞，更無聲色可呈君。箇中若了全無事，體用何妨分不分。' (Jí cǐ jiànwén fēi jiànwén, gèng wú shēngsè kě chéng jūn. Gè zhōng ruò liǎo quán wú shì, tǐ yòng héfáng fēn bù fēn.) ('What is seen and heard is not truly seen and heard; there is nothing more to present to you. If one understands that there is nothing within, what harm is there in separating substance and function or not?') All you Chan brothers, '敲骨打髓' (qiāo gǔ dǎ suǐ) (knocking on bones and striking marrow), is done in this way. Some people say that before speaking, it has already been said. Haven't you heard? '語帶玄而無路，舌頭談而不談。' (Yǔ dài xuán ér wú lù, shétou tán ér bù tán.) ('Words carry mystery but there is no path; the tongue speaks but does not speak.') Cutting off the tongues of everyone in the world is not difficult, but how can one make those without tongues speak? Haven't you seen a monk ask an ancient master, '如何是和尚本來心？' (Rúhé shì héshàng běnlái xīn?) ('What is the original mind of the monk?') The ancient master said, '犀因玩月紋生角，像被雷驚花入牙。' (Xī yīn wán yuè wén shēng jiǎo, xiàng bèi léi jīng huā rù yá.) ('The rhinoceros grows patterns on its horn from admiring the moon; the elephant's tusks grow flowers from being startled by thunder.') If one can understand this clearly, one can transcend above all dharmas and not be obstructed by them. At that time, one does not establish language and is not bound by images. Therefore, it is said, '諸佛不出世，四十九年說。祖師不西來，少林有妙訣。' (Zhūfó bù chūshì, sìshíjiǔ nián shuō. Zǔshī bù xī lái, Shàolín yǒu miàojué.) ('The Buddhas do not appear in the world, yet they speak for forty-nine years. The Patriarchs did not come from the West, yet Shaolin has profound secrets.') Since the Buddhas do not appear in the world, why do they speak for forty-nine years? Since the Patriarchs did not come from the West, why does Shaolin have profound secrets? One must believe that '是法住法位，世間相常住。' (Shì fǎ zhù fǎ wèi, shìjiān xiàng chángzhù.) ('This dharma abides in its position, and the phenomena of the world are constant.') Here, not a single thread is moved, not a single drop is shaken. At that time, a single sentence, when thrown to the ground, rings like gold, and one knows the '正中偏' (zhèng zhōng piān) (deviation within the center). A round, bright moon shines directly in the sky. If one can discern this, it is wonderful in speech and wonderful in silence. When speaking, one is often silent; when silent, one is often speaking. One can then transcend the Four Voidness and escape the Three Realms. This is what a '透脫' (tòutuō) (liberated) person does. So, how can one practice to reach this state? Jade
翠踏翻荷葉雨。鷺鷥衝破竹林煙。
小參僧問。蘆花雪月。那時一色還迷。野水秋空。個處大功猶在。如何得色轉功忘去。師云。往來如得路。兩處不相妨。僧云。玉輪機轉笑呵呵。直下相逢不相識。師云。又墮大功去也。僧云。那邊不守空王殿。爭肯耘田向日輪。師云。早恁么卻較些子。僧云。只如得處恰好時如何。師云。密密處難言。細細中莫動。僧云。喚得回來。通途無礙處。又作么生。師云。是處相逢不隔越。千手千眼觀世音。師乃云。是我自家底。是你諸人底。是三世諸佛底。是六代祖師底。各各分上。六六三十六。這裡生心即乖。動念即錯。若有個漢。四棱著地掀斡不動。也較些子。便能向今時卓卓地。了無一法著彼。了無一法著我。自在人間。無往來相。彼具足是我。我具足是彼。法法住自位。所以道。性自平等。無平等者。若是恁么去也。是一個了事衲僧。更須退步。更須就己。便知道四大性自復。如子得其母。這裡不著一點。不掛一絲。拈轉谷漏子。與虛空合。合底是什麼。若無合者。爭辨虛空。若有合者。卻成兩個。那時明歷歷地要眼。凈裸裸地要身。撥轉機輪。便能向今時作用。若識得本來頭。一切心皆是個心。一切法皆是個法。坦然平等。恰恰具足。便知道。果滿菩提圓。花開世界起
【現代漢語翻譯】 現代漢語譯本： 翠鳥踏翻荷葉上的雨珠，白鷺衝破竹林的煙霧。
小參時，有僧人問道：『蘆花如雪，明月當空，那時萬物混為一色，令人迷惑；野水浩渺，秋空高遠，那麼請問，這其中「大功」還在何處？如何才能做到忘卻功用，迴歸本真呢？』 師父回答說：『往來無礙，如同行走在熟悉的道路上，兩處景象互不干擾。』 僧人又說：『玉輪運轉，機鋒迅捷，令人不禁笑逐顏開，但直下相逢時，卻又彼此不相識。』 師父說：『你又落入「大功」之中了。』 僧人說：『那邊不願守護空王的殿堂，怎肯在烈日下辛勤耕耘？』 師父說：『如果能這樣，倒還稍微好一些。』 僧人問：『如果領悟的境界恰到好處，那又該如何呢？』 師父說：『在細密之處難以言說，在細微之中不要妄動。』 僧人說：『如果能將心喚回來，使其在通達無礙的境地中，又該如何呢？』 師父說：『處處相逢，沒有隔閡超越，如同千手千眼的觀世音菩薩。』 師父於是開示說：『這是我自家本有的，也是你們諸位本有的，是過去、現在、未來三世諸佛本有的，是禪宗六代祖師本有的。在各自的本分上，六根與六塵相合，產生三十六種作用。在這裡，只要一生起分別心就錯了，一動念頭就偏離了。如果有一個人，像四方棱角的石頭一樣堅固，任憑如何撬動也無法撼動，那還稍微好一些。便能向今時今日，堅定不移地，做到沒有任何一法執著于外物，也沒有任何一法執著于自我，在人間自在無礙，沒有來去之相。外物圓滿具足就是我，我圓滿具足就是外物。一切法安住于自身本位，所以說，自性本來平等，沒有能使之平等的事物。如果能這樣去做，就是一個了脫塵事的衲僧。更需要退一步，更需要回歸自身。便會明白四大（地、水、火、風）的自性本來就是恢復如初的，如同兒子找到了母親。在這裡，不執著於一點，不掛礙一絲。轉動谷漏子，與虛空相合。相合的是什麼呢？如果沒有相合者，又怎能分辨虛空？如果真有相合者，卻又變成了兩個。那時，明明朗朗地需要眼睛去看，赤裸裸地需要身體去感受。撥轉心念的機輪，便能向今時今日發揮作用。如果認識了本來的面目，一切心都是同一個心，一切法都是同一個法。坦然平等，恰恰圓滿具足。便會明白，果實圓滿，菩提成就，花開世界顯現。』
【English Translation】 English version: The kingfisher treads on the rain on the lotus leaves. The egret breaks through the bamboo forest mist.
A monk asked during a small assembly: 'Reeds like snow and the moon, at that time, everything is mixed into one color, causing confusion; wild waters vast, autumn sky high, then where is the 'great function' still present? How can one forget the function and return to the original?' The master replied: 'Coming and going without obstruction, like walking on a familiar road, the two scenes do not interfere with each other.' The monk then said: 'The jade wheel turns, the mechanism is swift, making people smile, but when meeting directly, they do not recognize each other.' The master said: 'You have fallen into 'great function' again.' The monk said: 'That side is unwilling to guard the palace of the Empty King, how can they be willing to cultivate the fields under the scorching sun?' The master said: 'If it can be like this, it is slightly better.' The monk asked: 'If the realm of understanding is just right, then what should be done?' The master said: 'It is difficult to speak in the subtle places, do not move rashly in the subtle.' The monk said: 'If one can call the mind back, and make it in a unobstructed state, then what should be done?' The master said: 'Meeting everywhere, without separation or transcendence, like the thousand-handed and thousand-eyed Avalokiteśvara (Guanyin, the Bodhisattva of Compassion).' (Avalokiteśvara, the Bodhisattva of Compassion) The master then instructed: 'This is what I have inherently, and what you all have inherently, what the Buddhas of the past, present, and future three worlds have inherently, what the six generations of Zen ancestors have inherently. In each person's duty, the six senses combine with the six dusts to produce thirty-six functions. Here, as soon as a discriminating mind arises, it is wrong, and as soon as a thought moves, it deviates. If there is a person who is as solid as a four-cornered stone, unable to be shaken no matter how much it is pried, that is slightly better. Then one can, firmly and unswervingly, do nothing that clings to external things, and nothing that clings to the self, be free and unhindered in the human world, without the appearance of coming and going. The complete fulfillment of external things is me, and the complete fulfillment of me is external things. All dharmas abide in their own positions, so it is said that the nature is inherently equal, and there is nothing that can make it equal. If one can do this, one is a liberated monk. One needs to take a step back, and one needs to return to oneself. Then one will understand that the nature of the four great elements (earth, water, fire, wind) is originally restored to its original state, like a son finding his mother. Here, do not cling to a point, do not hang on a thread. Turn the grain sieve, and merge with the void. What is merging? If there is no merger, how can one distinguish the void? If there is a merger, it becomes two. At that time, one needs eyes to see clearly, and one needs a body to feel nakedly. Turn the wheel of thought, and one can function in the present. If one recognizes the original face, all minds are the same mind, and all dharmas are the same dharma. Calmly equal, perfectly complete. Then one will understand that the fruit is complete, Bodhi (enlightenment) is achieved, and the world arises with the opening of flowers.' (Bodhi, enlightenment)
。若恁么十成時。好個禪和子。而今人卻道。曹洞禪沒許多言語。默默地便是。我也道。你于個時莽鹵。我也知。你向其間卜度。殊不知虛而靈。空而妙。豈不見。僧問石門。如何是和尚家風。門云。物外獨騎千里象。萬年松下擊金鐘。是恁么行得到。恁么透得徹。不向死水裡浸卻。又不見。僧問梁山。莫便是和尚安身立命處也無。山云。死水不藏龍。如何是活水裡龍。山云。碧潭不吐霧。你若識得。死底便是個活漢。你若識得。活底便是個死漢。須是向靜悄悄處惺惺。鬧浩浩中歷歷。便知死中常活。不被空礙。活中常死。不被物礙。有不是有。無不是無。芭蕉和尚道。你有柱杖子。我與你柱杖子。你無柱杖子。我奪你柱杖子。所以六祖云。心地含諸種。普雨悉皆萌。既悟花情已。菩提果自成。方知。當處出生。隨處滅盡珍重。
小參僧問。馬祖升堂。百丈卷席。意旨如何。師云。也知鼻頭猶痛在。僧云。雖然父子相知。也是弄巧成拙。師云。你還知痛處也未。僧作卷席勢。師云。三汲浪高魚化龍。癡人猶戽夜塘水。僧云。只如馬祖一喝。百丈三日耳聾。又作么生。師云。聲在耳處。耳在聲中。僧云。可謂是根塵脫落。訊息平沈去也。師云。切莫強針錐。僧禮拜。師乃云。馬祖與百丈行次。聞野鴨子聲。祖云。
【現代漢語翻譯】 現代漢語譯本： 如果真是這樣十成圓滿的時候，那真是個不錯的禪和子（指修行禪宗的和尚）。現在的人卻說，曹洞宗的禪法沒有那麼多言語，默默地就是了。我也說，你在這個時候太莽撞了。我也知道，你在這裡揣測。卻不知道虛空而靈妙，空寂而玄妙。難道沒聽說過嗎？有僧人問石門禪師：『什麼是和尚的家風？』石門禪師說：『物外獨騎千里象，萬年松下擊金鐘。』要這樣才能行得通，這樣才能透徹，不至於在死水裡浸泡著。又難道沒聽說過嗎？有僧人問梁山禪師：『這裡便是和尚安身立命的地方嗎？』梁山禪師說：『死水不藏龍。』僧人問：『什麼是活水裡的龍？』梁山禪師說：『碧潭不吐霧。』你如果認識到這一點，死寂的便是活潑的人；你如果認識不到這一點，活潑的便是死寂的人。必須要在靜悄悄的地方保持清醒，在鬧哄哄的地方明明白白，便知道死寂中常常有生機，不被空所阻礙；活潑中常常有死寂，不被物所阻礙。有不是真有，無不是真無。芭蕉和尚說：『你有拄杖子（指禪杖，也指依靠），我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』所以六祖慧能說：『心地含藏著各種種子，普遍的雨露都能使它們萌發。既然領悟了花的情意，菩提的果實自然成就。』才知道，在當下出生，隨處滅盡，珍重！
小參時，有僧人問：『馬祖（指馬祖道一禪師）升座說法，百丈（指百丈懷海禪師）捲起蓆子，意旨如何？』師父說：『也知道鼻頭還痛著呢。』僧人說：『雖然父子相知，也是弄巧成拙。』師父說：『你還知道痛處嗎？』僧人做了個卷蓆子的姿勢。師父說：『三汲浪高魚化龍，癡人猶戽夜塘水（比喻徒勞無功）。』僧人說：『比如馬祖一聲喝，百丈三日耳聾，又怎麼樣呢？』師父說：『聲音在耳朵里，耳朵在聲音中。』僧人說：『可以說是根塵脫落，訊息平靜沉寂了。』師父說：『切莫強行用針錐。』僧人禮拜。師父於是說：馬祖和百丈一起行走，聽到野鴨子的叫聲。
【English Translation】 English version: If it is truly perfect like this, then that is a good Chan practitioner (referring to a monk practicing Chan Buddhism). But people nowadays say that the Chan of the Caodong (Soto) school doesn't have so many words; being silent is enough. I also say that you are too reckless at this time. I also know that you are speculating here. But you don't know that it is empty and spiritual, empty and wonderful. Haven't you heard? A monk asked Zen Master Shimen: 'What is the family style of the abbot?' Zen Master Shimen said: 'Riding a thousand-mile elephant alone beyond worldly things, striking the golden bell under ten thousand-year-old pines.' Only in this way can you get through, only in this way can you be thorough, so as not to be soaked in dead water. Haven't you heard? A monk asked Zen Master Liangshan: 'Is this the place where the abbot settles down?' Zen Master Liangshan said: 'Dead water does not hide dragons.' The monk asked: 'What is the dragon in living water?' Zen Master Liangshan said: 'The green pool does not spit mist.' If you recognize this point, the dead is the living person; if you do not recognize this point, the living is the dead person. You must be awake in quiet places, and clear in noisy places, then you will know that there is often life in death, not hindered by emptiness; there is often death in life, not hindered by things. Having is not truly having, not having is not truly not having. Zen Master Bajiao said: 'If you have a staff (referring to a Zen staff, also referring to reliance), I will give you a staff; if you don't have a staff, I will take away your staff.' Therefore, the Sixth Patriarch Huineng said: 'The mind contains all kinds of seeds, and universal rain can make them sprout. Since you have understood the meaning of the flower, the fruit of Bodhi will naturally be achieved.' Then you will know that it is born in the present, and extinguished everywhere. Cherish it!
During a small Dharma assembly, a monk asked: 'Mazu (referring to Zen Master Mazu Daoyi) ascends the seat to preach, and Baizhang (referring to Zen Master Baizhang Huaihai) rolls up the mat. What is the meaning?' The master said: 'Also know that the tip of the nose is still hurting.' The monk said: 'Although father and son know each other, it is also being clever but bungling.' The master said: 'Do you still know where it hurts?' The monk made a gesture of rolling up the mat. The master said: 'The waves of the three gorges are high, and the fish transforms into a dragon, but the foolish man is still bailing water from the night pond (a metaphor for futile efforts).' The monk said: 'For example, Mazu's shout caused Baizhang to be deaf for three days. What about that?' The master said: 'The sound is in the ear, and the ear is in the sound.' The monk said: 'It can be said that the roots and dusts have fallen off, and the news is calm and silent.' The master said: 'Do not force a needle.' The monk bowed. The master then said: Mazu and Baizhang were walking together and heard the sound of wild ducks.
是什麼。丈云。野鴨子。祖云。什麼處去也。丈云。飛過去也。祖扭百丈鼻頭。丈作痛聲。祖云。何曾飛去。丈脫然有省。次日祖升堂。丈卷席。你看他相見底時節。在什麼處。如今有般漢。杜杜撰撰便道。你才升堂。我便卷席。有甚麼用處。直是千里萬里。百丈後來再參馬祖。被祖一喝。三日耳聾。只如馬祖一喝。還分外著得事么。還分外有做道理處么。若也個時承當。不下草草地。又是業識流注。若是坐得斷幹得開。一絲一糝立不得。喚甚麼作再參馬祖。其間毫髮不容。若分外著得些子。不喚作三日耳聾。不見雪竇道。大冶精金。應無變色。而今有般漢。體不到。見不徹。使鉤。使錐。作道作理。埋沒自己。帶累先宗。若是洗不凈潔。脫不了當。又向這裡添一重去也。喚作泥里洗土塊。後來黃檗問道。從上宗乘。如何指示。百丈良久。檗云。不可教後人斷絕去也。丈云。將謂汝是個人。古人也有恁么時節。雖離語言。而語言具足。雖出音響。而音響分明。為甚麼百丈卻道。我將為汝是個人。有底道。默處是。豈不見外道問佛。不問有言。不問無言。世尊良久。外道讚歎大慈大悲。開我迷云。令我得入。阿難問云。外道有何所證。便道。令我得入。世尊云。如世良馬見鞭影而行。又不見。肅宗帝問忠國師。百年後所
【現代漢語翻譯】 現代漢語譯本 什麼是？』百丈問道。 『野鴨子。』弟子答道。 『什麼地方去了？』百丈問道。 『飛過去了。』弟子答道。 百丈禪師隨即扭住弟子的鼻子。弟子痛得叫出聲來。 『何曾飛去？』百丈禪師問道。 弟子當下豁然開悟。第二天，百丈禪師升座說法，弟子便捲起蓆子。你們看他師徒相見的時候，在什麼地方？現在有些人，胡編亂造，便說：『你才升座，我就卷席。』有什麼用處？真是差之千里萬里。百丈後來再次參拜馬祖，被馬祖一喝，三天耳朵都聽不見聲音。就像馬祖這一喝，還能額外領會到什麼嗎？還能額外有什麼道理可做嗎？如果當時就承擔下來，不要草率從事，又會陷入業識的流注。如果是坐得斷，幹得開，一絲一毫都容不得，還叫什麼再次參拜馬祖？其間毫髮不容。如果額外領會到一些，就不叫三天耳聾了。不見雪竇禪師說：『大冶精金，應無變色。』現在有些人，體會不到，見不透徹，使用鉤子，使用錐子，當作道理，埋沒自己，連累先輩宗師。如果洗不乾淨，脫離不了束縛，又在這裡增加一層障礙。這叫做泥里洗土塊。後來黃檗禪師問道：『從上宗乘，如何指示？』百丈禪師沉默良久。黃檗禪師說：『不可教後人斷絕去也。』百丈禪師說：『將謂汝是個人。』古人也有這樣的時候，雖然離開語言，而語言具足；雖然發出音響，而音響分明。為什麼百丈禪師卻說：『我將為汝是個人。』有些人說，沉默之處就是。豈不見外道問佛，不問有言，不問無言，世尊沉默良久，外道讚歎大慈大悲，開我迷云，令我得入。阿難問：『外道有何所證？』便說：『令我得入。』世尊說：『如世良馬見鞭影而行。』又不見肅宗皇帝問忠國師，百年後所 （百丈：禪師名號；馬祖：禪師名號；黃檗：禪師名號；雪竇：禪師名號；阿難：佛陀的十大弟子之一；肅宗：唐肅宗）
【English Translation】 English version 『What is it?』 Baizhang asked. 『A wild duck.』 The disciple replied. 『Where has it gone?』 Baizhang asked. 『It has flown away.』 The disciple replied. Chan Master Baizhang then twisted the disciple's nose. The disciple cried out in pain. 『When did it ever fly away?』 Baizhang asked. The disciple was immediately enlightened. The next day, Chan Master Baizhang ascended the Dharma seat, and the disciple rolled up the mat. Where do you see them meeting at that time? Now some people fabricate and say, 『As soon as you ascend the seat, I will roll up the mat.』 What use is that? It is truly a difference of thousands of miles. Later, Baizhang again visited Mazu, and was shouted at by Mazu, and his ears were deaf for three days. Just like Mazu's shout, can anything extra be understood? Can any extra principle be made? If one had taken it on at that time, without acting rashly, one would again fall into the flow of karmic consciousness. If one can sit firmly and act decisively, not a single hair's breadth can be tolerated. What is called visiting Mazu again? There is no room for even a hair's breadth in between. If one understands something extra, it would not be called being deaf for three days. Don't you see what Chan Master Xuedou said: 『Fine gold from the great furnace should not change color.』 Now some people cannot comprehend or see through, using hooks and awls, making up principles, burying themselves, and implicating the ancestral masters. If one cannot wash oneself clean and escape the bonds, one will add another layer of obstacles here. This is called washing a lump of earth with mud. Later, Huangbo asked: 『How is the supreme vehicle of the lineage indicated?』 Baizhang was silent for a long time. Huangbo said: 『It should not be allowed to be cut off by later generations.』 Baizhang said: 『I thought you were a person.』 The ancients also had such times, although apart from language, language is complete; although sounds are emitted, the sounds are distinct. Why did Baizhang say: 『I thought you were a person.』 Some people say that silence is the place. Haven't you seen the heretic ask the Buddha, not asking about words, not asking about no words, the World Honored One was silent for a long time, and the heretic praised great compassion and great mercy, opening my clouds of delusion, allowing me to enter. Ananda asked: 『What has the heretic attained?』 He said: 『Allowing me to enter.』 The World Honored One said: 『Like a good horse of the world, it moves at the sight of the whip.』 Also, Emperor Suzong asked National Teacher Zhong, what would happen a hundred years later? (Baizhang: Name of a Chan master; Mazu: Name of a Chan master; Huangbo: Name of a Chan master; Xuedou: Name of a Chan master; Ananda: One of the Buddha's ten great disciples; Suzong: Emperor Suzong of Tang)
須何物。國師云。為老僧作個無縫塔。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。請召問之。帝問耽源。源云。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。此是諸佛諸祖授手底時節。便知道。默時一字一點無欠少。說時一言一句沒分外。語默不到處。古今無盡時。作么生行履。偏正不曾離本位。無生那涉語因緣。
小參僧問記得。僧問云居。僧家畢竟如何。居云。居山好。未審。此意如何。師云。居山好。僧云。只如未到底人。四邊無路時。如何措足。師云。且在山下坐。僧云。忽被他尋得一條活路子。又作么生。師云。曾過得飛猿嶺也未。僧云。一步又一步。白雲深更深。師云。又是葛藤漫腳下。僧云。只如飛猿嶺。畢竟高多少。師云。須是本鄉人。行過來始得。僧云。過了也。師云。猶是腳跟不點地。師乃云。十成穩密漢做處。要且無棱縫絕芒角。方能圓陀陀地。一切處收攝不得。便能一切處輥得行。有時要道。便道恰恰相應。所以僧問云居。僧家畢竟如何。居云居山好。有底道。山是不變之體。青青黯黯處去。有甚麼交涉。有底道。白雲一重又一重。個是里許時節。有甚麼交涉。若會得者。居山好。有甚麼不得處。應機而對。隨問
【現代漢語翻譯】 現代漢語譯本： 皇帝問：『需要什麼？』 國師回答：『請為老衲建造一座無縫塔。』 皇帝問：『請問國師，塔的樣式是怎樣的？』 國師沉默良久，說：『明白嗎？』 皇帝說：『不明白。』 國師說：『我有一位付法的弟子，名叫耽源，他很清楚這件事，請召見他詢問。』 皇帝問耽源，耽源回答：『湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下，大家同乘一條船。琉璃殿上，沒有分別知識。』 『這是諸佛諸祖傳授心法的時候，便會知道，沉默時一字一點都沒有欠缺，說話時一言一句都沒有多餘。語言和沉默都無法到達的地方，是古今無盡的時間。』 『要如何修行呢？』 『偏頗和正直從來沒有離開過根本的位置，無生之理哪裡需要語言的因緣？』
小參時，一位僧人提問，他記得之前一位僧人問云居禪師：『僧人的本分究竟是什麼？』 云居禪師回答：『住在山裡好。』 不知道，這其中的意思是什麼？ 禪師說：『住在山裡好。』 僧人問：『如果還沒有徹悟的人，四面八方都沒有路的時候，要如何落腳？』 禪師說：『先在山下坐著。』 僧人問：『如果他找到了一條活路，又該怎麼辦？』 禪師說：『曾經過飛猿嶺嗎？』 僧人說：『一步又一步，白雲越來越深。』 禪師說：『又是葛藤纏繞在腳下。』 僧人問：『飛猿嶺，究竟有多高？』 禪師說：『必須是本地人，走過來才能知道。』 僧人說：『已經走過了。』 禪師說：『仍然是腳跟沒有點地。』 禪師於是說：『十分穩妥周密的人所做的事情，一定要沒有棱角和縫隙，才能圓融無礙，在任何地方都無法收攝，才能在任何地方都滾動自如。』 『有時需要說，就說得恰如其分。』 所以僧人問云居禪師：『僧人的本分究竟是什麼？』 云居禪師回答：『住在山裡好。』 有人說，山是不變的本體，在青青暗暗的地方去尋找，有什麼關係？ 有人說，白雲一重又一重，那個是裡面的時節，有什麼關係？ 如果領會得了，住在山裡好，有什麼不可以的？ 應機而對，隨問而答。
【English Translation】 English version: The Emperor asked: 'What is needed?' The National Teacher replied: 'Please build a seamless pagoda for this old monk.' The Emperor asked: 'May I ask the Teacher, what is the design of the pagoda?' The National Teacher remained silent for a long time, then said: 'Do you understand?' The Emperor said: 'I do not understand.' The National Teacher said: 'I have a Dharma-transmitting disciple named Danyuan (name of a monk), he is very clear about this matter, please summon him and ask him.' The Emperor asked Danyuan, and Danyuan replied: 'South of the Xiang River, north of Tanzhou (ancient place names), within which gold is enough to fill a country. Under the shadowless tree, everyone rides the same boat. In the crystal palace, there is no discriminating knowledge.' 'This is the time when all Buddhas and Patriarchs transmit the Dharma, and then one will know that in silence, not a single word or dot is missing, and in speech, not a single word or phrase is superfluous.' 'Where language and silence cannot reach, is the endless time of ancient and present.' 'How should one practice?' 'Bias and correctness have never left the fundamental position, how can non-birth involve the causes and conditions of language?'
During a small gathering, a monk asked, remembering that a monk had previously asked Zen Master Yunju (name of a monk): 'What exactly is the duty of a monk?' Zen Master Yunju replied: 'Living in the mountains is good.' I don't know, what is the meaning of this? The Zen master said: 'Living in the mountains is good.' The monk asked: 'If someone who has not yet attained enlightenment, when there is no way out in all directions, how should they set foot?' The Zen master said: 'First sit at the foot of the mountain.' The monk asked: 'If he finds a way out, what should he do?' The Zen master said: 'Have you ever passed Flying Ape Ridge (name of a place)?' The monk said: 'Step by step, the white clouds become deeper and deeper.' The Zen master said: 'Again, vines are entangled under your feet.' The monk asked: 'Flying Ape Ridge, how high is it after all?' The Zen master said: 'It must be a local person who has walked over it to know.' The monk said: 'I have already passed it.' The Zen master said: 'Still, your heels are not touching the ground.' The Zen master then said: 'What a thoroughly secure person does must be without edges or seams, so that it can be perfectly round and unobstructed, unable to be contained anywhere, and able to roll freely everywhere.' 'Sometimes when it is necessary to speak, speak appropriately.' Therefore, the monk asked Zen Master Yunju: 'What exactly is the duty of a monk?' Zen Master Yunju replied: 'Living in the mountains is good.' Some say that the mountain is an unchanging entity, and what does it have to do with searching in the green and dark places? Some say that the white clouds are layered upon layer, and what does that have to do with the time inside? If you can understand it, what is wrong with living in the mountains? Responding to the occasion, answering according to the question.
而酬。豈不是恰恰相應底。你若作承當。作擔荷。作佛作法。便見不相應。是他平常恁么用。若是真實衲僧。點頭相許。若不恁么。又成千重萬重去也。古人道。一言盡十方。絲毫未舉揚。個是恁么言。便知道。山是山水是水。人是人法是法。世界爾塵塵爾。法法爾唸唸爾。這裡增減一絲頭不得。若有一毫道理。又是七花八裂去也。豈不見道。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實。正恁么時。如何行履。一種平懷。泯然自盡。
小參僧問。廓而無際。不立一塵。湛而獨存。十方普應。正恁么時如何。師云。也無十方可應。僧云。如空合空。似水歸水。師云。是即便是。似個甚麼。僧云。也要分明指注則個。師云。你試向分明處指注看。僧云。夜月有輝含古渡。白雲無雨裹秋山。師云。正位其間轉側。偏位里許歸來。僧云。不涉往來底。是什麼人。師云。夜明簾外主。僧云。白雲覆青山。青山頂不露。師云。猶偏正邊事。僧云。不落偏正時如何。師云落。僧禮拜。
師乃云。本無如許多事。做來做去。便有如許多事。如今卻從許多事中。減來減去。要到無許多事處。只爾尋常起滅者是生死。起滅若盡。即是本來清凈底。無可指注。無可比擬。寒山子道。吾
【現代漢語翻譯】 現代漢語譯本： 這樣才算酬對。豈不是恰恰相應的？你若執著于承當、擔荷、作佛作法，便顯得不相應。他只是平常那樣運用。若是真正的衲僧，定會點頭認可。若不是這樣，又會陷入千重萬重的迷霧中。古人說：『一言盡十方，絲毫未舉揚。』就是說的這個道理。便知道，山是山，水是水，人是人，法是法，世界是世界，塵是塵，法是法，念是念。這裡增減一絲一毫都不行。若有一點道理，又是七零八落了。豈不見道：『居一切時，不起妄念，于諸妄心，亦不息滅，住妄想境，不加了知，于無了知，不辨真實。』正在這個時候，如何行履？一種平和的心懷，泯然自盡。 小參時，有僧人問：『廓然無際，不立一塵，湛然獨存，十方普應，正在這個時候如何？』師父說：『也無十方可應。』僧人說：『如空合空，似水歸水。』師父說：『是即便是，像個什麼？』僧人說：『也要分明指注出來。』師父說：『你試著向分明處指注看看。』僧人說：『夜月有輝含古渡，白雲無雨裹秋山。』師父說：『正位其間轉側，偏位里許歸來。』僧人說：『不涉往來的是什麼人？』師父說：『夜明簾外主。』僧人說：『白雲覆青山，青山頂不露。』師父說：『猶是偏正邊事。』僧人說：『不落偏正時如何？』師父說：『落。』僧人禮拜。 師父於是說：『本來沒有這麼多事，做來做去，便有了這麼多事。如今卻從這麼多事中，減來減去，要到沒有這麼多事的地方。只是你尋常的起滅就是生死。起滅若盡，就是本來清凈的，無可指注，無可比擬。』寒山子（Hanshanzi，唐代詩人，以其隱居生活和禪詩聞名）道：『吾
【English Translation】 English version: That's how you reciprocate. Isn't that perfectly corresponding? If you cling to undertaking, shouldering responsibility, becoming a Buddha, or creating Dharma, then it appears incongruous. He simply uses it in an ordinary way. If it's a true monk, he will nod in agreement. If not, you'll fall into layers upon layers of confusion. The ancients said, 'One word exhausts the ten directions, yet not a bit is raised.' That's what it means. Then you know that mountains are mountains, water is water, people are people, Dharma is Dharma, the world is the world, dust is dust, Dharma is Dharma, and thought is thought. You can't add or subtract even a hair's breadth here. If there's even a bit of reasoning, it will fall apart into pieces. Haven't you heard it said, 'At all times, do not give rise to deluded thoughts; with regard to all deluded minds, do not extinguish them either; dwelling in the realm of deluded thoughts, do not add understanding; with regard to no understanding, do not discern reality.' At just this moment, how do you walk? A kind of peaceful mind, naturally extinguished. During a small assembly, a monk asked, 'Vast and boundless, not establishing a single speck of dust, serenely existing alone, universally responding to the ten directions, what is it like at this very moment?' The master said, 'There are no ten directions to respond to.' The monk said, 'Like emptiness merging with emptiness, like water returning to water.' The master said, 'If it is, then it is, what is it like?' The monk said, 'It is also necessary to clearly point it out.' The master said, 'Try pointing it out in a clear place.' The monk said, 'The night moon has a glow embracing the ancient ferry, white clouds without rain wrap the autumn mountain.' The master said, 'Turning and twisting in the correct position, returning from the biased position.' The monk said, 'Who is it that does not involve coming and going?' The master said, 'The master outside the bright night curtain.' The monk said, 'White clouds cover the green mountain, the green mountain's peak is not revealed.' The master said, 'Still matters of bias and correctness.' The monk said, 'What if it doesn't fall into bias and correctness?' The master said, 'Falls.' The monk bowed. The master then said, 'Originally there weren't so many things, but by doing and doing, there became so many things. Now, from so many things, subtracting and subtracting, we want to reach a place where there aren't so many things. Just your ordinary arising and ceasing is birth and death. If arising and ceasing are exhausted, that is the originally pure, which cannot be pointed out, cannot be compared.' Hanshanzi (寒山子, a Tang dynasty poet known for his reclusive life and Chan poetry) said, 'I'
心似秋月。碧潭澄皎潔。直得皎皎地如秋月。尚恐不是。又道。無物堪比倫。教我如何說。既是無物。又作么生說。所以道。不可亦不可。此語亦不受。謂之迥絕無寄。一切處寄不得。個是遍底心。安向什麼處。凈裸裸赤灑灑。絲毫立不得。只如適來上座子問。湛而獨存。十方普應。向他道也無十方可應。那時還有應底道理么。混混地喚作大塊。若是分曉漢。直是玲玲瓏瓏。不分曉漢。便見碌碌蔌蔌。要須如珠發光光還自照。然雖是第二頭事。卻須在第二頭辨。若有纖毫擾動。個時便隨業流轉。歇得盡處。無可歇者。即是菩提。勝凈明心。不從人得。永嘉大師道。取不得捨不得。不可得中只么得。豈不是八字打開。兩手分付珍重。
小參僧問記得。僧問韶山。是非不到處。還有句也無。山云。一片孤雲不露醜。意旨如何。師云。里許有些子難為說向人。僧云。說著后如何。師云。頭角生也。僧云。若然者丑拙露去。師云。異類中來分化事。何妨影里卻相逢。僧云。手把過頭杖。逢春點異花。師云。還真個也無。僧云。直得頭頭是物物渠。師云。十年歸不得。忘卻來時路。僧云。為什麼卻如此。師云。直須忘卻始得。師乃云。參禪一段事。其實要脫生死。若脫生死不得。喚什麼作禪。且道。作么生生。作么生死。
【現代漢語翻譯】 現代漢語譯本 心如秋月一般。碧綠的深潭清澈明亮。即使像秋月一樣皎潔，還恐怕不夠完美。又說，沒有什麼東西可以與之相比，教我如何說呢？既然沒有什麼東西可以比擬，又怎麼說呢？所以說，『不可說，也不可不說』。這句話也不接受，這叫做迥然斷絕，無所依傍。任何地方都不能依傍，這才是遍滿一切的心。安放在什麼地方呢？清凈無染，赤裸灑脫，一絲一毫都不能停留。就像剛才上座的僧人問，『湛然寂靜而獨立存在，向十方普遍應現』，我告訴他，也沒有十方可以應現。那時還有應現的道理嗎？渾渾沌沌地稱作大塊。如果是明白的人，就覺得它玲瓏剔透；不明白的人，就覺得它平庸遲鈍。要像珠子一樣發出光芒，光光相照。雖然這是第二層的事情，卻必須在第二層辨別清楚。如果有一絲一毫的擾動，這時就會隨著業力流轉。歇息到極點，沒有什麼可以歇息的，那就是菩提（Bodhi，覺悟）。清凈明澈的心，不是從別人那裡得到的。永嘉大師（Yongjia Dashi）說：『拿不得，捨不得，不可得中只么得。』豈不是八字打開，兩手交付，珍重！
小參時僧人記得的問題。僧人問韶山（Shaoshan）：『是非不到的地方，還有語句嗎？』韶山回答：『一片孤雲不露醜。』意旨是什麼？師父說：『這裡面有些難以向人訴說。』僧人說：『說了之後怎麼樣？』師父說：『頭角就長出來了。』僧人說：『如果這樣，醜陋就暴露了。』師父說：『從異類中來分辨化導之事，不妨在影子中相逢。』僧人說：『手持過頭杖，逢春點綴異花。』師父說：『是真的嗎？』僧人說：『直接達到頭頭是道，物物是它。』師父說：『十年回不去，忘記了來時的路。』僧人說：『為什麼會這樣？』師父說：『必須忘記才能得到。』師父於是說：參禪這件事，實際上是要脫離生死。如果不能脫離生死，還叫什麼禪？那麼，怎麼生？怎麼死？』
【English Translation】 English version The mind is like the autumn moon. The green, deep pool is clear and bright. Even if it's as bright as the autumn moon, I'm still afraid it's not perfect enough. It is also said that there is nothing that can be compared to it, how can I say it? Since there is nothing to compare it to, how can it be said? Therefore, it is said, 'It cannot be said, nor can it not be said.' This statement is also not accepted, which is called being completely cut off, without any reliance. There is nowhere to rely on, this is the mind that pervades everything. Where is it placed? Pure and unblemished, naked and free, not a single bit can remain. Just like the monk who was sitting here asked just now, 'Serenely still and existing alone, universally responding to the ten directions,' I told him that there are no ten directions to respond to. At that time, is there still a reason for responding? Confusedly called a great lump. If it is a clear-minded person, they will find it exquisite and transparent; if it is not a clear-minded person, they will find it mediocre and dull. It must be like a pearl emitting light, the light shining back on itself. Although this is a secondary matter, it must be clearly distinguished in the secondary realm. If there is the slightest disturbance, at this time it will flow with karma. Resting to the extreme, there is nothing to rest, that is Bodhi (覺悟, Enlightenment). The pure and clear mind is not obtained from others. Yongjia Dashi (永嘉大師) said: 'Cannot be taken, cannot be given up, only obtained in the unobtainable.' Isn't it like opening the character 'eight', handing it over with both hands, cherish it!
The question that the monk remembered during the small assembly. A monk asked Shaoshan (韶山): 'Where right and wrong do not reach, are there still phrases?' Shaoshan replied: 'A solitary cloud does not reveal ugliness.' What is the meaning? The master said: 'There are some things here that are difficult to tell people.' The monk said: 'What happens after saying it?' The master said: 'Horns will grow.' The monk said: 'If so, the ugliness will be exposed.' The master said: 'Coming from different categories to distinguish and transform things, it doesn't matter if we meet in the shadows.' The monk said: 'Holding the over-the-head staff, decorating strange flowers in spring.' The master said: 'Is it real?' The monk said: 'Directly reaching that every head is the Way, every thing is it.' The master said: 'Unable to return for ten years, forgetting the way back.' The monk said: 'Why is it like this?' The master said: 'You must forget to obtain it.' The master then said: 'The matter of practicing Chan (禪), in reality, is to escape birth and death. If you cannot escape birth and death, what is called Chan? Then, how to be born? How to die?'
作么生脫。若一念迷本隨情。牽在一切處。紛紛紜紜膠膠擾擾。既從不自由處生。還從不自由處死。若是分曉漢。本無所從來。明白恁么用。便於一切時一切處。脫徹無依。萬象中出一頭地。恁時不帶四大五蘊來。方有出身路子。臘月三十日。依舊恁么去。所謂來無所從。去無所至。個時凈無夤緣。廓無處所。三際斷六門空。所以道。恢恢焉。晃晃焉。迥出思議之表也。思不到。議不及。心念才萌。便成流注。若是一切心念盡。也無天堂到你。也無地獄到你。十方虛空。純凈無垢。廓然明白。惺惺恁么來。是諸佛菩薩生處。癡愛投種。是眾生生處。其間善惡兼帶。便成善道惡道。若或善惡如浮雲。起滅俱無處。這裡生佛立不得。六祖和尚道。不思善不思惡。正當恁么時。還我明上座父母未生時本來面目。諸兄弟。未休休去。未歇歇去。你若歇得盡。休得穩。千聖不可攜。不可攜處。是你自己。不要作道理咬言句。胡棒亂喝。儘是業識流轉。更若取他處分。受他指注。又是依草附木。直須無師智自然智。見性不留佛。大悟不存師。方有些子衲僧氣息。且道。作么生行履。得斷生死超凡聖去。無影樹下合同船。琉璃殿上無知識。
小參僧問。嚴陽尊者問趙州。一物不將來時如何。州云放下著。此意如何。師云。滿頭
【現代漢語翻譯】 現代漢語譯本 如何解脫？如果一念迷惑，就會順從情感，被牽引到任何地方，紛紛擾擾，糾纏不清。既然從不自由的地方產生，也從不自由的地方死去。如果是明白人，本來就無所從來，明白如何運用，就能在任何時間任何地點，徹底解脫，毫無依靠，在萬象中脫穎而出。那時不帶著四大五蘊而來，才會有出路。到了臘月三十，依舊這樣離去。這就是所謂的來無所從，去無所至。那時清凈無任何牽連，空曠無任何處所。過去、現在、未來三際斷絕，眼、耳、鼻、舌、身、意六門皆空。所以說，廣大啊，光明啊，遠遠超出思議之外。思也思不到，議也議不及，心念才萌生，就成了流動的瀑布。如果一切心念都消失，也沒有天堂會來找你，也沒有地獄會來找你。十方虛空，純凈無垢，空曠而明白，清醒地這樣到來，是諸佛菩薩出生的地方。癡迷的愛慾投下種子，是眾生出生的地方。其中善惡交織，就形成了善道和惡道。如果善惡像浮雲一樣，生起和滅去都沒有處所，這裡連佛和眾生都無法立足。六祖慧能大師說：『不思善，不思惡，正在這個時候，還我明上座你父母未生時的本來面目。』各位同修，不要停止，不要歇息。你如果歇息得徹底，休止得穩固，千聖都無法攜帶你。無法攜帶的地方，就是你自己。不要用道理來解釋，咬文嚼字。胡亂棒喝，都是業識的流轉。如果再從別處尋求解釋，接受別人的指點，又是依附草木。必須要有無師自通的智慧，見到自性而不執著于佛，大徹大悟而不依賴於師，才有些許衲僧的氣息。那麼，如何修行，才能斷絕生死，超越凡聖呢？在無影樹下同乘一條船，在琉璃殿上沒有知識。
小參時，有僧人問：『嚴陽尊者問趙州禪師：『一物不帶來時如何？』趙州禪師說：『放下著。』這是什麼意思？』師父說：『滿頭。』
【English Translation】 English version How to be liberated? If one thought is deluded, it will follow emotions and be dragged everywhere, in a state of chaos and entanglement. Since it arises from a place of unfreedom, it also dies in a place of unfreedom. If one is a clear-minded person, there is originally nowhere to come from. Understanding how to use it, one can be completely liberated at any time and in any place, without any reliance, standing out from all phenomena. At that time, not bringing the four great elements (四大 - earth, water, fire, wind) and five aggregates (五蘊 - form, feeling, perception, mental formations, consciousness) along, there will be a way out. On the thirtieth day of the twelfth month (臘月三十日 - the last day of the year in the Chinese lunar calendar), one still departs in this way. This is what is called coming from nowhere and going to nowhere. At that time, there is pureness without any connections, and vastness without any location. The three times (三際 - past, present, future) are cut off, and the six gates (六門 - the six sense organs: eye, ear, nose, tongue, body, and mind) are empty. Therefore, it is said: 'Vast and bright, far beyond the realm of thought.' Thinking cannot reach it, and discussion cannot reach it. As soon as a thought arises, it becomes a flowing waterfall. If all thoughts cease, neither heaven nor hell will come to you. The ten directions of empty space are purely clean and without defilement, vast and clear, coming in this awakened way, is where all Buddhas and Bodhisattvas are born. Deluded love plants seeds, which is where sentient beings are born. In between, good and evil are intertwined, forming the good and evil paths. If good and evil are like floating clouds, with no place for arising or ceasing, then even Buddhas and sentient beings cannot stand here. The Sixth Patriarch, Huineng (六祖慧能大師), said: 'Do not think of good, do not think of evil. At this very moment, show me your original face before your parents gave birth to you, Ming Shangzuo (明上座).' Fellow practitioners, do not stop, do not rest. If you rest completely and stop firmly, even a thousand sages cannot carry you. The place that cannot be carried is yourself. Do not use reasoning to explain, or get caught up in words. Random shouts and blows are all the flow of karmic consciousness. If you seek explanations from elsewhere and accept the guidance of others, you are again relying on grass and trees. You must have wisdom without a teacher, natural wisdom, seeing your nature without clinging to the Buddha, and having a great enlightenment without relying on a teacher, then you will have some of the spirit of a monk. So, how should one practice to cut off birth and death and transcend the ordinary and the holy? On the shadowless tree, we are on the same boat. In the crystal palace, there is no knowledge.
During a small gathering, a monk asked: 'Zhaozhou (趙州禪師) was asked by Yanyang (嚴陽尊者): 'What about when not a single thing is brought along?' Zhaozhou said: 'Put it down.' What does this mean?' The master said: 'A head full.'
堆拶來。通身洗凈去。僧云。拈卻根塵一切空。廓然遍徹周沙界。師云。也無遍底道理。僧云。爭柰谷答響而常虛。珠發光而自照。師云。猶是應底時節。僧云。如何得恰好相應去。師云。劍去久矣。子方刻舟。僧問。如何是奪人不奪境。師云。藏儘自己身。遍界俱影現。僧云。如何是奪境不奪人。師云。廓然掃盡無絲髮。處處分身遍大千。僧云。如何是人境俱不奪。師云。昨日二十九。今朝三十日。僧云。如何是人境兩俱奪。師云。坐卻舌頭。僧禮拜。師乃云。兄弟有底道。三十年二十年三年五年。在叢林中恁么做。也道我參禪學道。若不曾到底。有甚麼用處。你但只管放。教心地下一切皆空。一切皆盡。個是本來時節。所以道。一切皆從心地生。除去一切生底。還是本來心地。者個心地平等普遍。普遍無有不在。無有不滿。既心地上生相。盡十方三世。無有一毫自外而來。俱從個里發現。便知道萬法是心光。諸緣唯性曉。本無迷悟人。只要今日了。心無形影。對緣即照。所以假虛空。為森羅萬象之體。假森羅萬象為虛空之用。一切諸法。皆是心地上妄想緣影。譬如湛水因風成波。唯風滅故動相隨滅。非是水滅。爾心地上。存許多善惡等相。便是水上波浪。風休波滅。不是水滅。善惡相盡。不是心滅。本來一段事空
【現代漢語翻譯】 現代漢語譯本 僧人堆拶來（逼近）。師父說：『通身洗凈去（徹底洗凈）。』 僧人說：『拈卻根塵一切空（拋開六根六塵，一切皆空），廓然遍徹周沙界（空曠明澈遍佈整個世界）。』 師父說：『也無遍底道理（也沒有遍佈的道理）。』 僧人說：『爭柰谷答響而常虛（奈何山谷迴應聲響，卻始終空虛），珠發光而自照（珍珠發出光芒，自然照亮自身）。』 師父說：『猶是應底時節（仍然是應付的時節）。』 僧人說：『如何得恰好相應去（如何才能恰好相應呢）？』 師父說：『劍去久矣（劍已經離開了很久），子方刻舟（你卻還在刻舟求劍）。』 僧人問：『如何是奪人不奪境（什麼是奪人不奪境）？』 師父說：『藏儘自己身（藏儘自己的身形），遍界俱影現（整個世界都顯現出影像）。』 僧人問：『如何是奪境不奪人（什麼是奪境不奪人）？』 師父說：『廓然掃盡無絲髮（空曠地掃除一切，不留一絲一毫），處處分身遍大千（處處分身遍佈大千世界）。』 僧人問：『如何是人境俱不奪（什麼是人境都不奪）？』 師父說：『昨日二十九（昨天是二十九），今朝三十日（今天三十日）。』 僧人問：『如何是人境兩俱奪（什麼是人境都奪）？』 師父說：『坐卻舌頭（閉口不言）。』 僧人禮拜。師父於是說：『各位兄弟，有人說，三十年、二十年、三年五年，在叢林中這樣修行，也說我參禪學道。若是不曾到底，有什麼用處？你們只管放下，讓心地下一切皆空，一切皆盡，這才是本來面目。所以說，一切皆從心地生，除去一切生起的，還是本來的心地。這個心地平等普遍，普遍無所不在，無所不滿。既然心地上生起種種現象，盡十方三世，沒有一毫是從外面而來的，都從這裡發現。便知道萬法是心光，諸緣唯性曉。本無迷悟人，只要今日了。心無形影，對緣即照。所以假借虛空，作為森羅萬象的本體，假借森羅萬象作為虛空的作用。一切諸法，都是心地上妄想的緣影。譬如平靜的水面因風而起波浪，只有風停息了，動相才隨之滅去，並非是水滅去了。你們的心地上，存留許多善惡等相，便是水上的波浪。風停波滅，不是水滅。善惡相盡，不是心滅。本來就是一段空寂的事。』
【English Translation】 English version The monk approached closely. The master said, 'Wash yourself thoroughly.' The monk said, 'Discard the six roots and six dusts, everything is empty; vast and clear, pervading the entire universe.' The master said, 'There is no such thing as pervading.' The monk said, 'How can one deny that the valley echoes with emptiness, and the pearl emits light and illuminates itself?' The master said, 'That is still a matter of responding to circumstances.' The monk said, 'How can one achieve perfect correspondence?' The master said, 'The sword has been gone for a long time; you are still carving a boat to find it.' The monk asked, 'What is seizing the person but not the environment?' The master said, 'Conceal your own body completely, and the entire world appears as a reflection.' The monk asked, 'What is seizing the environment but not the person?' The master said, 'Vastly sweep away everything, without a single hair remaining; everywhere, a divided body pervades the great thousand worlds.' The monk asked, 'What is neither seizing the person nor the environment?' The master said, 'Yesterday was the twenty-ninth, today is the thirtieth.' The monk asked, 'What is seizing both the person and the environment?' The master said, 'Sit down and shut your mouth.' The monk bowed. The master then said, 'Brothers, some say that for thirty years, twenty years, three years, or five years, they have been practicing in the monastery, claiming to be studying Chan and learning the Way. But if they have never reached the bottom, what is the use? You must simply let go, allowing everything in your mind to become empty, everything to be exhausted. This is the original state. Therefore, it is said that everything arises from the mind; remove everything that arises, and what remains is the original mind. This mind is equal and universal, universally present everywhere, universally complete. Since all phenomena arise from the mind, throughout the ten directions and three times, not a single hair comes from outside; everything is revealed from within. Then you will know that all dharmas are the light of the mind, and all conditions are understood only by the nature. There is fundamentally no one who is deluded or enlightened; the only thing that matters is understanding today. The mind has no form or shadow; it illuminates according to circumstances. Therefore, we borrow emptiness as the substance of the myriad phenomena, and we borrow the myriad phenomena as the function of emptiness. All dharmas are merely the shadows of delusional thoughts in the mind. It is like calm water forming waves due to the wind; only when the wind stops do the moving appearances disappear, but the water does not disappear. In your minds, you retain many appearances of good and evil, which are like waves on the water. When the wind stops, the waves disappear, but the water does not disappear. When the appearances of good and evil are exhausted, the mind does not disappear. Originally, it is a matter of emptiness.'
不得。若是坐禪底人。風塵草動。自看得出。不可道是說經說論。此是馬鳴祖師恁么道。分曉直是分曉。諸人若到恁么時節。自然恰恰好好。古人道。百尺竿頭坐底人。雖然得入未為真。百尺竿頭。須進步十方世界現全身。此是全身應現。有時奪人不奪境。樅樅地在一切法上。觀世音菩薩。將錢買糊餅。放下手卻是漫頭。那裡得一切閑聲色來。有時奪境不奪人。百草頭上識得。鬧市門頭薦取。欄街截巷憨皮袋。一切處筑著磕著。有時人境俱不奪。平平坦坦。法法見成。人平不語。水平不流。東方來者東方座。所以嚴陽尊者問趙州。一物不將來時如何。州云。放下著。尊者云。一物既不將來。放下個甚麼。州云。恁么即擔取去。豈不是恁么時節。有時人境兩俱奪。訊息盡棱角沒。透頂透底。如珠發光。光還自照。是恁么周旋。方是個衲僧。若不恁么。十二時中。向甚麼處去來珍重。
小參僧問。如何是針線貫通底時節。師云。細細行將去。密密其中來。僧云。堪嗟去日顏如玉。卻嘆回時鬢似霜。師云。撒開兩頭。中間作么生辨。僧云。家醜不可外揚。師云。出格一句又如何道。僧云。到者里脫身一色。不守同風。師云。一亙坐殺。僧云記得。僧問云居。全無學處。如何立身。居云。無立身處。僧云。佛事何勞。居
【現代漢語翻譯】 現代漢語譯本： 不行。如果是坐禪的人，即使是微風吹動草木，也能自己看得出來。不能說是講經說法。這是馬鳴祖師這樣說的，非常清楚明白。各位如果到了這種時候，自然會恰到好處。古人說：『百尺竿頭坐著的人，雖然入門了但還未達到真境。百尺竿頭，須更進一步，十方世界才能顯現全身。』這是全身應現。有時奪人而不奪境，密密地體現在一切法上。觀世音菩薩用錢買燒餅，放下手卻變成了饅頭，哪裡會有任何閑雜的聲色呢？有時奪境而不奪人，在百草頭上也能認識，在鬧市門口也能推薦選取，像個攔街截巷的傻皮袋，在任何地方都會碰撞到。有時人境都不奪，平平坦坦，一切法都自然呈現。人平靜了就不說話，水平靜了就不流動，從東方來的人就坐在東方的位置。所以嚴陽尊者問趙州：『一物不帶來時怎麼樣？』趙州說：『放下。』尊者說：『一物既然不帶來，放下什麼？』趙州說：『那麼就擔著走吧。』這難道不是這種時候嗎？有時人境兩俱奪，訊息完全消失，棱角全無，透徹徹底，像珠子發出光芒，光芒又反過來照耀自己，這樣周旋，才算是個真正的衲僧。如果不這樣，十二時辰中，要到哪裡去呢？珍重。
小參時，有僧人問：『什麼是針線貫通的時候？』師父說：『細細地走過去，密密地從中間來。』僧人說：『可嘆離去時面容如玉，卻嘆息回來時鬢髮如霜。』師父說：『撒開兩頭，中間怎麼辨別？』僧人說：『家醜不可外揚。』師父說：『出格的一句又該怎麼說？』僧人說：『到了這裡脫身一色，不守同風。』師父說：『一亙坐殺。』僧人說：『記得了。』僧人問云居：『完全沒有學習的地方，如何立身？』云居說：『沒有立身的地方。』僧人說：『佛事何勞？』
【English Translation】 English version: It is not permissible. If it is a person who practices Zazen (seated meditation), even the slightest movement of wind and grass will be noticed. It cannot be said that it is merely explaining scriptures and doctrines. This is what Master Maming (Aśvaghoṣa) said, it is very clear and understandable. If you all reach such a state, naturally everything will be just right. An ancient person said: 'A person sitting on a hundred-foot pole, although having entered the gate, has not yet reached the true state. On a hundred-foot pole, one must take another step forward, then the whole body will manifest in the ten directions.' This is the manifestation of the whole body. Sometimes, one seizes the person but not the environment, subtly embodied in all dharmas (teachings). Guanshiyin Bodhisattva (Avalokiteśvara) uses money to buy sesame cakes, but when he puts them down, they turn into steamed buns. Where would there be any idle sounds and sights?
Sometimes, one seizes the environment but not the person, one can recognize it on the tips of the hundred grasses, and recommend and select it at the entrance of the bustling market, like a foolish leather bag blocking the streets and alleys, bumping into things everywhere. Sometimes, neither the person nor the environment is seized, everything is flat and even, and all dharmas appear naturally. When a person is calm, they do not speak; when water is calm, it does not flow. Those who come from the East sit in the Eastern seat. Therefore, Venerable Yanyang asked Zhaozhou (Joshu): 'What about when not bringing a single thing?' Zhaozhou said: 'Put it down.' The Venerable said: 'Since not bringing a single thing, what is there to put down?' Zhaozhou said: 'Then carry it away.' Isn't this such a time? Sometimes, both the person and the environment are seized, the news completely disappears, and there are no sharp edges, thoroughly and completely, like a pearl emitting light, and the light shines back on itself. Only by maneuvering in this way can one be considered a true monk. If not, where will you go in the twelve hours of the day? Treasure this.
During a small gathering, a monk asked: 'What is the time when the needle and thread are connected?' The master said: 'Go slowly and carefully, come closely from the middle.' The monk said: 'It is lamentable that the face was like jade when leaving, but it is a sigh that the temples are like frost when returning.' The master said: 'If you scatter both ends, how do you distinguish the middle?' The monk said: 'Family shame should not be aired.' The master said: 'How should an unconventional sentence be said?' The monk said: 'Having arrived here, one sheds the same color and does not adhere to the same wind.' The master said: 'Sitting and killing for an eon.' The monk said: 'I remember.' A monk asked Yunju: 'If there is no place to learn at all, how does one establish oneself?' Yunju said: 'There is no place to establish oneself.' The monk said: 'Why bother with Buddhist affairs?'
云。不同興化。未審。此意如何。師云。恰似上人適來恁么去。僧云。直是有口。難為說。師云。不同興化。僧禮拜。僧問記得。云巖問道吾。大悲菩薩。用許多手眼作么。吾云。如人夜間背手摸枕子。未審。此意如何。師云。無心能作用。作用自無心。僧云。恁么則玲瓏八面。八面玲瓏。師云。應處不將來。通身能變態。僧云。為甚麼道。吾卻云道即太殺道。只道得八成。師云。分個遍身與通身底時節。僧云。只如遍身通身。相去多少。師云。只隔一絲頭。便成千萬里。僧云。推得一絲頭時如何。師云。恰與那時合。師乃云。僧問云居。全無學處如何立身。居云。無立身處。僧云。佛事何勞。居云。不同興化。到者里。著一點子不得。是須徹底及盡去。無爾作道理辨白處。無爾依俙彷彿處。如懸崖撒手。直下放得盡。始與云居做處合。只為個時不同興化。又云巖問道吾。大悲菩薩。用許多手眼作么。吾云。如人夜間背手摸枕子。個時具許多手。具許多眼。更不作前後。更不作思惟。正恁么能應底是甚麼。豈不見道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。識得謂之佛性。不識謂之精魂。爾若作道理作安排。便是業識流注。所以長沙和尚道。學道之人不悟真。只為從前認識神。無量劫來生死
【現代漢語翻譯】 現代漢語譯本： 僧人問：『云巖（Yunyan，人名）不同意興化（Xinghua，地名），不知這是什麼意思？』 趙州禪師（師）說：『就像你剛才那樣來去。』 僧人說：『真是想說也說不出來。』 趙州禪師說：『（云巖）不同意興化。』 僧人禮拜。 僧人問：『記得云巖問（道吾，Daowu，人名）：大悲菩薩（Great Compassion Bodhisattva）用這麼多手眼做什麼？』 道吾說：『就像人在夜裡揹著手摸枕頭。』 『不知這是什麼意思？』 趙州禪師說：『無心才能起作用，起作用自然是無心的。』 僧人說：『這樣說來，就是玲瓏八面，八面玲瓏。』 趙州禪師說：『應處不帶來，通身能變態。』 僧人問：『為什麼道吾卻說「說即太殺道，只說得八成」？』 趙州禪師說：『要分清遍身和通身的時候。』 僧人問：『只是遍身和通身，相差多少？』 趙州禪師說：『只隔一絲頭髮，便成千萬里。』 僧人問：『推得一絲頭髮時如何？』 趙州禪師說：『恰與那時合。』 趙州禪師於是說：『僧人問云居（Yunju，人名）：完全沒有可學之處，如何立身？』 云居說：『沒有立身之處。』 僧人問：『佛事何勞？』 云居說：『不同意興化。』 『到了這裡，著一點子也得不到，必須徹底及盡地放下。沒有你作道理辨白的地方，沒有你依稀彷彿的地方。如懸崖撒手，直下放得盡，才與云居所做的事情相合。只因爲有時不同意興化。』 又說：『云巖問道吾：大悲菩薩用這麼多手眼做什麼？』 道吾說：『就像人在夜間揹著手摸枕頭。』 『這時具有許多手，具有許多眼，更不作前後，更不作思惟，正這樣能應的是什麼？』 『豈不見道：在眼曰見，在耳曰聞，在鼻嗅香，在舌談論，在手執捉，在足運奔，識得謂之佛性，不識謂之精魂。』 『你若作道理作安排，便是業識流注。』 『所以長沙和尚（Changsha, 人名）道：學道之人不悟真，只為從前認識神，無量劫來生死。』
【English Translation】 English version: A monk asked: 'Yunyan (name) disagrees with Xinghua (place name). I don't know what this means?' The Master (referring to Zhaozhou, a Chan master) said: 'It's just like how you came and went just now.' The monk said: 'It's really hard to put into words.' The Master said: '(Yunyan) disagrees with Xinghua.' The monk bowed. The monk asked: 'I remember Yunyan asked Daowu (name): What does the Great Compassion Bodhisattva (Great Compassion Bodhisattva) do with so many hands and eyes?' Daowu said: 'It's like a person groping for a pillow behind their back in the dark.' 'I don't know what this means?' The Master said: 'Only with no-mind can there be function; function itself is no-mind.' The monk said: 'In that case, it's exquisite on all eight sides, and all eight sides are exquisite.' The Master said: 'What is responded to is not brought along; the whole body can transform.' The monk asked: 'Why did Daowu say, "To speak is to speak too much; only eight tenths can be spoken"?' The Master said: 'It's about distinguishing between the time of the pervasive body and the complete body.' The monk asked: 'Just how much difference is there between the pervasive body and the complete body?' The Master said: 'Only a hair's breadth apart, and it becomes ten thousand miles.' The monk asked: 'What about when the hair's breadth is pushed away?' The Master said: 'It fits perfectly with that time.' The Master then said: 'A monk asked Yunju (name): "With absolutely nothing to learn, how does one establish oneself?"' Yunju said: 'There is no place to establish oneself.' The monk asked: 'What need is there for Buddhist affairs?' Yunju said: 'Disagreeing with Xinghua.' 'Arriving here, you can't grasp even a little bit; you must thoroughly and completely let go. There is no place for you to reason and discriminate, no place for you to vaguely resemble. Like letting go of the hand on a cliff, letting go completely straight down, only then does it accord with what Yunju does. It's only because sometimes it disagrees with Xinghua.' It is also said: 'Yunyan asked Daowu: What does the Great Compassion Bodhisattva do with so many hands and eyes?' Daowu said: 'It's like a person groping for a pillow behind their back in the dark.' 'At this time, having many hands, having many eyes, not making before and after, not making thinking, what is it that is able to respond in just this way?' 'Have you not seen it said: "In the eye it is called seeing, in the ear it is called hearing, in the nose it is called smelling fragrance, on the tongue it is called talking, in the hand it is called grasping, in the foot it is called running; recognizing it is called Buddha-nature, not recognizing it is called the vital spirit."' 'If you make reasoning and arrangements, then it is the flow of karmic consciousness.' 'Therefore, the monk Changsha (name) said: "Those who study the Way do not awaken to the truth, only because from the past they have recognized the spirit, and have been in birth and death for countless kalpas."'
本。癡人喚作本來人。是須徹底回來方解恁么變弄。爾若認聲色認執捉。認鹹淡總不是也。但放盡識神。便與么應。如鏡照像。如谷答響相似。是以釋迦老子。分千百億身。大悲菩薩。具千手眼。男子身中入正定。女子身中從定起。一塵入正受。諸塵三昧起。且道。正恁么時如何。展翅奔騰六合云。搏風鼓盪四溟水。
小參僧問。上無攀仰。下絕已躬時如何。師云。普天匝地。僧云。處處相逢去也。師云。爾甚麼處撞著來。僧云。萬象之中。全身獨露。師云。且道。撥萬象不撥萬象。僧云。兩頭俱劃斷。里許自通同。師云。直和里頭。也須推倒。僧云。爭奈普天匝地。師云。須是天童始得。僧云。恰恰與和尚鼻頭相拄。師云。只個恰恰也不消得。僧云。空卻萬象去也。師云。空它作么。僧云。畢竟如何。師云。天童今日直難分疏。僧云。騎牛步行。把鋤空手。師云。是恁么卻較些子。師乃云。真實到處。廓落無依。更喚甚麼。作十方壁落。更喚甚麼。作三世機緣。一塵不受。法法同體。人人同心。只個自受用身。十方無不周遍。既知周遍盡。法法頭上。佛佛心中。具足本體。更有甚麼事來。只者一塵。也是爾本體。也是爾本心。也是爾本相。也是爾本智。所以道。若色清凈。若一切智智清凈。若般若波羅蜜多清
【現代漢語翻譯】 現代漢語譯本： 本。癡人喚作本來人（指具有本來面目的人）。是須徹底回來方解恁么變弄（只有徹底迴歸本源才能理解這種變化）。爾若認聲色認執捉（如果你執著于聲色），認鹹淡總不是也（執著于味道，那就完全錯了）。但放盡識神（只要放下所有的分別意識），便與么應（就能如此應物）。如鏡照像（就像鏡子照物），如谷答響相似（像山谷迴應聲音一樣）。是以釋迦老子（因此釋迦牟尼佛），分千百億身（示現千百億化身），大悲菩薩（大悲觀世音菩薩），具千手眼（具有千手千眼）。男子身中入正定（男子身中可以入于正定），女子身中從定起（女子身中可以從定中生起）。一塵入正受（一微塵中可以入于正受），諸塵三昧起（所有微塵中都可以生起三昧）。且道（請問），正恁么時如何（正在這個時候是怎樣的）？展翅奔騰六合云（展開翅膀奔騰于天地之間），搏風鼓盪四溟水（搏擊狂風鼓動四海之水）。
小參僧問（小參時有僧人問）。上無攀仰（向上沒有可以攀援依靠的），下絕已躬時如何（向下斷絕了自身時，會是怎樣）？師云（天童正覺禪師說）。普天匝地（整個宇宙）。僧云（僧人說）。處處相逢去也（那麼處處都可以相逢了）。師云（天童正覺禪師說）。爾甚麼處撞著來（你從什麼地方撞過來的）？僧云（僧人說）。萬象之中（在萬象之中），全身獨露（全身顯露）。師云（天童正覺禪師說）。且道（請問），撥萬象不撥萬象（是撥開萬象還是不撥開萬象）？僧云（僧人說）。兩頭俱劃斷（兩頭都劃斷），里許自通同（裡面自然貫通）。師云（天童正覺禪師說）。直和里頭（即使是裡面），也須推倒（也必須推倒）。僧云（僧人說）。爭奈普天匝地（奈何整個宇宙）。師云（天童正覺禪師說）。須是天童始得（必須是天童才能做到）。僧云（僧人說）。恰恰與和尚鼻頭相拄（恰恰與和尚的鼻尖相抵）。師云（天童正覺禪師說）。只個恰恰也不消得（這個恰恰也不需要）。僧云（僧人說）。空卻萬象去也（空掉了萬象）。師云（天童正覺禪師說）。空它作么（空掉它做什麼）？僧云（僧人說）。畢竟如何（究竟如何）？師云（天童正覺禪師說）。天童今日直難分疏（天童今天實在難以分辨清楚）。僧云（僧人說）。騎牛步行（騎著牛步行），把鋤空手（拿著鋤頭卻空著手）。師云（天童正覺禪師說）。是恁么卻較些子（這樣才稍微好一些）。師乃云（天童正覺禪師於是說）。真實到處（在真實之處），廓落無依（空曠寂寥無所依靠）。更喚甚麼（還叫什麼），作十方壁落（做十方壁落）？更喚甚麼（還叫什麼），作三世機緣（做三世的機緣）？一塵不受（一塵不染），法法同體（一切法都是相同的本體），人人同心（人人都是相同的心）。只個自受用身（這個自身受用的身體），十方無不周遍（十方沒有不周遍的）。既知周遍盡（既然知道周遍一切），法法頭上（在一切法的上面），佛佛心中（在諸佛的心中），具足本體（都具足本體）。更有甚麼事來（還有什麼事呢）？只者一塵（僅僅這一微塵），也是爾本體（也是你的本體），也是爾本心（也是你的本心），也是爾本相（也是你的本相），也是爾本智（也是你的本智）。所以道（所以說），若色清凈（如果色清凈），若一切智智清凈（如果一切智智清凈），若般若波羅蜜多清凈（如果般若波羅蜜多清凈）。
【English Translation】 English version: This. A fool calls it the original person (referring to someone with their original face). One must thoroughly return to the source to understand such transformations. If you cling to sights and sounds, if you cling to grasping, if you cling to flavors, then you are completely wrong. Just let go of all discriminating consciousness, and then respond accordingly, like a mirror reflecting images, like a valley echoing sounds. Therefore, Shakyamuni Buddha manifested billions of bodies, and the Great Compassion Bodhisattva has a thousand hands and eyes. One can enter samadhi in a man's body, and arise from samadhi in a woman's body. One can enter correct reception in a single dust mote, and all dust motes can give rise to samadhi. Tell me, what is it like at this very moment? Spreading wings and soaring through the clouds of the six directions, battling the wind and stirring the waters of the four seas.
A monk asked during a small assembly: 'What is it like when there is nothing to cling to above and no self to rely on below?' The Master (Tian Tong Zhengjue Chan Master) said, 'The entire universe.' The monk said, 'Then we meet everywhere.' The Master (Tian Tong Zhengjue Chan Master) said, 'Where did you bump into it?' The monk said, 'Within the myriad phenomena, the whole body is uniquely revealed.' The Master (Tian Tong Zhengjue Chan Master) said, 'Tell me, is it pushing aside the myriad phenomena or not pushing them aside?' The monk said, 'Both ends are cut off, and the inside naturally connects.' The Master (Tian Tong Zhengjue Chan Master) said, 'Even the inside must be overturned.' The monk said, 'What about the entire universe?' The Master (Tian Tong Zhengjue Chan Master) said, 'It must be Tian Tong to achieve that.' The monk said, 'Exactly nose to nose with the Abbot.' The Master (Tian Tong Zhengjue Chan Master) said, 'Even that 'exactly' is unnecessary.' The monk said, 'Emptied the myriad phenomena.' The Master (Tian Tong Zhengjue Chan Master) said, 'Why empty it?' The monk said, 'What is it ultimately?' The Master (Tian Tong Zhengjue Chan Master) said, 'Tian Tong finds it truly difficult to distinguish today.' The monk said, 'Riding an ox on foot, holding a hoe with empty hands.' The Master (Tian Tong Zhengjue Chan Master) said, 'That's a little better.' The Master then said, 'In the place of truth, there is vast emptiness and no reliance. What else can you call it, to make the walls of the ten directions? What else can you call it, to make the opportunities of the three times? Not receiving a single dust mote, all dharmas are of the same essence, all people are of the same mind. This self-enjoying body pervades all ten directions. Since you know it pervades everything, on top of every dharma, in the heart of every Buddha, the original substance is fully present. What else is there to do? Just this one dust mote is also your original substance, also your original mind, also your original appearance, also your original wisdom. Therefore, it is said, if form is pure, if all-knowing wisdom is pure, if Prajna Paramita (perfection of wisdom) is pure.'
凈。無二無二分。無別無斷故。諸兄弟。是須恁么。爾還曾空得心緣來么。還曾空得身相來么。爾若空得盡。不只是空。那時靈靈歷歷地。虛中明白。若恁么時不是空。了底時節。底也如是。表亦如是。在塵也如是。在法也如是。無有諸佛不如是。無有眾生不如是。眾生也具足如是。諸佛也具足如是。眾生放得落。諸佛提得起。是以諸佛與眾生。同身共命。只個一念元同法界。所以道。上無攀仰。下絕已躬。直是磊磊落落。浩浩蕩蕩。正恁么時。作么生體悉。言語道斷。非去來今珍重。
小參僧問。趙州云。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝還護惜也無。趙州既不在明白里。向甚麼處去也。師云。尋常無孔竅。個處絕光芒。僧云。恁么則處處踏著趙州鼻孔。師云。又是特地來。隔越三千里。僧云。趙州意作么生。師云。無棱縫漢方知。僧云。時有僧出雲。和尚既不在明白里。護惜個甚麼。州云。我亦不知。此僧雖解恁么問。大似韓獹趁塊。師云。今日又添一個。僧云。學人當時若作者僧。但只拈起坐具云。某甲尋常不敢觸誤和尚。師云。又是上門上戶。僧云。者僧又道。和尚既不知。為甚麼卻道。不在明白里。州云。問事即得。禮拜了退。趙州釘嘴鐵舌。為甚麼卻懡㦬而
【現代漢語翻譯】 現代漢語譯本 清凈，沒有二元對立，沒有分別，沒有斷滅。各位同修，是這樣嗎？你們曾經空掉心中的執念嗎？曾經空掉對自身形相的執著嗎？如果你們能夠完全空掉，那不僅僅是空。那時，靈明覺了地，虛空之中充滿明白。如果這樣，就不是空。了悟的時刻，根源也是這樣，表象也是這樣，處於塵世是這樣，處於佛法也是這樣。沒有諸佛不是這樣，沒有眾生不是這樣。眾生也完全具備這樣，諸佛也完全具備這樣。眾生能夠放下，諸佛能夠提起。因此，諸佛與眾生，同身共命，這一個念頭原本就與法界相同。所以說，向上沒有攀緣，向下斷絕自身。直接就是磊磊落落，浩浩蕩蕩。正在這個時候，如何去體會呢？言語已經斷絕，不是過去、現在、未來所能及的。珍重。
小參時，有僧人問：趙州禪師說，『至道無難，唯嫌揀擇。』只要有語言，就是揀擇。『是明白，老僧不在明白里。』那麼您還護惜什麼呢？趙州禪師既然不在明白里，他到哪裡去了呢？ 師父說：『尋常沒有孔竅，那個地方沒有光芒。』 僧人說：『這樣說來，處處都踩著趙州禪師的鼻孔。』 師父說：『這又是特意趕來，相隔三千里。』 僧人說：『趙州禪師的意思是什麼？』 師父說：『沒有棱角的漢子才知道。』 僧人說：『當時有僧人出來說：和尚既然不在明白里，護惜什麼呢？』趙州禪師說：『我也不知道。』這個僧人雖然懂得這樣問，很像獵狗追逐土塊。 師父說：『今天又多了一個。』 僧人說：『如果當時我是那個僧人，就只會拿起坐具說：某甲尋常不敢觸犯和尚。』 師父說：『這又是上門上戶。』 僧人說：『那個僧人又說：和尚既然不知道，為什麼卻說不在明白里？』趙州禪師說：『問事就可以了，禮拜後退下。』趙州禪師釘嘴鐵舌，為什麼卻猶豫不決呢？（懡㦬：猶豫不決）
【English Translation】 English version Pure, without duality, without division, without separation, without cessation. Brothers, is it so? Have you ever emptied your mental attachments? Have you ever emptied your attachment to your physical form? If you can empty completely, it is not just emptiness. At that time, luminously and clearly, in the void there is understanding. If it is like this, it is not emptiness. At the moment of realization, the root is like this, the appearance is like this, being in the world is like this, being in the Dharma is like this. There are no Buddhas who are not like this, there are no sentient beings who are not like this. Sentient beings also fully possess this, Buddhas also fully possess this. Sentient beings can let go, Buddhas can pick up. Therefore, Buddhas and sentient beings share the same body and life, this one thought is originally the same as the Dharma realm. Therefore, it is said, 'Above, there is nothing to cling to; below, sever self-interest.' Directly, it is open and unconfined, vast and boundless. At this very moment, how to realize it? Words are cut off, it is beyond past, present, and future. Treasure this.
During a small gathering, a monk asked: 'Zen Master Zhaozhou (a famous Zen master) said, 'The Great Way is not difficult, it only dislikes picking and choosing.' As soon as there is language, there is picking and choosing. 'It is understanding, but this old monk is not in understanding.' Then what do you cherish?' Since Zen Master Zhaozhou is not in understanding, where did he go? The Master said: 'Ordinarily, there are no holes or openings; in that place, there is no light.' The monk said: 'In that case, everywhere one steps, one is stepping on Zen Master Zhaozhou's nose.' The Master said: 'This is again a special trip, separated by three thousand miles.' The monk said: 'What is Zen Master Zhaozhou's meaning?' The Master said: 'Only a man without sharp edges knows.' The monk said: 'At that time, a monk came out and said: 'Since the Master is not in understanding, what do you cherish?'' Zen Master Zhaozhou said: 'I also do not know.' This monk, although he knows how to ask like this, is very much like a hound chasing after a clod of dirt. The Master said: 'Today, there is one more.' The monk said: 'If I were that monk at that time, I would only pick up the sitting cloth and say: 'This humble one ordinarily dares not offend the Master.' The Master said: 'This is again going door to door.' The monk said: 'That monk also said: 'Since the Master does not know, why do you say you are not in understanding?'' Zen Master Zhaozhou said: 'Asking about matters is enough; bow and retreat.' Zen Master Zhaozhou has an iron tongue and a nailed mouth, why is he hesitant and indecisive?
休。師云。我也分疏不下。僧云。到這裡還有分疏處也無。師云。莫道天童無分疏。洎乎趙州也被靠倒。僧云。將謂鬍鬚赤。更有赤鬚鬍。師云。只這一句卻較些子。僧云。只如和尚與趙州相去幾何。師云。天童卻是隰州人。僧云。葵花向日柳絮隨風。師云。平常無事好。特地作誵訛師乃云。衲僧做得到。放得穩自然。步步踏著。無虛棄底工夫。句句道著。無虛棄底音韻。所以趙州道。至道無難。唯嫌揀擇。才有語言。是揀擇是明白。老僧不在明白里。是汝還護惜也無。若是至道無難。唯嫌揀擇。直是沒一絲毫。特地底時節。莫落明白。一切放得落。有甚麼如許多事。所以衲僧家。才有佛法禪道。便好吃痛棒。者僧道和尚既不在明白里。護惜個甚麼。州云。我亦不知。爾看。它答話元來著個知底道理不得。者僧又道和尚既不知為甚麼道不在明白里。州云。問事即得。禮拜了退。趙州到極則處便能推過。這老漢。尋常直然。無棱縫絕芒角。到此幾被者僧拶得上壁。似乎有棱縫有芒角。後來雪竇頌道。
至道無難。 言端語端。一有多種。二無兩般。天際日上月下。 檻前山深水寒。髑髏識盡喜何立。枯木龍吟消未乾。 難難。揀擇明白君自看。
它道難難。揀擇明白君自看。這裡脫揀擇脫明白。要與趙州合去。
【現代漢語翻譯】 現代漢語譯本 休。僧人問：『我無法分辨。』 天童和尚說：『我也無法為你分辨清楚。』 僧人問：『到了這個地步，還有分辨的地方嗎？』 天童和尚說：『不要說我天童沒有分辨，就連趙州也被靠倒了。』 僧人說：『我以為只是鬍鬚是紅色的，沒想到還有紅鬍子的。』 天童和尚說：『你這一句還稍微好一點。』 僧人問：『請問和尚您與趙州禪師相差多少？』 天童和尚說：『我天童卻是隰州人。』 僧人說：『葵花向著太陽，柳絮隨著風飄。』 天童和尚說：『平常無事最好，特意製造事端。』 天童和尚於是說：『衲僧如果能夠做到，放得下，自然穩當，每一步都踏實，沒有虛度光陰的功夫，每一句話都說到點子上，沒有虛度的音韻。所以趙州禪師說，至道（最高的道）不難，只是嫌棄揀擇。一旦有了語言，就是揀擇，就是明白。老僧我不在明白里，你們還要守護珍惜什麼呢？如果真是至道不難，只是嫌棄揀擇，那真是沒有一絲一毫特別的地方。不要落在明白里，一切都放得下，還有什麼那麼多事呢？所以衲僧家，一旦有了佛法禪道，就要好好吃一頓痛棒。』 有僧人問道：『和尚您既然不在明白里，還守護珍惜什麼呢？』 趙州禪師說：『我也不知道。』 你看，他回答的話原來不允許用知道的道理來理解。 那僧人又問：『和尚您既然不知道，為什麼說不在明白里呢？』 趙州禪師說：『問事可以，禮拜後退下。』 趙州禪師到了極高處便能推脫過去。這老漢，尋常時候直接了當，沒有棱角，沒有鋒芒。到了這裡幾乎被這僧人逼到墻上，似乎有了棱角和鋒芒。後來雪竇禪師頌道： 『至道不難，言語端正。一有一切，二無兩般。天邊日出月落，檻前山深水寒。髑髏識盡，喜從何來？枯木龍吟，餘音未消。難啊難，揀擇明白，你自己看。』 雪竇禪師說『難啊難，揀擇明白，你自己看。』這裡脫離揀擇，脫離明白，要與趙州禪師的境界相合。
【English Translation】 English version Hsiu. The master said, 'I also cannot explain it clearly.' A monk asked, 'Is there still room for discrimination here?' The master said, 'Don't say that I, Tiantong (name of the master), have no discrimination; even Zhao Zhou (name of a Zen master) was leaned against.' The monk said, 'I thought only the beard was red; unexpectedly, there is a red-bearded one.' The master said, 'This sentence of yours is slightly better.' The monk asked, 'How far apart are you, venerable master, from Zhao Zhou?' The master said, 'Tiantong is a person from Xizhou.' The monk said, 'Sunflowers face the sun, willow catkins follow the wind.' The master said, 'It's best when things are ordinary and nothing happens; deliberately creating trouble.' The master then said, 'If a monk can achieve it, let go and be stable naturally, every step is solid, with no wasted effort, every sentence is to the point, with no wasted sound. Therefore, Zhao Zhou said, the Great Way (ultimate truth) is not difficult, only it dislikes picking and choosing. Once there is language, it is picking and choosing, it is understanding. This old monk is not in understanding; what are you still guarding and cherishing? If it is truly the Great Way is not difficult, only it dislikes picking and choosing, then there is truly not a single bit of specialness. Don't fall into understanding; let go of everything; what is there so much to do?' Therefore, for monks, once there is Buddha-dharma and Zen practice, they should be given a good beating.' A monk asked, 'Since you, venerable master, are not in understanding, what are you guarding and cherishing?' Zhao Zhou said, 'I also do not know.' You see, his answer originally does not allow understanding with the reasoning of knowing. That monk then asked, 'Since you, venerable master, do not know, why do you say you are not in understanding?' Zhao Zhou said, 'Asking questions is allowed; bow and retreat.' Zhao Zhou can push it away when he reaches the extreme. This old man, usually direct, without edges or corners. Here, he was almost forced against the wall by this monk, seemingly having edges and corners. Later, Xue Dou (name of a Zen master) praised: 'The Great Way is not difficult, words are upright. One has everything, two has no difference. The sun rises and the moon sets at the edge of the sky, the mountains are deep and the water is cold in front of the railing. When the skull is fully understood, where does joy come from? The dragon's roar from the withered tree, the lingering sound has not yet disappeared. Difficult, difficult, picking and choosing, understanding, look at it yourself.' Xue Dou said, 'Difficult, difficult, picking and choosing, understanding, look at it yourself.' Here, detach from picking and choosing, detach from understanding, to be in accord with Zhao Zhou's state.
兄弟既透過揀擇。便道天際日上月下。檻前山深水寒。既透過明白。便道。髑髏識盡喜何立。枯木龍吟消未乾。這兩句。卻是洞下透明白時節。趙州做處。直是摸棱。所以僧問香嚴。如何是道。枯木里龍吟。如何是道中人。髑髏里眼睛。後來僧問石霜。枯木里龍吟意旨如何。霜云。猶帶喜在。髑髏里眼睛意旨如何。霜云。猶帶識在。兄弟爾去體看。放教歇去及得盡去。訊息絕去。透得徹去。所以道。轉一色功后看。自然便能向一切時中。分分曉曉。絕滲漏。透聲色。無處所。沒軌跡。便知道。兼中至也徹底恁么至。兼中到也徹底恁么到。只在其間。出沒俱盡。若是其間人。知天童今夜大殺漏逗。咬牙囓齒。殺佛殺祖去也。性燥漢。真實識得者。決定無本據。者邊也無本據。那邊也無本據。不分曉漢。於一切言說。又添一重去也。諸人分上合作么生。若是通方底人。其間自有做處珍重。
小參僧問。捲簾目對千峰秀。掩室時聞百鳥聲。正恁么時。還有佛法也無。師云。透過聲色了無依。一切法中常自在。僧云。山河及大地。全露法王身。師云。正恁么時。作么生承當擔荷。僧云。豈不見道。森羅萬像。古佛家風。師云。是須子細始得。僧云。古人道。是見非見。見非是見。目前燈籠露柱。作么生說個非見。師云。
【現代漢語翻譯】 現代漢語譯本： 兄弟既然已經透過揀擇（選擇、辨別），便會說道天際日昇月落，檻前山深水寒。既然已經透過明白，便會說道：『髑髏（dú lóu，頭蓋骨）識盡喜何立？枯木龍吟消未乾？』這兩句話，正是洞下宗（佛教禪宗五家之一）透明明白的時候。趙州禪師（唐代禪宗大師）的做法，實在是模棱兩可。所以有僧人問香嚴智閑禪師（唐代禪師）：『如何是道？』香嚴答：『枯木里龍吟。』又問：『如何是道中人？』香嚴答：『髑髏里眼睛。』後來有僧人問石霜慶諸禪師（唐代禪師）：『枯木里龍吟意旨如何？』石霜答：『猶帶喜在。』問：『髑髏里眼睛意旨如何？』石霜答：『猶帶識在。』
各位兄弟你們去體會看看，放教歇去，及得盡去，訊息絕去，透得徹去。所以說道：『轉一色功后看，自然便能向一切時中，分分曉曉，絕滲漏，透聲色，無處所，沒軌跡。』便知道，兼中至也徹底恁么至，兼中到也徹底恁么到，只在其間，出沒俱盡。若是其間人，知道天童禪師（指說法者自己）今夜大大地泄露了底細，咬牙囓齒，殺佛殺祖去也。性情急躁的人，真實認識得透徹的人，決定是無所憑據的，這邊也無所憑據，那邊也無所憑據。不明白的人，對於一切言說，又增添了一重障礙。各位同修應該如何做呢？若是通達事理的人，其中自有做功夫的地方，珍重！
小參時，有僧人問：『捲簾目對千峰秀，掩室時聞百鳥聲，正當這個時候，還有佛法嗎？』天童禪師說：『透過聲色了無依，一切法中常自在。』僧人說：『山河及大地，全露法王身。』天童禪師說：『正當這個時候，作么生承當擔荷？』僧人說：『豈不見道，森羅萬像，古佛家風。』天童禪師說：『是須子細始得。』僧人說：『古人道，是見非見，見非是見，目前燈籠露柱，作么生說個非見？』天童禪師說：
【English Translation】 English version: Since you brothers have already gone through selection (choosing, distinguishing), you will say that the sun rises and the moon sets in the sky, and the mountains are deep and the water is cold in front of the railing. Since you have already understood clearly, you will say: 'When the skull (dú lóu, skull) has exhausted its knowledge, where does joy stand? The dragon's roar from the withered tree has not yet completely dissipated?' These two sentences are precisely the time when the Dongxia School (one of the five schools of Chan Buddhism) is transparent and clear. The practice of Zen Master Zhaozhou (Zen master of the Tang Dynasty) is truly ambiguous. Therefore, a monk asked Zen Master Xiangyan Zhixian (Zen master of the Tang Dynasty): 'What is the Dao?' Xiangyan replied: 'A dragon's roar from a withered tree.' He also asked: 'What is a person in the Dao?' Xiangyan replied: 'Eyes in a skull.' Later, a monk asked Zen Master Shishuang Qingzhu (Zen master of the Tang Dynasty): 'What is the meaning of a dragon's roar from a withered tree?' Shishuang replied: 'It still carries joy.' He asked: 'What is the meaning of eyes in a skull?' Shishuang replied: 'It still carries knowledge.'
You brothers, go and experience it, let it rest, let it be exhausted, let the news be cut off, let it be thoroughly penetrated. Therefore, it is said: 'After turning the one-color skill, you will naturally be able to be clearly aware in all times, without leakage, penetrating sound and form, without a place, without a trace.' Then you will know that reaching the ultimate in the midst of the combined is reaching it thoroughly, and arriving in the midst of the combined is arriving thoroughly, only in between, appearing and disappearing completely. If you are a person in between, you will know that Zen Master Tiantong (referring to the speaker himself) has greatly revealed the details tonight, gnashing his teeth, killing the Buddha and killing the ancestors. A person with an impatient nature, a person who truly understands thoroughly, is definitely without any basis, neither here nor there. A person who does not understand clearly adds another layer of obstacles to all speech. What should you all do? If you are a person who understands principles, there is a place to do kung fu in it, cherish it!
During the small assembly, a monk asked: 'Rolling up the curtain, the eyes face the beautiful peaks, and when the room is closed, the sounds of hundreds of birds are heard. At this very moment, is there still the Dharma?' Zen Master Tiantong said: 'Penetrating sound and form, there is no reliance, and in all dharmas, there is constant freedom.' The monk said: 'The mountains and rivers and the great earth all reveal the body of the Dharma King.' Zen Master Tiantong said: 'At this very moment, how do you undertake and bear it?' The monk said: 'Have you not heard that the myriad phenomena are the family style of the ancient Buddhas?' Zen Master Tiantong said: 'It must be done carefully.' The monk said: 'The ancients said, 'It is seeing and not seeing, seeing and not seeing. The lantern and pillar in front of you, how do you say 'not seeing'?' Zen Master Tiantong said:
根塵了不倚。的的自相通。僧云。頭頭爾法法爾。師云。爾作么生得恁么去。僧云。事事不將來。般般得受用。師云。也須腳跟點地始得。師乃云。清凈無相。妙明絕緣。個一片田地子。古今移不得。一切法生也。自是諸法生。了不干它事。一切法滅也。自是諸法滅。了不干它事。從本以來底。元不曾藉藉。廓大周遍。無所不至。正恁么時。還有畔岸也無。若有畔岸。即于爾本心。自作界至去也。正無畔岸時。全與虛空合卻。靈然不是空。透頂透底去。中間無一塵。若恁么也。混融不隔越。個是諸佛諸佛出生處。個是山河大地建立處。有情也恁么地出生。無情也恁么地建立。所以道。情與無情共一體。處處皆同真法界。到恁么時。山是個時山。水是個時水。森羅萬像。與爾地水火風。皆是個時建立。乃至長短大小方圓等相。更無有異。才起分別心。便成差別相。爾心無分別。平等與平等。更無平等者。徹表徹里。盡中盡邊。純是汝本真所見。若心地下。有一點疑蓋蔽。內為筋骸所梏。外為山河所眩。困踣于迷途。侷促于轅下。若分曉也。便能向個時。出出沒沒。正當出沒微妙處。還體得也無。橈棹不施船底脫。往來終不帶浮囊。
小參僧問。痕垢盡時光始現。心法雙忘性即真。未審。此理如何。師云。廓落了無
【現代漢語翻譯】 現代漢語譯本： 根與塵埃互不依賴，清清楚楚地各自相通。有僧人說：『頭頭是道，法法皆然。』 禪師說：『你是如何達到這種境界的？』 僧人說：『事事不從外來，樣樣都能受用。』 禪師說：『也必須腳踏實地才行。』 禪師於是說：『清凈無相，妙明斷絕攀緣。這一片田地，自古至今都無法移動。一切法的生起，只是諸法自生，完全不關它的事。一切法的滅去，只是諸法自滅，完全不關它的事。從本來面目來說，原本就不曾借用過什麼。』 『它廣大周遍，無所不在。正在這個時候，還有邊際可言嗎？如果認為有邊際，那就是你的本心，自己給自己劃定了界限。真正沒有邊際的時候，完全與虛空融合在一起，雖然靈妙卻不是空無，徹上徹下地通透，中間沒有一絲塵埃。如果能這樣，就能混融一體而沒有隔閡。』 『這就是諸佛出生的地方，這就是山河大地建立的地方。有情眾生也這樣出生，無情事物也這樣建立。所以說，有情與無情共為一體，處處都相同于真如法界。到了這個時候，山就是本來的山，水就是本來的水，森羅萬象，與你的地水火風，都是本來的建立。乃至長短大小方圓等相，更沒有差異。』 『只要一生起分別心，就形成了差別相。你的心沒有分別，平等與平等，再沒有比這更平等的了。徹頭徹尾，盡中盡邊，完全是你本真所見。如果心底還有一點疑惑遮蔽，內在被筋骨骸所束縛，外在被山河所迷惑，就會在迷途上困頓跌倒，在狹隘的範圍里侷促不安。如果能明白，就能在這個時候，出出沒沒。』 『正在出沒的微妙之處，你體會到了嗎？不用劃槳，船底自然脫落；往來始終不用攜帶救生囊。』
小參時，有僧人問：『痕跡污垢都消失了，光明才顯現；心與法都忘卻了，自性就真實了。』 不知道，這個道理是怎樣的？ 禪師說：『空曠寂寥，一無所有。』
【English Translation】 English version: 'Root and dust do not rely on each other; clearly, they communicate with each other naturally.' A monk said, 'Each instance is the Dharma, every Dharma is so.' The Master said, 'How did you attain such a state?' The monk said, 'Nothing is brought from outside, everything can be enjoyed.' The Master said, 'You must also have your feet firmly on the ground to achieve this.' The Master then said, 'Purity is without form, wondrous clarity severs all connections. This piece of land cannot be moved from ancient times to the present. The arising of all dharmas is simply the self-arising of all dharmas, having nothing to do with it. The ceasing of all dharmas is simply the self-ceasing of all dharmas, having nothing to do with it. From its original state, it has never borrowed anything.' 'It is vast and all-pervading, reaching everywhere. At this very moment, are there still boundaries to speak of? If you think there are boundaries, then it is your own mind that is setting limits for itself. When there are truly no boundaries, it merges completely with the void, yet it is spiritually aware and not empty, penetrating from top to bottom, with not a speck of dust in between. If it is like this, then it is a harmonious integration without separation.' 'This is where all Buddhas are born, this is where mountains, rivers, and the great earth are established. Sentient beings are also born in this way, and insentient things are also established in this way. Therefore, it is said that sentient and insentient beings share one body, and everywhere is the same true Dharma realm. At that time, the mountain is the mountain of that time, the water is the water of that time, and all the myriad phenomena, along with your earth, water, fire, and wind, are all established at that time. Even the appearances of long, short, big, small, square, and round are no different.' 'As soon as a discriminating thought arises, a differentiated appearance is formed. If your mind is without discrimination, equality is with equality, and there is nothing more equal than this. Thoroughly inside and out, to the utmost center and edge, it is purely what your original true self sees. If there is a bit of doubt covering your mind, internally bound by muscles and bones, and externally deluded by mountains and rivers, you will be trapped and stumble on the path of delusion, confined within a narrow scope. If you understand clearly, then you can, at this moment, emerge and disappear.' 'At the subtle point of emerging and disappearing, have you realized it? Without using oars, the bottom of the boat falls off; coming and going, you never need to carry a life preserver.'
During a small gathering, a monk asked, 'When traces of defilement are gone, light begins to appear; when both mind and Dharma are forgotten, the nature is truly revealed.' I don't know, what is this principle like? The Master said, 'Vast and desolate, there is nothing at all.'
依。靈明唯自照。僧云。可謂是澄潭月影。古廟香爐。師云。得與么絕訊息。僧云。唯復是心從法顯。法逐心生。師云。總不恁么。別緻一問來。僧云。且待別時。僧問記得。僧問風穴。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。未審。者里是甚麼所在。師云。超群像出名言。僧云露露。師云。見個甚麼便恁么道。僧云。爭柰赤心片片。片片赤心。師云。言語道斷處。元非過未今。僧云。雪竇道。劈腹剜心。此意如何。師云。要且無爾著意解處。僧云。只如和尚道。和光惹事。刮篤成家。又作么生。師云。怕爾入思惟。斷人作伎倆。僧云。還當得者僧問處也無。師云。似則便相似。依俙千萬里。僧云。忽若有人問和尚。語默涉離微。如何通不犯。師云。唵阿盧勒繼薩婆訶。僧云。信受奉行去也。僧問記得。趙州到云居。居云。老老大大。何不覓個住處。州云。教某甲向甚麼處住。居云。山前有個古寺基。州云。和尚何不自住。未審。意旨如何。師云。一切眾生俱到此。一切諸佛亦復然。僧云。未審。古寺基。路頭在甚麼處。師云。清涵鯨海寬。冷射蟾輪窄。僧云。露濕千峰冷。云籠萬樹寒。師云。更須轉劫功。方與那人合。僧云。星移月暗無訊息。客散云樓酒碗乾。師云。正恁么時如何辨白
【現代漢語翻譯】 依。靈明唯自照。（依：依靠，依賴。靈明：指心性的光明和覺性。自照：自身照亮，指心性本身具有覺照的能力。）僧人說：『這可以比作清澈潭水的月影，古老寺廟的香爐。』師父說：『你得到了這種斷絕訊息的境界。』僧人說：『只是心隨法顯現，法隨心而生。』師父說：『總不是這樣。另外提一個問題來。』僧人說：『且等待下次機會。』僧人記住了。 僧人問風穴禪師：『言語、沉默、涉及、背離、細微之處，如何才能通達而不犯錯？』（風穴：禪師名。語默涉離微：指一切言語、沉默、涉及和背離，以及細微的差別。）風穴禪師說：『長久地憶念江南三月的美好景色，鷓鴣鳥啼叫的地方百花盛開，香氣撲鼻。』不知道，這裡是什麼地方？師父說：『超越群體，從名言中顯現。』僧人說：『露露。』師父說：『你見到什麼就這麼說？』僧人說：『奈何赤誠之心一片又一片。』師父說：『言語道斷之處，原本沒有過去、未來、現在。』 僧人說：『雪竇禪師說：『劈開肚子，剜出心。』（雪竇：禪師名。劈腹剜心：比喻徹底的覺悟和付出。）這是什麼意思？』師父說：『而且沒有你著意解釋的地方。』僧人說：『如果和尚說：『和光同塵惹出事端，辛勤勞作建立家業。』（和光惹事：指隨順世俗，但又因此招惹麻煩。刮篤成家：比喻辛勤勞作，建立家業。）又該怎麼理解？』師父說：『害怕你陷入思惟，斷絕他人施展伎倆的機會。』僧人說：『還符合這個僧人提問的地方嗎？』師父說：『相似就相似，相差千萬里。』僧人說：『如果有人問和尚：『言語、沉默、涉及、背離、細微之處，如何才能通達而不犯錯？』師父說：『唵阿盧勒繼薩婆訶。（唵阿盧勒繼薩婆訶：一句咒語，意義難以直接翻譯，通常用於表示對佛法的敬意和加持。）』僧人說：『信受奉行去了。』僧人記住了。 僧人問記得禪師：『趙州禪師到云居山。（趙州：禪師名。云居：山名，也是寺廟名。）云居禪師說：『老老大大，為什麼不找個住處？』趙州禪師說：『教我到什麼地方住？』云居禪師說：『山前有個古寺遺址。』趙州禪師說：『和尚為什麼不自己住？』不知道，這是什麼意思？』師父說：『一切眾生都來到這裡，一切諸佛也是這樣。』僧人說：『不知道，古寺遺址，道路在什麼地方？』師父說：『清澈的海水寬廣無邊，寒冷的月光顯得狹窄。』僧人說：『露水濕潤千峰，寒冷刺骨，雲霧籠罩萬樹，一片寒意。』師父說：『更需要經歷漫長的劫數，才能與那個人相合。』僧人說：『星辰移動，月亮昏暗，沒有訊息，客人散去，云樓上的酒碗也空了。』師父說：『正在這個時候，如何辨別明白？』
【English Translation】 Yi. The spiritual light solely illuminates itself. (Yi: To rely on, to depend on. Lingming: Refers to the brightness and awareness of the mind-nature. Zizhao: Self-illumination, referring to the mind-nature's inherent ability to illuminate.) A monk said, 'Can this be compared to the moon's reflection in a clear pool, or the incense burner in an ancient temple?' The master said, 'You have attained this state of cutting off all news.' The monk said, 'It's just that the mind manifests from the Dharma, and the Dharma arises from the mind.' The master said, 'It's not entirely like that. Ask another question.' The monk said, 'I'll wait for another time.' The monk remembered. A monk asked Zen Master Fengxue, 'Speech, silence, involvement, detachment, subtlety—how can one penetrate them without making mistakes?' (Fengxue: Name of a Zen master. Yumo she li wei: Refers to all speech, silence, involvement, detachment, and subtle differences.) Zen Master Fengxue said, 'Longingly remember the beautiful scenery of Jiangnan in the third month, where the partridges sing and hundreds of flowers bloom, filling the air with fragrance.' I wonder, what place is this? The master said, 'Transcending the group, manifesting from nominal expressions.' The monk said, 'Lulu.' The master said, 'What did you see that made you say that?' The monk said, 'What can be done about the sincere heart, piece by piece?' The master said, 'Where words are cut off, there is originally no past, future, or present.' The monk said, 'Zen Master Xuedou said, 'Split open the belly and cut out the heart.' (Xuedou: Name of a Zen master. Pifu wanxin: A metaphor for thorough awakening and dedication.) What does this mean?' The master said, 'Moreover, there is no place for you to deliberately interpret it.' The monk said, 'If the master says, 'Harmonizing with the world invites trouble, working diligently establishes a home.' (He guang re shi: Refers to conforming to the world but inviting trouble as a result. Gua du cheng jia: A metaphor for working diligently to establish a home.) How should it be understood?' The master said, 'Afraid that you will fall into thinking, cutting off others' opportunities to display their skills.' The monk said, 'Does it still fit where this monk asked?' The master said, 'Similar is similar, but separated by thousands of miles.' The monk said, 'If someone asks the master, 'Speech, silence, involvement, detachment, subtlety—how can one penetrate them without making mistakes?'' The master said, 'Om a lu le ji suo po he. (Om a lu le ji suo po he: A mantra, the meaning of which is difficult to directly translate, usually used to express respect and blessings for the Dharma.)' The monk said, 'I accept and practice it.' The monk remembered. A monk asked Zen Master Jide, 'Zen Master Zhaozhou arrived at Mount Yunju. (Zhaozhou: Name of a Zen master. Yunju: Name of a mountain and also a temple.) Zen Master Yunju said, 'Old and big, why not find a place to live?' Zen Master Zhaozhou said, 'Where should I live?' Zen Master Yunju said, 'There is an ancient temple site in front of the mountain.' Zen Master Zhaozhou said, 'Why doesn't the master live there himself?' I wonder, what does this mean?' The master said, 'All sentient beings come here, and all Buddhas are also like this.' The monk said, 'I wonder, where is the path to the ancient temple site?' The master said, 'The clear sea is vast and boundless, the cold moonlight appears narrow.' The monk said, 'Dew wets a thousand peaks, piercingly cold, clouds envelop ten thousand trees, a scene of coldness.' The master said, 'It is necessary to go through countless kalpas to be in accord with that person.' The monk said, 'Stars move, the moon dims, there is no news, the guests have dispersed, and the wine bowls in the cloud tower are empty.' The master said, 'At this very moment, how do you discern and understand?'
。僧云。滿口冰霜寒徹骨。此中訊息與誰。論師云。卻較些子。師乃云。心是根法是塵。兩種猶如鏡上痕。塵垢盡時光始現。心法雙忘性即真。到恁么時。一切脫落去始得。正脫落時。彼我俱不著處所。所以道。周遍十方心。不在一切處。個時不是一切心。個時不是一切法。所以遍一切處。僧問風穴。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。兄弟增一絲毫頭不得。減一絲毫頭不得。直是四棱塌地掀幹不動。若恁么辨得。豈不是恰恰現前。依俙留情。彷彿立會。便成路布葛藤去也。卒未有凈潔分。野狐涎直下嘔得盡。有甚麼事。兄弟本是如此。但心地下。不立一塵。便知道彼不來。此不去。中不住。若也理會面前事。便失卻背後事。若也理會背後事。便失卻面前事。如不居背面。更有甚麼事。過去心已滅。未來心未至。現在心空寂。便能蕩蕩地絕痕垢。雪竇又道。劈腹剜心。到者里。更錐劄不得。適來者僧問。語默涉離微。如何通不犯。山僧對它道阿盧勒繼薩婆訶。是須恁么始得。若是分曉漢。恰恰道天童十成。若不分曉。是語言是道理。有甚麼相應時節。又不見。趙州問投子。大死底人卻活時如何。投子云。不許夜行。投明須到。若個時識得。便知道當明中有闇。勿以闇相遇。當闇中有明
【現代漢語翻譯】 現代漢語譯本 僧人問：『滿口冰霜，寒冷徹骨，這其中的訊息要與誰訴說？』 論師說：『還差那麼一點點。』 師父於是說：『心是根源，法是塵埃，兩者猶如鏡子上的痕跡。塵垢清除乾淨，光明才會顯現；心與法都忘卻，自性就顯現真如。』到了那個時候，一切都要脫落才能得到。真正脫落的時候，彼與我都不執著于任何處所。所以說，周遍十方的心，不在任何一個地方。那個時候不是一切心，那個時候不是一切法。所以遍及一切處。 僧人問風穴（Fengxue，人名）：『言語和沉默都涉及細微之處，如何才能通達而不違犯？』 風穴（Fengxue）說：『長久地記得江南三月的美好景色，鷓鴣啼叫的地方百花飄香。』兄弟們增加一絲一毫都不可以，減少一絲一毫也不可以，就是要四四方方地塌實于地，掀動也紋絲不動。如果能夠這樣辨別，豈不是恰恰就在眼前顯現？如果稍微留情，彷彿有所領會，就會變成路上的葛藤了。最終沒有凈潔的區分，野狐的口水要徹底嘔吐乾凈，還有什麼事呢？兄弟們本來就是如此，只要心地上不立一塵，便知道彼不來，此不去，中間也不停留。如果只理會眼前的事，就會失去背後的事；如果只理會背後的事，就會失去眼前的事。如果不執著于背面，還有什麼事呢？過去的心已經滅了，未來的心還沒有到來，現在的心空寂無物，就能蕩蕩地消除痕跡和污垢。 雪竇（Xuedou，人名）又說：『剖開腹部，剜出心，到了這裡，再也無法用錐子刺入。』剛才那位僧人問：『言語和沉默都涉及細微之處，如何才能通達而不違犯？』山僧我回答他說『阿盧勒繼薩婆訶（Aloule ji sabohe，咒語，意義不詳）』，必須這樣才能行。如果是明白的人，就會恰恰說天童（Tiantong，地名）十分圓滿。如果不明白，這些語言和道理，有什麼相應的時節呢？ 又不見趙州（Zhaozhou，人名）問投子（Touzi，人名）：『大死的人卻活過來時如何？』 投子（Touzi）說：『不許夜間行走，天亮必須到達。』如果那個時候能夠認識到，便知道當光明中有黑暗，不要用黑暗的相來對待；當黑暗中有光明。
【English Translation】 English version A monk asked: 'My mouth is full of ice and frost, chilling to the bone. With whom can I discuss the message within this?' The master replied: 'Still a little short.' The master then said: 'The mind is the root, the Dharma is the dust. The two are like traces on a mirror. When the dust is completely removed, the light will appear; when both mind and Dharma are forgotten, the nature is truly revealed.' When you reach that point, everything must be shed to attain it. When truly shed, neither 'other' nor 'self' is attached to any place. Therefore, it is said that the mind pervades the ten directions, yet is not in any one place. At that time, it is not every mind; at that time, it is not every Dharma. Therefore, it pervades all places. A monk asked Fengxue (Fengxue, a name): 'Speech and silence both involve subtle nuances. How can one understand without transgression?' Fengxue (Fengxue) said: 'Always remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and the flowers are fragrant.' Brothers, you cannot add a hair's breadth, nor can you subtract a hair's breadth. It must be squarely and firmly grounded, unshakeable. If you can discern in this way, isn't it precisely appearing right before you? If you are slightly sentimental, seemingly understanding, it will become a tangled mess on the road. Ultimately, there is no distinction of purity. The fox's saliva must be completely vomited out. What else is there? Brothers, you are originally like this, just do not establish a single speck of dust in your mind, and you will know that the 'other' does not come, this does not go, and there is no dwelling in between. If you only attend to the matter before you, you will lose the matter behind you; if you only attend to the matter behind you, you will lose the matter before you. If you do not dwell on either side, what else is there? The past mind has ceased, the future mind has not yet arrived, the present mind is empty and still, and then you can freely eliminate traces and defilements. Xuedou (Xuedou, a name) also said: 'Split open the belly, carve out the heart, and when you get here, you can no longer pierce it with an awl.' Just now, that monk asked: 'Speech and silence both involve subtle nuances. How can one understand without transgression?' I, the mountain monk, answered him, 'Aloule ji sabohe (Aloule ji sabohe, a mantra, meaning unknown),' it must be like this to work. If you are a clear-minded person, you will precisely say that Tiantong (Tiantong, a place name) is perfectly complete. If you do not understand, what corresponding time is there for these words and principles? Furthermore, haven't you seen Zhaozhou (Zhaozhou, a name) ask Touzi (Touzi, a name): 'What happens when a person who has died a great death comes back to life?' Touzi (Touzi) said: 'Night travel is not permitted; you must arrive by dawn.' If you can recognize it at that time, you will know that there is darkness within the light; do not meet it with the appearance of darkness. There is light within the darkness.
。勿以明相睹。一切法盡處。個時了了常存。一切法生時。個時空空常寂。須知道死中有活活中死。趙州又到云居。居曰。老老大大。何不覓個住處。州云。教某甲向甚麼處住。居曰。山前有個古寺基。州云。和尚何不自住。居便休。兄弟一切諸佛到此是住處。一切眾生。到此是住處。若不到此。喚甚麼作。休歇田地。須知當處滅盡。從此建立。便見當處出生。豈不見。修山主改葬儀。一切諸佛。一切眾生。盡向此處安葬。雪峰道。兄弟共十字。同心著一儀。薪盡火滅后。密室爛如泥珍重。
小參僧問。田地穩密底人。作么生抬腳。師云。里頭移一步。明月逐波流。僧云。進一步時。滿目光生去也。師云。正恁么時作么生進。僧云。劫壺空處轉身時。里許風光還不墮。師云。依俙才月出。彷彿又星移。僧云。只如未進步時。又向甚麼處。安身立命。師云。銀河凈無浪。半夜月橫秋。僧云。神通遊戲底人。作么生放身。師云。轉盻解歸來。蕭然還就位。僧云。一切處絕軌跡去也。師云。且道。神通遊戲時。自合如何。僧云。靈靈不昧。了了常知。師云。要且未能超脫。僧云。誰敢特地。師云。一切處應現。絲髮不留痕。師乃云。洞塵劫事。只在一彈指間。若向一彈指間。前後際斷。個時俱位不得。塵劫已前。只是
【現代漢語翻譯】 現代漢語譯本： 不要用能分別事物的『明相』去觀察，要知道一切法（dharma）終結的地方，那個時候清清楚楚、恒常存在；一切法產生的時候，那個時候空空蕩蕩、恒常寂靜。必須明白死亡之中有生機，生機之中有死亡。趙州（Zhaozhou）禪師又去拜訪云居（Yunju）禪師，云居禪師說：『老傢伙，年紀這麼大了，為什麼不找個安身之處？』趙州禪師說：『請問我應該在哪裡安身？』云居禪師說：『山前有個古寺的遺址。』趙州禪師說：『和尚為什麼不自己去住？』云居禪師便不再說話。各位，一切諸佛（Buddha）到這裡就是安身之處，一切眾生（sentient beings）到這裡也是安身之處。如果不到這裡，又叫什麼作休歇的田地？要知道當處滅盡，從此建立，便能見到當處出生。難道沒聽說修山主改葬的儀式嗎？一切諸佛，一切眾生，都向此處安葬。雪峰（Xuefeng）禪師說：『各位同修，我們共同組成一個十字，同心協力完成這件事。柴燒盡，火熄滅之後，密室腐爛如泥。』請各位珍重！
小參時，有僧人問：『田地穩密的人，如何抬腳？』趙州禪師說：『里頭移動一步，明月隨著波浪流動。』僧人說：『進一步時，滿眼都是生機流逝。』趙州禪師說：『正在這個時候，你又如何前進？』僧人說：『在劫壺空無一物的地方轉身時，裡面的風光仍然不會墮落。』趙州禪師說：『隱約可見新月升起，彷彿又有星星移動。』僧人說：『如果還沒有進步時，又應該在哪裡安身立命？』趙州禪師說：『銀河清凈沒有波浪，半夜時分，明月橫掛在秋空。』僧人說：『神通遊戲的人，如何放開身心？』趙州禪師說：『轉眼之間就能迴歸，悠然自得地回到原來的位置。』僧人說：『一切處都絕了軌跡。』趙州禪師說：『那麼你說說看，神通遊戲時，自然應該如何？』僧人說：『靈靈不昧，了了常知。』趙州禪師說：『但你仍然未能超脫。』僧人說：『誰敢特地去追求超脫？』趙州禪師說：『一切處都應現，卻不留下絲毫痕跡。』趙州禪師於是說：『洞塵劫的事情，只在一彈指之間。如果在一彈指之間，前後際斷，那個時候就都不能安身立位。塵劫以前，只是一片虛無。』
【English Translation】 English version: Do not use the 'discriminating mind' (ming xiang) to perceive. Know that where all dharmas (everything, all phenomena) end, at that time, it is clear and constantly present; when all dharmas arise, at that time, it is empty and constantly tranquil. You must understand that within death there is life, and within life there is death. Zhaozhou (Zen master's name) visited Yunju (Zen master's name) again. Yunju said, 'Old fellow, so old, why not find a place to settle down?' Zhaozhou said, 'Where should I settle down?' Yunju said, 'There is an old temple site in front of the mountain.' Zhaozhou said, 'Why doesn't the abbot live there himself?' Yunju then stopped speaking. Brothers, all Buddhas (enlightened beings) come here as a dwelling place, and all sentient beings (all living beings) come here as a dwelling place. If you don't come here, what do you call the field of rest? You must know that when the present place is extinguished, it is established from here, and then you can see the birth of the present place. Haven't you heard of the ritual of reburial by Master Xiushan? All Buddhas, all sentient beings, are buried here. Xuefeng (Zen master's name) said, 'Brothers, together we form a cross, working together with one heart. After the firewood is burned and the fire is extinguished, the secret room rots like mud.' Treasure this!
During a small gathering, a monk asked, 'How does a person with a secure foundation lift their foot?' Zhaozhou said, 'Moving one step inside, the bright moon follows the waves.' The monk said, 'When taking a step forward, the eyes are full of passing life.' Zhaozhou said, 'At this very moment, how do you advance?' The monk said, 'When turning around in the emptiness of the kalpa-pot, the scenery inside does not fall.' Zhaozhou said, 'Faintly, the new moon appears, and it seems that the stars are moving again.' The monk said, 'If one has not yet advanced, where should one settle down?' Zhaozhou said, 'The Milky Way is clear without waves, and the moon hangs horizontally in the autumn sky at midnight.' The monk said, 'How does a person who plays with supernatural powers release their body and mind?' Zhaozhou said, 'In the blink of an eye, they can return, leisurely returning to their original position.' The monk said, 'All traces are gone everywhere.' Zhaozhou said, 'Then tell me, when playing with supernatural powers, what should naturally happen?' The monk said, 'Clearly unconfused, constantly knowing.' Zhaozhou said, 'But you have not yet transcended.' The monk said, 'Who dares to deliberately seek transcendence?' Zhaozhou said, 'Appearing everywhere, without leaving a trace.' Zhaozhou then said, 'The matter of countless kalpas is only in a snap of the fingers. If in a snap of the fingers, the past and future are cut off, then at that time, one cannot settle down. Before countless kalpas, there is only emptiness.'
恁么事。三世諸佛。望爾頂𩕳不著。六代祖師。覷爾腳跟不到。直饒若佛若祖。只是旁窺仰贊有分。終不敢向當頭道著一句子。縱爾做盡方便。設盡門庭。要當頭道一句子也不得。本色人自住本位。乃至一切諸佛出世。侵犯我不得。一切眾魔出興。侵犯我不得。塵劫已前。者一坐具地。是爾自所住處。人人到個時節。彼不侵犯我。我不侵犯彼。洞然法界。元無一絲毫隔越。個時識得破。便喚作諸佛。爾若背覺合塵。便是眾生境界。做得到處。更有甚麼事來。是須穩穩密密平平淡淡去。所以道。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。若是其間過來。自然於一切不觸。直然鬧浩浩處。要且迢然混不得。彼自是彼。我自是我。惺惺地一條路子。蕩蕩地無人敢向其間作障礙。是衲僧行履處。直饒如芥子小。里許一條路子也恁么大。此是爾真心境界。乃至若大若小。若方若圓。具足如是許多妙處。若自住若自證。自然恁么相應去。所以道。佛子住此地。即是佛受用。經行及坐臥。常在於其中珍重。
小參僧問。及盡淵源。洞明根蒂。周旋普應。不昧來機。如何是正法眼藏帶。師云。衲僧做處深沉。里許機絲宛轉。僧云。如何是佛法藏帶。師云。一切文言唱說處。祖師諸佛印心時。僧云。如何是理貫
【現代漢語翻譯】 現代漢語譯本： 這是什麼事？三世諸佛，想要觸及你的頭頂都做不到。六代祖師，想要看到你的腳跟也達不到。即使是佛是祖，也只能在一旁窺視仰慕讚歎，始終不敢正面說出一句話。縱然你用盡各種方便，設立各種門庭，想要正面說出一句話也是不可能的。本來面目的人安住于自己的本位，乃至一切諸佛出世，也侵犯不了我；一切眾魔出現，也侵犯不了我。在無盡的過去，這一坐具之地，就是你自己的住所。人人到了那個時候，彼此互不侵犯，整個法界空明澄澈，原本沒有一絲一毫的隔閡。那個時候如果能夠認識透徹，就可稱之為諸佛。你如果背離覺悟而與塵世相合，那就是眾生的境界。做到這種程度，還有什麼事呢？必須穩穩當當、周密細緻、平平淡淡地去做。所以說，『正中來，無中有路隔塵埃，但能不觸當今諱，也勝前朝斷舌才。』如果能從其中過來，自然對一切都不觸犯。即使在喧鬧嘈雜的地方，也要超然物外，不能混同。他們是他們，我是我，清醒地走自己的路，坦蕩蕩地沒有人敢在其中設定障礙。這是衲僧修行的地方。即使像芥子那麼小，裡面的道路也那麼寬廣。這是你真心的境界，乃至無論是大是小，是方是圓，都具備如此眾多的妙處。如果能夠安住於此，親自證悟，自然就能如此相應。所以說，『佛子住此地，即是佛受用，經行及坐臥，常在於其中。』珍重！
小參時，有僧人問道：『窮盡淵源，洞明根蒂，周旋普應，不昧來機，什麼是正法眼藏帶（zheng fa yan zang dai，指正法的精髓）？』 師父說：『衲僧（na seng，指僧人）所做之處深沉，其中機絲宛轉。』 僧人問：『什麼是佛法藏帶（fo fa zang dai，指佛法的精髓）？』 師父說：『一切文言唱說之處，祖師諸佛印心之時。』 僧人問：『什麼是理貫（li guan）？』
【English Translation】 English version: What is this matter? The Buddhas of the three times cannot reach the crown of your head. The six generations of Patriarchs cannot see your heels. Even if it's Buddha or Patriarch, they can only peep from the side, admire and praise, and dare not say a word directly. Even if you exhaust all means and set up all kinds of approaches, you still cannot say a word directly. A person of true color abides in his own position, and even if all the Buddhas appear in the world, they cannot violate me; even if all the demons arise, they cannot violate me. Before endless kalpas, this sitting cloth was your own dwelling place. When everyone reaches that time, they do not violate me, and I do not violate them. The entire Dharma realm is clear and transparent, originally without a trace of separation. If you can recognize it thoroughly at that time, you can be called all the Buddhas. If you turn your back on enlightenment and unite with the dust, that is the realm of sentient beings. Having achieved this, what else is there to do? It must be done steadily, secretly, plainly, and simply. Therefore, it is said, 'Coming from the center, there is a road in nothing that separates the dust, but if you can avoid touching the current taboo, it is better than the tongue-cutting talent of the previous dynasty.' If you can come through it, you will naturally not offend anything. Even in a noisy place, you must remain aloof and not be confused. They are them, and I am me, walking my own path with clarity, and no one dares to create obstacles in it. This is where the monks practice. Even if it is as small as a mustard seed, the road inside is so wide. This is the realm of your true heart, and even if it is large or small, square or round, it possesses so many wonderful qualities. If you can abide in it and personally realize it, you will naturally correspond to it in this way. Therefore, it is said, 'A Buddha's child dwelling in this place is the Buddha's enjoyment, walking and sitting, always in it.' Treasure it!
During a small assembly, a monk asked: 'Exhausting the source, understanding the roots, responding universally, and not being ignorant of the coming opportunity, what is the Zheng Fa Yan Zang Dai (正法眼藏帶, the essence of the true Dharma)?' The master said: 'The place where the monks act is profound, and the mechanisms within are intricate.' The monk asked: 'What is the Fo Fa Zang Dai (佛法藏帶, the essence of the Buddha Dharma)?' The master said: 'All places where written words are chanted and spoken, and the time when the Patriarchs and Buddhas seal their minds.' The monk asked: 'What is Li Guan (理貫)?'
帶。師云。露裸裸赤灑灑超一切。僧云。如何是事貫帶。師云。明歷歷常飄飄順一切。僧云。如何是理事縱橫帶。師云。里許出頭來應世。分宗施設不同途。僧云。如何是屈曲垂帶。師云。宛轉是非從曲直。個時訊息解通風。僧云。如何是妙葉兼帶。師云。轉盡了無依當處全超越。僧云。如何是金針雙鎖帶。師云。正去偏來自回互。其間訊息密全該。僧云。如何是平懷常實帶。師云。爾問我答時。要且無分外。僧云。九帶已蒙師指示。向上還有事也無。師云。恰似合面睡著。師乃云。諸佛之到處。祖師之傳處。衲僧之證處。眾生之得處。若也分曉去。其間門門戶戶。關關隔隔。一時打得透。何處不相應。所以浮山和尚九帶。儘是衲僧周旋做處。正法眼藏帶也。是吾祖密密傳心處。個時妙不通風。靈自有眼。照得破提得起。穿得過弄得。出直然是恰恰好好周旋去。佛法藏帶也。一切語言。一大藏教。縱橫說時。無一句分外底。所以道。四十九年中。未嘗說一字。理貫帶也。個時如青天無雲。湛水無波。直下透得過。廓無依倚。妙絕瘢痕。事貫帶也。物物頭頭。心心法法。根根塵塵。在在處處。無纖毫外來底。便能縱縱橫橫。蕭蕭灑灑。唯心自性。了無一物。理事縱橫帶也。向里頭能出。外面能歸。凈裸裸赤灑灑。沒可把
【現代漢語翻譯】 現代漢語譯本： 僧問：什麼是露裸裸赤灑灑超一切的帶？（露裸裸赤灑灑：形容完全坦露，沒有任何遮掩；超一切：超越一切事物） 師父說：明歷歷常飄飄順一切。（明歷歷：非常清楚明白；常飄飄：始終飄逸自在；順一切：順應一切事物） 僧問：什麼是事貫帶？（事貫帶：從現象或具體事物層面理解的貫穿） 師父說：里許出頭來應世，分宗施設不同途。（里許：從內在；出頭來應世：顯現出來應對世事；分宗施設不同途：各個宗派的設立方式不同） 僧問：什麼是理事縱橫帶？（理事縱橫帶：從理和事兩個層面交錯理解的貫穿） 師父說：宛轉是非從曲直，個時訊息解通風。（宛轉是非從曲直：是非曲直的變化；個時訊息解通風：這時才能明白其中的訊息） 僧問：什麼是屈曲垂帶？（屈曲垂帶：彎曲下垂的帶） 師父說：轉盡了無依當處全超越。（轉盡了無依：轉化到盡頭，沒有任何依靠；當處全超越：當下完全超越） 僧問：什麼是妙葉兼帶？（妙葉兼帶：精妙的葉子同時具有帶的作用） 師父說：正去偏來自回互，其間訊息密全該。（正去偏來自回互：正和偏相互轉化；其間訊息密全該：其中的訊息完全包含） 僧問：什麼是金針雙鎖帶？（金針雙鎖帶：用金針雙重鎖住的帶） 師父說：爾問我答時，要且無分外。（爾問我答時：你問我答的時候；要且無分外：實際上沒有額外的） 僧問：什麼是平懷常實帶？（平懷常實帶：平和的心懷始終真實的帶） 師父說：九帶已蒙師指示，向上還有事也無？（九帶：九種帶；已蒙師指示：已經得到師父的指示；向上：更進一步） 師父說：恰似合面睡著。（恰似合面睡著：就像臉貼著臉睡著一樣，形容非常貼近） 師父於是說：諸佛的到處，祖師的傳處，衲僧的證處，眾生的得處。（諸佛：一切佛；祖師：禪宗祖師；衲僧：修行僧人；證處：證悟之處；得處：獲得之處）如果能夠明白，其中的門門戶戶，關關隔隔，一時打得透，何處不相應。（門門戶戶，關關隔隔：重重障礙；一時打得透：一下子全部突破；何處不相應：哪裡不相應）所以浮山和尚的九帶，都是衲僧周旋做處。（周旋做處：修行用功的地方）正法眼藏帶也，是吾祖密密傳心處，個時妙不通風，靈自有眼，照得破提得起，穿得過弄得，出直然是恰恰好好周旋去。（正法眼藏：佛法的精髓；密密傳心處：秘密傳授心法的地方；妙不通風：非常精妙，無法用語言表達；靈自有眼：靈性自有眼睛；照得破提得起，穿得過弄得：能夠看破，能夠提起，能夠穿過，能夠運用）佛法藏帶也，一切語言，一大藏教，縱橫說時，無一句分外底。（佛法藏：佛法的寶藏；一大藏教：全部的佛教經典；縱橫說時：縱橫交錯地講述；無一句分外底：沒有一句多餘的話）所以道，四十九年中，未嘗說一字。（四十九年中：指釋迦牟尼佛說法四十九年；未嘗說一字：沒有說過一個字，強調佛法的不可言說性）理貫帶也，個時如青天無雲，湛水無波，直下透得過，廓無依倚，妙絕瘢痕。（理貫帶：從理上貫穿的帶；青天無雲：晴朗的天空沒有云彩；湛水無波：清澈的水沒有波浪；直下透得過：直接穿透；廓無依倚：空曠沒有任何依靠；妙絕瘢痕：非常精妙，沒有任何痕跡）事貫帶也，物物頭頭，心心法法，根根塵塵，在在處處，無纖毫外來底，便能縱縱橫橫，蕭蕭灑灑，唯心自性，了無一物。（事貫帶：從事上貫穿的帶；物物頭頭，心心法法，根根塵塵，在在處處：一切事物，一切心念，一切法，一切根塵，一切處所；無纖毫外來底：沒有絲毫外來的東西；縱縱橫橫，蕭蕭灑灑：自由自在，灑脫；唯心自性，了無一物：只有心性和自性，沒有任何事物）理事縱橫帶也，向里頭能出，外面能歸，凈裸裸赤灑灑，沒可把。（理事縱橫帶：理事交錯貫穿的帶；向里頭能出，外面能歸：能夠從內在顯現，能夠迴歸到外在；凈裸裸赤灑灑：清凈坦露，沒有任何遮掩；沒可把：沒有什麼可以把握的）
【English Translation】 English version: Monk: What is the 'naked, bare, and utterly beyond everything' belt? ('naked, bare, and utterly beyond everything': describing complete exposure, without any concealment; 'beyond everything': transcending all things) Master: Clearly and distinctly, constantly drifting, in accordance with everything. ('Clearly and distinctly': very clear and obvious; 'constantly drifting': always free and at ease; 'in accordance with everything': in harmony with all things) Monk: What is the 'phenomenal connecting' belt? ('phenomenal connecting': understanding the connection from the level of phenomena or concrete things) Master: Emerging from within to respond to the world, different paths are established by different schools. ('Emerging from within': from the inner essence; 'to respond to the world': to manifest and deal with worldly affairs; 'different paths are established by different schools': different sects have different ways of establishing themselves) Monk: What is the 'principle and phenomena interwoven' belt? ('principle and phenomena interwoven': understanding the connection from the intertwined levels of principle and phenomena) Master: The twists and turns of right and wrong follow the curved and straight, at this time, the news can be understood. ('The twists and turns of right and wrong follow the curved and straight': the changes of right and wrong; 'at this time, the news can be understood': only then can the message within be understood) Monk: What is the 'curved and hanging' belt? ('curved and hanging': a belt that is curved and hanging down) Master: Transforming to the end, without any reliance, completely transcending in the present moment. ('Transforming to the end, without any reliance': transforming to the end, without any dependence; 'completely transcending in the present moment': completely transcending in the present moment) Monk: What is the 'subtle leaf combined' belt? ('subtle leaf combined': a subtle leaf that also has the function of a belt) Master: When the right goes, the wrong comes from mutual interaction, the message within is completely contained. ('When the right goes, the wrong comes from mutual interaction': right and wrong transform each other; 'the message within is completely contained': the message within is completely contained) Monk: What is the 'golden needle double-locked' belt? ('golden needle double-locked': a belt double-locked with a golden needle) Master: When you ask and I answer, there is actually nothing extra. ('When you ask and I answer': when you ask and I answer; 'there is actually nothing extra': there is actually nothing extra) Monk: What is the 'peaceful and constantly real' belt? ('peaceful and constantly real': a peaceful mind that is always real) Master: The nine belts have already been instructed by the master, is there anything further beyond? ('nine belts': nine kinds of belts; 'have already been instructed by the master': have already received the master's instructions; 'further beyond': further beyond) Master: Just like sleeping face to face. ('Just like sleeping face to face': just like sleeping face to face, describing being very close) The Master then said: The place where all Buddhas arrive, the place where the Patriarchs transmit, the place where the monks realize, the place where sentient beings attain. (Buddhas: all Buddhas; Patriarchs: Zen Patriarchs; monks: monks; realize: the place of realization; attain: the place of attainment) If you can understand, the doors and gates within, the barriers and separations, can be broken through all at once, where is there no correspondence? (doors and gates, barriers and separations: layers of obstacles; can be broken through all at once: can be broken through all at once; where is there no correspondence: where is there no correspondence) Therefore, the nine belts of Fushan (浮山) are all places where monks practice and work hard. (practice and work hard: the place where monks practice and work hard) The 'Treasury of the Eye of the True Dharma' belt is also the place where our ancestors secretly transmitted the mind, at that time, it is wonderfully airtight, the spirit has its own eyes, it can see through, it can pick up, it can pass through, it can play with, it can come out straight, it is just right to go around. (Treasury of the Eye of the True Dharma: the essence of the Buddha Dharma; secretly transmitted the mind: the place where the mind Dharma is secretly transmitted; wonderfully airtight: very subtle, cannot be expressed in words; the spirit has its own eyes: the spirit has its own eyes; it can see through, it can pick up, it can pass through, it can play with: it can see through, it can pick up, it can pass through, it can use) The 'Treasury of the Buddha Dharma' belt is also, all languages, the entire Tripitaka, when speaking horizontally and vertically, there is not a single extra sentence. (Treasury of the Buddha Dharma: the treasure of the Buddha Dharma; the entire Tripitaka: the entire Buddhist scriptures; when speaking horizontally and vertically: speaking horizontally and vertically; there is not a single extra sentence: there is not a single extra sentence) Therefore, it is said that in forty-nine years, not a single word has been spoken. (forty-nine years: refers to the forty-nine years of Shakyamuni Buddha's teachings; not a single word has been spoken: not a single word has been spoken, emphasizing the unspeakable nature of the Buddha Dharma) The 'principle connecting' belt is also, at that time, like a clear sky without clouds, clear water without waves, directly passing through, vast without reliance, wonderfully without traces. (principle connecting: the belt connecting from the principle; clear sky without clouds: clear sky without clouds; clear water without waves: clear water without waves; directly passing through: directly passing through; vast without reliance: vast without any reliance; wonderfully without traces: very subtle, without any traces) The 'phenomenal connecting' belt is also, everything, every head, every mind, every Dharma, every root, every dust, every place, without a single bit of external origin, then one can be free and unrestrained, only the mind and nature, without a single thing. (phenomenal connecting: the belt connecting from the phenomena; everything, every head, every mind, every Dharma, every root, every dust, every place: everything, every mind, every Dharma, every root, every dust, every place; without a single bit of external origin: without a single bit of external origin; free and unrestrained: free and unrestrained; only the mind and nature, without a single thing: only the mind and nature, without a single thing) The 'principle and phenomena interwoven' belt is also, able to come out from within, able to return to the outside, purely naked and bare, nothing can be grasped. (principle and phenomena interwoven: the belt interwoven with principle and phenomena; able to come out from within, able to return to the outside: able to come out from within, able to return to the outside; purely naked and bare: purely naked and bare, without any concealment; nothing can be grasped: nothing can be grasped)
。便能突出于鬧浩浩中。明歷歷處。常順寂寥時節。了無鬧浩浩者。屈曲垂帶也。爾東我東。爾西我西。爾南我南。爾北我北。自住其間。元無一點剩法。妙葉兼帶也。那時超宗越格。功盡智忘。密密有合體底時節。方名妙葉。金針雙鎖帶也。個時正能來偏。偏能來正。于其中間。未曾應事。子能成其父。臣能奉其君。俱在門裡。未現相狀。便解向里頭受用。平懷常實帶也。一切諸事。遍歷得盡。方能應事。自然堆堆地四棱塌地。在僧同僧。在俗同俗。在高同高。在下同下。隨緣赴感。逐浪隨波。更無特地。了不相礙。于不礙中。自然恰好。所以道。無心道者能如此。未得無心也大難。
小參僧問記得。洞山和尚。有三路學。鳥道．玄路．展手。如何是鳥道。師云。應處無軌跡。絲毫不礙身。僧云。如何是玄路。師云。圓同太虛。無欠無餘。僧云。如何是展手。師云。當機的的用。的的用當機。僧云。只如古人又道。解接無根樹。能挑海底燈。未審。無根樹作么生接。師云。絕後蘇來。知音者準。師乃云。若論個一般真實底事。元離一切有象。離一切幻化。離一切浮虛。方名真實事。實相是無相之相。真心是無心之心。真得是無得之得。真用是無用之用。若如是也。卻是個豁落做處。卻是個真實做處。一切法到
【現代漢語翻譯】 現代漢語譯本 便能在喧鬧之中脫穎而出，在清晰明瞭之處，常常順應寂靜的時節，了無喧鬧之感。這便是屈曲垂帶的含義。你東我東，你西我西，你南我南，你北我北，各自安住其中，原本沒有一點多餘的法。這便是妙葉兼帶的含義。那時超越宗派和格局，功成而智忘，緊密地融為一體的時節，才可稱為妙葉。這便是金針雙鎖帶的含義。此時正能轉化為偏，偏能轉化為正，在其中間，未曾應對任何事情。兒子能成就他的父親，臣子能侍奉他的君主，都在門內，未顯現任何相狀，便懂得在其中享受。這便是平懷常實帶的含義。一切諸事，都經歷得透徹，才能應對事情。自然穩穩當當地四平八穩，在僧人中如同僧人，在俗人中如同俗人，在高位如同在高位，在下位如同在下位，隨順因緣，應赴感應，逐浪隨波，更無特別之處，完全不相妨礙。在不相妨礙之中，自然恰到好處。所以說，無心之人才能做到如此，未得無心之人就太難了。
小參時，僧人問道：『洞山和尚有三路學：鳥道、玄路、展手。什麼是鳥道？』師父說：『應處無軌跡，絲毫不礙身。』僧人問：『什麼是玄路？』師父說：『圓同太虛，無欠無餘。』僧人問：『什麼是展手？』師父說：『當機的的確確地用，的的確確地用當機。』僧人問：『既然古人又說：解接無根樹，能挑海底燈。請問，無根樹如何接？』師父說：『絕後蘇來，知音者準。』師父於是說：『若論那一般真實的事情，原本脫離一切有相之物，脫離一切幻化，脫離一切虛浮，才可稱為真實事。實相是無相之相，真心是無心之心，真得是無得之得，真用是無用之用。如果這樣，卻是一個豁達灑脫的去處，卻是一個真實不虛的去處。一切法到』
【English Translation】 English version Then one can stand out from the noisy hustle and bustle, and in the clear and distinct place, one can often accord with the quiet times, without any sense of noise. This is the meaning of 'curved hanging belt'. You east, I east; you west, I west; you south, I south; you north, I north; each dwells within, originally without a single superfluous dharma. This is the meaning of 'subtle leaf combined belt'. At that time, transcending sects and patterns, with accomplishment complete and wisdom forgotten, the time of closely merging into one body can be called 'subtle leaf'. This is the meaning of 'golden needle double-locked belt'. At this time, the correct can transform into the biased, and the biased can transform into the correct. In between, one has never responded to anything. The son can accomplish his father, and the minister can serve his ruler, all within the gate, without revealing any appearance, and then one understands how to enjoy within. This is the meaning of 'peaceful heart constantly solid belt'. All matters, having been thoroughly experienced, can then be responded to. Naturally, steadily and solidly, like a four-cornered earth, being a monk among monks, a layman among laymen, high among the high, low among the low, according to conditions, responding to feelings, following the waves, without anything special, completely without obstruction. In non-obstruction, it is naturally just right. Therefore, it is said, 'The one with no mind can do this, but it is very difficult for one who has not attained no-mind'.
During a small assembly, a monk asked: 'Zen Master Dongshan has three paths of learning: bird path, mysterious path, and outstretched hand. What is the bird path?' The master said: 'Responding without a trace, not hindering the body in the slightest.' The monk asked: 'What is the mysterious path?' The master said: 'Round like the great void, without lack or excess.' The monk asked: 'What is the outstretched hand?' The master said: 'Using the opportunity precisely, precisely using the opportunity.' The monk asked: 'Since the ancients also said: 'Understands how to graft a rootless tree, can pick up a lamp from the bottom of the sea.' May I ask, how is a rootless tree grafted?' The master said: 'Reviving after extinction, those who understand the music will know.' The master then said: 'If we discuss that general true matter, it originally departs from all things with form (有象), departs from all illusions (幻化), departs from all superficiality (浮虛), then it can be called a true matter. True form (實相) is the form of no-form, true mind (真心) is the mind of no-mind, true attainment (真得) is the attainment of no-attainment, true use (真用) is the use of no-use. If it is like this, it is a free and easy place to be, it is a truly authentic place to be. All dharmas arrive at'
底。其性如虛空。正恁么時。卻空它不得。雖空而妙。雖虛而靈。雖靜而神。雖默而照。若能如此。先天地先。一段事。後天地后。一段事。生死是個中影像。畢竟立生死不得。真實到生死底。若不恁么。隨夢幻而流。在一切境界。殊無些小得力處。識得破。辨得徹。喚得回。弄得出。在一切諸法。同影像而生。在一切諸相。同幻化而用。如電如影。如夢如響。了無一絲一毫為真為實。清凈本然。個時周遍法界皆是。真凈妙明。個時建立。所以道。法隨法行。法幢隨處建立。何處不是諸人放光明。何處不是諸人得受用。何處不是諸人現神通。何處不是諸人作佛事。若論帶個谷漏子。於一切世間。在一切諸法中。不被一切諸法礙。然而恰恰了生死。到底恁么去。所以道。解接無根樹。能挑海底燈。個時絕氣息處弄得活。絕光影處明得出。更須跨一步。法法皆是。自己之所變轉。如我身中現一切相。一切相為我身中莊嚴。個時亦不見有貧富男女。是非得失差別等相。為爾諸人有取相有舍相。所以不能與虛空合法界等。僧到夾山山問。從甚麼處來。僧云。洞山來。山云。洞山有何言句示徒。僧云。尋常教學人三路學。山云。何者三路。僧云。玄路鳥道展手。山云。實有此語否。僧云。實有。山云。鬼持千里鈔。林下道人悲。
【現代漢語翻譯】 現代漢語譯本： 底，它的體性猶如虛空。正在這樣的時候，卻無法使它空無。雖然是空，卻又玄妙；雖然是虛，卻又靈驗；雖然是靜，卻又神奇；雖然是沉默，卻又照亮一切。如果能夠這樣，那麼在天地產生之前，就有一段事；在天地產生之後，也有一段事。生死只是其中的影像，終究無法在生死中立足。真正到達生死的盡頭。如果不是這樣，就會隨著夢幻而流轉，在一切境界中，絲毫沒有得力之處。能夠識破它，辨別清楚它，喚得回來，運用得出，在一切諸法中，如同影像般生起，在一切諸相中，如同幻化般運用。如同閃電、如同影子、如同夢境、如同迴響，沒有一絲一毫是真實可靠的。清凈本然，那個時候周遍整個法界都是。真凈妙明，那個時候建立起來。所以說，法隨著法而執行，法幢隨處建立。哪裡不是諸位放出光明的地方？哪裡不是諸位得到受用的地方？哪裡不是諸位顯現神通的地方？哪裡不是諸位做佛事的地方？如果說帶著一個谷漏子（比喻有缺陷），在一切世間，在一切諸法中，不被一切諸法所障礙。然而恰恰了生死，最終就這樣離去。所以說，能夠解開沒有根的樹，能夠挑起海底的燈。那個時候在氣息斷絕的地方能夠運用得活，在光影消失的地方能夠明白得出。更需要跨進一步，一切法都是自己所變現的。如同我的身體中顯現一切相，一切相為我的身體所莊嚴。那個時候也看不見有貧富男女、是非得失等差別之相。因為你們有取相和舍相，所以不能與虛空和法界等同。有僧人到夾山，夾山問：『從什麼地方來？』僧人說：『從洞山來。』夾山說：『洞山有什麼言句開示學徒？』僧人說：『平常教人三路學。』夾山說：『哪三路？』僧人說：『玄路、鳥道、展手。』夾山說：『真的有這些話嗎？』僧人說：『真的有。』夾山說：『鬼拿著千里的鈔票，山林下的修行人感到悲哀。』
【English Translation】 English version: It's nature is like the void. At just such a time, one cannot empty it. Though empty, it is wondrous; though void, it is spiritual; though still, it is divine; though silent, it illuminates. If one can be like this, then before heaven and earth, there is a matter; after heaven and earth, there is a matter. Birth and death are but shadows within it, ultimately unable to establish themselves within birth and death. Truly arrive at the bottom of birth and death. If not so, one will flow with illusions, and in all realms, there will be no small amount of strength to be gained. Recognize it thoroughly, discern it completely, call it back, and bring it forth. In all dharmas, it arises like a shadow; in all forms, it functions like an illusion. Like lightning, like a shadow, like a dream, like an echo, there is not a single thread or hair that is true or real. Pure and inherently so, at that time, it pervades the entire dharma realm. True, pure, wondrous, and bright, at that time, it is established. Therefore, it is said, 'Dharma follows dharma,' and 'The dharma banner is established everywhere.' Where is it not that you all emit light? Where is it not that you all receive benefit? Where is it not that you all manifest supernatural powers? Where is it not that you all perform the Buddha's work? If one speaks of carrying a 'leaky bucket' (a metaphor for imperfections), in all worlds, in all dharmas, one is not obstructed by all dharmas. Yet, precisely then, one ends birth and death, and ultimately departs in this way. Therefore, it is said, 'Unravel the rootless tree, and lift the lamp from the bottom of the sea.' At that time, one can enliven it where breath is cut off, and illuminate it where light and shadow disappear. One must take another step, and all dharmas are transformations of oneself. Just as my body manifests all forms, and all forms adorn my body. At that time, one also does not see the differences between rich and poor, male and female, right and wrong, gain and loss. Because you all have grasping and rejecting, you cannot be equal to the void and the dharma realm. A monk arrived at Jiashan, and Jiashan asked, 'Where do you come from?' The monk said, 'From Dongshan.' Jiashan said, 'What words does Dongshan use to instruct his disciples?' The monk said, 'Usually, he teaches people the three paths of learning.' Jiashan said, 'What three paths?' The monk said, 'The mysterious path, the bird path, and the open hand.' Jiashan said, 'Are these words really spoken?' The monk said, 'They are.' Jiashan said, 'A ghost holding a thousand-mile note, the Daoist in the forest is saddened.'
汝若盡一切法。便見十方無壁落。四面亦無門。都無依倚。都無因緣。個時透得。豈不是一路學。能入世來。一切法沾染不得。一切法籠絡不得。豈不是一路學。其或青青黃黃。指東劃西。是法住法位。世間相常住。豈不是一路學。須人人真實到恁么時節始得。爾若不曾到。便被夾山道鬼持千里鈔。林下道人悲。
小參僧問。功勛及盡。光境俱忘時如何。師云。里頭無句讀直下卻相逢。僧云。只如正相逢時。是甚麼面目。師云。累垂鼻孔長三尺。僧云。醜陋任君嫌。不帶煙霞色。師云。密密其間看轉側。那時一步要惺悝。僧云。只如古者道。露柱懷胎。意旨如何。師云。依俙還墮功。隱約未分照。師乃云。吾佛法中。真實到處。直須及盡今時全超空劫。向那時脫然放得下。十方無壁落。一亙絕方隅。豈不是露裸裸處。于其間辨得出。體得妙。一切生死影像。俱立不得。一切道理名言。俱著不得。于著不得處。便是爾渾身。便是爾鼻孔。豈不見。鏡清問靈云。混沌未分時如何。云云。露柱懷胎。清云。分后如何。云云。如片云點太清。清云。只如太清。還受點也無。云不對。清云。恁么則含生不來也。云亦不對。清云。直得純清。絕點時如何。云云。猶是真常流注。清云。如何是真常流注。云云。似鏡長明。清云
【現代漢語翻譯】 現代漢語譯本： 如果你能窮盡一切法（dharma），就能見到十方沒有阻礙，四面也沒有門，沒有任何依靠，沒有任何因緣。那時如果能透徹領悟，難道不是一條入世的途徑嗎？能夠入世，卻不被一切法沾染，不被一切法束縛，難道不是一條入世的途徑嗎？如果執著于青黃等色相，指東劃西，這就是法安住于其自身的位置，世間萬物的表象恒常存在，難道不是一條入世的途徑嗎？必須人人真實地到達那種境界才行。如果你不曾到達，就會被夾山（Jiashan）的鬼持走千里鈔，讓林下的修行人感到悲哀。
小參時，有僧人問：『功勛窮盡，光境俱忘時，會是怎樣？』 師父說：『里頭沒有句讀，直接相逢。』 僧人說：『既然已經相逢，那又是什麼面目？』 師父說：『累垂鼻孔長三尺。』 僧人說：『醜陋任君嫌，不帶煙霞色。』 師父說：『密密其間看轉側。那時一步要惺悝。』 僧人說：『如果古人說，露柱懷胎，意旨如何？』 師父說：『依俙還墮功，隱約未分照。』 師父於是說：『我的佛法中，真實之處，必須窮盡今時，完全超越空劫（kongjie）。向那時脫然放下，十方沒有阻礙，一亙絕方隅，難道不是赤裸裸的境界嗎？于其間辨得出，體得妙，一切生死影像，都不能成立，一切道理名言，都不能執著。于執著不得處，便是你渾身，便是你鼻孔。』 難道沒見過鏡清（Jingqing）問靈云（Lingyun）：『混沌未分時如何？』 靈云說：『露柱懷胎。』 鏡清問：『分后如何？』 靈云說：『如片云點太清。』 鏡清問：『既然是太清，還接受點染嗎？』 靈云沒有回答。 鏡清問：『直到純清，絕點時如何？』 靈云說：『猶是真常流注。』 鏡清問：『如何是真常流注？』 靈云說：『似鏡長明。』 鏡清問：
【English Translation】 English version: If you exhaust all dharmas (everything that exists), you will see that the ten directions have no walls or barriers, and there are no doors on all sides. There is no reliance, and no causes and conditions. If you can penetrate this at that time, isn't it a path to enter the world? Able to enter the world, yet not tainted by any dharma, not bound by any dharma, isn't it a path to enter the world? If you cling to colors like blue and yellow, pointing east and west, this is the dharma abiding in its own position, and the appearances of the world are constant. Isn't it a path to enter the world? Everyone must truly reach that state. If you have not reached it, you will be robbed of a thousand miles of banknotes by the ghost of Jiashan (a Zen master), causing the monks in the forest to grieve.
During a small assembly, a monk asked: 'When meritorious deeds are exhausted and both light and realms are forgotten, what will it be like?' The master said: 'There are no pauses within, and you meet directly.' The monk said: 'Since you have already met, what is that face?' The master said: 'The drooping nostrils are three feet long.' The monk said: 'Ugliness is left for you to dislike, without the color of mist and clouds.' The master said: 'Look closely at the turning within. At that time, each step requires awareness.' The monk said: 'If the ancients said, 'The pillar conceives,' what is the meaning?' The master said: 'Faintly, it still falls into merit; vaguely, the illumination is not yet distinct.' The master then said: 'In my Buddha-dharma, the true place must exhaust the present time and completely transcend the empty kalpa (an immense period of time). At that time, if you can let go freely, the ten directions have no walls or barriers, and the entire expanse is without boundaries. Isn't it a naked state? If you can discern and embody the wonder within it, all images of birth and death cannot be established, and all principles and names cannot be clung to. In the place where you cannot cling, that is your whole body, that is your nostrils.' Haven't you seen Jingqing (a Zen master) ask Lingyun (a Zen master): 'What is it like when chaos has not yet separated?' Lingyun said: 'The pillar conceives.' Jingqing asked: 'What is it like after separation?' Lingyun said: 'Like a piece of cloud dotting the vast sky.' Jingqing asked: 'Since it is the vast sky, does it still accept dotting?' Lingyun did not answer. Jingqing asked: 'What is it like when it is purely clear and there is no dotting?' Lingyun said: 'It is still the flow of true constancy.' Jingqing asked: 'What is the flow of true constancy?' Lingyun said: 'Like a mirror always bright.' Jingqing asked:
。向上還有事也無。云云有。清云。如何是向上事。云云。打破鏡來。與子相見。兄弟體得盡個時。雖空空它不得。方見露柱懷胎底時節。明白稍。移蹤便見片云點太清底時節。太清終不受點。靈云到者里插舌不得。含生不來時。直是口門窄。直得純清絕點。似鏡長明。猶是真常流注。恁么時有辨白。恁么處有智用。須知向上更有事在。所以道。打破鏡來。與子相見。者里出光影斷功勛。與那人合。明安道。照盡體無依。通身合大道。個是諸佛諸祖真實到處。妙中回互。玄處轉側。生死影像未曾萌。此猶是空劫已前事。要且未曾與人天相見。更須闊移一步。于萬像中闊浩活處。得大受用。我此所現身。與一切法等。我與諸法。同出同沒。同生同死。無一事不從個里出。無一法不從個里生。所以道。天地同根萬物一體。若恁么到時。有甚麼分外底眼根耳識來。有甚麼分外底色像音響來。是衲僧徹表徹里。洞中洞邊。一切皆到底時節將來。臘月三十日。自然脫體恁么去。且道。正恁么去時如何。張騫尋盡孟津源。推倒崑崙沒依倚。
小參僧問。二邊純莫立。中道不須安。意旨如何。師云。者里無爾下腳處。僧云。古聖不安排。至今無處所。師云。僧堂中捺粥捺飯。是甚麼人。僧云。二六時中。直得飽齁齁地。師云。
【現代漢語翻譯】 現代漢語譯本： 向上還有別的事嗎？云：有。清云：什麼是向上之事？云：打破鏡子來與你相見。你們兄弟如果能夠完全體會到那個時候，雖然空空蕩蕩卻又擺脫不掉，才能見到露柱（寺院中石柱，常被擬人化）懷孕的時候。稍微明白一點，轉移視線就能見到一片雲彩點綴著太清（天空）的時候。太清最終是不會被點染的，靈云（人名，禪宗人物）到了這裡也插不上嘴。含生（有情眾生）未到來時，確實是口門窄。達到純凈無染的境界，如同鏡子長久明亮，這仍然是真常（永恒不變的真理）的流注。到這個時候才能分辨，到這種地方才有智慧的運用。須知向上還有更重要的事在。所以說，打破鏡子來與你相見。這裡出光影，斷絕功勛，與那個人相合。明安（人名，禪宗人物）說：照盡一切，本體無所依，全身與大道相合。這是諸佛諸祖真實到達的地方，在微妙中相互作用，在玄妙處輾轉變化，生死影像未曾萌生。這仍然是空劫（極長的時間單位）以前的事。但還沒有與人天（人和天人）相見。更須要闊步向前，在萬象之中，在廣闊自在之處，獲得大的受用。我此所現之身，與一切法相等。我與諸法，同出同沒，同生同死，沒有一事不是從這裡出，沒有一法不是從這裡生。所以說，天地同根，萬物一體。如果到達這種境界，還有什麼額外的眼根耳識呢？還有什麼額外的色像音響呢？這是衲僧（僧人的謙稱）徹頭徹尾，洞中洞邊，一切都到達底的時候。臘月三十日（除夕），自然脫體而去。那麼，正在這樣去的時候如何呢？張騫（人名，西漢外交家）尋遍了孟津（古地名）的源頭，推倒崑崙（山名）也沒有依靠。
小參（禪宗用語，指簡短的開示）時，僧人問：二邊（對立的兩端）完全不立，中道（不偏不倚的道路）也不須安，意旨如何？師父說：這裡沒有你下腳的地方。僧人說：古聖（古代聖賢）不安排，至今沒有處所。師父說：僧堂中盛粥盛飯的是什麼人？僧人說：一天到晚，吃得飽飽的。師父說：
【English Translation】 English version: Is there anything further beyond this? The master said: Yes. A monk asked: What is the matter beyond this? The master said: Break the mirror and meet you. If you brothers can fully realize that time, although it is empty, you cannot get rid of it, then you can see the time when the dew pillar (stone pillar in the temple, often personified) is pregnant. Understand a little bit, shift your gaze and you will see a cloud dotted with Taiqing (the sky). Taiqing will never be stained, and Lingyun (a person's name, a figure in Zen Buddhism) cannot interrupt here. When sentient beings have not come, the mouth is indeed narrow. Reaching the realm of pure and spotless, like a mirror that is always bright, this is still the flow of true constancy (eternal and unchanging truth). At this time, you can distinguish, and in this place, there is the use of wisdom. You must know that there is something more important beyond this. Therefore, it is said, 'Break the mirror and meet you.' Here, light and shadow emerge, cutting off merit, and uniting with that person. Ming'an (a person's name, a figure in Zen Buddhism) said: 'Illuminating everything, the body has no reliance, and the whole body is united with the Great Way.' This is the place where all Buddhas and ancestors truly arrive, interacting in subtlety, and transforming in mystery, the image of birth and death has not yet sprouted. This is still a matter before the empty eon (an extremely long unit of time). But it has not yet met with humans and devas (humans and heavenly beings). It is necessary to take a big step forward, in the myriad phenomena, in the vast and free place, to obtain great enjoyment. This body that I manifest is equal to all dharmas. I and all dharmas, come out and disappear together, are born and die together, there is nothing that does not come from here, and there is no dharma that does not come from here. Therefore, it is said, 'Heaven and earth share the same root, and all things are one body.' If you reach this realm, what extra eye roots and ear consciousness are there? What extra forms and sounds are there? This is when the monk (a humble term for monks) thoroughly, inside and out, in the cave and by the cave, everything reaches the bottom. On the thirtieth day of the twelfth lunar month (New Year's Eve), naturally shed the body and go. Then, how is it when you are going like this? Zhang Qian (a person's name, a diplomat of the Western Han Dynasty) searched all over the source of Mengjin (an ancient place name), and pushed down Kunlun (a mountain name) without relying on anything.
During a small assembly (a Zen term referring to a short instruction), a monk asked: 'The two sides (opposing ends) are completely not established, and the middle way (the path of impartiality) does not need to be established either. What is the meaning?' The master said: 'There is no place for you to set foot here.' The monk said: 'The ancient sages (ancient sages) did not arrange it, and there is still no place to be found.' The master said: 'Who are the people who serve porridge and rice in the monks' hall?' The monk said: 'All day long, they eat their fill.' The master said:
果然是個粥飯僧。僧云。畢竟教它向甚麼處著到。師云。天外更無行底路。其間獨自要惺惺。僧云。舉頭殘照在。元是住居西。師云。混處不通風。到時無伴侶。僧禮拜。師乃云。一切處收攝不得。一切時籠罩不下。所以道。勞籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若是恁么做底漢。直是普天匝地。東西南北四維上下。要且無空闕處。便勞籠不肯住。既勞籠不肯住。便呼喚不回頭。不唯釋迦老子。達磨大師恁么做。若是爾妄想心盡。差別事消。驀直恁么去。恰恰地不墮第二念。正恁么時。有甚麼向背。有甚麼物我。有甚麼彼此。直然混不得類不齊。何故如此。在一切時一切處。惺惺歷歷地。不被它蓋蔽卻。不被它籠罩卻。何處不是上座出身路子。所以道。萬像之中獨露身。唯人自肯乃方親。昔年謬向途中覓。今日觀來火里冰。若恁么辨得出。個時一絲一糝著不得。若有一毫頭。便被三界礙。正恁么時。也無三界可出。也無三界可入。混混地如一顆明珠相似。本色衲僧。當恁么做珍重。
小參僧問記得。洞山和尚示眾云。若論此事。如人家養得三個兒子相似。州里須得一個。縣裡須得一個。村裡須得一個。如何是州里底人。師云。尊貴不施設。誰人得姓名。僧云。如何是縣裡底人。師云。跨足當門。
【現代漢語翻譯】 現代漢語譯本 真是個只知道吃飯的和尚。僧人問：『究竟要教它落在什麼地方？』 禪師說：『天外更沒有可走的路，其中最重要的是要自己保持清醒。』 僧人說：『抬頭看見殘陽還在，原來（我的）住處在西邊。』 禪師說：『（如果）混雜在一起，（真理的）氣息就無法流通；到（關鍵）時刻，就沒有同伴。』 僧人禮拜。禪師於是說：『（真理）在任何地方都無法完全收攝，在任何時候都無法完全籠罩。』 所以說，『（它）不肯停留在牢籠里，呼喚（它）也不會回頭，古代聖賢無法安排（它），至今沒有固定的處所。』 如果是這樣修行的人，簡直是遍佈整個宇宙，東西南北四維上下，卻沒有空缺的地方。 因此（它）不肯停留在牢籠里，既然不肯停留在牢籠里，那麼呼喚（它）也不會回頭。 不僅釋迦老子、達摩大師這樣做，如果你的妄想心消失，差別觀念消除，直接這樣去做，恰恰不會落入第二念。 正在這樣做的時候，有什麼向背？有什麼物我？有什麼彼此？直接地混雜不得，種類不齊。 為什麼會這樣？在任何時候任何地方，清醒明瞭地，不被它遮蓋，不被它籠罩。 哪裡不是上座（指有資格講經說法的僧人）出身的道路？所以說，『萬象之中，獨自顯露真身，只有自己肯定，才能真正親近。』 『往年錯誤地在途中尋找，今天看來，（就像）火里有冰。』如果能夠這樣辨別出來，那個時候一絲一毫都不能沾染。 如果有一點點，就會被三界（欲界、色界、無色界）所阻礙。正在這個時候，也沒有三界可以出離，也沒有三界可以進入。 混混沌沌地像一顆明珠一樣，本色的衲僧（指真正的修行人），應當這樣去做，要珍重啊！
小參時，僧人提問，記得洞山和尚(Dòngshān héshàng)開示大眾說：『如果談論這件事，就像人家養了三個兒子一樣，州里需要一個，縣裡需要一個，村裡需要一個。』 『什麼是州里的人？』禪師說：『尊貴而不施捨，誰能得到名聲？』 僧人問：『什麼是縣裡的人？』禪師說：『跨足當門。』
【English Translation】 English version Truly a rice-and-gruel monk. The monk asked, 'Ultimately, where should it be placed?' The master said, 'Beyond the heavens, there is no path to walk; the most important thing is to be self-aware.' The monk said, 'Raising my head, the setting sun remains; originally, my dwelling is in the west.' The master said, 'If mixed together, the breath (of truth) cannot circulate; when the time comes, there will be no companions.' The monk bowed. The master then said, 'It cannot be fully contained in any place, nor can it be fully encompassed at any time.' Therefore, it is said, 'It refuses to stay in a cage; calling it will not make it turn its head; ancient sages cannot arrange it; to this day, it has no fixed abode.' If one is such a practitioner, they are simply spread throughout the entire universe, in all directions, yet there is no empty space. Therefore, it refuses to stay in a cage; since it refuses to stay in a cage, then calling it will not make it turn its head. Not only did Shakyamuni Buddha and Bodhidharma do this, but if your deluded mind disappears and your discriminating thoughts are eliminated, going directly in this way, you will precisely not fall into a second thought. At the very moment of doing this, what is there to turn towards or away from? What is there of self and other? What is there of this and that? Directly, it cannot be mixed, and its kind is not uniform. Why is this so? At all times and in all places, be clearly and distinctly aware, not being covered or encompassed by it. Where is not the path from which a senior monk (referring to a monk qualified to lecture on the scriptures) originates? Therefore, it is said, 'Amidst all phenomena, the true self is uniquely revealed; only when one affirms oneself can one truly be close.' 'In past years, I mistakenly sought it on the road; today, looking at it, it is like ice in fire.' If you can discern it in this way, then at that time, not a single hair can be attached. If there is even a tiny bit, you will be obstructed by the three realms (desire realm, form realm, formless realm). At this very moment, there is no three realms to escape from, nor is there any three realms to enter. Muddled and indistinct, like a bright pearl, a true monk of the original color should do it this way, cherish it!
During a small gathering, a monk asked, remembering that Dòngshān héshàng (Dongshan, a Chan master) addressed the assembly, saying, 'If we talk about this matter, it is like a family raising three sons; one is needed in the prefecture, one is needed in the county, and one is needed in the village.' 'What is a person of the prefecture?' The master said, 'Noble but not generous, who can gain fame?' The monk asked, 'What is a person of the county?' The master said, 'Straddling the doorway.'
才問路。依俙辨白便通風。僧云。如何是村裡底人。師云。土麵灰頭恁么來。到處堆堆不分外。師乃云。衲僧做得周旋。何患說不著。何患行不到。爾若不曾真實。到來不十成。穩密不十成。周旋便有欠闕。若是個無欠闕漢。諸佛說底。只是者個。祖師行底。也只是者個。人人分上。具足圓滿。于其中間有承當。有擔荷有省發有明瞭。個時忽有間斷。不能浩蕩成一片去。喚作履踐底人。若是個大丈夫漢做處。一屙便了。一嘔便盡。中不留絲。間不容髮。過去心不可得。未來心不可得。現在心不可得。亙十方是個心。盡三世是個法。何不便桶底子脫去。只為爾心地下。紛紛地是思惟。攪攪地是架鏤。于妄想中。膠膠織織。安安排排。粘粘綴綴。甚麼時得灑落去。爾若向這裡。脫然放下。不見個身。不見個身。個時滿虛空遍法界。只是爾一個自己。三世諸佛出世也。在爾身中出世。一切眾生顛倒也。在爾身中顛倒。乃至三界九地。大大小小。方方圓圓。皆是爾自己身中所現影像。所以洞山和尚道。若論此事。如人家養得三個兒子相似。州里須得一個。縣裡須得一個。村裡須得一個。爾且道。那個是州里底人。那個是縣裡底人。那個是村裡底人。若一念淨盡去。廓落無依去。三世諸佛。望爾頂相不及也。是個做處。了了而明
【現代漢語翻譯】 現代漢語譯本： 才問路。依稀辨認出是白天便通風報信。僧人問：『如何是村裡人？』 師父說：『滿面塵土，灰頭土臉這樣走來，到處堆積，與外人無異。』 師父於是說：『衲僧如果做得周全，何愁說不中，何愁行不到？』 你們若不曾真實地到來，不到十分圓滿；穩密不到十分圓滿，周旋便有欠缺。若是個沒有欠缺的人，諸佛所說的，只是這個；祖師所行的，也只是這個。人人本分上，具足圓滿。于這其中有承擔，有擔荷，有省悟，有明瞭。有時忽然間斷，不能浩浩蕩蕩地融成一片，這叫做履踐的人。若是個大丈夫漢所做之處，一屙就了，一嘔就盡，中間不留一絲，間隙不容一發。過去心不可得，未來心不可得，現在心不可得。橫亙十方是個心，窮盡三世是個法。為何不把便桶底子脫去？只因爲你們心地下，紛紛擾擾地是思惟，攪攪擾擾地是架設。在妄想中，膠著地編織，安安穩穩地排列，粘粘糊糊地綴補，什麼時候才能灑落而去？你們若向這裡，脫然放下，不見這個身，不見這個身，這時滿虛空遍法界，只是你們一個自己。三世諸佛出世，也是在你們身中出世；一切眾生顛倒，也是在你們身中顛倒；乃至三界九地，大大小小，方方圓圓，皆是你們自己身中所現的影像。所以洞山和尚（Dongshan Heshang，禪宗大師）說：『若論此事，如人家養了三個兒子相似，州里須得一個，縣裡須得一個，村裡須得一個。』 你們且說，哪個是州里的人，哪個是縣裡的人，哪個是村裡的人？若一念淨盡，廓然無依，三世諸佛，也比不上你們的頂相。這是個做功夫的地方，了了分明。
【English Translation】 English version: Only then did he ask for directions. He vaguely recognized it was daytime and informed them. The monk asked, 'What is a village person like?' The Master said, 'Coming with a face covered in dirt and a head full of dust, piling up everywhere, no different from outsiders.' The Master then said, 'If a monk can handle things perfectly, what's there to worry about not speaking correctly, what's there to worry about not reaching the destination?' If you have not truly arrived, you are not fully complete; if your stability is not fully complete, your handling will be deficient. If you are a person without deficiencies, what all the Buddhas speak of is just this; what all the Patriarchs practice is just this. Everyone inherently possesses completeness. Within this, there is acceptance, there is bearing, there is awakening, there is understanding. If there is a sudden interruption, unable to merge into a vast expanse, this is called a person who practices superficially. If it is a great hero's doing, one excretion is finished, one vomiting is exhausted, not leaving a thread in between, not allowing a hair's breadth of space. The past mind is unattainable, the future mind is unattainable, the present mind is unattainable. Pervading the ten directions is one mind, exhausting the three times is one Dharma. Why not remove the bottom of the bucket? It's just because in your minds, there are confused thoughts, and chaotic constructions. In delusions, you are gluing and weaving, arranging and placing, sticking and patching. When will you be able to let go freely? If you let go here, completely, not seeing this body, not seeing this body, then the entire empty space and the entire Dharma realm are just your own self. The Buddhas of the three times appearing in the world also appear in your body; all sentient beings' delusions also occur in your body; even the three realms and nine lands, large and small, square and round, are all images manifested by your own body. Therefore, Dongshan Heshang (a Chan master) said, 'If we discuss this matter, it is like a family raising three sons: one must be in the prefecture, one must be in the county, and one must be in the village.' Tell me, which one is the person of the prefecture, which one is the person of the county, and which one is the person of the village? If one thought is completely purified, vast and without reliance, the Buddhas of the three times cannot reach the crown of your head. This is a place to practice, clear and bright.'
。靈靈而知。晃晃而耀。惺惺歷歷。分分曉曉也。是個做處。隨高隨下。照青照黃。剎剎塵塵。心心法法也。是個做處。爾若分曉穿作一穿。豈不是衲僧縱橫皆到底時節。便知道。玄中玄超毗盧越釋迦。體中玄一切處自然普遍。句中玄哆哆和和。出廣長舌。豈不是衲僧具足受用底時節。是爾做處。是我做處。是諸佛諸祖做處。更有甚麼僧俗男女。若不被生死轉。不被境界惑。生也在我。死也在我。脫谷漏子如閱傳舍。如換衣服相似。若是草草地做不到。認身為己。析物作它。既迷本路。便失正因。去去來來。自它隔越。若是體得妙照得盡。何患不分曉。正恁么時如何。辨白得。恁么成就去。豈不見六祖道。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。
小參僧問。凈極光通達。寂照含虛空。釋迦老子。向這裡四棱塌地。衲僧家作么生幹得轉。師云。里頭提得縱橫用。到處無心恰廝當。僧云。的的無兼帶。明明不覆藏。師云。應處全真非藉藉。思量擬議隔千山。僧云。金鎖搖時無觸犯。碧波心月兔常行。師云。猶是出未得底時節。僧云。里許出得時作么生。師云。路逢死蛇莫打殺。為底籃子提將歸。師乃云。佛佛授手。祖祖傳心。也無別人安排一件事。也不受它處分一轉語。衲僧自證自到。凈而明虛而靈
【現代漢語翻譯】 現代漢語譯本：靈明而有知覺，光明而閃耀，清醒而歷歷在目，分明而清清楚楚，這就是功夫著力之處。隨著高低而變化，照耀青色和黃色，在每個剎土微塵，每個心念和法中，都是功夫著力之處。如果你們能夠分明曉了，將它們貫穿成一體，那豈不是衲僧（指僧人）縱橫自在，徹悟到底的時刻？那時便會知道，玄妙中的玄妙超越了毗盧遮那佛（Vairocana，報身佛）和釋迦牟尼佛（Sakyamuni，釋迦牟尼佛）。本體中的玄妙在於一切處自然而普遍存在。語句中的玄妙在於『哆哆和和』（擬聲詞），伸出廣長的舌頭，這豈不是衲僧具足受用的時刻？這是你們的功夫著力之處，也是我的功夫著力之處，是諸佛諸祖的功夫著力之處。更有什麼僧俗男女的分別呢？如果不被生死所迷惑，不被境界所困擾，生也在我，死也在我，脫離穀殼就像在驛站傳遞物品，像更換衣服一樣輕鬆。如果草率地修行，不能達到這種境界，執著于身體為自己，分析外物為他物，既迷失了根本的道路，便失去了正確的因地。來來去去，自他和他人之間產生隔閡。如果能夠體悟妙理，照見一切，又何愁不能分明曉了呢？正在這個時候該如何呢？辨別清楚，這樣成就下去。豈不見六祖慧能（Huineng，禪宗六祖）說道：『心地含藏著各種種子，普遍降雨，種子全部萌發。一旦頓悟了花的情性，菩提的果實自然成就。』
小參時，有僧人問道：『凈到極點，光明通達，寂靜照耀，包含虛空。釋迦老子（指釋迦牟尼佛）在這裡四面塌地，衲僧該如何才能扭轉乾坤？』 師父說：『在裡面提得起，縱橫運用，到處無心，恰好相當。』 僧人說：『的的確確沒有兼帶，明明白白沒有覆藏。』 師父說：『應處全真，並非借用，思量擬議，相隔千山。』 僧人說：『金鎖搖動時沒有觸犯，碧波心月，玉兔常行。』 師父說：『仍然是未能透脫的時刻。』 僧人說：『如果透脫了又該如何？』 師父說：『路遇死蛇莫打殺，用破底籃子提回家。』 師父於是說：『佛佛授手，祖祖傳心，也沒有別人安排一件事，也不接受他處的吩咐一句話。衲僧自己證悟，自己到達。清凈而光明，虛空而靈妙。』
【English Translation】 English version: Being spiritually aware and knowing, shining and radiant, clearly and distinctly conscious, distinctly and clearly understanding, this is where effort is applied. Adapting to high and low, illuminating blue and yellow, in every k剎那 (ksana, moment) and dust mote, in every thought and dharma, this is where effort is applied. If you can clearly understand and penetrate them into one, wouldn't that be the moment when a monk (referring to a Buddhist monk) is free and at ease, thoroughly enlightened? Then you will know that the mystery within the mystery transcends Vairocana (the embodiment of the Dharma Body) and Sakyamuni (the historical Buddha). The mystery within the essence lies in its natural and universal presence everywhere. The mystery within the words lies in 'dodo hehe' (onomatopoeia), extending the broad and long tongue. Isn't this the moment when a monk is fully enjoying? This is where your effort is applied, and where my effort is applied, and where all Buddhas and Patriarchs apply their effort. What distinction is there between monks, laity, men, and women? If one is not swayed by birth and death, not deluded by circumstances, then birth is within me, and death is within me, shedding the husk like passing through relay stations, like changing clothes. If one practices carelessly and fails to reach this state, clinging to the body as oneself, analyzing external things as other, then one has lost the fundamental path and missed the correct cause. Coming and going, self and other become separated. If one can embody the subtle principle and illuminate everything, why worry about not understanding clearly? What should one do at this very moment? Discern clearly and continue to achieve in this way. Haven't you seen what the Sixth Patriarch Huineng (the Sixth Patriarch of Zen Buddhism) said: 'The mind-ground contains all kinds of seeds, universal rain nourishes them all to sprout. Once the nature of the flower is suddenly realized, the Bodhi fruit will naturally be achieved.'
During a small assembly, a monk asked: 'When purity reaches its extreme, light penetrates, stillness illuminates, encompassing emptiness. Sakyamuni Buddha (referring to Sakyamuni Buddha) is collapsing on all four sides here, how can a monk turn the situation around?' The teacher said: 'Raising it up from within, using it freely in all directions, being without mind everywhere, it fits perfectly.' The monk said: 'Indeed, there is no addition, clearly, there is no concealment.' The teacher said: 'The response is entirely genuine, not borrowed, thinking and deliberation are separated by thousands of mountains.' The monk said: 'When the golden lock is shaken, there is no offense, in the clear waves of the mind-moon, the jade rabbit constantly travels.' The teacher said: 'It is still the moment of not being able to break through.' The monk said: 'If one breaks through, what should one do?' The teacher said: 'If you meet a dead snake on the road, do not kill it, carry it home in a broken basket.' The teacher then said: 'Buddha hands it to Buddha, Patriarch transmits it to Patriarch, there is no one else arranging anything, nor accepting instructions from elsewhere. The monk himself realizes, himself arrives. Pure and bright, empty and spiritual.'
。默而神用而沖。在里不遺照。在外不涉緣。只個惺惺能照底。在者邊不被諸法轉。在那邊不被寂滅拘。所以道。迢迢空劫莫能收。豈與塵機作繫留。若能恁么去也。生死了不著我。因緣了不牽我。在生死因緣中。恰恰自在。生時輥底來。更無異相。正無異相時。在法法真頭頭準。一切諸相。即是自心。所以道。萬法是心光。諸緣唯性曉。若能在一切處一切時。不被諸緣籠絡。是大智慧人。破塵出經卷。量等三千界。只是諸人妙凈明心。在一切塵一切剎。與法界等。清凈如滿月。妙明常照燭。于諸緣中。出一頭地。古人道。即此見聞非見聞。更無聲色可呈君。箇中若了渾無事。體用何妨分不分。若能恁么去。聞聲便悟道。見色便明心。到恁么時。不被一切法礙。物物皆自己。心心絕諸緣。何處不成等正覺。何處不轉大法輪。何處不度脫眾生。何處不入般涅槃。若論此事。不論僧俗。不在久近。若爾一念相應。照體獨立。物我皆如。在一切時圓陀陀。明瞭了。凈裸裸。赤灑灑。堂堂地現前。在一切時。成佛作祖。只為爾放不下。自筑界墻便見有自它。是爾自礙三界。三界豈曾礙爾。若自不作障礙。便是普遍底身。普遍底心。是大自在底漢。所以古人道。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。且道。作么生
得恰好相應去。還會么。虛空誰肯掛一物。大海自然歸百川。
小參僧問記得。僧問夾山。如何是道。山云。太陽溢目。萬里不掛片云。此意如何。師云。明明皎皎無私曲。直下承當不涉緣。僧云。凈裸裸赤灑灑去也。師云。還曾恁么也無。僧云。無心體得無心道。體得無心道也休。師云。是個般人真得自在。僧云。忽若有人問和尚如何是道。又作么生。師云。十字街頭休斫額。僧云。小出大遇去也。師云。爾還曾踏著也未。僧云。相逢不拈出。舉意便知有。師云。長安夜夜家家月。幾處笙歌幾處愁。僧問記得。溈山摘茶次。問仰山。終日只聞子聲。不見子形。仰山撼茶樹。意旨如何。師云。覿面露堂堂。全身活卓卓。僧云。仰山復問溈山。溈山良久。意旨如何。師云。截斷兩頭路。中間不隔絲。僧云。其間還有得失也無。師云。一個得體一個得用。僧云。只如天童朝說暮說。為復明體明用。師云。舌頭不出口。爾莫亂針錐。師乃云。衲僧家。做得妙。田地自然穩密。受用不妨蕭灑。有底如俊鷂打鳩相似。打著打不著。便恁么去。有底如鈍貓候鼠相似。候著候不著。只恁么守。直饒打得著。候得出。若體若用。自然有個省發處。所以溈山問仰山。終日只聞子聲不見子形。仰山撼茶樹。溈山云。子只得其用。仰山
【現代漢語翻譯】 現代漢語譯本 要恰到好處地相應。還會這樣嗎？虛空中誰肯掛一物？大海自然會匯歸百川。
小參時僧人提問（記得）。僧人問夾山（地名，也指夾山善會禪師）：『如何是道？』夾山說：『太陽光芒四射，萬里無雲。』此話是什麼意思？師父（指本經講述者）說：『明明皎皎，沒有絲毫偏私，直接承擔，不涉及任何因緣。』僧人說：『乾乾淨淨，赤裸裸地去了。』師父說：『你曾經這樣過嗎？』僧人說：『無心地體會無心之道，體會到無心之道也就停止了。』師父說：『像你這樣的人，才真正得到了自在。』僧人說：『如果有人問和尚（指師父）如何是道，又該怎麼說呢？』師父說：『不要在十字街頭自尋煩惱。』僧人說：『小付出，大收穫。』師父說：『你曾經踏到過嗎？』僧人說：『相逢不直接點破，稍微示意便知道。』師父說：『長安（古都）夜夜家家都沐浴在月光下，不知有多少地方在笙歌，又有多少地方在愁苦。』僧人提問（記得）。溈山（地名，也指溈山靈佑禪師）在採茶時，問仰山（地名，也指仰山慧寂禪師）：『整天只聽到你的聲音，卻看不到你的形體。』仰山搖動茶樹，這是什麼意思？師父說：『面對面地顯露堂堂正正，全身都活潑靈動。』僧人說：『仰山反問溈山，溈山沉默良久，這是什麼意思？』師父說：『截斷兩頭的路，中間沒有一絲間隔。』僧人說：『這其中還有得失嗎？』師父說：『一個得到了本體，一個得到了作用。』僧人說：『如果天童（指天童正覺禪師）早說晚說，是爲了闡明本體還是闡明作用？』師父說：『舌頭不說話，你不要亂插嘴。』師父於是說：『衲僧家，做得巧妙，田地自然穩固周密，享受起來也無妨蕭灑自在。有些人像俊俏的鷂鷹抓斑鳩一樣，抓著抓不著，就那樣過去了。有些人像遲鈍的貓等待老鼠一樣，等著等著，就那樣守著。即使抓得著，等得出，無論體還是用，自然會有所領悟。所以溈山問仰山，整天只聽到你的聲音卻看不到你的形體，仰山搖動茶樹，溈山說，你只得到了它的作用。』
【English Translation】 English version It must correspond exactly. Will it happen again? Who in the void would be willing to hang onto a single thing? The great ocean naturally returns to hundreds of rivers.
A monk asked during a small assembly (remembered). A monk asked Jiashan (place name, also refers to Zen Master Jiashan Shanhui): 'What is the Dao?' Jiashan said: 'The sun overflows the eyes, ten thousand miles without a wisp of cloud.' What is the meaning of this? The Master (referring to the speaker of this sutra) said: 'Clearly and brightly, without any selfishness or bias, directly take responsibility, without involving any conditions.' The monk said: 'Going purely naked and bare.' The Master said: 'Have you ever been like that?' The monk said: 'Mindlessly comprehending the Dao of no-mind, comprehending the Dao of no-mind, then stopping.' The Master said: 'A person like you has truly attained freedom.' The monk said: 'If someone were to ask the Abbot (referring to the Master), what is the Dao, what would you say?' The Master said: 'Don't seek trouble at the crossroads.' The monk said: 'Small effort, great reward.' The Master said: 'Have you ever stepped on it?' The monk said: 'Meeting without pointing it out directly, a slight hint is enough to know.' The Master said: 'In Chang'an (ancient capital), every night, every family is bathed in moonlight, how many places are there with singing and dancing, and how many places are there with sorrow?' A monk asked (remembered). When Weishan (place name, also refers to Zen Master Weishan Lingyou) was picking tea, he asked Yangshan (place name, also refers to Zen Master Yangshan Huiji): 'All day long, I only hear your voice, but I don't see your form.' Yangshan shook the tea tree, what is the meaning of this? The Master said: 'Face to face, revealing the dignified and upright, the whole body is lively and vibrant.' The monk said: 'Yangshan asked Weishan in return, and Weishan remained silent for a long time, what is the meaning of this?' The Master said: 'Cutting off the two ends of the road, there is not a single gap in the middle.' The monk said: 'Is there any gain or loss in this?' The Master said: 'One has attained the essence, and the other has attained the function.' The monk said: 'If Tiantong (referring to Zen Master Tiantong Zhengjue) speaks morning and evening, is it to clarify the essence or to clarify the function?' The Master said: 'The tongue does not speak, don't interrupt with random needles.' The Master then said: 'The monks, if they do it skillfully, the field will naturally be stable and secure, and the enjoyment will be uninhibited and free. Some are like swift hawks catching doves, catching them or not, and then passing on. Some are like dull cats waiting for mice, waiting and waiting, and then just guarding. Even if they catch them, even if they wait them out, whether it is essence or function, there will naturally be a moment of realization. Therefore, Weishan asked Yangshan, all day long I only hear your voice but I don't see your form, Yangshan shook the tea tree, Weishan said, you have only attained its function.'
云。和尚作么生。溈山良久。仰山云。和尚只得其體。兄弟得體底人。生死搖動不得。得用底人。縱橫留滯不得。若也在表不被物礙。在里不被寂因。往來宛轉。自然成一家去。方知溈山得體仰山得用。它家父子有相就底處所。亦有相奪底時節。若也打得徹去。方知溈仰父子。俱不虛棄。在體時體中得用。在用時用中得體。所以道。借功明位。用在體處。借位明功。體在用處。且道。總不借時如何。偏正不曾離本位。無生那涉語因緣。
小參僧問記得。南泉問一庵主。如何是庵中主。主云。蒼天蒼天。此意如何。師云。今日更添怨苦。僧云。南泉云。蒼天即且止。如何是庵中主。主云。會即便會。不用忉忉。南泉拂袖便行。此意又如何。師云。上座今日太殺忉忉。僧云。庵主瀝乾肺膽。南泉真個丈夫。師云。是恁么也無。師乃云。若論個一般事。直須是子細。直須是分曉稍。有一毫頭隔越。過犯彌天。諸佛諸祖證處。便是衲僧證處。爾若頭上有佛有祖。作么生得見自己底。若見自己底。個時立佛不得。立祖不得。立人不得。立法不得。直下廓然一切普遍。正放下時。純是個自己。卻為甚麼喚作佛。喚作祖。祖不是第二人。佛是靈靈凈覺底。個是衲僧真實自到時節。若是真實自到也。方解喚得回來。在在處處得用
【現代漢語翻譯】 現代漢語譯本： 云：和尚如何是（修行）？溈山（溈山靈佑禪師）沉默良久。仰山（仰山慧寂禪師）說：『和尚只得到了它的體（本體），兄弟我得到的是用（作用）的人。生死都無法動搖他。得到用的人，縱橫施展也無法停留。如果（心）在表象，就不會被外物所障礙；（心）在內在，就不會被寂靜所束縛。往來運轉，自然成就一家（溈仰宗風）。』這才知道溈山得其體，仰山得其用。他們父子有互相成就的地方，也有互相爭奪的時候。如果能夠徹底領悟，才知道溈仰父子，都沒有虛度此生。在體的時候，于體中得用；在用的時候，于用中得體。所以說：『借功來彰顯位，用就在體處；借位來彰顯功，體就在用處。』那麼，完全不借用時如何呢？偏與正都不曾離開本位，無生哪裡需要涉及語言因緣？
小參時，有僧人提問：記得南泉（南泉普愿禪師）問一位庵主：『如何是庵中主？』庵主回答：『蒼天蒼天。』這是什麼意思？師（指溈山）說：『今天更增添了怨苦。』僧人又問：南泉說：『蒼天暫且放下，如何是庵中主？』庵主回答：『會意就立刻會意，不用嘮叨。』南泉拂袖便走。這又是什麼意思？師說：『上座你今天太嘮叨了。』僧人說：『庵主瀝盡肺腑。南泉真是大丈夫。』師說：『是這樣嗎？』師於是說：『若論這一般事，必須是仔細，必須是分明。稍有一絲一毫的隔閡，過錯就彌天。諸佛諸祖證悟之處，就是衲僧證悟之處。』你們如果頭上有佛有祖，怎麼能見到自己的本性？如果見到自己的本性，那個時候就不能立佛，不能立祖，不能立人，不能立法，當下廓然一切普遍。正放下時，純粹就是自己。卻為什麼又稱作佛，稱作祖？祖不是第二個人，佛是靈明清凈覺悟的。這是衲僧真實到達的境界。如果是真實到達了，才能喚得回來，在在處處都能得用。
【English Translation】 English version: A monk asked, 'What is a monk?' Weishan (Master Weishan Lingyou) remained silent for a long time. Yangshan (Master Yangshan Huiji) said, 'The master has only attained its essence (體, body or essence), while I, your brother, have attained its function (用, function or application). Life and death cannot shake the one who has attained the essence. The one who has attained the function cannot be confined by freedom or stagnation. If the mind is on the surface, it will not be obstructed by external objects; if the mind is within, it will not be bound by stillness. Coming and going freely, it naturally becomes a family (the Weiyang school).』 Only then do we know that Weishan attained the essence, and Yangshan attained the function. These father and son have places where they complement each other, and times when they contend with each other. If one can thoroughly understand, then one knows that neither Weishan nor Yangshan wasted their lives. When in essence, one attains function within essence; when in function, one attains essence within function. Therefore, it is said, 『Borrowing function to illuminate position, function is in essence; borrowing position to illuminate function, essence is in function.』 Then, what if one does not borrow at all? The partial and the complete have never left their original position; how can non-birth involve linguistic causes and conditions?
During a small gathering, a monk asked: 'I remember Nanquan (Master Nanquan Puyuan) asked an abbot of a hermitage, 『What is the master of the hermitage?』 The abbot replied, 『Heaven, heaven.』 What does this mean?』 The master (referring to Weishan) said, 『Today, more resentment and suffering are added.』 The monk then asked: Nanquan said, 『Let』s put aside heaven for now; what is the master of the hermitage?』 The abbot replied, 『Understand it immediately if you understand it; no need to be verbose.』 Nanquan flicked his sleeve and left. What does this mean?』 The master said, 『You, venerable monk, are too verbose today.』 The monk said, 『The abbot poured out his heart and soul. Nanquan is truly a great man.』 The master said, 『Is that so?』 The master then said, 『If we are discussing this general matter, one must be meticulous, one must be clear. If there is even a hair』s breadth of separation, the fault will be immense. The place where all Buddhas and Patriarchs are enlightened is the place where monks are enlightened.』 If you have Buddhas and Patriarchs on your head, how can you see your own nature? If you see your own nature, at that time you cannot establish a Buddha, cannot establish a Patriarch, cannot establish a person, cannot establish a Dharma; immediately, vast and all-pervading. When you truly let go, it is purely oneself. But why is it called Buddha, called Patriarch? The Patriarch is not a second person; the Buddha is the spiritually clear and pure awareness. This is the state that a monk truly arrives at. If one has truly arrived, then one can call it back, and one can use it everywhere.』
。乃至見聞覺知。折旋俯仰。皆是恁么輥底用。無一絲頭隔越。爾若不到恁么時。生時不知甚麼處生。盡時不知甚麼處盡。既迷生處。即不知有盡處。乃至不知地水火風。見聞覺知。便喚作幻化影像。則不見本來人。本來人也隨分喚作子孫邊用。所以道。我有六兄弟。為我成家計。爾若不知有。便喚作六賊。自劫家寶去也。眼見色成褫爾莊嚴家計子。耳聞聲成褫爾莊嚴家計子。乃至香味觸法。皆悉恁么地。是須分曉始得。諸兄弟。還曾恁么地來么。不見南泉問庵主。如何是庵中主。主云。蒼天蒼天。泉云。蒼天且止。如何是庵中主。主云。會即便會。不用忉忉。南泉拂袖便行。個時便乃一把推出用也。若有些子佛法道理。又卻成一切心緣妄想交織。見成公案子。是須徹根徹源去。若無如許多心緣妄想。自然出一頭地。如黃河輥底流相似。在眼曰見。靈云便見桃花悟道。在耳曰聞。香嚴乃聞擊竹明心。爾尋常聞打鼓也。便來赴堂。見行食也。便知吃飯。那時直下恁么去。都不作道理。何處不相應。才有是非。紛然失心。爾還曾十二時中。無道理無思惟來么。還曾平常穩密來么。既一切皆是爾自己。即不見有它相。雲門大師道。飯豈不是爾自己。為甚麼將自己吃自己。時中放得下須是歇盡去。若有一絲頭即不見底。若見底
【現代漢語翻譯】 現代漢語譯本 乃至見聞覺知（通過感官和意識的體驗）。折旋俯仰（每一個動作）。皆是恁么輥底用（都是這樣徹底地運用）。無一絲頭隔越（沒有絲毫的阻礙）。你若不到恁么時（如果你不能達到這種境界）。生時不知甚麼處生（活著的時候不知道從哪裡來）。盡時不知甚麼處盡（死去的時候不知道往哪裡去）。既迷生處（既然迷惑于生命的起源）。即不知有盡處（就不知道有終結）。乃至不知地水火風（甚至不知道地、水、火、風）。見聞覺知（感官和意識的體驗）。便喚作幻化影像（就稱它們為虛幻的影像）。則不見本來人（就見不到本來的自己）。本來人也隨分喚作子孫邊用（本來的自己也隨著因緣被當作子孫來使用）。所以道（所以說）。我有六兄弟（我有六個兄弟）。為我成家計（為我建立家業）。你若不知有（你如果不知道這些）。便喚作六賊（就稱它們為六個賊）。自劫家寶去也（自己搶奪家裡的寶貝）。眼見色成褫爾莊嚴家計子（眼睛看到美色，就剝奪了你莊嚴的家業）。耳聞聲成褫爾莊嚴家計子（耳朵聽到聲音，就剝奪了你莊嚴的家業）。乃至香味觸法（乃至香味觸法）。皆悉恁么地（都是這樣）。是須分曉始得（必須清楚明白才行）。諸兄弟（各位同修）。還曾恁么地來么（曾經這樣體驗過嗎）？不見南泉問庵主（沒看到南泉普愿禪師問庵主）。如何是庵中主（什麼是庵中的主人）？主云（庵主說）。蒼天蒼天（蒼天啊蒼天）。泉云（南泉說）。蒼天且止（蒼天先放一邊）。如何是庵中主（什麼是庵中的主人）？主云（庵主說）。會即便會（會了就會了）。不用忉忉（不用啰嗦）。南泉拂袖便行（南泉拂袖就走了）。個時便乃一把推出用也（那個時候就是一把推出去用）。若有些子佛法道理（如果有些許佛法的道理）。又卻成一切心緣妄想交織（又會變成一切心緣妄想交織）。見成公案子（變成現成的公案）。是須徹根徹源去（必須徹底地追根溯源）。若無如許多心緣妄想（如果沒有這麼多的心緣妄想）。自然出一頭地（自然會脫穎而出）。如黃河輥底流相似（像黃河水在河底流動一樣）。在眼曰見（在眼睛就叫做見）。靈云便見桃花悟道（靈云志勤禪師就因為看到桃花而悟道）。在耳曰聞（在耳朵就叫做聞）。香嚴乃聞擊竹明心（香嚴智閑禪師就因為聽到擊竹的聲音而明心）。你尋常聞打鼓也（你平時聽到打鼓）。便來赴堂（就來參加法會）。見行食也（看到行堂）。便知吃飯（就知道吃飯）。那時直下恁么去（那個時候直接這樣去做）。都不作道理（都不講道理）。何處不相應（哪裡不相應）？才有是非（才有了是非）。紛然失心（就紛亂地失去了本心）。你還曾十二時中（你曾經在十二時辰中）。無道理無思惟來么（沒有道理沒有思惟嗎）？還曾平常穩密來么（曾經平常而穩密嗎）？既一切皆是爾自己（既然一切都是你自己）。即不見有它相（就看不到有其他的相）。雲門大師道（雲門文偃禪師說）。飯豈不是爾自己（飯難道不是你自己嗎）？為甚麼將自己吃自己（為什麼要把自己吃掉）？時中放得下須是歇盡去（時時刻刻放得下，必須歇息乾淨）。若有一絲頭即不見底（如果有一絲一毫，就見不到底）。若見底（如果見到底）
【English Translation】 English version Even seeing, hearing, perceiving, and knowing (experiences through senses and consciousness). Every movement, whether bending or stretching. All are such thorough applications (恁么輥底用), without the slightest obstruction (無一絲頭隔越). If you do not reach such a state (恁么時), you do not know where you come from when you are born (生時不知甚麼處生), and you do not know where you go when you die (盡時不知甚麼處盡). Since you are confused about the origin of life (生處), you do not know there is an end (盡處). Even not knowing earth, water, fire, and wind (地水火風), seeing, hearing, perceiving, and knowing (見聞覺知), you call them illusory images (幻化影像), then you do not see the original person (本來人). The original person is also called upon as descendants according to circumstances (子孫邊用). Therefore, it is said, 'I have six brothers (六兄弟), who build my family fortune for me (成家計).' If you do not know this, you call them six thieves (六賊), who rob your family treasures (家寶). The eye seeing form deprives you of your dignified family fortune (褫爾莊嚴家計子). The ear hearing sound deprives you of your dignified family fortune (褫爾莊嚴家計子). Even smell, taste, touch, and dharma (香味觸法) are all like this (恁么地). You must understand this clearly. Brothers (諸兄弟), have you ever experienced it this way (恁么地來么)? Didn't you see Nanquan (南泉, Nanquan Puyuan, a Zen master) ask the hermitage master (庵主): 'What is the master in the hermitage (庵中主)?' The master said, 'Blue sky, blue sky (蒼天蒼天).' Nanquan said, 'Let the blue sky stop for now (蒼天且止). What is the master in the hermitage (庵中主)?' The master said, 'If you understand, you understand (會即便會). No need to be verbose (不用忉忉).' Nanquan flicked his sleeve and left (拂袖便行). At that time, it was pushing it out in one go (一把推出用也). If there is some Buddhist doctrine (佛法道理), it will become entangled with all kinds of mental conditions and delusions (心緣妄想交織), turning into a ready-made case (公案子). You must thoroughly trace the root and source (徹根徹源去). If there are not so many mental conditions and delusions (心緣妄想), you will naturally stand out (出一頭地), like the Yellow River flowing at the bottom (黃河輥底流). In the eye, it is called seeing (見). Lingyun (靈云, Lingyun Zhiqin, a Zen master) attained enlightenment upon seeing peach blossoms (桃花悟道). In the ear, it is called hearing (聞). Xiangyan (香嚴, Xiangyan Zhixian, a Zen master) awakened to his mind upon hearing the sound of striking bamboo (擊竹明心). You usually hear the drum (打鼓) and come to the hall (赴堂). Seeing the food being served (行食), you know to eat (吃飯). At that time, just go straight ahead (直下恁么去), without making any reasoning (不作道理). Where is there any non-correspondence (不相應)? As soon as there is right and wrong (是非), you lose your mind in confusion (失心). Have you ever been without reasoning or thinking (無道理無思惟) in the twelve hours (十二時中)? Have you ever been ordinary and steady (平常穩密)? Since everything is yourself (自己), you do not see any other forms (它相). Zen Master Yunmen (雲門, Yunmen Wenyan, a Zen master) said, 'Isn't the rice yourself (飯豈不是爾自己)? Why do you eat yourself (將自己吃自己)?' To let go at all times, you must completely cease (歇盡去). If there is a trace, you will not see the bottom (不見底). If you see the bottom (見底)
去。便見生處。所以道。及盡去也三世諸佛口掛壁上。猶有一人呵呵大笑。若識此人蔘學事畢珍重。
小參僧問。密密綿綿不容著眼。明明瞭了相與傳心。作么生是傳底心。師云。混時無影像。辨處絕蹤由。僧云。寶印當風妙。重重錦縫開。師云。機絲初不掛。里許妙無痕。僧云。心空及第去也。師云。爾道心空及第時。到甚麼處所。僧云。舉世盡言無位位。當機須辨個玄玄。師云。登科任汝登科。拔萃任汝拔萃。僧云。記得。僧問道吾。如何是學人著力處。吾云。千人萬人喚。不回意旨如何。師云。檐版漢做處。僧云。如何是學人著力處。師云。機輪曾未轉直下好承當。僧問。承師適來道。機絲初不掛。里許妙無痕。正恁么時。還有辨白也無。師云。推開明月戶。氣象恰如秋。僧云。空山云自在。片月夜相投。師云。一色轉時。還同一色。僧云。趙州道。泥佛為甚麼不度水。師云。消碎盡去也。僧云。金佛為甚麼不度爐。師云。烹煉盡去也。僧云。木佛為甚麼不度火。師云。燒爇盡去也。僧禮拜。師乃云。此一段事。直須人人自到。人人自證。可以超出生死。可以透過古今。可以與佛祖同得。所以道。一切眾生。具有如來智慧德相。但以妄想執著。而不證得。爾若離妄想離執著。即無一星事。如今認地水火風
【現代漢語翻譯】 現代漢語譯本： 去，便能見到本來面目。所以說，等到完全去除（妄想執著）的時候，三世諸佛的畫像都掛在墻上，卻還有一個人在那裡哈哈大笑。如果認識這個人，參學的事情就完成了，好好珍惜。
小參時，有僧人問：『細密綿延，不容眼睛著落；明明瞭了，心與心相傳。』 什麼是相傳的心？師父說：『混同的時候沒有影像，分辨的時候絕無軌跡。』 僧人說：『寶印迎風顯妙用，重重錦緞縫隙開。』 師父說：『織布的機杼本來就不掛礙，裡面精妙之處沒有痕跡。』 僧人說：『心空就能及第了。』 師父說：『你說心空及第的時候，到達什麼地方？』 僧人說：『世人都說沒有品位，當機立斷須辨別箇中玄妙。』 師父說：『考中進士任你考中，出類拔萃任你出類拔萃。』 僧人說：『記住了。』 僧人問道吾（禪師名）：『如何是學人著力之處？』 道吾說：『千人萬人呼喚，不改變意旨如何？』 師父說：『這是抬檐版的人做的事情。』 僧人問：『如何是學人著力之處？』 師父說：『機輪還未曾轉動，直接承擔就好。』 僧人問：『承蒙師父剛才說，機杼本來就不掛礙，裡面精妙之處沒有痕跡，正在這個時候，還有分辨嗎？』 師父說：『推開明月的窗戶，氣象恰如秋天。』 僧人說：『空山雲彩自在飄，一片明月夜裡來相投。』 師父說：『一色轉變的時候，還是一樣的顏色嗎？』 僧人說：『趙州（禪師名）說，泥做的佛像為什麼不能渡水？』 師父說：『消融破碎乾淨了。』 僧人說：『金做的佛像為什麼不能過爐？』 師父說：『烹煮熔鍊乾淨了。』 僧人說：『木頭做的佛像為什麼不能過火？』 師父說：『焚燒殆盡了。』 僧人禮拜。師父於是說：『這件事，必須人人親自到達，人人親自證悟，才可以超脫生死，可以透徹古今，可以與佛祖相同。所以說，一切眾生，都具有如來（佛的稱號）的智慧德相，只是因為妄想執著，而不能證得。你們如果離開妄想，離開執著，就沒有一丁點兒事。如今認識地水火風（組成世界的四大元素）。』
【English Translation】 English version: Go, and you will see the place of birth. Therefore, it is said that when all (delusions and attachments) are gone, the portraits of the Buddhas of the three worlds are hung on the wall, yet there is still one person laughing heartily. If you recognize this person, the matter of studying Zen is complete, cherish it.
During a small assembly, a monk asked: 'Subtle and continuous, not allowing the eyes to land; clear and distinct, mind transmitting to mind.' What is the mind being transmitted? The master said: 'When mingled, there are no images; when distinguished, there are no traces.' The monk said: 'The precious seal manifests wonderfully in the wind, layers of brocade seams open.' The master said: 'The loom's shuttle is originally unattached, within, the subtlety is without a trace.' The monk said: 'The mind is empty, and one passes the examination.' The master said: 'When you say the mind is empty and you pass the examination, where do you arrive?' The monk said: 'The world all speaks of no position, at the moment, one must discern the profound mystery.' The master said: 'Passing the imperial exam, let you pass; standing out from the crowd, let you stand out.' The monk said: 'I remember.' A monk asked Daowu (Zen master's name): 'What is the place where a student exerts effort?' Daowu said: 'A thousand people, ten thousand people call, how is it if one does not change their intention?' The master said: 'This is what the eave-board carriers do.' The monk asked: 'What is the place where a student exerts effort?' The master said: 'The wheel has not yet turned, directly undertake it well.' The monk asked: 'I heard the master say just now, the loom's shuttle is originally unattached, within, the subtlety is without a trace, at this very moment, is there still discernment?' The master said: 'Push open the window of the bright moon, the atmosphere is just like autumn.' The monk said: 'Empty mountains, clouds are free, a sliver of moon meets in the night.' The master said: 'When one color transforms, is it still the same color?' The monk said: 'Zhaozhou (Zen master's name) said, why can't a mud Buddha cross the water?' The master said: 'Melted and shattered completely.' The monk said: 'Why can't a golden Buddha pass through the furnace?' The master said: 'Cooked and refined completely.' The monk said: 'Why can't a wooden Buddha pass through the fire?' The master said: 'Burned and scorched completely.' The monk bowed. The master then said: 'This matter, must be personally arrived at by everyone, personally realized by everyone, then one can transcend birth and death, can penetrate the past and present, can be the same as the Buddhas. Therefore, it is said that all sentient beings possess the wisdom and virtuous appearance of the Tathagata (title of the Buddha), but because of delusional thoughts and attachments, they cannot realize it. If you leave delusional thoughts, leave attachments, there is not a single thing. Now recognize earth, water, fire, and wind (the four elements that make up the world).'
為自己。豈不是妄想執著。喚甚麼作自己。只爾思惟分別底是妄想。見聞覺知底是妄想。直須歇得到。空空無相。湛湛絕緣。普與法界虛空合。個時是爾本身。若恁么時。明白見得徹。如虛空不可掛針相似。那時生相已離。有甚麼死相。所以道。生滅二元離。是名常真實。此喚作無生理。為渠不可生即無死。只如胞胎未具已前。著爾在甚麼處。若道有。是甚麼相狀。若道無是甚麼相狀。個時若似一物即成礙塞。不可名。不可狀。能恁么也。卻到本所住處。若不分曉識不破。爭知恁么來。所以勞它諸佛出世祖師建立。人人分上具足。個時節無男女差別等相。純一清凈妙明。喚作真實相。一切皆盡。便見趙州道泥佛不度水。木佛不度火。金佛不度爐。到這裡。有因緣底。有形相底。有名字底。俱立不得。若是真佛屋裡坐。個時三世諸佛。仰望不及。歷代祖師。傳持不得。天下老和尚。橫說豎說說不著。唯是自己深證始得。如人飲水冷暖自知。唯獨自明瞭。餘人所不見。若向個時分曉。便知道互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。若恁么辨得。敲諸佛之骨髓。得祖師之命脈。若不到恁么時節。又入輪迴生死去也。地獄天堂。幾時休息。只為爾元不曾成佛作祖來。爾若曾成佛作祖來。流轉爾不得。明明瞭了。于
【現代漢語翻譯】 現代漢語譯本 為自己。豈不是妄想執著。拿什麼當作自己？只是你那些思惟分別都是妄想，見聞覺知也都是妄想。必須歇息到空空蕩蕩、沒有形相，清澈寂靜、斷絕攀緣，完全與法界虛空融合。這個時候才是你的本來面目。如果能這樣，明白透徹地見到，就像虛空一樣無法掛住針。那時生相已經脫離，哪裡還有什麼死相？所以說，『生滅二元對立都已脫離，就叫做常真實。』這叫做無生理，因為它不可生，自然也就沒有死。比如胞胎尚未形成之前，你在哪裡？如果說有，是什麼形狀？如果說沒有，又是什麼形狀？那個時候如果像一個物體，就會形成阻礙。不可名狀，不可描述。能夠這樣，就回到了本來的住處。如果不清楚明白，不能識破，怎麼知道是這樣來的？所以才需要諸佛出世，祖師建立教法。人人本自具足，那個時候沒有男女差別等相，純一清凈，微妙光明，叫做真實相。一切都窮盡了，就能理解趙州禪師說的『泥佛不度水，木佛不度火，金佛不度爐』。到了這裡，有因緣的，有形相的，有名字的，都不能成立。如果是真佛坐在家裡，那個時候三世諸佛都仰望不及，歷代祖師也無法傳授，天下的老和尚，橫說豎說都說不著。只有自己深深證悟才能明白，就像人喝水，冷暖自知，只有自己明白，別人無法看到。如果在這個時候明白了，就知道互動作用中光明與黑暗並存，功夫到了極致反而覺得更難，力量用盡也忘記了前進和後退，就像被金鎖網緊緊束縛。如果能這樣辨別，就能敲碎諸佛的骨髓，得到祖師的命脈。如果到不了這種境界，又會進入輪迴生死。地獄天堂，何時才能停止？只因爲你本來就不曾成佛作祖，如果你曾經成佛作祖，就不會被流轉。明明瞭了，于
【English Translation】 English version For oneself. Isn't that delusional attachment? What are you taking as 'self'? Only your thinking and discriminating are delusions, seeing, hearing, feeling, and knowing are delusions. You must cease to the point of emptiness, without form, serene and detached from conditions, completely merging with the Dharma realm and empty space. That is your true self. If you can be like that, clearly and thoroughly seeing, like empty space where a needle cannot be hung. At that time, the characteristic of birth has already departed, so what characteristic of death is there? Therefore, it is said, 'The duality of birth and death is transcended, and this is called constant reality.' This is called the principle of no birth, because if it cannot be born, then naturally there is no death. Just like before the formation of the womb, where were you? If you say you existed, what was your form? If you say you didn't exist, what was your form? At that time, if it were like an object, it would become an obstruction. It cannot be named, it cannot be described. If you can be like that, you return to your original dwelling place. If you don't clearly understand and cannot see through it, how will you know that you came from there? That's why it takes the Buddhas to appear in the world and the Patriarchs to establish teachings. Everyone is fully endowed with it. At that time, there are no distinctions such as male or female, purely one, pure and bright, called the true characteristic. When everything is exhausted, you will understand what Zhao Zhou (a famous Chan master) said: 'A clay Buddha cannot cross water, a wooden Buddha cannot cross fire, a golden Buddha cannot cross the furnace.' When you get here, those with causes and conditions, those with forms, those with names, cannot be established. If the true Buddha is sitting in the house, at that time, the Buddhas of the three times cannot reach it by looking up, the successive Patriarchs cannot transmit it, and the old monks of the world cannot describe it no matter how they try. Only one's own deep realization can understand, like a person drinking water, knowing whether it is cold or warm, only oneself understands, others cannot see it. If you understand at that time, you will know that in the interaction, light and darkness coexist, and the effort becomes more difficult when the skill reaches its peak, and when the strength is exhausted, you forget to advance or retreat, like being tightly bound by a golden chain net. If you can discern like that, you can knock out the marrow of the Buddhas and obtain the lifeblood of the Patriarchs. If you don't reach that state, you will enter the cycle of birth and death again. When will hell and heaven cease? Only because you have never become a Buddha or Patriarch, if you had become a Buddha or Patriarch, you would not be transmigrated. Clearly and distinctly, in
地獄畜生中。皆得自在。分明知道。俱是我心所現境界。所以在地獄中。如受三禪樂。將個谷漏子。天上人間。任運恁么受用。若男若女身中。亦是成佛作祖相似在。一切處迷不得是佛。一切處壞不得是法。一切處混不得是僧。是爾分上具足三寶。又不見龐居士道。十方同聚會。個個學無為。此是選佛場。心空及第歸。若心地下空寂。便是及第底節時。若有一絲頭。即成礙法。到者里。善惡如尖檐兩頭脫相似。個時身心。廣大如法界。究竟等虛空。的的分曉便知道。金枝敲玉戶。韻出碧霄。齊若從此透得出。靈靈而知。歷歷而照。跨步應世。在諸法頭上行。個時山不是山。水不是水。若具足成就。山是山水是水。小是小大是大。到恁么田地。甚麼時不成道。甚麼時不說法。甚麼時不為人。甚麼時不明己。所以雪峰道。盡大地撮來。如米粟粒大。拋向面前。漆桶不會。打鼓普請看。若見得透。破一微塵。出大千經卷。但心地下。不著一個字腳。自然一切處通達。且道。正恁么時如何。山河不隔越。處處是光明。
小參僧問。應觀法界性一切唯心造。正恁么時如何。師云。三界九地。甚麼處得來。僧云。法從空處起。人向里頭參。師云。果滿菩提圓。花開世界起。僧云。可謂是毛吞巨海。芥納須彌。師云。將三門來
【現代漢語翻譯】 現代漢語譯本 即使身處地獄和畜生道中，也能獲得自在，清楚明白地知道，一切都是我心所顯現的境界。因此，即使在地獄中，也如同享受三禪的快樂。就像用一個谷漏子，在天上人間，隨意地受用。無論男女之身，都像是成佛作祖一般。在任何地方都迷惑不了的就是佛，在任何地方都破壞不了的就是法，在任何地方都混淆不了的就是僧。這是你自身所具備的完整的三寶。你難道沒聽龐居士說：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』如果心地下空寂，便是及第的時候。如果有一絲牽掛，就成了障礙。到了這裡，善惡就像尖屋檐的兩頭一樣脫落。這時身心廣大如法界，究竟等同虛空。真正明白之後，便知道『金枝敲玉戶，韻出碧霄』。如果能從此透徹，靈靈地覺知，歷歷地照見，跨步應世，在諸法之上行走。這時山不是山，水不是水。如果具足成就，山就是山，水就是水，小就是小，大就是大。到了這種地步，什麼時候不能成道？什麼時候不能說法？什麼時候不能為人？什麼時候不能明白自己？所以雪峰禪師說：『將整個大地撮起來，像米粟粒那麼大，拋向面前，如果漆桶般的凡夫不會，就打鼓請大家來看。』如果能看得透徹，就能從一粒微塵中，顯現出大千世界的經卷。只要心地下不執著于任何文字，自然在一切處都能通達。那麼，正在這個時候如何呢？山河不隔越，處處是光明。
小參時，有僧人問：『應觀法界性，一切唯心造。』正在這個時候如何？師父說：『三界九地（三界指欲界、色界、無色界；九地指三界中的九種境界），從什麼地方來的？』僧人說：『法從空處起，人向里頭參。』師父說：『果滿菩提圓，花開世界起。』僧人說：『可謂是毛吞巨海，芥納須彌（比喻以小含大，不可思議）。』師父說：『將三門（寺院的三門，象徵解脫之門）來。』
【English Translation】 English version Even in hell and the animal realm, one can attain freedom and clearly know that all are manifestations of my own mind. Therefore, even in hell, it is like enjoying the bliss of the third Dhyana (third level of meditative absorption). It's like using a grain sieve, freely enjoying it in the heavens and the human realm. Whether in a male or female body, it is similar to becoming a Buddha or a patriarch. That which cannot be mistaken anywhere is the Buddha; that which cannot be destroyed anywhere is the Dharma; that which cannot be confused anywhere is the Sangha. This is the complete Three Jewels that you possess. Haven't you heard what Layman Pang said: 'The ten directions gather together, each one learning non-action. This is the selection ground for Buddhas; when the mind is empty, one returns with honors.' If the ground of the mind is empty and still, then it is the time of attaining honors. If there is even a thread of attachment, it becomes an obstructing Dharma. When one reaches this point, good and evil fall away like the two ends of a pointed eave. At this time, the body and mind are as vast as the Dharma realm, ultimately equal to space. When one truly understands, one knows that 'the golden branch knocks on the jade door, and the melody rises to the blue sky.' If one can penetrate this, with a clear and knowing awareness, illuminating everything distinctly, stepping into the world, walking above all Dharmas. At this time, mountains are not mountains, and water is not water. If one fully accomplishes this, mountains are mountains, water is water, small is small, and large is large. When one reaches such a state, when can one not attain the Way? When can one not expound the Dharma? When can one not benefit others? When can one not understand oneself? Therefore, Zen Master Xuefeng said: 'Gather the entire earth, making it as small as a grain of rice, and throw it before you. If the lacquer bucket (a metaphor for ignorance) doesn't understand, beat the drum and invite everyone to see.' If one can see through this, one can break open a tiny dust mote and reveal the great thousand sutras. As long as the ground of the mind is not attached to a single word, naturally one will be able to penetrate everything. So, what is it like at this very moment? Mountains and rivers are not separated, everywhere is light.
During a small assembly, a monk asked: 'One should contemplate that the nature of the Dharma realm is created solely by the mind.' What is it like at this very moment? The master said: 'Where do the three realms and nine lands (Three realms: desire realm, form realm, formless realm; Nine lands: nine states of existence within the three realms) come from?' The monk said: 'The Dharma arises from emptiness, and people investigate within.' The master said: 'When the fruit is ripe, Bodhi is complete, and flowers bloom, the world arises.' The monk said: 'It can be said that a hair swallows the vast ocean, and a mustard seed contains Mount Sumeru (metaphor for the inconceivable, the small containing the large).' The master said: 'Bring the three gates (the three gates of a monastery, symbolizing the gates of liberation).'
燈籠上也不妨。僧云。只如十法界中。阿那個是最親底。師云。不是心。不是佛。不是物。僧云。毫端不昧周沙界。師云。已是迷頭認影。僧云。記得。僧問雲門。如何是法身門云。六不收。此意如何。師云。超方者委。師乃云。個是甚麼所在。個是甚麼時節。選佛場開也。人人曏者里。心空及第去。爾若心地不空。一切處便成窒礙。爾心地若空。更無東西南北。凈裸裸赤灑灑。個時不以身為身。不以心為心。此心個時不立妄想。此身個時不立色聚。靈靈自知。湛湛常存。個時是甚麼。還曾辨得么。一切法生屬因緣。一切法滅屬因緣。須知從本已來靈明廓徹。廣大虛寂。三界九地。甚麼處得來。天地與我同根。萬物與我一體。個時若覷得破透得過。是三世諸佛師。六代祖師祖。是一切眾生母。森羅萬象。山河大地。草木叢林。皆是自心中所現物。便知道。身反在於心中。若大海之一漚耳。爾莫隨他影像。自然廓落無依。所以道。四大性自復。如子得其母珍重。
小參僧問。古人道。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。未審。如何行履。師云。無心道者能如此。未得無心也大難。僧云。經行鳥道無軌跡。坐臥虛空絕點痕。師云。爾又作道理去也。僧云。不作道理。又作么生。師云。皓玉無瑕。雕
【現代漢語翻譯】 現代漢語譯本： 僧人問：十法界（shi fa jie，佛教宇宙觀中的十種境界）中，哪一個是和我們最親近的？ 師父說：不是心，不是佛，也不是任何事物。 僧人說：即使在毫毛的末端，也能清楚地照見整個世界。 師父說：你這已經是迷失了方向，把影子當成了真實。 僧人說：我記住了。 僧人問雲門（Yunmen，禪宗大師）：什麼是法身門（fa shen men，佛的真身之門）？雲門說：六不收（liu bu shou，六根不執著于外物）。這是什麼意思？ 師父說：超越常規的人才能理解。 師父於是說：這是什麼地方？這是什麼時節？選佛場（xuan fo chang，選拔佛的場所）已經開啟了！每個人都向這裡來，心地空明才能及第。如果你的心地不空明，那麼在任何地方都會遇到阻礙。如果你的心地空明，就沒有東西南北的分別，清凈坦蕩。這個時候，不把身體當作身體，不把心當作心。此時，心不生妄想，身不執著於色相。靈明自知，湛然常存。這個時候是什麼？你曾經辨別過嗎？一切法的生起都依賴於因緣，一切法的滅去也依賴於因緣。須知從根本以來，靈明廓徹，廣大虛寂。三界九地（san jie jiu di，佛教中的宇宙構成），是從哪裡來的？天地與我同根，萬物與我一體。這個時候，如果能看破、透徹，就是三世諸佛的老師，六代祖師的祖師，是一切眾生的母親。森羅萬象，山河大地，草木叢林，都是自心中所顯現的。要知道，身體反而存在於心中，如同大海中的一個水泡。你不要追隨那些影像，自然就會廓落無依。所以說，四大（si da，組成物質世界的四種元素：地、水、火、風）的本性自然迴歸，如同孩子找到了母親一樣。珍重！
小參時，僧人問：古人說，『雁過長空，影沉寒水，雁無遺蹤之意，水無沈影之心。』請問，應該如何行履？ 師父說：無心悟道的人才能做到這樣，沒有達到無心的境界就很難做到。 僧人說：經行鳥道沒有軌跡，坐臥虛空沒有痕跡。 師父說：你又在用道理去解釋了。 僧人說：不用道理，又該怎麼做？ 師父說：如同潔白的玉石沒有瑕疵，雕琢它做什麼？
【English Translation】 English version: A monk asked: Among the Ten Dharma Realms (shi fa jie, the ten realms of existence in Buddhist cosmology), which one is the closest to us? The master said: It is not the mind, not the Buddha, and not any object. The monk said: Even at the tip of a hair, one can clearly illuminate the entire world. The master said: You are already lost, mistaking the shadow for the real thing. The monk said: I remember. A monk asked Yunmen (Yunmen, a Zen master): What is the gate of Dharmakaya (fa shen men, the gate of the Buddha's true body)? Yunmen said: The six do not receive (liu bu shou, the six senses do not cling to external objects). What does this mean? The master said: Those who transcend the ordinary can understand. The master then said: What is this place? What is this time? The field for selecting Buddhas (xuan fo chang, a place for selecting Buddhas) has been opened! Everyone comes here, and only with an empty mind can one pass the test. If your mind is not empty, you will encounter obstacles everywhere. If your mind is empty, there is no east, west, south, or north, pure and unburdened. At this time, one does not take the body as the body, nor the mind as the mind. At this time, the mind does not give rise to delusion, and the body does not cling to form. The spirit knows itself, and remains eternally clear. What is this time? Have you ever discerned it? The arising of all dharmas depends on conditions, and the cessation of all dharmas also depends on conditions. Know that from the beginning, it has been spiritually bright and vast and empty. Where do the Three Realms and Nine Lands (san jie jiu di, the structure of the universe in Buddhism) come from? Heaven and earth share the same root with me, and all things are one with me. At this time, if you can see through and penetrate, you are the teacher of the Buddhas of the three worlds, the ancestor of the six generations of patriarchs, and the mother of all sentient beings. All phenomena, mountains and rivers, the great earth, grass and trees, are all manifestations of your own mind. Then you will know that the body is actually within the mind, like a bubble in the ocean. Do not follow those images, and you will naturally be detached and without reliance. Therefore, it is said that the nature of the Four Great Elements (si da, the four elements that make up the material world: earth, water, fire, and wind) naturally returns, like a child finding its mother. Treasure this!
During a small gathering, a monk asked: The ancients said, 'The wild goose flies across the long sky, its shadow sinks in the cold water. The goose has no intention of leaving a trace, and the water has no intention of holding the shadow.' How should one act? The master said: Only those who have attained enlightenment without intention can do this; it is very difficult to achieve without attaining the state of no-mind. The monk said: Walking the bird's path leaves no trace, sitting and lying in the void leaves no mark. The master said: You are explaining it with reasoning again. The monk said: If not with reasoning, then how? The master said: Like flawless white jade, what is the point of carving it?
文喪德。僧云。和尚也是作道理。師云。聽事不真。喚鐘作甕。僧問。門庭建立。各是一家。五派宗風。還許學人一一請問也無。師云。爾試問看。僧云。如何是雲門宗。師云。開口見膽。莫亂商量。僧云。如何是臨際宗。師云。痛處親遭黃檗棒。省時還領大愚拳。僧云。如何是曹洞宗。師云。暗裡分回互。明中卻轉身。僧云。如何是法眼宗。師云。一言盡十方。絲毫未舉揚。僧云。如何是溈仰宗。師云。棬攣明一點。父子卻同條。僧云。五家宗派蒙師指。格外玄機事若何。師云。翡翠踏翻荷葉雨。鷺鷥衝破竹林煙。師乃云。若論參學底事。直須做到平常穩密處。方能一切處自在。一切處超越。了無分外底法。了無分外底心。所以適來僧問。雁過長空影沈寒水。雁無遺蹤之意。水無沈影之心。若能如是。方解異類中行。古人恁么說話。豈是作道理。豈涉思惟情解來。自然恰恰無心。頭頭合道。盤山和尚道。似地擎山不知山之狐峻。如石含玉不知玉之無瑕。若能如是。是真出家。汝等諸人。還曾恁么履踐來么。直饒恁么去。猶是一切處。平常自在受用底時節。所謂廛中雖有隱身術。爭似全身入帝鄉。是須向里許體得到。歇得盡。放得落。瀝得干。圓陀陀明歷歷。便知道。功盡忘依者。轉身覺路玄。今時兄弟。體道多隻坐
【現代漢語翻譯】 現代漢語譯本 文喪德。僧人說：『和尚您也在講道理啊。』 師父說：『聽事情不真切，把鐘叫作甕。』 僧人問：『門庭建立，各成一家。五派宗風，還允許學人一一請問嗎？』 師父說：『你試著問問看。』 僧人說：『如何是雲門宗（Yunmen school of Zen Buddhism)？』 師父說：『開口就露出膽，不要胡亂商量。』 僧人說：『如何是臨濟宗（Linji school of Zen Buddhism)？』 師父說：『痛處親身遭受黃檗（Huangbo)的棒打，醒悟時還領會大愚（Dayu)的拳頭。』 僧人說：『如何是曹洞宗（Caodong school of Zen Buddhism)？』 師父說：『暗地裡互相分回，明中卻又轉身。』 僧人說：『如何是法眼宗（Fayan school of Zen Buddhism)？』 師父說：『一句話說盡十方，絲毫未曾舉揚。』 僧人說：『如何是溈仰宗（Weiyang school of Zen Buddhism)？』 師父說：『棬攣（quan luan,纏繞）明瞭一點，父子卻同歸一條路。』 僧人說：『五家宗派蒙師父指點，格外玄機之事又如何呢？』 師父說：『翡翠踏翻荷葉上的雨，鷺鷥衝破竹林中的煙。』 師父於是說：『若論參學這件事，必須做到平常穩密之處，才能一切處自在，一切處超越，了無分外的法，了無分外的心。所以剛才僧人問，雁過長空，影子沉入寒水，雁沒有留下軌跡的意思，水沒有留下影子的心。若能如此，才能理解在異類中行走。古人這樣說話，豈是在講道理？豈是涉及思惟情解而來？自然恰恰無心，頭頭合道。盤山（Panshan)和尚說，似大地托著山，卻不知道山的陡峭峻拔；如石頭含著玉，卻不知道玉的無瑕。若能如此，才是真正出家。你們這些人，還曾這樣履踐過嗎？直饒這樣去做，仍然是一切處，平常自在受用的時候。所謂身在鬧市雖有隱身之術，怎比得上全身進入帝鄉。必須向里許體會得到，歇得盡，放得落，瀝得干，圓陀陀明歷歷，便知道，功盡忘依者，轉身覺路玄。今時的兄弟，體道大多隻是坐著。』
【English Translation】 English version Wen lost virtue. The monk said, 'Venerable monk, you are also making arguments.' The master said, 'Hearing things not truly, calling a bell a pot.' The monk asked, 'Establishments of schools, each forming a family. The five schools' styles, are students still allowed to ask about them one by one?' The master said, 'You try asking.' The monk said, 'What is the Yunmen school (Yunmen school of Zen Buddhism)?' The master said, 'Opening the mouth reveals the gall, do not recklessly discuss.' The monk said, 'What is the Linji school (Linji school of Zen Buddhism)?' The master said, 'The painful spot personally suffers Huangbo's (Huangbo) beating, upon awakening, also receives Dayu's (Dayu) fist.' The monk said, 'What is the Caodong school (Caodong school of Zen Buddhism)?' The master said, 'In the dark, dividing and returning mutually, in the light, yet turning around.' The monk said, 'What is the Fayan school (Fayan school of Zen Buddhism)?' The master said, 'One word exhausts the ten directions, the slightest bit not yet raised.' The monk said, 'What is the Weiyang school (Weiyang school of Zen Buddhism)?' The master said, 'Entwined and clear on one point, father and son yet on the same path.' The monk said, 'The five schools' styles are enlightened by the master's guidance, what about the extraordinary and profound matters?' The master said, 'The jadeite steps over the rain on the lotus leaf, the egret breaks through the bamboo forest's smoke.' The master then said, 'If discussing the matter of studying Zen, one must reach the ordinary and secure place, then one can be at ease in all places, transcend in all places, with no extraneous Dharma, with no extraneous mind. Therefore, just now the monk asked, the wild goose passes through the long sky, its shadow sinks into the cold water, the wild goose has no intention of leaving traces, the water has no mind of retaining the shadow. If one can be like this, then one can understand walking among different kinds. The ancients spoke like this, how could it be making arguments? How could it involve thinking and emotional understanding? Naturally, it is precisely without mind, everything accords with the Way. Panshan (Panshan) monk said, like the earth supporting the mountain, not knowing the mountain's steepness and height; like a stone containing jade, not knowing the jade's flawlessness. If one can be like this, then one is truly renouncing the world. Have you all ever practiced like this? Even if you go like this, it is still the time of ordinary and free enjoyment in all places. The so-called, although there is the art of hiding in the marketplace, how can it compare to entering the imperial land with the whole body. One must be able to realize it inwardly, to rest completely, to let go completely, to drain completely, round and bright, then one knows, those who exhaust their efforts and forget reliance, turning around, the path of awakening is profound. Today's brothers, mostly just sit when experiencing the Way.'
在。兩頭俱成過患。不能宛轉旁參。偏正往來。十成受用。不見古人道。了得生死。不了目前。病在目前。了得目前。不了生死。病在生死。所以雪竇又道。田地穩密底。佛祖不能知。為甚麼抬腳不起。神通遊戲底。鬼神莫能測。為甚麼放腳不下。要得周旋相應么。直須虛處而靈空時而應。藏身處沒軌跡。沒軌跡處莫藏身。通其變使人不倦。通身手眼。恰恰現成。方是衲僧得大受用處。若能如是也。便於雲門宗。見得灑灑落落。哆哆和和。了無分外底言語。了無分外底佛法。便知。臨際喝下絕機絲。棒頭開正眼。三玄三要。賓主歷然。無爾揍泊處。無爾安堵處。恁么會得。方知法眼做處。山高水深。松長柏短。森羅萬象。觸目遇緣。自然出一頭地。所以溈仰父子。千里同風。絲毫不隔。勸諸人。且莫草草。須是自家敲骨打髓。一一體究分曉始得。若是纖毫未透。便成窒礙於生死中。不能超脫。盡被一切語言流轉于見聞中。不能脫略。不能自由。不見。僧問九峰。如何是向去底人。峰云。寒蟬抱枯木。泣盡不回頭。如何是卻來底人。峰云。蘆花火里秀。逢春恰似秋。如何是不來不去底人。峰云。石羊逢石虎。相見早晚休。是須恁么恰恰相應。理事貫通。往來無礙始得。更須知。有言語不到處。是非不及處。所以道。一切
【現代漢語翻譯】 現代漢語譯本： 要知道，執著于兩端都會造成過失。不能靈活變通，全面領會，就無法完全領悟佛法。古人說：『了悟生死，卻不瞭解眼前的事物，問題就在眼前；瞭解眼前的事物，卻不能了悟生死，問題就在生死。』所以雪竇禪師又說：『田地穩密的地方，佛祖也無法知曉，為什麼抬腳不起？神通遊戲的地方，鬼神也無法測度，為什麼放腳不下？』想要周旋相應嗎？必須在虛處顯現靈性，在空時應機而動。藏身之處沒有軌跡，沒有軌跡之處不要藏身。通達變化，使人不感到厭倦。全身都是手眼，恰恰是現成的。這才是僧人獲得大受用的地方。如果能夠這樣，就能在雲門宗（Yunmen Sect）里，看得灑灑落落，哆哆和和，沒有額外的言語，沒有額外的佛法。便知道，臨濟（Linji）的棒喝下斷絕了機絲，棒頭開啟了正眼。三玄三要，賓主分明，沒有你停泊的地方，沒有你安居的地方。這樣領會，才知道法眼（Fayan）的作為，山高水深，松長柏短，森羅萬象，觸目遇緣，自然高人一等。所以溈山（Weishan）和仰山（Yangshan）父子，千里同風，絲毫不隔。勸告各位，不要草率，必須自己敲骨打髓，一一徹底研究明白才行。如果有一絲一毫沒有透徹，就會在生死中形成阻礙，不能超脫，完全被一切語言所左右，在見聞中流轉，不能擺脫，不能自由。沒聽過嗎？有僧人問九峰禪師：『什麼是走向死亡的人？』九峰禪師說：『寒蟬抱著枯木，哭盡也不回頭。』『什麼是返回的人？』九峰禪師說：『蘆花在火里秀出，逢春卻像秋天。』『什麼是不來不去的人？』九峰禪師說：『石羊遇到石虎，相見何時休？』必須這樣恰恰相應，事理貫通，往來無礙才行。更要知道，有言語無法表達的地方，是非無法涉及的地方。所以說，一切……
【English Translation】 English version: Know that clinging to either extreme leads to faults. Without flexibility and comprehensive understanding, one cannot fully grasp the Dharma. The ancients said, 'Understanding birth and death, yet not understanding what is before one's eyes, the problem lies in the present; understanding what is before one's eyes, yet not understanding birth and death, the problem lies in birth and death.' Therefore, Zen Master Xuedou (雪竇) also said, 'In a secure and stable field, even the Buddhas cannot know; why can't you lift your foot? In a realm of supernatural play, even ghosts and spirits cannot fathom; why can't you put your foot down?' Do you want to be responsive and harmonious? You must manifest spirituality in emptiness and respond to opportunities in emptiness. Where you hide, there are no traces; where there are no traces, do not hide. Understand the changes, so that people do not get tired. The whole body is hands and eyes, perfectly present. This is where monks gain great benefit. If you can do this, you can see clearly and distinctly in the Yunmen Sect (雲門宗), without extra words, without extra Dharma. Then you will know that Linji's (臨濟) shout and blow cut off the threads of opportunity, and the staff opens the true eye. The Three Mysteries and Three Essentials, guest and host are distinct, there is no place for you to dock, no place for you to settle. Understanding in this way, you will know the actions of Fayan (法眼), high mountains and deep waters, tall pines and short cypresses, myriad phenomena, encountering conditions at every turn, naturally standing out. Therefore, Weishan (溈山) and Yangshan (仰山), father and son, share the same spirit across a thousand miles, without the slightest separation. I advise you all, do not be careless, you must thoroughly investigate and understand each and every detail. If there is even a slight lack of understanding, it will become an obstacle in birth and death, preventing you from transcending, completely controlled by all languages, flowing in seeing and hearing, unable to escape, unable to be free. Haven't you heard? A monk asked Zen Master Jiufeng (九峰), 'What is a person going towards death?' Zen Master Jiufeng said, 'A cold cicada clinging to a withered tree, crying until it dies without turning back.' 'What is a person returning?' Zen Master Jiufeng said, 'Reed flowers bloom in the fire, resembling autumn in spring.' 'What is a person who neither comes nor goes?' Zen Master Jiufeng said, 'A stone sheep meets a stone tiger, when will they rest?' It must be like this, perfectly corresponding, principle and phenomena interpenetrating, coming and going without obstruction. Furthermore, you must know that there are places where words cannot reach, places where right and wrong cannot touch. Therefore, it is said, all...
數句非數句。與吾靈覺何交涉。且道。作么生得如此相應去。語帶玄而無路。舌頭談而不談珍重。
小參僧問記得。芙蓉和尚有四轉語。如何是妙唱不幹舌。師云。蟄戶不開。龍無龍句。僧云。及盡玄微。更無依倚。師云。相隨來處元非影。歷歷回途鳥道玄。僧云。如何是死蛇驚出草。師云。卻恁么來也不妨。僧云。手指空時天地轉。回途石馬出紗籠。師云。頭角生也。僧云。如何免得此過。師云。天童要免此過。不教帶累兒孫。僧云。恁么則一亙死去也。師云。適來是死句是活句。僧云。一不得開。二不得向。師云。又是鉆龜打瓦。僧云。如何是解針枯骨吟。師云。個里惺惺初變動。𨚗時訊息有端由。僧云。頭戴午夜月。腳踏黃金地。師云。粗漢說甚麼閑話。僧云。作么生是細底事。師云。靈犀一點通。是須恁么去。僧云。如何是鐵鋸舞三臺。師云。坐底坐受用。立底立承當。僧云。有星皆栱北。無水不朝東。師云。千里萬里勿交涉。僧云。南斗七北斗八。師云。早恁么卻較些子。師乃云。衲僧行履周旋。衲僧變通宛轉。一亙坐得死去也。萬里無雲。莫便是恁么去也無。所以道。直得青天白日。猶好吃棒。是須個里有一條活路子。也不用動作。也不用呼喚。正是混沌未分時。始見露柱懷胎。那時見得徹。便有
【現代漢語翻譯】 現代漢語譯本： 『數句非數句』（不是言語又像是言語）。與我的靈覺有什麼關係呢？那麼說，怎樣才能如此相應呢？言語中帶有玄機卻無路可尋，舌頭談論卻又像沒有談論一樣，珍重。
小參時有僧人問道，記得芙蓉和尚有四轉語。什麼是『妙唱不幹舌』？ 師父說：『蟄伏的門戶沒有打開，龍也沒有龍的語句。』 僧人說：『窮盡玄妙的道理，就再也沒有依靠了。』 師父說：『相隨而來的地方原本就不是影子，清清楚楚的回程路是鳥道般的玄妙。』 僧人說：『什麼是死蛇驚動草叢？』 師父說：『就這樣來也不妨。』 僧人說：『手指指向天空時天地轉動，回程路上石馬從紗籠中出來。』 師父說：『長出頭角了。』 僧人說：『如何才能免除這個過失？』 師父說：『天童要免除這個過失，不教子孫後代受牽連。』 僧人說：『這樣說就是完全死去了。』 師父說：『剛才那是死句還是活句？』 僧人說：『一不得開，二不得向。』 師父說：『又是鉆龜打瓦（比喻徒勞無功）。』 僧人說：『什麼是解開針的枯骨吟唱？』 師父說：『這裡惺惺相惜的初次變動，𨚗時訊息自有來由。』 僧人說：『頭戴午夜的月亮，腳踏黃金的土地。』 師父說：『粗魯的人說什麼閑話。』 僧人說：『什麼是細微的事情？』 師父說：『靈犀一點通，必須這樣去理解。』 僧人說：『什麼是鐵鋸舞三臺？』 師父說：『坐著的就坐著受用，站著的就站著承擔。』 僧人說：『有星辰都拱衛北極星，沒有水不朝向東方。』 師父說：『千里萬里沒有關係。』 僧人說：『南斗七星，北斗八星。』 師父說：『早這樣說就稍微好一些了。』 師父於是說：『衲僧（僧人的自稱）的行動周旋，衲僧的變通宛轉，完全坐著死去。萬里無雲，莫非就是這樣嗎？所以說，即使是****，仍然好吃棒。必須在這裡有一條活路，也不用動作，也不用呼喚，正是在混沌未分之時，才見到露柱（佛寺中的柱子）懷孕。那時如果看得透徹，便有』
【English Translation】 English version: 'Non-sentences and sentences' (something that is not language but resembles language). What does it have to do with my spiritual awareness? Then tell me, how can one achieve such correspondence? The words carry profound meaning but there is no path to follow, the tongue speaks but it's as if it doesn't speak, cherish this.
During a small gathering, a monk asked, 'I remember that Abbot Furong had four turning phrases. What is 'wonderful singing that doesn't touch the tongue'? The master said, 'The hibernating door is not open, and the dragon has no dragon-like phrases.' The monk said, 'Exhausting the subtle and mysterious principles, there is nothing left to rely on.' The master said, 'The place from which one comes is originally not a shadow, the clear return path is as mysterious as a bird's path.' The monk said, 'What is a dead snake startling the grass?' The master said, 'Coming like this is also fine.' The monk said, 'When the finger points to the sky, heaven and earth turn, on the return path, the stone horse comes out of the gauze cage.' The master said, 'Horns have grown.' The monk said, 'How can one avoid this fault?' The master said, 'If Tiantong wants to avoid this fault, he will not let his descendants be implicated.' The monk said, 'Does that mean complete death?' The master said, 'Was that just now a dead phrase or a living phrase?' The monk said, 'One must not open, two must not face.' The master said, 'Again, it's like drilling a tortoise or hitting tiles (a metaphor for futile effort).' The monk said, 'What is the singing of a withered bone that has been released from a needle?' The master said, 'Here, the initial movement of mutual appreciation, the news at that time has its origin.' The monk said, 'Wearing the midnight moon on the head, stepping on the golden earth with the feet.' The master said, 'What idle talk is the rude man saying?' The monk said, 'What is the subtle matter?' The master said, 'A single point of spiritual connection, one must understand it in this way.' The monk said, 'What is an iron saw dancing on the Three Platforms (San Tai)?' The master said, 'Those who are sitting, sit and enjoy, those who are standing, stand and bear.' The monk said, 'All the stars arch towards the North Star, no water does not flow towards the east.' The master said, 'Thousands of miles have no relation.' The monk said, 'The Southern Dipper seven stars, the Northern Dipper eight stars.' The master said, 'Saying it earlier would have been slightly better.' The master then said, 'The actions of a monk are circumspect, the transformations of a monk are flexible, completely sitting and dying. Ten thousand miles without clouds, could it be like this? Therefore, it is said that even if it is ****, it is still good to eat a stick. There must be a living path here, without moving or calling, precisely at the time when chaos has not yet separated, one sees the pillar (the pillar in a Buddhist temple) pregnant. If one sees through it at that time, then there is'
超毗盧越釋迦底句子。向其間恁么辨。恁么明。恁么曉。恁么會。是時通一路。許爾作承當。放一線許爾作擔荷。轉頭望本家。已是移步了也。向移步轉頭處照得破。方知道。從里許過來。是衲僧行履處。是衲僧發明處。還曾恁么十成分曉來么。若又作變動。又作疏通。便見相隨來也。才跨門便入世。頭頭上圓。法法上具。所以芙蓉和尚道。妙唱不幹舌。用三寸作么。分曉漢。舉著便點頭知有。又道。死蛇驚出草。那裡突得出脫得過。無生路上卻作長生去也。解針枯骨吟。在個里說得一句。于其間通得一路。點得開辨得出。是里許承當時節。鐵鋸舞三臺。到者里。一切處應現。一切處圓成。一切處作用。一切處超越。事事通兮物物明。達者須知暗裡驚。若恁么見得徹。吾家缽袋子。有分付處。其或未然。天童缽袋子。未有分付在珍重。
小參僧問。凈裸裸赤灑灑時。作么生行履。師云。空劫已前無所住。個人終不涉思惟。僧云。橈棹不施船底脫。往來終不帶浮囊。師云。且道。作么生往來。僧云。回首松間路。依悕月又明。師云。似即似也。是即未是。僧云。只如往來得妙時如何。師云。木人夜半穿靴去。石女天明戴帽歸。僧云。長天未曉野云橫。古渡無風夜蟾午。師云。只如應機通變。又合如何。僧云。手把
【現代漢語翻譯】 現代漢語譯本：超毗盧越釋迦底句子（超越一切的釋迦牟尼的教誨）。如何才能辨別它？如何才能明白它？如何才能理解它？如何才能領會它？如果能做到一時通達，就允許你承擔。放開一線，允許你擔當。回頭望向本家（自性），就已經移步了。在移步回頭之處照破它，才知道從哪裡過來。這是衲僧（修行僧人）的行履之處，是衲僧發明心性之處。你是否曾經這樣十分清楚地瞭解過？如果又有所變動，又想去疏通，就會發現自己仍然在追隨外物。才跨入門檻，便進入了世俗。頭頭是道，法法具足。所以芙蓉和尚說：『美妙的歌唱不需用舌頭，用三寸之舌做什麼？』明白的人，一舉便點頭知曉。又說：『死蛇驚動了草叢。』哪裡能突然脫身而出？在無生之路上卻追求長生。能讓枯骨吟唱，在這裡說出一句話，就能通達一路，點撥開來，辨別清楚。這是承擔的時刻，鐵鋸也能舞動三臺。到了這裡，一切處都能應現，一切處都能圓滿，一切處都能起作用，一切處都能超越。事事通達，物物明瞭，通達的人要知道暗中驚醒。如果能這樣徹底地領悟，吾家的缽袋子，就有可以交付之處。如果還不能這樣，天童的缽袋子，還沒有可以交付的。珍重！
小參時，有僧人問：『在清凈無染的狀態下，如何修行？』師父說：『在空劫（宇宙形成之前）之前，無所執住，個人終究不應涉入思惟。』僧人說：『不用槳櫓，船底自然脫落，往來始終不需藉助浮囊。』師父說：『那麼，你如何往來呢？』僧人說：『回頭看松樹間的路，依稀可見月亮又明亮了。』師父說：『相似是相似，但還未真正領會。』僧人說：『如果往來得妙，又會如何呢？』師父說：『木頭人半夜穿靴子出門，石女天亮戴帽子回家。』僧人說：『長空未亮，野云橫亙，古老的渡口沒有風，夜晚的蟾蜍正午時分出現。』師父說：『如果應機通變，又該如何呢？』僧人說：『手把…』
【English Translation】 English version: 'Chao Piluyue Shijia Di's sentences (the teachings of Shakyamuni that transcend everything). How does one discern them? How does one understand them? How does one comprehend them? How does one realize them? If one can achieve thorough understanding at once, then you are allowed to undertake it. Release a thread, and you are allowed to bear the responsibility. Looking back at your original home (self-nature), you have already moved. At the point of moving and looking back, illuminate and break through it, then you will know where you came from. This is where the 'Na Seng' (mendicant monks) practice, where the 'Na Seng' discover their minds. Have you ever understood this clearly in such a way? If there are changes or attempts to explain it away, you will see yourself still following external things. Only when you cross the threshold do you enter the world. Every head is round, every dharma is complete. Therefore, the monk Furong said: 'Wonderful singing does not require the tongue, what is the three-inch tongue for?' Those who understand, nod their heads in agreement upon hearing it. It is also said: 'A dead snake startles the grass.' Where can one suddenly escape? On the path of no birth, one seeks longevity. Able to make dry bones sing, to speak a sentence here, one can penetrate the path, point it out, and discern it clearly. This is the moment of undertaking, when iron saws can dance on the three platforms. Arriving here, one can manifest everywhere, everything is complete, everything functions, everything transcends. Everything is connected, everything is clear, those who understand must know to be secretly awakened. If you can see through this thoroughly, my family's alms bowl has a place to be entrusted. If not, Tiantong's alms bowl has not yet been entrusted. Treasure this!'
During a small gathering, a monk asked: 'In a state of pure nakedness, how does one practice?' The master said: 'Before the 'Kong Jie' (before the formation of the universe), there is nothing to cling to, and one should not engage in thinking.' The monk said: 'Without oars, the bottom of the boat naturally falls off, and one never needs to rely on floats.' The master said: 'Then, how do you come and go?' The monk said: 'Looking back at the path among the pine trees, the moon is faintly visible and bright again.' The master said: 'Similar is similar, but not yet truly understood.' The monk said: 'If coming and going is wonderful, what will happen?' The master said: 'A wooden man goes out wearing boots in the middle of the night, and a stone woman returns home wearing a hat at dawn.' The monk said: 'The long sky is not yet bright, wild clouds stretch across, the ancient ferry has no wind, and the toad appears at noon.' The master said: 'If responding to the occasion and adapting, what should be done?' The monk said: 'Holding...'
過頭杖。逢春點異花。師云。平地上死人無數。僧云。畢竟應機時。作么生通變。師云。觀音買胡餅。放手是漫頭。師乃云。個是沒量大一段事。諸佛證此一段事。為諸人放光說法。祖師悟此一段事。為諸人授手傳心。若是分曉漢不從佛。不從祖。學禪學道。學佛學法。唯是自己。肯休肯歇。肯放肯落。是時一絲不沾綴。一糝不停留。放教與天地合虛空等。一切事消爍。一切心混融。浩浩蕩蕩。是一個真實人體。若是頭角盡。軌跡絕。岐路斷。心意忘。是個徹頭。無生無死底時節。不教爾退一步。亦不教爾進一步。三世諸佛。同此時證。六代祖師。同此時悟。要個時惺惺照得破。寂寂體得到。若識得生底法也。即與森羅萬象。蠢動含靈。于其中間。皆是個一道。皆是個一性。須是識得初相。若不見初相。即成參差。便屬流轉。諸人還見得初相來么。佛是恁么時生。祖是恁么時出。個時不識。便隨地水火風色相音響。隨大隨小。隨高隨下去也。個時若識得。移一步是我步。得一句是我句。所以道。一人已過。九人亦過。一人不過。帶累九人。一切事皆是自己。一切法皆是自己。眼處作色界佛事。耳處作聲界佛事。香味觸法。各各作佛事。如人六兄弟成褫一家業。南泉和尚道。我十八上便解成家立業。若當時識不破。過後
【現代漢語翻譯】 現代漢語譯本 過頭杖。逢春點異花。趙州禪師說：『平地上死人無數。』學僧問：『那麼，在應機的時刻，如何通變呢？』趙州禪師說：『觀音（Avalokiteśvara）菩薩買胡餅，放手就是饅頭。』 趙州禪師於是說：『這是個沒量的大事。諸佛（Buddhas）證悟這件事，為眾人放光說法。祖師（Patriarchs）悟入這件事，為眾人授手傳心。若是明白人，不跟從佛，不跟從祖，學禪學道，學佛學法，唯有自己。肯休止，肯歇息，肯放下，肯脫落。這時一絲一毫也不沾染，一點一滴也不停留，放任它與天地合一，與虛空等同，一切事物都消散，一切心念都混融。浩浩蕩蕩，是一個真實的人體。若是頭角都磨盡，軌跡都斷絕，歧路都斷開，心意都忘卻，這是個徹頭徹尾、無生無死的時節。不教你退一步，也不教你進一步。三世諸佛，都在此時證悟；六代祖師，都在此時悟入。要在這個時候清醒地照見，寂靜地體會。若認識了生起的法則，就與森羅萬象、蠢動含靈，在其中間，都是一個道，都是一個性。必須認識最初的相狀，若不見最初的相狀，就成了參差不齊，便屬於流轉。諸位還見得到最初的相狀嗎？佛是這個時候生的，祖是這個時候出的。這個時候不認識，便隨著地水火風色相音響，隨著大隨小，隨著高隨下去。這個時候若認識了，移一步是我的步，得一句是我的句。所以說，一人已過，九人亦過；一人不過，連累九人。一切事都是自己，一切法都是自己。眼處作佛事，耳處作聲界佛事，香味觸法，各各作佛事。如同六兄弟成就一家產業。南泉（Nanquan）和尚說：『我十八歲上便懂得成家立業。』若當時識不破，過後…』
【English Translation】 English version The staff that goes too far. Touching different flowers in spring. The Master said, 'Countless people die on level ground.' A monk asked, 'Ultimately, at the moment of responding to the occasion, how does one transform?' The Master said, 'Guanyin (Avalokiteśvara, Bodhisattva of Compassion) buys sesame cakes; letting go is steamed bread.' The Master then said, 'This is an immeasurable great matter. All Buddhas (Buddhas) realize this matter, emitting light and expounding the Dharma for all. The Patriarchs (Patriarchs) awaken to this matter, transmitting mind to mind for all. If one is a clear-minded person, one does not follow the Buddhas, nor does one follow the Patriarchs; one studies Chan, studies the Way, studies the Buddhas, studies the Dharma, only oneself. Willing to cease, willing to rest, willing to let go, willing to detach. At this time, not a thread is attached, not a grain remains. Letting it merge with heaven and earth, equal to emptiness, all things dissolve, all minds blend. Vast and boundless, it is a real human body. If the horns are worn away, the traces are cut off, the forks in the road are severed, and the mind is forgotten, it is a thorough, unborn, and undying moment. I do not teach you to take a step back, nor do I teach you to take a step forward. The Buddhas of the three times all realize this at this moment; the six generations of Patriarchs all awaken to this at this moment. One must be awake and clearly see through this moment, silently and thoroughly experience it. If one recognizes the law of arising, then with all the myriad phenomena, all sentient beings, in the midst of them, all are one path, all are one nature. One must recognize the initial appearance; if one does not see the initial appearance, then it becomes uneven and belongs to transmigration. Do you all see the initial appearance? The Buddha is born at this moment, the Patriarch emerges at this moment. If one does not recognize this moment, then one follows earth, water, fire, wind, form, sound, following the large, following the small, following the high, following the low. If one recognizes this moment, moving a step is my step, obtaining a phrase is my phrase. Therefore, it is said, 'One person has passed, nine people also pass; one person does not pass, implicating nine people.' All things are oneself, all dharmas are oneself. At the eye, one performs Buddha-deeds; at the ear, one performs sound-realm Buddha-deeds; scent, taste, touch, and dharma, each performs Buddha-deeds. Like six brothers establishing a family business. Nanquan (Nanquan) said, 'I understood how to establish a family business at the age of eighteen.' If one does not recognize it at that time, afterwards...'
望崖讚歎。已是劍去久矣。更向根境法中捏怪。道聞底豈不是佛。見底豈不是佛。用根境識。作道作理。直饒爾安排得順。鬥飣得成。遠之遠矣。那時做手腳不辨。又是七顛八倒。向甚麼處。洗得頭面凈。向甚麼處著得手腳穩。爾但一念萬年去。口邊白醭去。便有相應底時節。古人不曾將一言一句曏者邊為人。只教爾了卻那邊卻來者邊行履。若那邊不了。將一知一見。曏者里名邈心地下。紛紛擾擾看。是多少想念流注。一剎那間幾番生滅。若那邊了得。生也盡死也盡。所以道。生滅二元離。是名常真實。又道。聞所聞盡。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。到個時方入圓通境界。所以二十五大士所證圓通。皆是退步就己。至於嗅香觀鼻。俱有一個入處。要須盡根源徹頂底。方是爾住處。如今一般漢。將禪冊子上言語。作道作理。作佛作法。幾時得了去。爾但常自休歇。不將地水火風相隨行。便常出生死。古人道。第一莫將來。將來不相似。若或將來。是須飏卻。嚴陽尊者問趙州。一物不將來時如何。州云。放下著。陽云。一物既不將來。放下個甚麼。州云。恁么則擔取去。兄弟尋常不要擔將來。便是一個無事道人。三界中不現身相。本色漢當恁么去珍重。
小參僧問。東方說法西方聽。西方
【現代漢語翻譯】 現代漢語譯本 望崖讚歎。劍已離鞘很久了。更何況在根、境、法中無端生事。難道聽聞的不是佛嗎？見到的不是佛嗎？用根、境、識，當作道、當作理。即使你安排得順暢，堆砌得完美，也相去甚遠了。那時若做手腳分辨不清，又是顛三倒四。到哪裡去洗凈頭面？到哪裡才能站穩腳跟？你只要一念持續萬年，口邊生出白色的黴菌，便會有相應的時候。古人從不曾將一言一句向這邊為人，只是教你瞭解那邊，然後回到這邊修行。如果那邊不瞭解，將一知半解，在這邊名邈心地下，紛紛擾擾地看，那是多少想念在流注。一剎那間幾番生滅。如果那邊瞭解了，生也盡，死也盡。所以說：『生滅二元離，是名常真實。』又說：『聞所聞盡，覺所覺空，空覺極圓，空所空滅，生滅既滅，寂滅現前。』到那時才進入圓通境界。所以二十五大士所證的圓通，都是退步就己。至於嗅香觀鼻，都有一個入處。要須窮盡根源，徹徹底底，才是你的住處。如今一般人，將禪宗書本上的言語，當作道、當作理，當作佛、當作法，什麼時候才能了悟？你只要常常休息，不將地、水、火、風相隨行，便常常出生死。古人道：『第一莫將來，將來不相似。』若或將來，是須揚棄。嚴陽尊者問趙州：『一物不將來時如何？』趙州說：『放下著。』嚴陽說：『一物既不將來，放下個甚麼？』趙州說：『恁么則擔取去。』兄弟們尋常不要擔將來，便是一個無事道人。三界中不現身相，本色漢當恁么去珍重。
小參僧問：『東方說法西方聽，西方』
【English Translation】 English version Admiring from afar. The sword has been gone for a long time. Moreover, creating trouble within the realms of roots, objects, and dharmas. Isn't what is heard Buddha? Isn't what is seen Buddha? Using roots, objects, and consciousness as the Way, as the principle. Even if you arrange it smoothly and construct it perfectly, you are still far away. If you can't discern your actions at that time, you will be in complete disarray. Where can you wash your face clean? Where can you stand firmly? You just need to maintain one thought for ten thousand years, until white mold grows on your lips, and then there will be a time of resonance. The ancients never used a single word or phrase to help people in this way. They only taught you to understand that side and then come back to this side to practice. If that side is not understood, taking a little knowledge and understanding, and looking at it confusedly in the mind, how many thoughts are flowing? How many births and deaths occur in an instant? If that side is understood, birth is exhausted, and death is exhausted. Therefore, it is said, 'The duality of birth and death is transcended, and this is called constant reality.' It is also said, 'When what is heard is exhausted, what is perceived is emptied. When emptiness and awareness are perfectly round, the emptiness of emptiness is extinguished. When birth and death are extinguished, tranquil extinction appears.' Only then can one enter the realm of perfect penetration. Therefore, the perfect penetration realized by the twenty-five great Bodhisattvas is all about retreating to oneself. As for smelling incense and observing the nose, there is a way to enter. One must exhaust the source of the roots and be thorough to the very top, only then is it your dwelling place. Nowadays, ordinary people take the words in Zen books as the Way, as the principle, as Buddha, as Dharma. When will they ever understand? You just need to rest often, not letting earth, water, fire, and wind accompany you, and then you will constantly be born and die. The ancients said, 'First, do not bring it. If you bring it, it will not be similar.' If you do bring it, you must discard it. Venerable Yanyang asked Zhaozhou, 'What about when not a single thing is brought?' Zhaozhou said, 'Put it down.' Yanyang said, 'Since not a single thing is brought, what is there to put down?' Zhaozhou said, 'In that case, carry it away.' Brothers, usually do not carry it, and you will be a carefree person. Not appearing in the three realms, a true person should cherish it in this way.
A monk asked during a small assembly: 'The East speaks Dharma, the West listens, the West'
說法東方聽。此意如何。師云。干用恁么往來作么。僧云。一波才動眾波隨。師云。直饒法界交徹。也是費力底衲僧。僧云。豈不見道。一塵入正受。諸塵三昧起。師云。一塵入正受時作么生。僧云。被和尚一問。直得腋下汗流師云。諸塵三昧起。又合如何。僧云。東西南北四維上下。師云。拈卻恁么。別更道看。僧云。拈即不無。向甚麼處著。師云。者里無爾插舌處。僧云。東方說法東方聽。西方說法西方聽。此意如何。師云。法法住自位。彼彼不相逢。僧云。似水投水。如金合金。師云。金水投合時作么生。僧云。直得瞞瞞頇頇去也。師云。要且不恁么。僧云。阿師又作么生。師云。南斗七北斗八。僧云。東方說法東方不知。西方說法西方不知。此意如何。師云。冷湫湫地恁么去。僧云。似地擎山。如石含玉去也。師云。又向這裡著到。僧云。須知言滿天下無口過。師云。爾且道。將甚麼作口。僧云。只在鼻孔下。師云。只者個有甚麼難識。僧云。離卻者個。喚甚麼作口。師云。思大當時卻得用。僧云。只如東方說法。盡十方世界一時說法。此意如何。師云。將燈籠入露柱里。移三門過佛殿上。僧云。通身是。遍界是。師云。終是沒安排。到底無分外。僧云。東方不說法。盡十方世界俱不說法。此意如何。師云。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『東方說法，東方聽。（東方宣講佛法，東方人聽聞。）』此意如何？ 師父說：『你這樣往來幹什麼？』 僧人說：『一波才動，眾波隨。（一個波浪才動，無數波浪跟隨。）』 師父說：『縱然法界交相輝映，也是費力的修行僧。』 僧人說：『豈不見道，一塵入正受（一粒微塵進入正定），諸塵三昧起（所有微塵都引發三昧）？』 師父說：『一塵入正受時怎麼樣？』 僧人說：『被和尚您一問，直嚇得腋下汗流。』 師父說：『諸塵三昧起，又該如何？』 僧人說：『東西南北四維上下。』 師父說：『把這些都拿掉，另外說說看。』 僧人說：『拿掉不是沒有，往哪裡放呢？』 師父說：『這裡沒有你插嘴的地方。』 僧人說：『東方說法東方聽，西方說法西方聽，此意如何？』 師父說：『法法住自位（一切法安住于自身的位置），彼彼不相逢（彼此互不相遇）。』 僧人說：『似水投水，如金合金。』 師父說：『金水投合時怎麼樣？』 僧人說：『直得瞞瞞頇頇去也（只能糊里糊塗地過去了）。』 師父說：『但且不是這樣。』 僧人說：『阿師您又怎麼樣？』 師父說：『南斗七，北斗八。』 僧人說：『東方說法東方不知，西方說法西方不知，此意如何？』 師父說：『冷冷清清地就這樣過去。』 僧人說：『似地擎山（像大地托起山嶽），如石含玉去也（像石頭包含美玉）。』 師父說：『又在這裡著落了。』 僧人說：『須知言滿天下無口過（要知道言語傳遍天下也沒有過失）。』 師父說：『你且說說看，用什麼作口？』 僧人說：『只在鼻孔下。』 師父說：『就這個有什麼難認識的？』 僧人說：『離開這個，叫什麼作口？』 師父說：『思大當時卻懂得用。』 僧人說：『如果東方說法，盡十方世界一時說法，此意如何？』 師父說：『將燈籠放入露柱里，把三門移到佛殿上。』 僧人說：『通身是，遍界是。』 師父說：『終究是沒有安排，到底沒有分外。』 僧人說：『東方不說法，盡十方世界俱不說法，此意如何？』 師父說：
【English Translation】 English version: Monk: 'The East preaches the Dharma, and the East listens. (The East expounds the Buddha's teachings, and the people of the East hear them.)' What is the meaning of this? Master: 'What are you doing going back and forth like this?' Monk: 'When one wave moves, all waves follow.' Master: 'Even if the entire Dharma realm interpenetrates, it's still a laborious monastic.' Monk: 'Haven't you heard it said, 'One dust enters correct samadhi (正受), all dusts arise in samadhi (三昧)?'' Master: 'When one dust enters correct samadhi, what happens?' Monk: 'Being asked by you, Master, I'm so startled that sweat flows from under my armpits.' Master: 'When all dusts arise in samadhi, what should be done?' Monk: 'East, West, South, North, the four intermediate directions, above and below.' Master: 'Put all of that aside, and say something else.' Monk: 'It's not that putting it aside is impossible, but where should it be placed?' Master: 'There's no place for you to interject here.' Monk: 'The East preaches the Dharma, and the East listens; the West preaches the Dharma, and the West listens. What is the meaning of this?' Master: 'Each Dharma abides in its own position, and they do not meet each other.' Monk: 'Like water poured into water, like gold alloyed with gold.' Master: 'When gold and water are alloyed, what happens?' Monk: 'It just goes on in a muddled and careless way.' Master: 'But it's not like that.' Monk: 'What about you, Master?' Master: 'The Southern Dipper is seven, the Northern Dipper is eight.' Monk: 'The East preaches the Dharma, but the East doesn't know; the West preaches the Dharma, but the West doesn't know. What is the meaning of this?' Master: 'It just goes on coldly and quietly like that.' Monk: 'Like the earth supporting mountains, like a stone containing jade.' Master: 'You're landing here again.' Monk: 'You must know that words filling the world have no fault.' Master: 'Tell me, what do you use as a mouth?' Monk: 'It's just below the nostrils.' Master: 'What's so difficult to recognize about that?' Monk: 'Apart from that, what do you call a mouth?' Master: 'Si Da (思大) knew how to use it back then.' Monk: 'If the East preaches the Dharma, and all ten directions of the world preach the Dharma at the same time, what is the meaning of this?' Master: 'Putting a lantern inside a pillar, moving the three gates over the Buddha hall.' Monk: 'The whole body is it, the entire realm is it.' Master: 'In the end, there's no arrangement, and ultimately there's nothing external.' Monk: 'If the East doesn't preach the Dharma, then all ten directions of the world don't preach the Dharma. What is the meaning of this?' Master:
爾又用者個舌頭作么。僧云。是是。便禮拜。師乃云。盡十方世界。是一個衲僧。移動不得也。便能取性說法。取性聽法。隨方隅逐處所。高高下下。觸處皆應。如皓月普天相似。所以道。應以比丘身得度者。即現比丘身而為說法。應以長者居士宰宦婆羅門身得度者。即現諸身而為說法。何故如此。為觀世音不作相。便能隨處應現。便能隨處度脫。衲僧各各具足如是。爾但第一莫將身相來。第二莫將道理來。若是不將身相來。一切處能說法。若是不將道理來。一切處能受用。入一切世間法。離個色字不得。出一切世間法。離個心字不得。世出世間。只恁么平等。爾還識色法初相來么。若識得色法初相。山河大地。草木叢林。東西南北。長短高下。盡從恁么處來。便乃隨長隨短。隨高隨下。不要就上增減一絲毫。即是一切色法具足底相。爾還識心法初相來么。若識得心法初相。便能於一切處。出一頭地。恰恰相應。歷歷不混。即是一切心法具足底相。此猶是應現法界。若也坐斷一切心。拈卻一切色。退得盡放得落。正恁么時。是個甚麼。諸人還識得根源么。還識得本祖么。所以僧問文殊。達磨還是祖否。殊云。不是祖。僧云。既不是祖。何用西來。殊云。為爾不薦祖。僧云。薦后如何。殊云。方知不是祖。且道。作么生
【現代漢語翻譯】 現代漢語譯本： 你又用這個舌頭做什麼？』僧人說：『是，是。』便禮拜。趙州禪師便說：『盡十方世界，是一個雲遊僧，移動不得。』便能取性說法，取性聽法，隨方隅逐處所，高高下下，觸處皆應，如皓月普照天空一般。所以說，『應以比丘（Bhikkhu，佛教出家男眾）身得度者，即現比丘身而為說法；應以長者、居士（Gṛhapati，在家信徒）、宰宦、婆羅門（Brāhmaṇa，印度教祭司）身得度者，即現諸身而為說法。』 為什麼如此？因為觀世音（Avalokiteśvara，佛教菩薩）不作固定的形象，便能隨處應現，便能隨處度脫。雲遊僧們各各具足這樣的能力。你只要第一不要執著于身相，第二不要執著于道理。如果是不執著于身相，在一切處都能說法；如果是不執著于道理，在一切處都能受用。進入一切世間法，離不開這個『色』字；超出一切世間法，離不開這個『心』字。世間和出世間，就這麼平等。你還認識色法最初的相狀嗎？如果認識得色法最初的相狀，山河大地，草木叢林，東西南北，長短高下，都從那個地方來，便隨著長而長，隨著短而短，隨著高而高，隨著下而下，不要在上面增減一絲一毫，就是一切色法具足的相狀。你還認識心法最初的相狀嗎？如果認識得心法最初的相狀，便能於一切處，出一頭地，恰恰相應，歷歷不混，就是一切心法具足的相狀。這還只是應現法界。如果也坐斷一切心，拋卻一切色，退得盡，放得落，正在這個時候，是個什麼？諸位還認識得根源嗎？還認識得本祖嗎？所以僧人問文殊（Mañjuśrī，佛教菩薩）：『達磨（Bodhidharma，禪宗初祖）還是祖師嗎？』 文殊說：『不是祖師。』 僧人說：『既然不是祖師，何必西來？』 文殊說：『爲了你不認識祖師。』 僧人說：『認識后如何？』 文殊說：『方才知道不是祖師。』 且說，怎麼做？』
【English Translation】 English version: 『Then what do you use this tongue for?』 The monk said, 『Yes, yes,』 and bowed. The Master (Zhàozhōu, a famous Chan master) then said, 『The entire ten directions world is a wandering monk, who cannot be moved.』 He can take the nature to expound the Dharma, and take the nature to listen to the Dharma. Following all directions and places, high and low, he responds everywhere, like a bright moon shining over the sky. Therefore, it is said, 『Those who should be delivered by the form of a Bhikkhu (Buddhist monk), he will manifest as a Bhikkhu to expound the Dharma; those who should be delivered by the form of an elder, a Gṛhapati (householder), an official, or a Brāhmaṇa (Hindu priest), he will manifest in those forms to expound the Dharma.』 Why is this so? Because Avalokiteśvara (the Bodhisattva of Compassion) does not create fixed forms, he can manifest everywhere and deliver beings everywhere. Each and every wandering monk is fully endowed with such abilities. You only need to, first, not cling to the form of the body, and second, not cling to reasoning. If you do not cling to the form of the body, you can expound the Dharma everywhere; if you do not cling to reasoning, you can benefit everywhere. Entering all worldly dharmas, you cannot be separated from the word 『form』 (rūpa); transcending all worldly dharmas, you cannot be separated from the word 『mind』 (citta). The worldly and the transcendental are just this equal. Do you recognize the original appearance of form-dharma? If you recognize the original appearance of form-dharma, then mountains, rivers, the great earth, grasses, trees, forests, east, west, south, north, long, short, high, low, all come from that place, and follow the long to be long, follow the short to be short, follow the high to be high, follow the low to be low, without adding or subtracting a single hair, that is the complete appearance of all form-dharmas. Do you recognize the original appearance of mind-dharma? If you recognize the original appearance of mind-dharma, then you can, in all places, stand out from the crowd, perfectly corresponding, clearly distinct, that is the complete appearance of all mind-dharmas. This is still the manifested Dharma-realm. If you also cut off all mind, discard all form, retreat completely, and let go completely, then what is it at this very moment? Do you all recognize the root source? Do you recognize the original ancestor? Therefore, a monk asked Mañjuśrī (the Bodhisattva of Wisdom), 『Is Bodhidharma (the first patriarch of Chan Buddhism) an ancestor?』 Mañjuśrī said, 『He is not an ancestor.』 The monk said, 『Since he is not an ancestor, why did he come from the West?』 Mañjuśrī said, 『For you not to recognize the ancestor.』 The monk said, 『What is it like after recognition?』 Mañjuśrī said, 『Then you will know he is not an ancestor.』 Tell me, what to do?』
是祖。瑞光流不滅。真氣觸還生珍重。
小參僧問記得。德山和尚道。及盡去也。直得三世諸佛。口掛壁上。猶有一人。呵呵大笑。未審。阿那個是此人。師云。通身無影像時。其間卻有眼在。僧云。轉身踏著鐵崑崙。方信黑風吹不入。師云。是須恁么去。僧云。正風吹不入時。還著得一言半句也無。師云。風吹入也。僧云。玲瓏八面自回合。峭峻一方誰敢窺。師云。正是風頭上句。僧云。只如風后底句。又作么生。師云。天童卻忘了。僧禮拜。師乃云。三世諸佛。六代祖師。只是明心了事底漢。阿爾諸人。還明得自己心也未。還了得自己事也未。爾若明得心。爾若了得事。更無毫髮分外底。更無毫髮欠少底。淨盡脫得了。通身恁么去。言語有所不到。是非有所不及。如熱鐵上泊蚊子不得。了無外因緣。了無他影像。照與照者。二俱寂滅。于寂滅中。能證寂滅者。是爾自己。若恁么桶底子脫去。地水火風。五蘊十八界。掃盡無餘。作么生是盡不得底。所以德山圓明大師道。及盡去也。直得三世諸佛。口掛壁上。猶有一人呵呵大笑。若識此人。參學事畢。諸兄弟。于絕氣息時。斷軌跡處。須具眼始得。那時歷歷不沈。靈靈絕待。便能闊步大方。周旋普應。入一塵一切塵中坐道場。入一處一切處所作佛事。至於草木
【現代漢語翻譯】 現代漢語譯本 是祖。瑞光流淌不息，真氣觸碰還能復生，要珍重啊。
小參時，有僧人問道：『記得德山和尚說過，及盡去也（徹底消盡）。直使得三世諸佛，口掛在壁上，還有一人，呵呵大笑。』未審，阿（啊）那個是此人？ 師（天童正覺禪師）說：『通身無影像時，其間卻有眼在。』 僧人說：『轉身踏著鐵崑崙（比喻極其堅固），方信黑風吹不入。』 師說：『是須恁么去（就是要這樣）。』 僧人說：『正風吹不入時，還著得一言半句也無？』 師說：『風吹入也。』 僧人說：『玲瓏八面自回合，峭峻一方誰敢窺。』 師說：『正是風頭上句。』 僧人說：『只如風后底句，又作么生？』 師說：『天童卻忘了。』 僧禮拜。 師於是說：『三世諸佛，六代祖師，只是明心了事底漢（明白自己心性，了結自己事情的人）。阿爾（你們）諸人，還明得自己心也未？還了得自己事也未？爾若明得心，爾若了得事，更無毫髮分外底（沒有絲毫多餘的），更無毫髮欠少底（沒有絲毫欠缺的）。淨盡脫得了，通身恁么去（整個身心都這樣）。言語有所不到，是非有所不及。如熱鐵上泊蚊子不得（像蚊子落在燒紅的鐵上一樣無法停留）。了無外因緣，了無他影像。照與照者，二俱寂滅。于寂滅中，能證寂滅者，是爾自己。若恁么桶底子脫去（如果這樣徹底領悟），地水火風，五蘊十八界，掃盡無餘。作么生是盡不得底（什麼才是無法消盡的）？所以德山圓明大師道，及盡去也。直使得三世諸佛，口掛壁上，猶有一人呵呵大笑。若識此人，參學事畢。諸兄弟，于絕氣息時，斷軌跡處，須具眼始得（必須具備慧眼才能看清）。那時歷歷不沈（清清楚楚，不會沉沒），靈靈絕待（靈明澄澈，超越對待）。便能闊步大方，周旋普應。入一塵一切塵中坐道場，入一處一切處所作佛事。至於草木』
【English Translation】 English version It is the Ancestor. The auspicious light flows unceasingly, the true energy revives upon contact, cherish it.
During a small assembly, a monk asked: 'I remember that Reverend Deshan said, 'Exhaust it completely.' It makes the Buddhas of the three worlds hang their mouths on the wall, and there is still one person laughing heartily.' I wonder, who is this person? The Master (Zen Master Tiantong Zhengjue) said: 'When the whole body is without image, there are eyes within it.' The monk said: 'Turning around and stepping on the Iron Mount Kunlun (a metaphor for extreme solidity), one then believes that the black wind cannot blow in.' The Master said: 'That's how it must be.' The monk said: 'When the wind cannot blow in, can one still attach a word or half a sentence?' The Master said: 'The wind blows in.' The monk said: 'Exquisite and multifaceted, it naturally returns, steep and precipitous, who dares to peek?' The Master said: 'That is precisely the phrase at the head of the wind.' The monk said: 'What about the phrase after the wind?' The Master said: 'Tiantong has forgotten it.' The monk prostrated. The Master then said: 'The Buddhas of the three worlds, the six generations of Patriarchs, are merely those who understand their own minds and settle their own affairs. All of you, have you understood your own minds yet? Have you settled your own affairs yet? If you understand your mind, if you settle your affairs, there is nothing extra, not a hair's breadth, there is nothing lacking, not a hair's breadth. Completely rid of everything, the whole body goes like this. Words cannot reach it, right and wrong cannot touch it. Like a mosquito unable to land on hot iron. Completely without external causes, completely without other images. The illuminator and the illuminated, both are extinguished. Within that extinction, the one who can realize extinction is yourself. If you thoroughly break through like the bottom falling out of a bucket, earth, water, fire, wind, the five aggregates and eighteen realms, swept away without remainder. What is it that cannot be exhausted? Therefore, Great Master Yueming of Deshan said, 'Exhaust it completely.' It makes the Buddhas of the three worlds hang their mouths on the wall, and there is still one person laughing heartily. If you recognize this person, the matter of studying is finished. All brothers, at the moment of ceasing breath, at the place where traces are cut off, you must have eyes to see. At that time, it is clear and does not sink, spiritually independent. Then you can stride freely, respond universally. Enter a single dust, sit in the Way place within all dust, enter a single place, perform Buddha deeds in all places. Even to the grasses and trees.'
叢林山河大地。還有一件一事分外底么。都只是爾現形處。是爾說法處。是爾出身處。門門恁么來。法法恁么住。中間無往來相。只者靈明絕待底。是諸人自己。若與諸法對待。即不成自。若是身空。則眼處空。眼處空則色處空。以自己合自己。於一切法中。如空合空。似水入水相似。何用作分析。何用作安堵。所以道。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。個時平等平等。無起滅無往來。無好惡無取捨。恰恰好好。是平等相。若有少分相觸。便成礙塞。爾若淨盡去。自然具足。放下去自然見成。若於一切處百雜碎。大大小小。方方圓圓。見處立色不得。全色是見。聞處立聲不得。全聲是聞。乃至香味觸法。亦復如是。還曾恁么來么。若也恁么來。方知道。性自平等。無平等者珍重。
小參云。好兄弟。普天一色。冰壺未放于春來。空劫無塵。枯木已含于花信。石人休擊節。玉女罷登機。月滿寒巖。皎皎神光非照。雪封古道。依依夜色卻迷。老猿坐折向陽枝。靈鳥投棲無影樹。正恁么時。聖凡奚立。佛祖難臻。化周塵剎絕功勛。坐斷十方無住相。乘時借路。撒手回途。崑崙未踏月船舷。胡地風光傳入漢。空懷過市。冷眼窺人。咭嘹舌頭。話盡平生心事。累垂鼻孔。何妨摩觸家風。身里出門門裡身。眼
【現代漢語翻譯】 現代漢語譯本： 叢林、山河、大地，還有一件一事在這些之外嗎？這些都只是你顯現的地方，是你說法的地方，是你出身的地方。任何途徑都是這樣來的，任何法都是這樣住的。中間沒有往來之相。只有那靈明、絕對的，才是你們自己。如果與諸法相對待，就不能成為自己。如果身空，那麼眼處也空；眼處空，那麼色處也空。用自己與自己相合，在一切法中，就像空與空相合，似水入水一樣。何必作分析？何必作安頓？所以說，像大地承載山嶽，卻不知道山的孤高峻峭；像石頭包含美玉，卻不知道玉的純潔無瑕。這時平等平等，沒有生滅，沒有往來，沒有好惡，沒有取捨，恰恰好好，這就是平等之相。如果有一點點相觸，便會形成阻礙。你如果淨盡一切，自然具足。放下去自然顯現。如果在一切處百雜碎，大大小小，方方圓圓，見處立色不得，全色是見；聞處立聲不得，全聲是聞；乃至香味觸法，也是這樣。你曾經這樣來過嗎？如果這樣來過，才知道，性自平等，沒有平等者，珍重。
小參說：好兄弟，普天一色，冰壺未放于春來；空劫無塵，枯木已含于花信。石人停止擊節，玉女停止登機。月滿寒巖，皎皎神光並非照耀；雪封古道，依依夜色卻令人迷惑。老猿坐著折斷向陽的樹枝，靈鳥投向沒有影子的樹棲息。正在這個時候，聖凡如何立足？佛祖難以到達。化周塵剎，絕無功勛；坐斷十方，沒有住相。乘時借路，撒手回途。崑崙未曾踏上月船的船舷，胡地的風光傳入漢地。空懷過市，冷眼窺人。咭嘹的舌頭，說盡平生的心事。累垂的鼻孔，不妨摩觸家風。身里出門，門裡出身，眼...
【English Translation】 English version: The jungles, mountains, rivers, and the great earth—is there anything beyond these? All these are merely where you manifest, where you expound the Dharma, where you originate. Every path comes like this, every Dharma abides like this. There is no coming and going in between. Only that which is spiritually bright and absolute is your very self. If you treat it as relative to all Dharmas, it will not become self. If the body is empty, then the eye-sense-door is also empty; if the eye-sense-door is empty, then the realm of form is also empty. Use the self to unite with the self; within all Dharmas, it is like emptiness merging with emptiness, like water entering water. Why bother to analyze? Why bother to settle down? Therefore, it is said: Like the earth supporting the mountains, unaware of the mountains' solitary height; like a stone containing jade, unaware of the jade's flawlessness. At this time, it is equality, equality, without arising or ceasing, without coming or going, without good or bad, without acceptance or rejection. Just right, just right—this is the aspect of equality. If there is even a slight touch, it will become an obstruction. If you purify everything completely, you will naturally be complete. Let go, and you will naturally see it manifest. If in all places you are a hundred times fragmented, big and small, square and round, you cannot establish form in the place of seeing; all form is seeing. You cannot establish sound in the place of hearing; all sound is hearing. And so it is with smell, taste, touch, and Dharma. Have you ever come like this? If you have come like this, then you will know that the nature is inherently equal, and there is no one who is equal. Treasure this.
A short Dharma talk: Good brothers, the whole world is one color; the ice pitcher has not yet released the spring. The empty aeon is without dust; the withered tree already contains the message of flowers. The stone man ceases striking the rhythm, the jade maiden ceases ascending the loom. The moon is full on the cold cliff; the bright divine light does not illuminate. The snow seals the ancient path; the faint night color is confusing. The old ape sits and breaks the sun-facing branch; the spiritual bird seeks refuge in the shadowless tree. At just this time, how can the holy and the mundane be established? The Buddhas and ancestors are difficult to reach. Transforming the dust realms is without merit; sitting and cutting off the ten directions is without abiding appearance. Taking advantage of the time and borrowing the path, letting go and returning. Kunlun has not yet stepped on the moon boat's gunwale; the scenery of the barbarian lands enters the Han lands. Empty-minded passing through the market, coldly observing people. The chattering tongue speaks of all the heart's affairs of a lifetime. The drooping nostrils, why not caress the family style? Leaving the body from within the door, originating from within the door, the eyes...
中之物物中眼。見色也頭頭彌勒。聞聲也處處觀音。文殊于無差別智。示有差別身。普賢于有差別境。入無差別定。一切處自然正受。十二時法爾禪那。迷逢達磨更誰同。白牯貍奴卻知有。所以道。正位雖正卻偏。偏位雖偏卻圓。正偏宛轉若支離。失卻手中珠墮地。恁么行履。還是本色衲僧也未。子細撿點將來。猶未是吾家超脫處。畢竟如何。良久云。寶殿無人不侍立。不種梧桐免鳳來。
小參云。君臨臣位。猶帶凝然。子就父時。尚存孝養。玉關未透。正迷一色功勛。寶印全提。肯露那時文彩。還從實際。建立化門。撒手回途。通身無滯。所以道。法身無相。應物而形。般若無知。對緣而照。青青翠竹。鬱鬱黃花信手拈來。隨處顯現。了無他自。誰作根塵。獨露本身。自然轉物。心無異心。而法無異法。法無異法。而心無異心。不見道。佛子住此地。即是佛受用。常在於其中。經行及坐臥。兄弟如何履踐。得與么相應去。快須休去歇去。有也莫將來。無也莫將去。現在更有甚麼事。如人負檐兩頭俱脫。和擔飏卻始得。便是自由底人。若不飏卻。他時異日。只成個負檐漢子去。如今說聽。誠難其人。若以四大。作說法聽法者。四大是塵。非說聽者。若以五蘊為說法聽法者。五蘊是妄。非說聽者。若以虛空。為說
【現代漢語翻譯】 現代漢語譯本 『中之物物中眼』，意為在事物之中有能見事物的眼睛。見到色塵時，處處都是彌勒菩薩（Maitreya，未來佛）；聽到聲音時，處處都是觀音菩薩（Avalokiteśvara，慈悲的菩薩）。文殊菩薩（Mañjuśrī，智慧的菩薩）在無差別的智慧中，示現有差別的身相。普賢菩薩（Samantabhadra，大行菩薩）在有差別的境界中，進入無差別的禪定。一切處都是自然而然的正受，十二時辰都是本然的禪那。迷惑時遇到達磨祖師（Bodhidharma，禪宗初祖）又能與誰相同呢？就連那隻白色的貓也知道有這麼回事。 所以說，正位雖然是正，卻有所偏頗；偏位雖然是偏，卻能圓融。正與偏如果生硬地分開，就像丟掉了手中的寶珠掉在地上一樣。這樣修行，還是本色的出家人嗎？仔細檢查一下。這還不是我們家超脫的地方。究竟如何呢？（停頓良久）寶殿里沒有一個人不在侍立，不種梧桐樹就免得鳳凰飛來。
小參時說，君王處於臣子的位置，還帶著凝滯之氣；兒子順從父親時，還存有孝養之心。玉門關沒有打通，正是迷於一色的功勛；寶印完全提起來，肯顯露那時的文采。還要從實際出發，建立教化的門徑。撒手放開回歸本途，通身沒有滯礙。所以說，法身沒有固定的相狀，應物而顯現形體；般若沒有分別的知見，對境而照耀。青翠的竹子，茂盛的黃花，信手拈來，隨處顯現，沒有其他來處。誰在作根塵呢？唯有本身獨自顯露。自然地轉化外物，心沒有異樣的心思，而法也沒有異樣的法則。法沒有異樣的法則，而心也沒有異樣的心思。沒聽見說嗎？佛子住在此地，就是佛的受用，常常在此中，經行和坐臥。各位兄弟如何踐行，才能與此相應呢？趕快休歇下來，有也不要拿來，無也不要拿去。現在還有什麼事呢？就像人挑著擔子兩頭都脫落，連同扁擔一起扔掉才能解脫，才是自由的人。如果不扔掉，將來有一天，只會成為一個挑擔子的人。如今說法聽法，實在難以找到這樣的人。如果用四大（地、水、火、風）作為說法聽法者，四大是塵，不是說法聽法者。如果用五蘊（色、受、想、行、識）作為說法聽法者，五蘊是虛妄，不是說法聽法者。如果用虛空作為說法
【English Translation】 English version 'The eye within things within things' means there is an eye within things that can see things. When seeing forms, everywhere is Maitreya (the future Buddha); when hearing sounds, everywhere is Avalokiteśvara (the Bodhisattva of compassion). Mañjuśrī (the Bodhisattva of wisdom), in undifferentiated wisdom, manifests differentiated forms. Samantabhadra (the Bodhisattva of great practice), in the realm of differentiation, enters undifferentiated samādhi (meditative absorption). Everywhere is natural and correct reception, and the twelve periods of the day are inherently dhyāna (meditation). When deluded, encountering Bodhidharma (the first patriarch of Zen), who can be the same? Even the white cat knows this. Therefore, it is said that although the correct position is correct, it is biased; although the biased position is biased, it is complete. If correctness and bias are rigidly separated, it is like losing the pearl in your hand and dropping it on the ground. Practicing like this, are you still a true monk? Examine it carefully. This is not yet our family's place of transcendence. What is it ultimately like? (Pauses for a long time) In the treasure hall, there is no one not standing in attendance; if you don't plant parasol trees, you avoid the arrival of the phoenix.
During the small assembly, it was said, 'When a ruler is in the position of a subject, he still carries a sense of stagnation; when a son obeys his father, there is still filial piety.' If the Jade Gate (a metaphorical barrier) is not broken through, one is precisely deluded by the merit of a single color; if the precious seal is fully raised, one is willing to reveal the literary elegance of that time. One must still start from reality and establish the gate of teaching. Letting go and returning to the original path, the whole body is without obstruction. Therefore, it is said that the Dharmakāya (Dharma body) has no fixed form, responding to things and manifesting form; prajñā (wisdom) has no discriminating knowledge, illuminating according to conditions. The green bamboo, the lush yellow flowers, picked up casually, appear everywhere, without any other origin. Who is creating the roots and dust? Only the self alone is revealed. Naturally transforming external things, the mind has no different thoughts, and the Dharma has no different laws. The Dharma has no different laws, and the mind has no different thoughts. Haven't you heard it said? 'A Buddha's child dwelling in this place is the Buddha's enjoyment, constantly within it, walking and sitting.' Brothers, how do you practice to be in accord with this? Quickly rest and cease, do not bring what is there, and do not take away what is not there. What else is there now? It is like a person carrying a load with both ends of the yoke breaking, only by throwing away the yoke and the load together can one be liberated, and be a free person. If you don't throw it away, one day you will only become a yoke-carrying person. Now speaking and listening to the Dharma, it is truly difficult to find such a person. If you use the four elements (earth, water, fire, wind) as the speaker and listener of the Dharma, the four elements are dust, not the speaker and listener. If you use the five skandhas (form, feeling, perception, volition, consciousness) as the speaker and listener of the Dharma, the five skandhas are illusory, not the speaker and listener. If you use emptiness as the speaker
法聽法者。虛空屬斷。非說聽者。兄弟直須一念相應。前後際斷。照體獨立。物我俱亡。明歷歷。圓陀陀。露裸裸。赤灑灑。便是無問而自說。若體到如斯田地。真聽法者。正恁么時。說聽同時。能所俱絕。曾無如外智慧證於如。亦無智外如為智所證。然後觸目絕對待。萬法無不在。是汝心不知。非汝心不會。不會無不會。不知無不知。只個不會知。殊特也大奇憶得。趙州問大慈。般若以何為體。慈雲。般若以何為體。州呵呵大笑。來日州掃地。次慈卻問。般若以何為體。州放下掃帚。呵呵大笑。兄弟大慈趙州兩員古佛。一期相見。不妨奇絕。且作么生商量。明中呈伎倆。是人猜搏靴里。動指頭。阿誰知有。還相委悉么。休道。神鋒藏笑里。須知鬼箭落風前。
小參云。好兄弟古者道。若論此事。譬如滄溟上客。夢泛蘭舟。月渚煙波。隨情放曠。衲僧家。須知有者般手段始得。于無發地。駕沒底船。月載風行。水棲云臥。煙波萬頃。任去任來。蘆雪一灣。乍出乍沒。不居兩岸。豈滯中流。長天未曉野云橫。古渡無風夜蟾午。若也片帆不掛。短棹俄停。混融天水無痕。清淡家風有在。乃豎起拂子云。正當恁么時。棹竿卻在覺上座手裡。便乃撥云沖霧。逆浪截流。任運優遊。縱橫變態去也。所以道。停舟諳水勢。舉
【現代漢語翻譯】 現代漢語譯本：聽法的人和說法的人，都應視虛空為斷滅。沒有說法者和聽法者之分，各位只需一念與真理相應，斷絕前後唸的分別，覺照本體獨立存在，物與我皆空。光明澄澈，圓滿無缺，坦蕩無礙，灑脫自在，這就是不問自說。如果體悟到這種境界，才是真正的聽法者。正在這個時候，說法和聽法同時進行，能說和所說都已斷絕。沒有心外的智慧來證明真如，也沒有智慧之外的真如被智慧所證明。然後，所接觸的一切都是絕對的，萬法無所不在。這是你的心不知道，不是你的心不會。不會之中沒有不會，不知之中沒有不知。這個不會知，特別奇妙！記得趙州問大慈：『般若（prajna，智慧）以什麼為本體？』大慈說：『般若以什麼為本體？』趙州聽后哈哈大笑。第二天，趙州在掃地，大慈反過來問：『般若以什麼為本體？』趙州放下掃帚，哈哈大笑。各位，大慈和趙州這兩位古佛，一次相見，真是奇妙到了極點。且說他們是如何商量的？在明處展現技藝，就像有人猜博靴里是否藏有東西，即使動了指頭，又有誰知道呢？你們都明白了嗎？要知道，神鋒藏在笑里，鬼箭卻落在風前。
小參時說：各位，古人說，如果談論這件事，就像滄海上的客人，夢中泛著蘭舟，在月光下的沙洲和煙波中，隨心所欲地放縱。我們出家人，必須要有這樣的手段才行。在無處可發的地方，駕駛著沒有底的船，月亮承載著風，在水上棲息，在雲中安睡。萬頃煙波，任憑來去。一灣蘆葦叢生的雪地，時隱時現。不居於兩岸，又怎會滯留在中流？長天未亮，野云橫亙；古老的渡口沒有風，夜晚的月亮正當空。如果連一片風帆都不掛，短槳也停了下來，那就與天水融為一體，不留痕跡，清淡的家風就在其中。』於是舉起拂塵說：『正當這個時候，船槳卻在覺上座的手裡，便撥開雲霧，衝破逆浪，截斷水流，自由自在，縱橫變化。』所以說，停船是爲了熟悉水勢，舉槳是爲了...
【English Translation】 English version: The one who listens to the Dharma and the one who speaks it should regard emptiness as cessation. There is no distinction between speaker and listener. Brothers, you only need one thought to correspond with the truth, severing the distinction between past and future thoughts, illuminating the independent existence of the essence, with both things and self being empty. Bright and clear, perfectly complete, open and unobstructed, free and unrestrained, this is 'speaking without being asked'. If you realize this state, you are a true listener of the Dharma. At this very moment, speaking and listening occur simultaneously, both the able and the object are cut off. There is no wisdom outside the mind to prove Suchness (Tathata), nor is there Suchness outside of wisdom to be proven by wisdom. Then, everything encountered is absolute, and all dharmas are omnipresent. It is that your mind does not know, not that your mind cannot. Within not knowing, there is no not knowing; within unknowing, there is no unknowing. This 'unknowing', is especially wonderful! Remember, Zhao Zhou (Zhao Zhou, a Chan master) asked Da Ci (Da Ci, a Chan master): 'What is the essence of Prajna (prajna, wisdom)?' Da Ci replied: 'What is the essence of Prajna?' Zhao Zhou laughed heartily. The next day, Zhao Zhou was sweeping the floor, and Da Ci asked in return: 'What is the essence of Prajna?' Zhao Zhou put down his broom and laughed heartily. Brothers, these two ancient Buddhas, Da Ci and Zhao Zhou, meeting once, was truly wonderfully extreme. And how did they discuss it? Displaying skills in the open is like someone guessing whether something is hidden in the boot; even if a finger moves, who would know? Do you all understand? Know that the divine edge is hidden in laughter, but the ghost arrow falls before the wind.
During the small assembly, he said: 'Brothers, the ancients said, if we discuss this matter, it is like a guest on the vast ocean, dreaming of sailing in a magnolia boat, amidst the moonlit shores and misty waves, indulging as one pleases. We monks must have such means. In a place where there is no place to launch, we sail a bottomless boat, the moon carries the wind, we dwell on the water and sleep in the clouds. Amidst ten thousand acres of misty waves, we come and go as we please. A bay of snowy reeds, sometimes appearing, sometimes disappearing. Not dwelling on either shore, how can we be stuck in the middle stream? Before the long sky dawns, wild clouds stretch across; at the ancient ferry, there is no wind, and the night moon is at its zenith. If not even a single sail is raised, and the short oars are stopped, then it merges with the sky and water, leaving no trace, and the pure and simple family style is within it.' Then he raised the whisk and said: 'At this very moment, the oar is in the hands of Zen Master Jue, and he parts the clouds, breaks through the mist, cuts through the opposing waves, freely and easily, changing in all directions.' Therefore, it is said, 'Stopping the boat is to understand the water's power, raising the oar is to...'
棹別波瀾。然而截斷眾流之機。則詮表不及。且如隨波逐浪底句。又作么生道。要會么。冬不寒﨟下看。今夜寒色憶得。僧問曹山。雪覆千山。為甚麼孤峰不白。山云。須知有異中異。僧云。如何是異中異。山云。不墮諸山色。師云。者僧問處。如雛鳳離巢不留影跡。曹山答時。似老龍退骨。脫盡廉纖。直饒千里同風。十方一色。未是衲僧放身命處。畢竟作么生。是衲僧放身命處。神物無尋處。檯盤徹底干。
小參云。諸緣放盡。正念無私。撒手那邊。游神真際。雲山隱隱。水月依依。堂戶深沉。機梭暗動。六窗未曉。皓然一片虛明。三際齋平。泊爾十方洞照。白牛飽于肥膩穩臥雪山。丹鳳㗸得元珠。棲遲玉樹。混融偏正。豈落有無葉路通宗。當風得妙全超就位。不落尊嚴。回互旁參。還承子力。獨行象外。照破劫空。未偶他緣單明自己。木人功盡。低頭夜半拾金針。石女機回。出手天明穿玉線。正恁么時。十方三世。未可言師。此土西天。誰敢稱祖。若也泥牛運步。木馬嘶風。冰河焰起火生蓮。便是入廛垂手信。且道。如何履踐得恁么相應。萬古碧潭空界月。再三撈捷始應知。兄弟此個田地。還曾履踐得端的也無。恁么徹底過來。須知有全身應用時節。不見雲門大師道。光不透脫。有兩般病。一切處不明。面
【現代漢語翻譯】 現代漢語譯本 渡過波濤。然而要截斷眾流的機鋒，言語詮釋是達不到的。比如像『隨波逐浪』這樣的句子，又該怎麼說呢？想要領會嗎？『冬不寒』這句話要放在﨟月（指臘月）下來看。今夜的寒意讓人回憶起往事。 有僧人問曹山（Dongshan Liangjie，禪宗大師）：『大雪覆蓋千山，為什麼孤峰不白呢？』 曹山回答說：『須知有異中異。』 僧人問：『如何是異中異？』 曹山回答說：『不墮諸山色。』 我說：『這個僧人發問之處，就像雛鳳離巢，不留痕跡。曹山回答的時候，又像老龍退骨，脫盡了所有牽絆。即使千里同風，十方一色，也還不是衲僧（指僧人）放身命的地方。』 『到底怎樣，才是衲僧放身命的地方呢？』 『神物無尋處，檯盤徹底干。』
小參時說：『諸緣放盡，正念無私，撒手那邊，游神真際。雲山隱隱，水月依依。堂戶深沉，機梭暗動。六窗未曉，皓然一片虛明。三際齋平，泊爾十方洞照。白牛飽于肥膩，穩臥雪山。丹鳳㗸得元珠，棲遲玉樹。混融偏正，豈落有無？葉路通宗，當風得妙，全超就位，不落尊嚴。回互旁參，還承子力，獨行象外，照破劫空。未偶他緣，單明自己。木人功盡，低頭夜半拾金針。石女機回，出手天明穿玉線。』 『正在這個時候，十方三世，不可稱師。此土西天，誰敢稱祖？如果泥牛運步，木馬嘶風，冰河焰起，火生蓮花，便是入廛垂手（指菩薩進入紅塵普度眾生）的信物。』 『且說，如何履踐才能如此相應呢？』 『萬古碧潭空界月，再三撈捷始應知。』 『各位同修，這個田地，你們可曾徹底履踐過嗎？如此徹底過來，須知有全身應用的時節。』 不見雲門大師（Yunmen Wenyan，禪宗大師）說：『光不透脫，有兩種毛病：一切處不明，面』
【English Translation】 English version Crossing turbulent waves. However, to sever the flow of all streams, verbal explanations are insufficient. For example, how should one express the phrase 'following the waves'? Do you want to understand? The phrase 'winter is not cold' should be understood in the context of the twelfth lunar month (臘月). Tonight's coldness evokes memories of the past. A monk asked Caoshan (Dongshan Liangjie, a Zen master): 'Snow covers a thousand mountains, why is the solitary peak not white?' Caoshan replied: 'You must know there is difference within difference.' The monk asked: 'What is difference within difference?' Caoshan replied: 'It does not fall into the color of all the mountains.' I say: 'This monk's question is like a young phoenix leaving its nest, leaving no trace. Caoshan's answer is like an old dragon shedding its bones, completely free from all attachments. Even if the wind is the same for a thousand miles and the ten directions are of one color, it is still not the place where a monk (衲僧) releases his life.' 'Ultimately, what is the place where a monk releases his life?' 'The place where the divine object cannot be found, the tray is completely empty.'
During the small assembly, it was said: 'Release all conditions, have impartial right mindfulness, let go on the other side, and wander in the realm of true reality. The cloudy mountains are indistinct, the water moon is faint. The hall doors are deep and silent, the loom shuttle moves secretly. The six windows are not yet bright, and there is a vast expanse of emptiness. The three realms are purified, and suddenly the ten directions are illuminated. The white ox, full of fat and grease, lies steadily on the snow mountain. The red phoenix holds the original pearl in its beak, dwelling on the jade tree. Mixing and merging the partial and the correct, how can it fall into existence or non-existence? The path of leaves leads to the source, obtaining the subtlety in the wind, completely transcending and taking one's position, not falling into dignity. Reciprocating and referring to each other, still relying on the son's strength, walking alone beyond phenomena, illuminating and breaking through the eons of emptiness. Not encountering other conditions, but solely illuminating oneself. The wooden man's skill is exhausted, and he lowers his head to pick up a golden needle in the middle of the night. The stone woman's mechanism turns, and she puts out her hand to thread a jade thread at dawn.' 'At this very moment, the ten directions and three worlds cannot be called teachers. In this land and the Western Heaven, who dares to claim to be an ancestor? If the mud ox moves its steps, the wooden horse neighs in the wind, flames rise from the ice river, and lotuses grow from the fire, then it is a sign of entering the city and extending a helping hand (referring to the Bodhisattva entering the mundane world to save sentient beings).' 'Furthermore, how can one practice to be so responsive?' 'The moon in the empty realm of the ancient green pool, only after repeatedly trying to scoop it up will one begin to know.' 'Fellow practitioners, have you thoroughly practiced this field? Having come through so thoroughly, you must know that there is a time for the whole body to be applied.' It is not seen that Master Yunmen (Yunmen Wenyan, a Zen master) said: 'If the light does not penetrate, there are two kinds of sickness: not being clear in all places, face'
前有物。是一透得一切法空。隱隱地似有個物相似。亦是光不透脫。法身亦有兩般病。得到法身法執不忘。己見猶存。墮在法身邊。是一直饒透得放過則不可。子細撿點將來。有甚麼氣息。亦是病。諸人還有此病也未。若未有此病。也須先受過始得。若久受此病。快須轉卻。只如面前綠水眼底青山。還得與自己相應也無。若未得相應。大殺相礙。直饒相應亦有礙在。當合如何行履。豈不是光不透脫兩般病。法身受病。諸人還知也無。直得功齊用細。亦須轉卻。設或轉盡。有甚麼氣息。豈不見。僧問洛浦。寂是法王根。動是法王苗。如何是法王。浦豎起拂子。僧云。此猶是法王苗。浦云。龍不出洞。誰人柰何。兄弟看他古德。不守一隅。將一言半句。提誘後人。甚是徑直。若是大丈夫漢。向這裡一嘔便盡。一屙便了。空懷疑膜廉纖作么。如今咬一粒米。著一片衣。直須教腳踏實地自不欺謾。若不如是。還是欺賢訶聖去也。大鬚子細。莫只恁么過時。難期了日。記得。新羅僧問云居。是甚麼得恁么難道。居云。有甚麼難道。僧云。請和尚道。居云。新羅新羅。后黃龍新和尚云。云居要見新羅僧。猶隔海在。兄弟也須是黃龍老漢始得。覺上座。今夜路見不平。欲與云居出氣。子細撿點將來。黃龍要見云居。猶隔嶺在。眾中莫
有為黃龍不甘底么。出來與覺上座相見。有么。若無。今夜不免重為劈析去也。云居恁么答。但恐者僧出不得。黃龍恁么道。又恐後人歸不得。覺上座道個猶隔嶺在。又作么生。切忌將錯就錯。
小參云。法無去來。無動轉者。有時孤峰頂上。坐斷十方。有時鬧市門頭。分身百億。所以道。去來不以象。故無器而不形。動靜不以心。故無感而不應。恁么說話。建化門中即得。道人分上。總用不著。兄弟只如道人行履。又復如何。記得古人一則公桉。舉似諸人。試商量看。昔日意上座問洞山云。如如遍居前。不如如遍居前。山云。如如遍居前。不如如遍亦居前。意云。如如遍分其優劣。不如如遍分其優劣。山云。如如遍分其優劣。不如如遍亦分其優劣。意云。何分彼此。山云。亦分亦不分。意云。如何是分。山云。如如遍。意云。如何是不分。山云。不如如遍。意云。莫便是通身不通身邊事。山云。不是者個道理。意云。是甚麼道理。山云。是如如遍不如如遍道理。復云。意上座欲知么。一似八十老婆嫁與三歲兒子。年雖長大。要且被他三歲兒子索喚。不得自由。后僧舉問曹山。如何是八十老婆。山云。紛紛白髮連頭雪。僧云。如何是三歲兒子。山云。不為主。僧云。為甚麼不為主。山云。不見道。三歲兒子一切
【現代漢語翻譯】 現代漢語譯本 黃龍（Huanlong，禪師名）難道沒有不甘心的人嗎？出來與覺上座（Jue Shangzuo，禪師名）相見。有嗎？如果沒有，今晚免不了要重新為你剖析一番。云居（Yunjü，禪師名）這樣回答，只是恐怕這位僧人出不來。黃龍這樣說，又恐怕後人回不來。覺上座說，還隔著一座山嶺。又該怎麼辦呢？切記不要將錯就錯。
小參時說：法沒有來去，沒有動轉。有時在孤峰頂上，截斷十方。有時在鬧市門口，分身百億。所以說，來去不憑藉形象，所以沒有器物不能顯現它的形體。動靜不憑藉心意，所以沒有感應不能迴應。這樣說話，在建立教化的門徑中可以，但在修行的人來說，完全用不著。各位同修，修行人的行履，又該如何呢？記得古人有一則公案，舉出來給大家，試著商量看看。昔日意上座（Yi Shangzuo，禪師名）問洞山（Dongshan，禪師名）說：『如如（Ruru，指真如實性）遍居前，不如如遍居前？』洞山說：『如如遍居前，不如如遍也居前。』意上座說：『如如遍分其優劣，不如如遍分其優劣？』洞山說：『如如遍分其優劣，不如如遍也分其優劣。』意上座說：『如何分彼此？』洞山說：『亦分亦不分。』意上座說：『如何是分？』洞山說：『如如遍。』意上座說：『如何是不分？』洞山說：『不如如遍。』意上座說：『莫非是通身不通身邊事？』洞山說：『不是這個道理。』意上座說：『是什麼道理？』洞山說：『是如如遍不如如遍的道理。』又說：『意上座想知道嗎？』就像八十歲的老婆嫁給三歲的兒子，年齡雖然大，卻要被他三歲的兒子呼來喚去，不得自由。』後來有僧人舉此問曹山（Caoshan，禪師名）：『如何是八十歲的老婆？』曹山說：『紛紛白髮連頭雪。』僧人說：『如何是三歲兒子？』曹山說：『不為主。』僧人說：『為什麼不為主？』曹山說：『不見道，三歲兒子一切……』
【English Translation】 English version Does Huanglong (Huanlong, a Chan master) have anyone who is unwilling to accept this? Come out and meet with Abbot Jue (Jue Shangzuo, a Chan master). Is there anyone? If not, tonight I will have to dissect this for you again. Yunjü (Yunjü, a Chan master) answered in this way, but I am afraid that this monk cannot come out. Huanglong said in this way, and I am afraid that later people will not be able to return. Abbot Jue said, it is still separated by a mountain ridge. What should be done then? Be careful not to compound errors.
During the small assembly, it was said: The Dharma has no coming or going, no movement or change. Sometimes on the peak of a solitary mountain, it cuts off the ten directions. Sometimes at the gate of a bustling market, it manifests hundreds of billions of bodies. Therefore, it is said: Coming and going do not rely on form, so there is no vessel that cannot manifest its shape. Movement and stillness do not rely on the mind, so there is no feeling that cannot be responded to. Speaking in this way is acceptable within the gate of establishing teachings, but it is completely useless for practitioners. Fellow practitioners, what should the conduct of a practitioner be like? I remember an ancient koan, which I will present to everyone for discussion. In the past, Abbot Yi (Yi Shangzuo, a Chan master) asked Dongshan (Dongshan, a Chan master): 'Is 'suchness' (Ruru, referring to true thusness) pervasive before, or is 'not suchness' pervasive before?' Dongshan said: ''Suchness' is pervasive before, and 'not suchness' is also pervasive before.' Abbot Yi said: 'Does 'suchness' distinguish its superiority and inferiority, or does 'not suchness' distinguish its superiority and inferiority?' Dongshan said: ''Suchness' distinguishes its superiority and inferiority, and 'not suchness' also distinguishes its superiority and inferiority.' Abbot Yi said: 'How are they distinguished from each other?' Dongshan said: 'They are both distinguished and not distinguished.' Abbot Yi said: 'What is distinguished?' Dongshan said: ''Suchness' is pervasive.' Abbot Yi said: 'What is not distinguished?' Dongshan said: ''Not suchness' is pervasive.' Abbot Yi said: 'Could it be that the whole body is not connected to the affairs of the side?' Dongshan said: 'That is not the principle.' Abbot Yi said: 'What is the principle?' Dongshan said: 'It is the principle that 'suchness' is pervasive and 'not suchness' is pervasive.' He further said: 'Abbot Yi, do you want to know? It is like an eighty-year-old woman marrying a three-year-old son. Although she is old, she is still summoned and ordered by her three-year-old son, and has no freedom.' Later, a monk raised this question to Caoshan (Caoshan, a Chan master): 'What is the eighty-year-old woman?' Caoshan said: 'Scattered white hair connects to the snow on the head.' The monk said: 'What is the three-year-old son?' Caoshan said: 'Not the master.' The monk said: 'Why is he not the master?' Caoshan said: 'Have you not heard, the three-year-old son everything...'
過不得。僧云。既是八十老婆。為甚麼嫁他三歲兒子。山云。直得似八十老婆。始解奉待他。師云。兄弟舉則舉了也。且作么生履踐。若是久參高德。直下不疑。後進初機。大鬚子細。覺上座。今夜不惜眉毛。為蛇畫足去也。意上座恁么問。大似手捉瓊枝夜敲玉戶。喚起人披無縫襖。驚他鳥宿不萌枝。洞山恁么答。可謂蚌腸剖出千年光。高舉金槌一擊碎。曹山老子。妙盡師承。大都家盛人英。父嚴子俊。迄至於今。宗風未墜。家法常存。敢問諸人。且作么生是曹洞家法。要會么。長鯨飲盡滄溟水。崑崙抱得珊瑚枝。
小參云。一段光明亙古今。有無照破脫情塵。當頭觸著彌天過。退步承當特地新。紫極宮中鳥抱卵。銀河浪里兔推輪。是須妙手攜來用。百億分身處處真。兄弟此個田地。豈涉春緣。其中偏正去來。當處離微出入。暗中著眼。明裡藏身。借位明功。體在用處。借功明位。用在體處。通身及盡。撒手那邊。照用同時。人境俱奪。卻從本地建立得來。一切處不存軌則。拽來便用。無可不可。經行坐臥。語默動容。運大神通。作大佛事。所以臨濟入門便喝。德山入門便棒。打地和尚凡有所問。只打地一下。俱𦙁和尚凡有所問。只豎一指。歸宗拽石。云居般土。豈不是大機大用。那有留滯。與諸人二時上堂。
{ "translations": [ "現代漢語譯本", "過不得。僧人問：『既然是八十歲的老婆婆，為什麼嫁給三歲的兒子？』山回答說：『正因為是八十歲的老婆婆，才懂得如何服侍他。』洞山說：『各位師兄弟，這個問題提出來了，又該如何踐行呢？如果是久參高德之人，自然不會懷疑。但對於初學者，則需要仔細思量。覺上座，今晚我不惜眉毛，也要為蛇畫足了。意上座這樣問，就像是手持珍貴的樹枝，在夜晚敲打精美的門戶，喚醒了身披無縫袈裟的人，驚動了棲息在不萌之枝上的鳥兒。洞山這樣回答，可謂是從蚌的腸子里剖出了千年的光芒，高舉金錘一擊粉碎。曹山老祖，精妙地繼承了師承。大抵是家道興盛，人才輩出，父親嚴厲，兒子俊秀。直到如今，宗風未曾衰落，家法依然存在。敢問各位，什麼是曹洞宗的家法？想要知道嗎？就像長鯨飲盡滄海之水，崑崙山抱得珊瑚之枝。』", "", "小參時說：『一段光明亙古至今，照破有無，脫離情塵。當頭觸及，瀰漫天空而過；退步承當，特別地煥然一新。紫極宮中，鳥兒孵抱鳥卵；銀河浪里，兔子推動法輪。必須要有妙手將其運用，百億化身處處皆真。』各位師兄弟，這個田地，豈是涉入春天的因緣？其中有偏有正，有去有來，當處有離有微，有出有入。暗中著眼，明裡藏身。借位來彰顯功用，本體就在功用之中；借功來彰顯位，功用就在本體之中。通身及盡，撒手于那邊。照與用同時，人與境俱奪。卻又從本地建立起來，一切處不存有軌則，拽來便用，無可不可。無論是經行坐臥，還是語默動容，都是在運用大神通，做大佛事。所以臨濟入門便喝，德山入門便棒，打地和尚凡有所問，只打地一下，俱胝和尚凡有所問，只豎一指，歸宗拽石，云居般土，豈不是大機大用，哪裡會有留滯？與各位在二時上堂。" ], "english_translations": [ "English version", 'It cannot be passed. A monk asked, \'Since she is an eighty-year-old woman, why is she marrying a three-year-old son?\' The mountain replied, \'Precisely because she is an eighty-year-old woman, she knows how to serve him.\' Dongshan said, \'Brothers, the question has been raised, but how should it be practiced? If one has long participated with a virtuous master, there will naturally be no doubt. But for beginners, careful consideration is needed. Abbot Jue, tonight I will not spare my eyebrows to draw feet for the snake. Abbot Yi\'s question is like holding a precious branch and knocking on a jade door at night, awakening someone wearing a seamless robe, startling birds roosting on a branch that does not sprout. Dongshan\'s answer can be described as extracting the light of a thousand years from the intestines of a clam, raising a golden hammer and smashing it to pieces. Old Master Caoshan, exquisitely inherited the teachings of his predecessors. Generally speaking, the family is prosperous, talents emerge in large numbers, the father is strict, and the son is handsome. Until now, the lineage has not declined, and the family tradition remains. May I ask everyone, what is the family tradition of the Caodong school? Do you want to know? It is like a whale drinking all the water of the sea, and Mount Kunlun holding a branch of coral.\'', "", 'During the small assembly, he said, \'A segment of light extends from ancient times to the present, illuminating existence and non-existence, and freeing us from emotional dust. When encountered head-on, it passes through the sky; when retreating to accept it, it is especially new. In the Purple Palace, birds incubate eggs; in the Milky Way, rabbits push the wheel of Dharma. It is necessary to have skillful hands to use it, and hundreds of millions of incarnations are true everywhere.\' Brothers, is this field involved in the causes and conditions of spring? Within it, there is bias and correctness, going and coming, separation and subtlety, entering and exiting. Focusing in the dark, hiding in the light. Borrowing position to manifest function, the essence is in the function; borrowing function to manifest position, the function is in the essence. The whole body is exhausted, letting go on the other side. Illumination and function are simultaneous, people and environment are both taken away. Yet it is established from the local ground, and there are no rules in everything. Grab it and use it, nothing is impossible. Whether walking, sitting, lying down, speaking, being silent, or moving, it is all using great spiritual powers and doing great Buddha deeds. Therefore, Linji shouts upon entering, Deshan strikes with a stick upon entering, the Ground-Hitting Monk only hits the ground once when asked, and Monk Jizhi only raises one finger when asked, Guizong drags stones, and Yunju carries earth. Isn\'t this great function and great use? Where is there any stagnation? I am giving you all a Dharma talk at two times of the day.'", "" ] }
開單展缽。恰恰不相較。只為情生智隔。識逐事移。背覺合塵。附情於物。不能自在。而今若見若聞。若語若默。直下脫落去。猶是門裡出身。塵中辨細。只如細中之細。又作么生記得。陸亙大夫問南泉和尚。姓甚麼。泉云姓王。陸雲。王還有眷屬也無。泉云。四臣不昧。陸雲。王居何位。泉云。玉殿苔生。后僧舉問曹山。玉殿苔生意旨如何。山云。不居正位。僧云。忽遇八方來朝時如何。山云。它不受禮。僧云。何用來朝。山云。違即斬。僧云。違是臣分上事。未審君意如何。山云。樞密不得旨。僧云。燮理之功。全歸臣相也。山云。且道。君意作么生。僧云。方外誰敢論量。山云。如是如是。師云。曹山方圓匠手。切忌當頭。者僧始末作家終不觸手。各解通方回互宛轉旁參。子細撿點將來。猶成奉重。墮在功勛。未得同身共命。一氣連枝。作么生履踐。得與它合。要會么。紹了非功。不得色。借功卻作誕生緣。
小參云。時寒勞動兄弟上來。說個甚麼即得。若也說佛說祖。埋沒自己。說禪說道。帶累先宗。只恁么散去。又勞而無功。事不獲已。且舉一則公案。大家商量看。記得。仰山和尚。指雪師子云。還有過得此色者么。雲門云。當時便與推倒。雪竇云。只解推倒。不能扶起。師云。此語叢林有底。多作
【現代漢語翻譯】 現代漢語譯本 開單展缽（打開僧衣，展示飯缽）。恰恰不相較（恰恰好，不需比較）。只為情生智隔（只因爲情感產生，智慧就被隔開了）。識逐事移（認知隨著事物而改變）。背覺合塵（背離覺悟，與塵世相合）。附情於物（把情感寄託在事物上）。不能自在（就不能獲得自在）。而今若見若聞（現在如果見到或聽到）。若語若默（如果說話或沉默）。直下脫落去（直接放下）。猶是門裡出身（仍然是從門裡出來）。塵中辨細（在塵世中分辨細微之處）。只如細中之細（就像細微中的細微）。又作么生記得（又怎麼能記得）？ 陸亙大夫問南泉和尚（陸亙大夫問南泉禪師）：『姓甚麼（您姓什麼）？』泉云（南泉說）：『姓王。』陸雲（陸亙說）：『王還有眷屬也無（姓王的人還有家眷嗎）？』泉云（南泉說）：『四臣不昧（四位大臣沒有昏聵）。』陸雲（陸亙說）：『王居何位（王居住在什麼位置）？』泉云（南泉說）：『玉殿苔生（玉殿上長滿了青苔）。』 后僧舉問曹山（後來有僧人舉此公案問曹山禪師）：『玉殿苔生意旨如何（玉殿苔生的意思是什麼）？』山云（曹山說）：『不居正位（不在正位上）。』僧云（僧人說）：『忽遇八方來朝時如何（如果遇到四面八方來朝拜時怎麼辦）？』山云（曹山說）：『它不受禮（它不接受朝拜）。』僧云（僧人說）：『何用來朝（那還來朝拜幹什麼）？』山云（曹山說）：『違即斬（違抗就斬首）。』僧云（僧人說）：『違是臣分上事（違抗是臣子的事情）。未審君意如何（不知道君王的意思如何）？』山云（曹山說）：『樞密不得旨（樞密使沒有得到旨意）。』僧云（僧人說）：『燮理之功（治理的功勞）。全歸臣相也（完全歸於臣子和宰相了）。』山云（曹山說）：『且道（你說說看）。君意作么生（君王的意思是什麼）？』僧云（僧人說）：『方外誰敢論量（方外之人誰敢議論）？』山云（曹山說）：『如是如是（是這樣，是這樣）。』 師云（我說）：『曹山方圓匠手（曹山禪師是精通方圓之道的匠人）。切忌當頭（切記不要正面相對）。者僧始末作家（這位僧人從頭到尾都是內行）。終不觸手（始終沒有直接觸及要害）。各解通方回互宛轉旁參（各自理解貫通，相互迴護，委婉曲折，旁敲側擊）。子細撿點將來（仔細檢查分析）。猶成奉重（仍然是奉承重視）。墮在功勛（落入功勛之中）。未得同身共命（沒有達到同身共命的境界）。一氣連枝（像一棵樹一樣氣息相連）。作么生履踐（如何踐行）。得與它合（才能與它相合）？要會么（想要領會嗎）？紹了非功（繼承了非功之功）。不得色（不要得意）。借功卻作誕生緣（借用功勛卻作為誕生的因緣）。』 小參云（小參時說）：『時寒勞動兄弟上來（天氣寒冷，勞動各位兄弟上來）。說個甚麼即得（說什麼才好呢）？若也說佛說祖（如果說佛說祖）。埋沒自己（就埋沒了自己）。說禪說道（說禪說道）。帶累先宗（就牽累了先輩宗師）。只恁么散去（就這樣散去）。又勞而無功（又勞累而沒有功勞）。事不獲已（事已至此）。且舉一則公案（姑且舉一則公案）。大家商量看（大家商量看看）。記得（記得）。仰山和尚（仰山禪師）。指雪師子云（指著雪獅子說）：『還有過得此色者么（還有誰能超過這個顏色嗎）？』雲門云（雲門禪師說）：『當時便與推倒（當時就把它推倒）。』雪竇云（雪竇禪師說）：『只解推倒（只會推倒）。不能扶起（不能扶起來）。』師云（我說）：『此語叢林有底（這句話叢林中有人）。多作（多做）。』
【English Translation】 English version Opening the robe and displaying the bowl. Exactly right, no need for comparison. Only because emotions arise, wisdom is separated. Cognition changes with events. Turning away from enlightenment and uniting with the dust. Attaching emotions to things. Unable to be at ease. Now, if seeing or hearing, if speaking or being silent, directly let go. Still, it's like coming from within the gate. Discriminating subtleties in the dust. Just like the finest of the fine, how can one remember? The official Lu Xuan asked the monk Nanquan: 'What is your surname?' Nanquan said: 'My surname is Wang.' Lu said: 'Does the Wang family have relatives?' Nanquan said: 'The four ministers are not ignorant.' Lu said: 'Where does the Wang reside?' Nanquan said: 'Moss grows on the jade palace.' Later, a monk raised this case and asked Zen Master Caoshan: 'What is the meaning of moss growing on the jade palace?' Caoshan said: 'Not residing in the proper position.' The monk said: 'What if the eight directions come to pay homage?' Caoshan said: 'It does not accept the homage.' The monk said: 'Why come to pay homage then?' Caoshan said: 'Disobey and be beheaded.' The monk said: 'Disobeying is the duty of a minister. I don't know what the king's intention is?' Caoshan said: 'The privy council does not receive the decree.' The monk said: 'The merit of governance completely belongs to the ministers and prime ministers.' Caoshan said: 'Tell me, what is the king's intention?' The monk said: 'Who dares to discuss matters beyond the realm?' Caoshan said: 'So it is, so it is.' I say: 'Caoshan is a craftsman skilled in squares and circles. Avoid facing him head-on. This monk is an expert from beginning to end, never directly touching the key point. Each understands and connects, mutually protects, is tactful and roundabout, and makes oblique references. Carefully examine and analyze, and it still becomes flattery and importance, falling into merit and achievement, not yet reaching the state of sharing the same body and destiny, connected like branches of the same tree. How to practice and realize, to be in harmony with it? Do you want to understand? Inheriting non-merit, do not be complacent. Borrowing merit instead becomes the cause of birth.' During the small assembly, I said: 'It's cold, thank you brothers for coming up. What should we say? If we talk about the Buddha and the Patriarchs, we bury ourselves. If we talk about Zen and the Way, we implicate the ancestors. If we just disperse like this, it's both laborious and without merit. Since things have come to this, let's raise a public case for everyone to discuss. I remember, Zen Master Yangshan pointed to the snow lion and said: 'Is there anyone who can surpass this color?' Zen Master Yunmen said: 'I would have pushed it down at that time.' Zen Master Xuedou said: 'Only knowing how to push it down, not knowing how to lift it up.' I say: 'There are people in the monastic community who understand this saying, and they do a lot.'
機鋒相見商量。還當也未。若不恁么。又合如何。覺上座。今夜不惜兩莖眉。傍出一隻手。要與古人相見。仰山恁么說話。大似一機之絹。雲門善解裁長。雪竇偏能補短。三尊宿。各有長處。衲僧家。畢竟取何人作則。但願春風多著力。一時吹入我門來。若也恁么會去。乃有殺活手。具通方眼。不唯報化門頭。八面受敵。亦乃毗盧頂上。十字縱橫。其或未然。不免重說偈言去也。衲僧巴鼻。圓明絕類。直須推倒。卻要扶起。玉馬飲乾明月泉。泥牛耕破玻璃地。披毛戴角異中來。天上人間能幾幾。
明州天童覺和尚小參止
宏智禪師廣錄卷第五 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第六
明州天童覺和尚法語
比丘普崇集序
廓沖明之鑑。而洞照不遺。發玄樞之機。而信彩必中。具正眼浚洪辯者。有是哉。師居太白峰下。龍象蹴踏。錘鑿敲擊。辭意漫演罔不精到。或士庶通道而叩其方。或雲水分衛而請其訓。列素於前。走筆而應。即名字而說隨詰問而對。故為之法語。摭其一二。聊以編次。噫蒼蒼之虛。洋洋之流。曾莫造其淵極。茲姑紀其錄。當候妙契神悟者擊節而賞音焉。
田地虛曠。是從來本所有者。當在凈治揩磨去。諸妄緣幻
【現代漢語翻譯】 現代漢語譯本： 機鋒相對，互相商量。這樣可以嗎？如果不是這樣，又該如何呢？覺上座（對僧人的尊稱），今晚不惜耗盡兩道眉毛的精力，伸出一隻手，想要與古人相見。仰山（仰山慧寂禪師）這樣說話，很像一匹織成一半的絹。雲門（雲門文偃禪師）善於裁剪長短，雪竇（雪竇重顯禪師）特別能彌補不足。這三位尊宿（指仰山、雲門、雪竇），各有長處。我們出家人，到底應該以誰為榜樣呢？只願春風多多施加力量，一時都吹入我的門中來。如果能夠這樣理解，就有了殺活手段，具備通達各方的眼光。不僅在報化門頭（佛的報身和化身所顯現的境界），八面受敵，而且在毗盧頂上（毗盧遮那佛的頭頂），也能十字縱橫，運用自如。如果還不能這樣理解，那就不免要再說一首偈語了。衲僧（指僧人）的訣竅，圓滿光明，超絕一切。必須先推倒，然後才能扶起。玉馬在清明的月亮泉中飲水，泥牛耕破了琉璃大地。披毛戴角（指畜生道）從差異中而來，天上人間能有幾個能理解？
明州天童覺和尚小參止
宏智禪師廣錄卷第五 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第六
明州天童覺和尚法語
比丘普崇集序
廓清虛明的鏡子，能夠洞察照見而不遺漏。開啟玄妙的關鍵，能夠準確命中目標。具備正眼和深厚的辯才的人，大概就是這樣吧。宏智禪師居住在太白峰下，龍象（比喻高僧）們在這裡活動，錘鑿敲擊，言辭意境漫衍，沒有不精妙到位的。有的士人百姓信仰佛道而來請教方法，有的雲水僧分衛乞食而來請求教誨。他們陳列好物品在面前，禪師揮筆應答，就著名字來解說，隨著詰問來對答。所以稱之為法語。我選取其中的一二，姑且編纂成冊。希望等待那些能夠妙契神悟的人來擊節讚賞。
田地空曠，是從來就本自具有的。應當在清凈整治上下功夫，擦拭磨礪，去除各種虛妄的因緣幻象。
【English Translation】 English version: Engaging in Zen debate and mutual discussion. Is this appropriate? If not, what should be done? Venerable Jue (a respectful term for monks), tonight, sparing no effort to exhaust the energy of both eyebrows, extends a hand, desiring to meet with the ancients. Y仰山 (Yangshan Huiji, a Zen master) speaks in this way, much like a piece of silk woven halfway. 雲門 (Yunmen Wenyan, a Zen master) is skilled at cutting lengths, and 雪竇 (Xuedou Chongxian, a Zen master) is particularly able to mend shortcomings. These three venerable elders (referring to Yangshan, Yunmen, and Xuedou), each has their strengths. As monks, whom should we ultimately take as our model? I only wish that the spring breeze would exert more effort, blowing all of them into my gate at once. If one can understand in this way, then one possesses the means of killing and giving life, and has eyes that penetrate all directions. Not only in the realm of the manifested bodies of reward and transformation (the realm manifested by the Buddha's reward body and transformation body), one can face enemies from all sides, but also on the crown of 毗盧 (Vairocana Buddha's head), one can move freely in all directions. If one still cannot understand in this way, then one cannot avoid repeating a verse. The knack of a monk, is perfect and bright, surpassing all categories. One must first push it down, and then lift it up. The jade horse drinks from the clear moon spring, and the mud ox plows through the glass earth. Coming from the realm of difference, wearing fur and horns (referring to the animal realm), how many in heaven and earth can understand?
Stopped at the Minor Dharma Assembly of Abbot Jue of Tiantong Monastery in Mingzhou
Extensive Records of Zen Master Hongzhi, Volume 5 Tripitaka No. 2001, Volume 48, Extensive Records of Zen Master Hongzhi
Extensive Records of Zen Master Hongzhi, Volume 6
Dharma Words of Abbot Jue of Tiantong Monastery in Mingzhou
Preface by Bhikshu Pu Chong
A mirror that clarifies emptiness and brightness, able to perceive and illuminate without omission. Unlocking the mysterious key, able to hit the mark accurately. Those who possess the true eye and profound eloquence are probably like this. Zen Master Hongzhi resided below Mount Taibai, where dragons and elephants (metaphor for eminent monks) tread, hammering and chiseling, the meaning of words spreading without being imprecise. Some scholars and commoners believe in the Buddha's way and come to ask for methods, some wandering monks beg for food and come to ask for teachings. They display offerings before him, and the Zen master responds with a brush, explaining according to the names, and answering according to the questions. Therefore, it is called Dharma Words. I select one or two of them, and compile them into a volume. I hope to wait for those who can wonderfully accord with the divine understanding to clap and appreciate the sound.
The field of land is empty and vast, which is originally possessed. One should put effort into purifying and rectifying, wiping and polishing, and removing all illusory conditions.
習。自到清白圓明之處。空空無像。卓卓不倚。唯廓照本真。遺外境界。所以道。了了見無一物。個田地是生滅不到。淵源澄照之底。能發光能出應。歷歷諸塵。枵然無所偶。見聞之妙。超彼聲色。一切處用無痕鑒無礙。自然心心法法相與平出。古人道。無心體得無心道。體得無心道也休。進可寺丞。意清坐默。游入環中之妙。是須恁么參究。
真實做處。唯靜坐默究。深有所詣。外不被因緣流轉。其心虛則容。其照妙則準。內無攀緣之思。廓然獨存而不昏。靈然絕待而自得。得處不屬情。須豁蕩了無依倚。卓卓自神。始得不隨垢相。個處歇得。凈凈而明。明而通。便能順應還來對事。事事無礙。飄飄出岫云。濯濯流澗月。一切處光明神變。了無滯相。的的相應。涵蓋箭鋒相似。更教養得熟體得穩。隨處歷歷地。絕棱角勿道理。似白牯貍奴恁么去。喚作十成底漢。所以道。無心道者能如此。未得無心也大難。
曠遠無畛。清淨髮光。其靈而無所礙。其明而無所照。可謂虛而自明。其明自凈。超因緣離能所。其妙而存。其照也廓。又不可以有無言象擬議也。卻于個里樞機旋關捩括。隨應不勤大用無滯。在一切處。輥輥地不隨緣不墮類。向其間放得穩。在彼同彼。在此同此。彼此混然無分辨處。所以道。似地
擎山不知山之孤峻。如石含玉不知玉之無瑕。若能如是。是真出家。出家輩。是須恁么體取。
衲僧家。枯寒心念。休歇余緣。一味揩磨此一片田地。直是誅鋤盡草莽。四至界畔。了無一毫許污染。靈而明廓而瑩。照徹體前。直得光滑凈潔。著不得一塵。便與牽轉牛鼻來。自然頭角崢嶸地。異類中行履。了不犯人苗稼。騰騰任運。任運騰騰。無收系安排處。便是耕破劫空田地底。卻恁么來。歷歷不昧。處處現成。一念萬年。初無住相。所以道。心地含諸種。普雨悉皆萠。既悟花情已。菩提果自成。
渠非修證。本來具足。他不污染。徹底清凈。正當具足清凈處。著得個眼。照得徹脫得盡。體得明踐得穩。生死元無根蒂。出沒元無朕跡。本光照頂。其虛而靈。本智應緣。雖寂而耀。真到無中邊絕前後。始得成一片。根根塵塵。在在處處。出廣長舌。傳無盡燈。放大光明。作大佛事。元不借他一毫外法。的的是自家屋裡事。
鬧里分身。觸處現前。無一點子外來境界。二儀同根。萬象一體。順變任化。都不被夤緣籠絡。便是得大自在底。風行月照。與物不相礙。然後休退。更來里許作擔荷。智轉理圓。功忘位滿。不墮尊貴處。入流合塵。超然獨耀。方知道。紹是功。紹了非其功也。
脫盡頭皮。
【現代漢語翻譯】 現代漢語譯本： 擎山（地名）不知山之孤高險峻。如同石頭包含美玉，卻不知玉的純潔無瑕。若能如此，才是真正的出家。出家之人，就應該這樣去體會。
修行人，應有枯寂清寒的心念，停止一切外緣。一心一意地耕耘這片心田，徹底剷除雜草，四面邊界，沒有一絲一毫的污染。心性靈妙而光明，廓然而晶瑩，照徹身前。達到光滑潔凈，不染一絲塵埃。這樣，才能牽轉牛鼻（比喻調伏自心），自然頭角崢嶸，在異類中行走，不侵犯他人的莊稼。自由自在，隨順自然。沒有收束安排之處，便是耕破劫空田地。這樣一來，歷歷分明，處處現成。一念即萬年，沒有停留的相狀。所以說，心地包含各種種子，普遍降雨，都能萌芽。一旦領悟了花的情意，菩提果自然成就。
這並非修證所得，而是本來具足的。它不被污染，徹底清凈。正當具足清凈之處，要能著眼，照得透徹，脫得乾淨，體會得明白，踐行得穩固。生死原本沒有根蒂，出沒原本沒有痕跡。本有的光明照耀頭頂，它是虛空而靈妙的。本有的智慧應緣而生，雖然寂靜卻能閃耀。真正到達無中邊、絕前後的境界，才能成就一片。根根塵塵，處處所在，伸出廣長舌（比喻說法），傳遞無盡燈（比喻佛法），放出大光明，做廣大的佛事。完全不借用一絲一毫的外在方法，這的的確確是自家屋裡的事。
在喧鬧中分身，在任何地方顯現。沒有一點外來的境界。天地萬物同根同源，宇宙萬象本為一體。順應變化，任其發展，不被世俗的因緣所束縛，這就是得到大自在的人。風行於天，月照大地，與萬物互不阻礙。然後退隱，再回到世間承擔責任。智慧運轉，道理圓融，功成不居，位滿不滯。不沉溺於尊貴之處，融入世俗，卻又超然獨立，光芒四射。這才知道，繼承是功勞，繼承了卻不執著于功勞。
脫盡頭皮（比喻徹底放下）。
【English Translation】 English version: Qingshan (place name) does not know the mountain's solitary steepness. Like a stone containing jade, not knowing the jade's flawlessness. If one can be like this, that is true renunciation. Those who have renounced the world should understand in this way.
A monastic should have a mind of withered coldness, ceasing all external connections, single-mindedly cultivating this field of mind, thoroughly weeding out the undergrowth, with no trace of defilement within the four boundaries. The mind is spiritual and bright, vast and clear, illuminating the space before it. Reaching a state of smooth purity, not allowing a speck of dust to settle. Only then can one turn the ox's nose (metaphor for taming the mind), naturally displaying prominent horns, walking among different kinds, without harming others' crops. Free and at ease, following the natural course. There is no place for restraint or arrangement; this is cultivating the field that has broken through kalpas of emptiness. In this way, everything is clear and distinct, present everywhere. One thought is ten thousand years, without any abiding form. Therefore, it is said: 'The field of mind contains all kinds of seeds; universal rain causes them all to sprout. Once the nature of the flower is understood, the Bodhi fruit will naturally be achieved.'
This is not attained through cultivation and realization, but is originally complete. It is unpolluted, thoroughly pure. Right at this place of complete purity, one must be able to see clearly, illuminate thoroughly, detach completely, understand clearly, and practice steadily. Birth and death originally have no roots, arising and ceasing originally have no traces. The inherent light shines on the crown of the head; it is empty and spiritual. The inherent wisdom responds to conditions; though silent, it shines brightly. Truly reaching the state of no center, no boundary, no before, no after, one can achieve wholeness. Root by root, dust by dust, everywhere, one extends the broad and long tongue (metaphor for teaching the Dharma), transmits the endless lamp (metaphor for the Dharma), emits great light, and performs great Buddha-deeds. Not borrowing a single bit of external Dharma, this is truly a matter within one's own house.
Dividing the body in the midst of noise, appearing everywhere. There is not a single bit of external realm. Heaven and earth share the same root, all phenomena are one body. Following changes, allowing transformation, not being trapped by worldly conditions, this is the one who has attained great freedom. The wind moves, the moon shines, without obstructing anything. Then, one retreats and returns to the world to take on responsibilities. Wisdom turns, principles become complete, merit is forgotten, position is fulfilled. Not falling into a place of honor, entering the stream and uniting with the dust, yet shining alone in transcendence. Only then does one know that inheriting is merit, but inheriting without attachment to merit.
Shedding the skin of the head completely (metaphor for complete letting go).
透出光影。萬機不到處。千聖不傳底。唯自照深證。密密相應。本明破昏。真照鑒遠。有無情量。一切超過。妙在體前。功轉劫外。便乃隨緣合覺。不礙諸塵。心心不觸物。步步不在途。喚作能紹家業底。既然透徹便好親近去。
沖虛凈怕。寒淡純真。恁么打疊了多生陳習。陳習垢盡。本光現前。照破髑髏。不容他物。蕩然寬闊。如天水合秋。如雪月同色。個田地。無涯畛絕方所。浩然一片無棱縫。更須向里脫盡始得。正脫盡時。心思口議。千里萬里。尚無辨白底道理。更那有指注處也。桶底脫漢。方信得及。所以道。唯證相應。相應處撥得。轉入得世。遊戲三昧。歷歷現前。聲色影響。直下無跡。彼我不相往來。只為其中無受處。只個無受處。包含虛空法界森羅萬象。無一點遺漏底。本色漢。當恁么體究。
衲僧做處。徹底不掛毫髮。豁然瑩凈。如鏡照鏡。無外境界。無別塵緣。自照歷然。一切不受。喚作就里擔荷。恁么擔荷了。智照幽而不昏。道合體而無住。從無住處。應化機宜。恰恰不漏。的的不染。穀神答響。風師行空。無礙自在。勿管帶絕朕跡。要且靈靈地昧他不得。十成游踐到個般田地。一切處穩。一切處閑。露地白牛。純純一色。趁也趁不去。須是親證親到始得。
默默自住。如如
【現代漢語翻譯】 現代漢語譯本 光影透徹顯現，萬種思慮都無法到達的地方，歷代聖賢都無法傳達的真諦，唯有依靠自身覺照才能深刻證悟。這種證悟是細緻入微、緊密相應的，它能使本有的光明驅散昏昧，使真實的智慧照亮遙遠之處。它超越了有和無的種種情量，超越了一切。它的玄妙之處在於尚未形成具體事物之前的本體狀態，它的功用則超越了漫長的時間。於是便能隨順因緣而契合覺悟，不被各種塵世所障礙。心與心之間不接觸外物，腳步所到之處也不在既定的道路上。這可以稱作能夠繼承家業的根本。既然已經透徹領悟，就應該親近它。
沖虛（一種境界，指空虛寂靜）清凈而又令人敬畏，寒冷平淡而又純粹真實。像這樣放下多生以來的陳舊習氣，當陳舊習氣的污垢完全消除，本有的光明就會顯現出來，照破虛妄的頭顱，不容納任何其他事物。那時，心胸開闊，如同天水與秋色相融合，如同白雪與月光融為一體。這種境界，沒有邊際，斷絕了方向和場所的限制，浩瀚一片，沒有棱角和縫隙。更需要向內徹底放下一切，只有真正放下一切時，心思和言語都無法企及，即使相隔千里萬里也無法分辨清楚其中的道理，更沒有可以指點註釋的地方。只有桶底脫落的人，才能真正相信並理解。所以說，唯有通過親身證悟才能相應。在相應的境界中，能夠自由地進入世間，在遊戲三昧（一種禪定狀態）中，種種景象歷歷在目，聲音和色彩的影響，都直接消失得無影無蹤。彼此之間沒有往來，只因爲其中沒有接受之處。而這個沒有接受之處，卻包含了虛空法界和森羅萬象，沒有一點遺漏。真正的修行者，應當這樣去體悟。
修行者所做的事情，是徹底不掛一絲一毫。豁然開朗，清澈明凈，如同鏡子照鏡子，沒有外在的境界，沒有其他的塵世因緣。自身覺照，清晰明瞭，一切都不接受。這可以稱作在自身中承擔責任。像這樣承擔責任之後，智慧的照耀深邃而不昏暗，道與本體相合而沒有執著。從沒有執著的地方，應化各種機緣，恰到好處，沒有絲毫遺漏，的的確確不被污染。如同山谷迴應聲音，風神在空中行走，沒有阻礙，自由自在。不要管束，斷絕一切痕跡。但它卻靈靈明明，無法昧滅。如果能夠完全遊歷到這種境界，那麼在任何地方都安穩，在任何地方都自在。如同露地白牛，純潔無暇，無法追趕。必須是親自證悟，親自到達才能體會。
默默地安住于自身，如如不動。
【English Translation】 English version The light and shadow shine through, a place where myriad thoughts cannot reach, a truth that thousands of sages cannot transmit, only through self-illumination can one deeply realize it. This realization is subtle and closely corresponding, it enables the inherent light to dispel darkness, and the true wisdom to illuminate the distant. It transcends all sentiments of existence and non-existence, it surpasses everything. Its mystery lies in the state of the original substance before the formation of concrete things, and its function transcends the long passage of time. Thus, one can accord with conditions and unite with enlightenment, unhindered by various worldly dusts. Heart and heart do not touch external objects, and the steps taken are not on a fixed path. This can be called the foundation for inheriting the family business. Since one has thoroughly understood, one should draw near to it.
'Chongxu' (a state, referring to emptiness and tranquility) is pure and awe-inspiring, cold and plain yet pure and true. Like this, put down the old habits of many lifetimes, when the dirt of old habits is completely eliminated, the inherent light will appear, illuminating the illusory skull, not allowing any other things to be contained. At that time, the mind is broad, like the fusion of sky and water with autumn colors, like the integration of snow and moonlight. This realm has no boundaries, cutting off the limitations of direction and place, vast and without edges or seams. It is even more necessary to completely let go of everything inwardly, only when truly letting go of everything, thoughts and words cannot reach, even thousands of miles away, it is impossible to clearly distinguish the truth, let alone have a place to point out and annotate. Only those who have the bottom of the bucket fall off can truly believe and understand. Therefore, it is said that only through personal realization can one correspond. In the state of correspondence, one can freely enter the world, in the 'game samadhi' (a state of meditation), all kinds of scenes are vividly present, and the influence of sounds and colors directly disappears without a trace. There is no coming and going between each other, only because there is no place to receive in it. And this place of no reception contains the void, the dharma realm, and all phenomena, without a single omission. A true practitioner should comprehend in this way.
What practitioners do is to completely not hang on to a single hair. Suddenly enlightened, clear and pure, like a mirror reflecting a mirror, there is no external realm, no other worldly causes and conditions. Self-illumination is clear and distinct, and nothing is accepted. This can be called taking responsibility in oneself. After taking responsibility like this, the illumination of wisdom is deep and not dim, the Tao is united with the substance and has no attachment. From the place of no attachment, respond to various opportunities, just right, without the slightest omission, truly and surely not being contaminated. Like a valley responding to sound, the wind god walks in the sky, without hindrance, free and at ease. Do not restrain, cut off all traces. But it is spiritually bright and cannot be obscured. If one can fully travel to this realm, then one is stable in any place, and at ease in any place. Like a white cow in the open, pure and flawless, unable to be chased. It must be personally realized and personally reached to be experienced.
Silently abide in oneself, as it is.
離緣。豁明無塵。直下透脫。元來到個處。不是今日新有底。從舊家曠大劫前。歷歷不昏。靈靈獨耀。雖然恁么。不得不為。當恁么為時。直教一毫不生。一塵不翳。枯寒大休。廓徹明白。若休歇不盡。欲到個境界出生死。無有是處。直下打得透。了無思塵。凈無緣慮。退步撒手。徹底了也。便能發光應世。物物相投。處處恰好。所以道。法法不隱藏。古今常顯露。
衲僧真實處。要在履踐。徹照淵源細中之細。混然明瑩。一色無痕。更須轉身過里許始得。所以喚作能紹家業。機絲不掛。光影杳絕。就父一蹊。妙在體處。塵滓亡節類泯。知之不及。回頭取證。覷破髑髏。可中得了。便能出化。蘆花明月。古渡船開。玉線金針。那時機轉。入世應緣。塵塵皆爾。法法無他。順風使䑺。自然無礙矣。
諸佛諸祖無異證。俱到個歇處。三世斷萬機寂。直下無絲毫許對者。佛靈自照。妙徹根源。識得底裡盡。分身應事。門門放光。物物現影。便知道。儘自個里流出。百草頭一切處。了無則個與我作因作緣。通身徹底恁么去。
空無痕跡。照非情塵。光透靜深。杳絕瑕垢。能恁么自知。恁么自了。清凈妙明田地。是本所有者。多生不了。只為疑礙昏翳。自作彰隔。廓然智游。內忘功勛。直下脫略去擔荷。去轉
【現代漢語翻譯】 現代漢語譯本： 離緣（脫離因緣束縛）。豁然開朗，沒有塵埃。直接透徹領悟。原本到達的那個地方，不是今天才新有的。從過去曠遠的大劫之前，歷歷分明，從未昏昧。靈明澄澈，獨自閃耀。雖然如此，不得不有所作為。當這樣作為時，要做到一絲一毫的妄念都不產生，一點塵埃都不遮蔽。達到枯寂寒冷的大休止狀態，廓然通徹明白。如果休止不徹底，想要到達那個境界，從而脫離生死輪迴，是沒有可能的。直接徹底地打破它，沒有絲毫的思慮塵埃，清凈沒有緣慮。退後一步撒手放開，徹底了結。便能發出智慧之光，應化世間，與萬物相互投合，處處都恰到好處。所以說，佛法沒有隱藏，古往今來常常顯露。
衲僧（僧人的別稱）的真實境界，在於實踐。徹底照見淵源，細微到極點。混然一體，光明瑩潔，沒有一絲痕跡。更須要轉身超越到那裡面去，才能達到。所以稱作能夠繼承家業。機絲不掛礙，光影也消失殆盡。迴歸到父親的道路上，妙處在於親身體驗。塵垢消失，節操泯滅，用知解無法達到。回頭反觀自證，看破這個臭皮囊，或許可以領悟。便能出世教化。蘆花明月，古老的渡口船隻開啟。玉線金針，那時機運轉。入世應緣，塵塵都是如此，法法沒有其他。順風揚帆，自然沒有阻礙了。
諸佛諸祖的證悟沒有差異，都到達那個休止之處。過去、現在、未來三世斷絕，萬機寂滅。直接沒有絲毫可以相對的事物。佛的靈性自然照耀，精妙通徹根源。認識到最深處的底蘊，分身應化世事，每個門徑都放出光明，萬物都顯現影像。便知道，一切都從自身流出。百草頭上，一切處所，都沒有任何事物與我作為因緣。通身徹底地這樣去做。
空寂沒有痕跡，照見不是情識塵埃。光明穿透靜寂深處，沒有絲毫的瑕疵污垢。能夠這樣地自我認知，這樣地自我了結。清凈妙明的田地，是本來就具有的。多生以來不能了悟，只是因為懷疑障礙，昏昧遮蔽，自己製造了間隔。廓然無礙地運用智慧，內心忘記功勛，直接脫略放下擔負，放下運轉。
【English Translation】 English version: Leaving conditions (detaching from the bondage of causes and conditions). Suddenly enlightened, without dust. Directly and thoroughly understanding. The place originally arrived at is not something newly acquired today. From the past, before vast kalpas, it is clearly distinct, never obscured. Spiritually bright and shining alone. Although it is so, one must act. When acting in this way, one must ensure that not a single thought arises, and not a speck of dust obscures. Reaching the state of withered cold and great cessation, vast and thoroughly clear. If the cessation is not complete, wanting to reach that realm and escape the cycle of birth and death is impossible. Directly and thoroughly break through it, without any thoughts or dust, pure without conditioned thoughts. Step back and let go, completely finished. Then one can emit the light of wisdom and respond to the world, harmonizing with all things, perfectly in every place. Therefore, it is said that the Dharma is not hidden, but is always revealed throughout ancient and modern times.
The true state of a Nāsas (monk) lies in practice. Thoroughly illuminating the source, subtle to the extreme. Wholly integrated, bright and clear, without a trace. One must also turn around and go beyond that to achieve it. Therefore, it is called being able to inherit the family business. The loom's threads do not hinder, and the light and shadows disappear completely. Returning to the father's path, the wonder lies in personal experience. Dust disappears, integrity vanishes, and understanding cannot reach it. Turning back to self-witness, seeing through this stinking skin bag, one may be able to comprehend. Then one can go out into the world to teach and transform. Reed flowers and bright moon, the ancient ferry boat opens. Jade thread and golden needle, at that time the opportunity turns. Entering the world to respond to conditions, every dust is like this, every Dharma is no different. Sailing with the wind, naturally there are no obstacles.
The enlightenment of all Buddhas and Patriarchs is no different, all reaching that place of cessation. The past, present, and future are cut off, and all functions are extinguished. Directly, there is not the slightest thing that can be opposed. The Buddha's spirit naturally shines, subtly penetrating the source. Recognizing the deepest essence, dividing the body to respond to events, every gate emits light, and all things manifest images. Then one knows that everything flows from oneself. On the head of every blade of grass, in every place, there is nothing that acts as a cause or condition for me. Thoroughly and completely go in this way.
Emptiness without traces, illumination not based on emotional dust. Light penetrates the depths of stillness, without the slightest flaw or impurity. Being able to know oneself in this way, and to resolve oneself in this way. The field of pure and wonderful brightness is what one originally possesses. For many lifetimes, one has not been able to understand it, simply because of doubt and obstruction, dimness and obscuration, creating separation oneself. Vastly and unhinderedly using wisdom, forgetting merit within, directly letting go of burdens, letting go of turning.
身就位。借路著腳。靈機妙運。觸事皆真。更無一毫一塵。是外來物爾。
法法自然。妙超語路。見成不間。乃至山林草木。未嘗不發揚此事。覷得破方知廣長舌相。處處藏縮不得。說者即是聽者。聽者即是說者。根塵融理智混。自他同心法一。更向甚麼處作分疏。雖然恁么。透得目前。快須收拾歸來。作屋裡活計。始得穩坐。
道游環中。至虛忘像。凈極自明。明唯自照。向塵境未作根門未痕底處。妙得生滅流轉之跡泯矣。獨據造化之本。其間絲髮影事俱不受。唯證相應。從此一擊。大千路開。物物頭頭。渾是我放光說法處。身份百億。獨照而神。殊不墮名色里。圓應無功。鑒凈而涵。谷虛而答。初不累于見聞也。真自在無礙遊戲三昧。若恁么體得。何往不利焉。
通一線有應世對機底眼。的的不墮。萬緣埋沒不得。月下水風度松。光影不我混。音聲不我休。蕭然能應。超越不羈之像果耳。分流隨事。恰恰不乖。猶是透脫塵網。未到本家。休歇余緣。坐空塵慮。默而昭凈而照。虛而容廓而應。不與外塵作對。了了地獨靈。到個田地。方識阿祖。
觀身實相。觀佛亦然。若端能體得到自己無外境界。則恰恰絕對待出思議。佛佛心心。精到無二。衲僧默游寂住。虛靈妙通。等太虛度塵劫。卓卓
亡倚。明明非思。個是本所住處。機轉化分。歷世應事。照無功用無跡。閑云流水。初不留礙。直教純純穩穩。一切移不得。方不隨夤緣轉也。真實體取。
孫之所生處名祖。流之所出處名源。徹見其源。識得其祖。則知未流轉已前堆堆地。不隨生滅夤緣。爾雖不隨。而具有一切影事。喚起過來。歷歷地根塵脫。知見超不被一切包裹。情空想斷。自然圓明瞭知。飄飄在萬象中。混它不得。諸塵里廓爾有餘。百千三昧。門門莊嚴。法法具足。更須取拾歸來。到舊時處所。復其源奉其祖。相合而一。方見通身去也。
默默照處天宇澄秋。照無照功。光影斯斷。個是全超真詣底時節。源凈體靈。樞虛機活。歷歷本明。其中發現。便提得出。在事事頭上。恰恰具足。與二儀同。萬象等。坦坦蕩蕩。縱縱橫橫。天同天。人同人。應其身現其相。而為說法。能如是體得十成。廓然亡所礙者。
風虎雲龍。恰恰相隨。元不著意于其間。個是自然事。衲僧變通。能以因緣和合。政如此也。其來而不彰。其去而不藏。妙入一切處。一切處混不得。飄飄出萬象頭上。歷歷在森羅影中。了無毛髮許間隔。混混出應之機。的的到家之句。卻須飽參。云斷風休。秋清月落。水天無際。底處單明始得。
道非祖傳。祖未來
【現代漢語翻譯】 現代漢語譯本：
亡倚（無所依賴）。明明不是思慮分別。那是你本來安住的地方。機用轉化，分化顯現。經歷世事，應付萬物。照用時沒有刻意的功用，也不留下痕跡。就像閑云流水一樣，最初就沒有阻礙。要做到純粹穩當，一切都無法轉移改變，這樣才能不隨因緣流轉。要真實地體會。
孫子出生的地方叫做祖，水流出的地方叫做源。徹底見到它的源頭，認識它的祖先，就知道在沒有流轉之前，它是堆積在那裡，不隨生滅因緣而動。即使不隨順，卻具備一切事物的影子。喚醒它，歷歷分明地脫離根塵，知見超脫而不被一切包裹。情感空寂，妄想斷絕，自然圓滿明瞭。飄然于萬象之中，無法混淆。在諸塵之中，空曠而有餘。百千三昧（正定），每個法門都莊嚴，每個法都具足。更需要把它們取回，回到原來的地方，恢復它的源頭，供奉它的祖先，相互融合爲一，才能見到通身。
默默照耀之處，天空像秋天一樣澄澈。照耀沒有刻意的功用，光和影就消失了。這是完全超越，達到真正境界的時候。源頭清凈，本體靈妙，樞機虛空，機用靈活。歷歷分明，其中顯現。就能提得出來，在每件事上都恰恰具足。與天地同在，與萬象相等。坦坦蕩蕩，縱橫自在。天同于天，人同於人。應其身而顯現其相，從而說法。能夠這樣體會到十分，廓然無所阻礙。
風與虎，云與龍，恰恰相隨。原本沒有刻意在意它們之間的關係，這是自然而然的事情。衲僧（僧人）的變通，能夠以因緣和合，正是如此。它的到來不顯揚，它的離去不隱藏。巧妙地進入一切處，一切處都無法混淆它。飄然于萬象之上，歷歷分明地在森羅萬象的影子中。沒有絲毫的間隔。混混沌沌地顯現應機之用，清清楚楚地到達家鄉的語句。卻需要飽參（充分參悟），云消散，風停止，秋天清朗，月亮落下，水天一色，在徹底明白的地方才能開始。
道不是祖先傳下來的，祖先還沒有來。
【English Translation】 English version:
Wáng yǐ (Without reliance). Clearly, it is not thinking and discrimination. That is your original dwelling place. The function of the mechanism transforms and differentiates. Experiencing the world, responding to all things. When illuminating, there is no deliberate effort, nor does it leave any trace. Like idle clouds and flowing water, there is no obstruction from the beginning. To achieve pure stability, everything cannot be shifted or changed, so that it does not flow with the conditions. Truly experience it.
The place where the grandson is born is called the ancestor, and the place where the stream flows out is called the source. Thoroughly see its source, recognize its ancestor, and then you will know that before it flowed, it was piled up there, not moving with the conditions of birth and death. Even if it does not follow, it has the shadows of all things. Awaken it, clearly separate from the root and dust, and the knowledge and views transcend without being wrapped by everything. Emotions are empty, delusions are cut off, and naturally it is completely clear. Floating in all phenomena, it cannot be confused. In all dust, it is spacious and abundant. Hundreds of thousands of Samadhi (right concentration), each Dharma gate is solemn, and each Dharma is complete. It is even more necessary to retrieve them, return to the original place, restore its source, and offer to its ancestor, merging with each other into one, to see the whole body.
In the place of silent illumination, the sky is as clear as autumn. Illumination has no deliberate function, and light and shadow disappear. This is the time to completely transcend and reach the true realm. The source is pure, the body is spiritual, the pivot is empty, and the mechanism is flexible. Clearly, it manifests within. Then it can be extracted, and it is fully present in everything. It is the same as heaven and earth, equal to all phenomena. Open and broad, free and unrestrained. Heaven is the same as heaven, and people are the same as people. Responding to its body and manifesting its form, thereby expounding the Dharma. If one can experience this fully, being vast and unobstructed.
Wind and tiger, clouds and dragon, follow each other exactly. Originally, there was no deliberate attention to the relationship between them, this is a natural thing. The adaptability of a Nà sēng (monk), being able to harmonize with conditions, is exactly like this. Its arrival is not ostentatious, and its departure is not hidden. Subtly entering all places, all places cannot confuse it. Floating above all phenomena, clearly in the shadows of all things. There is no gap of a hair's breadth. Confusedly manifesting the function of response, clearly arriving at the sentence of home. But it needs to be fully understood, the clouds dissipate, the wind stops, the autumn is clear, the moon falls, the water and sky are the same color, and it can only begin in a place of complete understanding.
The Dao is not passed down by the ancestors, the ancestors have not yet come.
時。彌綸周匝。自然空空不痕。靈靈亡偶。獨照出因緣。常活離形谷。所以喚作祖。唯證相應。不可授手。佛佛之到。以此為極。應化分身。花花葉葉。根根塵塵。智入三世。萬機不我擾。一塵不我外。妙出大千經卷。何處更有影事可得。
淵湛寂默。徹照源底。個處虛而靈。廓而明。雖有昭然自鑒之像。而無影響相偶。底時窺得破猶有辨白擔荷之功。更須退步。方詣環中。光發其間。卓卓獨存。卻解借功。名為誕生。斯乃出沒幾微。細細明辨。既能分身。便可御事。有印萬象之印。其印不痕。游世對緣。自有塵塵三昧底受用。其用自沖。不可盈滿。空谷之受云。寒溪之濯月。不出不在。迢然化外。更能放教無得無向。在在處處。還之舊地。毫髮不曾移動。跛跛挈挈。百丑千拙。鼎鼎地自然圓順。趙州洗缽喫茶。不著安排。從來成現。若如是具眼。一一覷得徹。方是個衲僧做處。
學佛究宗家之妙。須清心潛神默游內觀。徹見法源。無芥蒂纖毫作障礙。廓然亡像。如水涵秋。皎然瑩明。如月奪夜。正恁么也。昭昭不昏。湛湛無垢。本來如如。常寂常耀。其寂也非斷滅所因。其耀也無影事所觸虛白圓凈。曠劫不移不動不昧。能默能知。底處行步得穩。玉壺轉側。一撥機回。分身應世。世界處所。差別境像。
【現代漢語翻譯】 現代漢語譯本：
此時，（佛法）瀰漫周遍，自然空空蕩蕩不留痕跡，靈妙光明沒有對待，獨自照亮因緣生起之處。它恒常活躍，脫離了形體的束縛，所以稱它為『祖』（本源）。只有通過親證才能與之相應，無法用言語傳授。諸佛的證悟都以此為最終歸宿。應化之身，如花朵和樹葉般各不相同，根根塵塵都蘊含著智慧。智慧通達過去、現在、未來三世，萬事萬物都不能擾亂我，一塵一埃也不在我之外。它精妙地超越了三千大千世界的經卷，哪裡還能找到任何虛妄的軌跡？
深邃寂靜，徹底照見本源。那個地方空虛而靈妙，廣闊而光明。雖然有昭然自鑒的景象，卻沒有影響和對待。如果能在這個時候看破，還只是具有辨別和承擔的功夫。更需要退一步，才能到達圓環的中心，光明從中煥發，卓然獨立存在。然後才能理解借用外力的道理，這叫做『誕生』。這其中出沒的細微之處，需要仔細辨別。既然能夠分身，就可以應付世事。擁有印證萬象的印章，而這個印章不留痕跡。在世間遊歷，面對各種因緣，自然有塵塵三昧的受用，而這種受用自然充盈，不可窮盡。如同空谷接受雲霧，寒溪洗滌月亮，不入不出，超然于化外。更要放任自己無所得、無所向，無論在哪裡，都回到原來的地方，絲毫沒有移動。雖然看起來跛跛挈挈，百般醜陋，千般笨拙，卻自然而然地圓滿順遂。趙州（禪師）洗缽喫茶，不加任何安排，本來就是現成的。如果能像這樣具有慧眼，一一看得透徹，才算是一個合格的衲僧（修行人）所為。
學佛探究宗家的奧妙，必須清凈內心，潛藏精神，默默地進行內觀，徹底看清法源，沒有絲毫芥蒂和障礙。廓然空曠，沒有形象，如同秋水映照天空，清澈明亮；如同月亮驅散黑夜，皎潔光明。就在這個時候，昭昭不昧，湛湛無垢，本來就是如如不動，常寂常耀。它的寂靜不是斷滅的原因，它的光明沒有虛妄的影子可以觸及，虛空清白，圓滿潔凈，經歷漫長的時間也不會改變、動搖或昏昧。它能默然，也能知曉，在這個地方行走得穩穩當當。如同轉動玉壺，輕輕一撥，機鋒便會轉變，分身應化於世，在不同的世界和處所，顯現出各種不同的境像。 English version:
At this moment, (the Dharma) pervades everywhere, naturally empty and without a trace, spiritually bright without duality, illuminating the origin of conditioned arising alone. It is eternally active, free from the constraints of form, hence it is called the 'Ancestor' (the source). Only through personal realization can one correspond with it; it cannot be transmitted through words. The enlightenment of all Buddhas culminates in this. The manifested bodies are diverse, like flowers and leaves, each root and particle containing wisdom. Wisdom penetrates the three times of past, present, and future; myriad affairs cannot disturb me, and not a single speck of dust is outside of me. It subtly transcends the scriptures of the three thousand great chiliocosms; where else can one find any illusory traces?
Profoundly deep and silent, thoroughly illuminating the source. That place is empty yet spiritual, vast and bright. Although there is a clear and self-reflecting appearance, there are no influences or dualities. If one can see through at this point, it is merely the effort of discernment and bearing responsibility. One must retreat further to reach the center of the circle, where light emanates, standing alone and independent. Then one can understand the principle of borrowing power, which is called 'birth.' The subtle nuances of arising and ceasing within this require careful discernment. Since one can manifest bodies, one can then manage affairs. Possessing the seal that authenticates all phenomena, yet this seal leaves no trace. Wandering in the world, facing various conditions, one naturally experiences the enjoyment of the samadhi of each particle, and this enjoyment is naturally abundant and inexhaustible. Like an empty valley receiving clouds, a cold stream washing the moon, neither entering nor exiting, transcending transformation. Furthermore, one should let go of seeking and aiming, returning to the original place everywhere, without the slightest movement. Although appearing clumsy and awkward, with a hundred uglinesses and a thousand ineptitudes, it is naturally complete and harmonious. Zhaozhou (Zen master) washing his bowl and drinking tea, without any arrangement, is inherently present. If one has the eye of wisdom to see through everything, then one is a qualified monastic (practitioner).
To study Buddhism and explore the wonders of the ancestral home, one must purify the mind, conceal the spirit, and silently engage in inner contemplation, thoroughly seeing the source of the Dharma, without any slightest obstruction or hindrance. Vast and empty, without form, like autumn water reflecting the sky, clear and bright; like the moon dispelling the night, radiant and luminous. At this very moment, clearly aware and not confused, deeply serene and without defilement, inherently suchness, eternally still and eternally radiant. Its stillness is not the cause of annihilation, and its radiance is untouched by any illusory shadows, empty, white, round, and pure, unchanging, unmoving, and undimmed throughout countless eons. It can be silent and it can know, walking steadily in this place. Like turning a jade pot, with a gentle push, the opportunity transforms, manifesting bodies in the world, in different worlds and places, displaying various different appearances.
【English Translation】 At this moment, (the Dharma) pervades everywhere, naturally empty and without a trace, spiritually bright without duality, illuminating the origin of conditioned arising alone. It is eternally active, free from the constraints of form, hence it is called the 'Ancestor' (the source). Only through personal realization can one correspond with it; it cannot be transmitted through words. The enlightenment of all Buddhas culminates in this. The manifested bodies are diverse, like flowers and leaves, each root and particle containing wisdom. Wisdom penetrates the three times of past, present, and future; myriad affairs cannot disturb me, and not a single speck of dust is outside of me. It subtly transcends the scriptures of the three thousand great chiliocosms; where else can one find any illusory traces? Profoundly deep and silent, thoroughly illuminating the source. That place is empty yet spiritual, vast and bright. Although there is a clear and self-reflecting appearance, there are no influences or dualities. If one can see through at this point, it is merely the effort of discernment and bearing responsibility. One must retreat further to reach the center of the circle, where light emanates, standing alone and independent. Then one can understand the principle of borrowing power, which is called 'birth.' The subtle nuances of arising and ceasing within this require careful discernment. Since one can manifest bodies, one can then manage affairs. Possessing the seal that authenticates all phenomena, yet this seal leaves no trace. Wandering in the world, facing various conditions, one naturally experiences the enjoyment of the samadhi of each particle, and this enjoyment is naturally abundant and inexhaustible. Like an empty valley receiving clouds, a cold stream washing the moon, neither entering nor exiting, transcending transformation. Furthermore, one should let go of seeking and aiming, returning to the original place everywhere, without the slightest movement. Although appearing clumsy and awkward, with a hundred uglinesses and a thousand ineptitudes, it is naturally complete and harmonious. Zhaozhou (Zen master) washing his bowl and drinking tea, without any arrangement, is inherently present. If one has the eye of wisdom to see through everything, then one is a qualified monastic (practitioner). To study Buddhism and explore the wonders of the ancestral home, one must purify the mind, conceal the spirit, and silently engage in inner contemplation, thoroughly seeing the source of the Dharma, without any slightest obstruction or hindrance. Vast and empty, without form, like autumn water reflecting the sky, clear and bright; like the moon dispelling the night, radiant and luminous. At this very moment, clearly aware and not confused, deeply serene and without defilement, inherently suchness, eternally still and eternally radiant. Its stillness is not the cause of annihilation, and its radiance is untouched by any illusory shadows, empty, white, round, and pure, unchanging, unmoving, and undimmed throughout countless eons. It can be silent and it can know, walking steadily in this place. Like turning a jade pot, with a gentle push, the opportunity transforms, manifesting bodies in the world, in different worlds and places, displaying various different appearances.
俱是自所建立。與我四大同出。何所礙焉。既一切不礙。彼我無異相。自他無別名。聲色叢中。飄飄超詣歷歷相投。所以道。山河無隔越。光明處處透。當恁么體取。
田地靈明。曠古不易。企望不得邊際。丕平不受痕垢。向其間游踐。野云倚山。家風閑淡。秋水著月。境界澄明。的的到個處所。便知心田法地。是萬像出生根源。種性不枯。花葉遍界。所以道。一粒在荒田。不耘苗自秀。
道人本無所住。白雲迷青山之根。明月懷流水之腹。云開山露。月轉水寒。一段秋容。廓徹無際。諸塵俱不我到。萬化寂不我移。向其間坐得穩底。便能跨步轉身。應機入世。元有超方底句子。所謂六戶不掩。四衢無蹤。到到處處混不得。悄悄地不曾動著。十成漢自知去處。
空廓懷抱。與太虛等。區分手段。與萬像齊。一塵不分外。乃能應變。一點不留中。方能住禪。中既空而能應。受不受等。外既涉而常虛。住無住同。衲僧家風。於一切處。入三昧者。當恁么去。
十方法界。起自一心。一心寂時。諸相皆盡。阿那個是彼。阿那個是我。只為個時無差別相。直下一塵不立。一念不生。透過胞胎前皮袋后。一點妙明。圓混混地。無方隅絕朕跡。直是昧不得。昧不得處喚作自知。只自知處。喚作本得。了無
【現代漢語翻譯】 現代漢語譯本： 都是自己建立的。與我的四大（地、水、火、風）同出一源。有什麼妨礙呢？既然一切都沒有妨礙，彼此就沒有不同的相狀，自己和他人沒有分別的名稱。在聲色之中，飄逸超脫，歷歷分明，彼此相投。所以說，山河沒有阻隔，光明處處透徹。應當這樣去體會。 心地靈明，亙古不變。無法期望達到邊際，平坦而不受塵垢沾染。在其中游歷，野云依傍山巒，家風閒適恬淡，秋水映照明月，境界澄澈明凈。真真切切地到達那個地方，便知道心田法地，是萬象出生的根源。種性不枯竭，花葉遍佈世界。所以說，一粒種子落在荒田里，不用耕耘，苗也自然生長茂盛。 得道之人本來就沒有固定的住所，白雲迷戀青山的根基，明月懷抱流水的腹部。云開霧散，山峰顯露，月亮移動，水流寒冷。一片秋天的景色，空曠而無邊無際。各種塵埃都不能沾染我，萬物的變化都不能移動我。在其中安穩地坐著，便能邁開腳步，轉身應機入世。本來就有超越常規的句子，所謂六扇門不關閉，四通八達的道路沒有軌跡。到任何地方都不能混淆，悄悄地不曾觸動。十分的把握，自己知道去處。 空曠的胸懷，與太虛（宇宙）相等。區分事物的手段，與萬象相同。一塵不染，才能應付變化。一點不留在心中，才能安住于禪定。心中空無所有才能應變，接受與不接受都是一樣的。外在事物雖然經歷，但內心始終保持虛空，安住于無所住的境界。衲僧（僧人）的家風，在一切處所，進入三昧（禪定）的境界，應當這樣去做。 十方法界，起自一心。一心寂靜時，各種現象都消失。哪個是彼？哪個是我？只因爲那個時候沒有差別的相狀，直接達到一塵不染，一念不生。透過胞胎前的皮囊之後，一點微妙的光明，圓融而混沌，沒有方位，斷絕痕跡。實在是無法昧滅。無法昧滅的地方叫做自知。只有自知的地方，叫做本來就具有的。完全沒有...
【English Translation】 English version: All are established by oneself. They originate from the same source as my Four Great Elements (earth, water, fire, and wind). What hindrance is there? Since there is no hindrance at all, there are no different appearances between 'that' and 'this,' and there are no separate names for 'self' and 'other.' Amidst the realm of sounds and forms, one is free and transcendent, clearly and distinctly in accord with everything. Therefore, it is said, 'Mountains and rivers have no separation; light penetrates everywhere.' You should embody this understanding in this way. The field of the mind is spiritually bright, unchanging since ancient times. One cannot hope to reach its boundaries; it is perfectly level and does not accept any defilement. Wandering and treading within it, wild clouds lean against the mountains, the family tradition is leisurely and serene, autumn water reflects the moon, the realm is clear and bright. When you truly arrive at that place, you will know that the field of the mind and the ground of Dharma are the source from which all phenomena arise. The seed nature does not wither, and flowers and leaves pervade the world. Therefore, it is said, 'A seed in a barren field, without cultivation, the sprout grows naturally.' A Daoist (spiritual practitioner) originally has no fixed abode; white clouds are enamored with the roots of the green mountains, and the bright moon embraces the belly of the flowing water. When the clouds part and the mountains are revealed, when the moon turns and the water is cold, a scene of autumn, vast and boundless. All dusts cannot reach me, and the myriad transformations cannot move me. Sitting steadily within it, one can stride forward and turn around, responding to opportunities and entering the world. There are originally sentences that transcend the ordinary, the so-called 'six doors are not closed, and the four crossroads have no trace.' Arriving at any place, one cannot be confused, quietly without ever being touched. With complete certainty, one knows where to go. The spacious embrace is equal to the Great Void (the universe). The means of distinguishing things are the same as the myriad phenomena. Not separating from a single dust, one can respond to changes. Not retaining anything in the center, one can abide in Chan (meditation). Since the center is empty, it can respond; accepting and not accepting are the same. Since the external is traversed and always empty, abiding is the same as non-abiding. The family tradition of a monk, in all places, entering the state of Samadhi (meditative absorption), one should proceed in this way. The ten directions of the Dharma realm arise from a single mind. When the single mind is still, all phenomena cease. Which is 'that'? Which is 'this'? It is only because at that time there is no differentiated appearance, directly reaching a state of not establishing a single dust, not generating a single thought. Passing through the skin bag before the womb, a point of wondrous brightness, round and mixed, without direction, cutting off traces. It is truly impossible to obscure. The place where it cannot be obscured is called self-knowing. Only the place of self-knowing is called originally possessed. Completely without...
分外得底毫髮許。廓然廓然。妙存而無像。真聞而無響。所以道。非耳目之所到。個是妙契至到處所。其間發光。大千影現。頭頭是物物渠。俱是衲僧自受用境界。要且不借別人家裡事。要須的的親證始得。吾家種草。當如此為。
了達一切法空。則心心自在。塵塵透出。本來一段光明。無處不遍。便乃隨機而化。遇物則宗。妙照諸緣。廓亡對待。松風水月。清淡相得。無往來心。無留滯相。要在中虛而有容。外應而不擾。如春著花。如鏡照像相似。鬧浩浩中。自然出一頭地。
田地穩密密處。活計冷湫湫時。便見劫空。無毫髮許作緣累。無絲糝許作障翳。虛極而光。凈圓而耀。歷歷有亙萬古不昏昧。底一段事。若點頭知有。不隨生滅。不住斷常。要變應則與萬象森羅同其化。要寂住則與二儀蓋載同其道。出沒卷舒。一切在我。本色漢。須恁么收放始得。
晝見日夜見月。不相瞞底時節。個是衲僧平穩行履處。自然無棱縫。若要恁么平穩去。須盡卻意根下隱隱地舂織始得。要不隱隱么。須坐得斷放得下。及得盡照得徹。光影俱忘。面板脫落。根塵淨盡。自然眼目分明。受用具足。一切處不管帶。一切時卻相應。當明有暗。當暗有明。孤舟載月。夜宿蘆花。一段光明。果然如是。
凈潔沖明。
眼力不及其涯畛。寂寥虛曠。心緣不得其方隅。實參真到底人。信是我本有田地。佛魔侵不得。塵垢染不得。方圓適中。履踐合度。則妙用河沙。恰恰相濟。從個田地發生。從個田地及盡。底事人人皆具。但向前為我討一討看。知有漢點頭相悉。
肘后符能應一切事。頂門眼自照獨脫身。雙收雙放。無中無外。大千與我同出。三世自然超過。空洞無際。真照孤明。個時影像俱盡。盡不得底。幽靈絕待。生滅莫得。到此田地。廓落亡依。緣塵不染。個時境界密合。涵蓋箭鋒。恰恰無爽。遊戲三昧。便屬底人受用。頂眼肘符。是衲僧傳授一段事。十成體取。
端得衲僧巴鼻底。不凝不流。不純不雜。歷得干處轉機。入得鬧時具眼。通變交徹。了了不礙。月隨流風偃草。爛爛靡靡。終不我混。所以道。類不齊超有路。應底時節。許你恁么去。百草頭上。收拾歸來。合作么生。得坐披衣。向後自看。
底一段事。全無學處。要在虛廓身心與大虛等量。自然於一切處具足。靈靈昧不得。歷歷混不得。月隨流水。雨逐行雲。了無如許心。能成如許事。但莫將已礙物。自然無物礙你。身心一如。身外無餘。同體同用。一性一相。根根塵塵。直下絕待。所以道。聖人無己。靡所不已。恁么現前。恁么明白。便知道。
【現代漢語翻譯】 現代漢語譯本 眼力無法觸及它的邊界。寂靜空曠，心念無法測度它的方位。真正參透真理、徹悟到底的人，確信這本就是我擁有的田地，佛也侵擾不了，魔也侵擾不了，塵埃污垢也沾染不上。方正圓融，恰到好處，一舉一動都符合法度，那麼微妙的作用就像恒河沙數一樣多，恰恰能夠相互補益。一切都從這塊田地生髮，一切也都從這塊田地完結。這件事，人人本自具足，只是請你向前為我尋找一下看看。知道的人會點頭認可。 『肘后符』能應驗一切事情，『頂門眼』能照見自身，超脫一切。雙收雙放，無內無外，大千世界與我同源，超越過去、現在、未來三世。空洞無邊際，真照獨自光明。這個時候，一切影像都消失殆盡，但有些東西是無法窮盡的，它幽深靈妙，超越對待，沒有生滅。到達這種田地，空曠寂寥，無所依賴，不被外物所染。此時的境界緊密結合，像劍鋒相合一樣，沒有絲毫差錯。在這種遊戲中獲得解脫，就屬於徹悟的人所享用。『頂眼』和『肘后符』，是禪宗僧侶傳授的一段重要內容，要完全領會。 真正掌握了禪宗精髓的人，不會停滯，也不會流逝，不純粹，也不混雜。能在艱難困苦中轉動玄機，能在喧鬧紛擾中保持清醒的眼光。通達變化，交相輝映，明明白白，毫無阻礙。就像月亮隨著流動的風，草隨著風而倒伏，爛漫而柔順，但始終不會與我混淆。所以說，不同種類的事物超越常規自有其途徑。在應該應對的時候，允許你這樣做。在百草頭上，收拾乾淨歸來，應該如何作為？能夠安坐披衣，向後反觀自身。 這件事，完全沒有可以學習的地方，關鍵在於使虛空的心身與大虛空等同，自然在一切處都具足。靈妙而不可忽視，清晰而不可混淆。就像月亮隨著流水，雨水追逐著行雲，沒有絲毫的刻意用心，卻能成就如此多的事情。只要不把自己的執念強加於外物，自然就沒有外物能夠阻礙你。身心合一，身外無餘，同體同用，一性一相，根根塵塵，當下超越對待。所以說，聖人沒有自我，沒有什麼不是他所為。如此顯現，如此明白，便知道。
【English Translation】 English version The power of sight cannot reach its boundaries. It is寂寥 (jìliáo, desolate) and虛曠 (xūkàng, vast and empty). The mind cannot fathom its directions. Those who truly understand and penetrate to the end believe that this is the field I inherently possess. Buddhas cannot invade it, demons cannot invade it, and dust cannot stain it. It is perfectly balanced, and every action aligns with the Dharma. Then, its wondrous functions are as numerous as the sands of the Ganges, perfectly complementing each other. Everything arises from this field, and everything ends in this field. This matter is inherent in everyone, but please search for it for me. Those who know will nod in agreement. The 『肘后符』 (zhǒuhòu fú, elbow talisman) can respond to all matters, and the 『頂門眼』 (dǐngményǎn, eye on the crown of the head) can illuminate oneself, transcending everything. It is both收 (shōu, gathering) and 放 (fàng, releasing), without inside or outside. The entire universe arises with me, surpassing the three times (past, present, and future) naturally. It is empty and boundless, with true illumination shining alone. At this moment, all images disappear, but some things cannot be exhausted. It is profound and mysterious, beyond duality, without birth or death. Reaching this field, it is vast and desolate, without reliance, and unpolluted by external objects. At this time, the realm is closely united, like the meeting of sword points, without any error. Enjoying this samadhi of play belongs to those who are enlightened. The 『頂眼』 (dǐngyǎn, crown eye) and 『肘符』 (zhǒufú, elbow talisman) are an important teaching transmitted by Chan monks, which must be fully understood. Those who truly grasp the essence of Chan do not stagnate or flow, are not pure or mixed. They can turn the mechanism in difficult situations and maintain clear vision in noisy environments. They are versatile and interconnected, clear and unobstructed. Like the moon following the flowing wind, and the grass bending with the wind, they are brilliant and gentle, but never confused with me. Therefore, it is said that different kinds of things have their own paths to transcend the ordinary. When it is time to respond, you are allowed to do so. On the heads of the hundred grasses, gather everything and return. What should you do? Be able to sit and wear the robe, and look back at yourself. This matter has nothing to learn. The key is to make the empty mind and body equal to the great void, and naturally be complete in all places. It is subtle and cannot be ignored, clear and cannot be confused. Like the moon following the flowing water, and the rain chasing the moving clouds, without any deliberate intention, it can accomplish so many things. As long as you do not impose your own attachments on external objects, naturally no external objects can hinder you. Body and mind are one, there is nothing outside the body, same body, same function, one nature, one appearance, root by root, dust by dust, directly transcending duality. Therefore, it is said that the sage has no self, and there is nothing that he does not do. So it appears, so it is clear, then you know.
收來放去。作一頭露地白牛。趁也趁不去。
道人行止。流雲無心。滿月普應。不為一切所留。歷歷在萬像中。卓卓出一頭地。隨緣遇觸。不染不雜。與彼同用。與我同體。言語不能為之傳。思惟不能為之到。超搖絕待。宛轉亡功。妙得於心識情量之外。途中受用。屋裡承當。了生死出因緣。真見靈然元無所住。所以道。周遍十方心。不在一切處。
休歇也如大海受百川相似。無不到這裡一味。放行也如長潮乘疾風相似。無不來這畔同行。豈不是達真源底裡。豈不是得大用現前。衲僧家。隨機應變。恰恰恁么。又幾曾立心想塵緣來。是須十成體取。
真凈不痕。功勛及盡。𨚗時卻無辨處。雖無可辨。即是全身。眼根不自見。亦昧它不得。底處發光。清白通照。蘆花混雪。明月濯秋。便有回互之機。顧鑒之路。猛提將來應用恰好。一切處外我不得。一切處收我不得。超出萬象一頭地。俱胝一指頭禪。三十年受用不盡。得妙者簡。所以默不與言。得用者閑。所以應不觸物。道游神御。理固如斯。忽向其間。著一絲一糝。則樞機礙而不通。關棙窒而不轉。空空處含一切有。有有處合一段空。更有甚麼事。
元元之本。沖而無像。動而有應。當須徹底覷破。孤峭峭露堂堂。獨靈靈明歷歷。都未帶一點
子外緣。喚作單明時節。至如與萬像同出同沒。諸塵三昧起處。凈如海印。轉若盤珠。落落地遍一切。釘釘地非異緣。可謂獨耀無私底時節。夜月出而水明。春風吹而花發。不假功用。自然圓具。因因緣緣。果果報報。在其間無分外底。更須知道。光境俱亡。復是何物。
野僧家風。以一缽為生涯。指萬象為產業。此彼相。可如映象水月混融無外。先不立我相。則物物非他緣。一相無相。都盧只個更無別事。恁么十成。了得應用。機前梭路不通。像外根塵俱泯。個時卻須退步歸家。方有飽參分。云迷一色。雪覆千山。透過了看。始見通身時節。
履道底人。妙出言思。直下真實。自有肯路。又莫著道理。廓然㳷合。月流諸水。風行太虛。自然不觸不礙。超彼照用。雖照無痕。雖用無跡。入三昧於諸塵。收萬象於一印。絕滲漏無走作。喚作了事衲僧。又須記取還家路子。云盡天寒。秋疏山瘦。個是本所住處。
衲僧本有田地。清曠丕平。望絕崖岸。在其間耕云種月。明白虛廓。自家受用。或出或沒。任收任放。直得二儀同其產生。萬象同其起滅。崢崢嶸嶸。何所從來。寂寂寞寞。何所至向。可謂虛空不可容納。大地不可擎載。妙存不得其形。至虛不得其名。有無功盡。凡聖路絕。方有到家時節。正恁
么時。得個甚麼。萬頃眼寒清照雪。好看里許力耕人。
枯寒身心。洗磨田地。塵紛淨盡。一境虛明。水月霽光。雲山秋色。青青黯黯。湛湛靈靈。自照本根。不循枝葉。個時底處。超邁情緣。不限劫數。一念萬年。終無變易。從此出應。虛谷行雲。動靜自若。順入諸塵。常在三昧。所以云。𨚗伽常在定。無有不定時。
歷歷妙存。靈靈獨照。攬之不得。不可名其有。磨之不泯。不可名其無。出思議之心。離影像之跡。空其所存者妙。妙處體得靈。靈處喚得回。心月身云。隨方發現。直下沒軌跡。隨處放光明。應物不乖。入塵不混。透出一切礙境。照破一切法空。於差別緣。入清凈智。遊戲三昧。何所不可。當如是真實體究。
履空忘緣。透照出影。一點靈然。昭昭不昧。三際心絕。四大緣盡。虛清妙明。獨耀曠劫。衲僧能如是行履。則不被生死縛。正行履時。撒手懸崖。無可把捉。腳下線斷。全超一步。佛佛祖祖。俱不到我真實妙照田地。喚作自己。個是紹家業時節。才涉思惟。又屬流轉去也。虛而長靈。凈而長照。蘆花明月。清白混然。棹入孤舟。不妨宛轉。個時端的。且道。是誰急著眼辨。
游踐十成去。無中邊絕棱角。圓輥輥地。更當空洞無滓。霽秋月寒。光明洗夜。錦云花麗。氣
象成春。關棙虛通。機輪轉側。俱是衲僧自受用事。諸塵不為我翳。萬法乃是心光。步步超方。鳥道無滯。歷歷應世。穀神不勤。其中混不得。底意類莫齊。剎剎塵塵。心心念念。初無異相。純一真明。個是卻來。用中得妙時節。若或收卷余緣。單明自己。磨洗無瑕。掃蕩絕颣。孤明獨照。默味至游。智到環中。事隔關外。個是卓卓一段不生滅底。須是退步歸家。款款說此話始得。
衲僧游世。當虛廓其心。于中無一點塵滓。方能善應。不為物礙。不被法縛。堂堂出沒其間。有自在分。才涉意思。便成埋沒去也。要體得純熟。自然遊刃萬機。不相觸不相背。涵蓋箭鋒。恰恰不爽。向外解收拾。絕滲漏。喚作能成家業底漢。卻從個處歸來。白雲入谷。明月轉山。有就父同體底時節。所以道。三人扶一杖臥一床。中外了無痕跡。混然成一片。閑如霽雨之云。湛若涵秋之水。諸上善人。記取個段事始得。
吾家一片田地。清曠瑩明。歷歷自照。虛無緣而靈。寂無思而覺。乃佛祖出沒化現。誕生涅槃之本處也。妙哉人人有之。而不能磨礱明凈。昏昏不覺。為癡覆慧而流也。一念照得破。則超出塵劫。光明清白。三際不得轉變。四相不得流化。孤耀湛存。亙古今混同異。為一切造化之母。底處發機大千。俱現儘是個
中影事。的的體取。
應變底眼。游世底身。虛而靈寂而照。萬象中出一頭地。不被塵土埋沒。不為夤緣繭絡。行空月出谷云。無心而鑒。無私而作。為照明為潤澤。恁么十成。脫得凈潔。用得蕭灑。喚作門裡出身。更須體取內紹家業底時節。空為座寂為舍。妙存非有。渠不帶緣。真照非無。渠不墮數。獨耀環中。湛圓量外。至游神御大方無隅。底處發機。自然得無礙變通受用也。
道人游世應緣。飄飄不羈。如雲成雨。如月隨流。如蘭處幽。如春在物。其為也無心。其應也有準。個是了事底漢做處。更須回途就父。向穩處著腳。凈處放身。獨孤標亡伴侶。透威音那畔一路子。方能盡中邊徹頂底。殺活卷舒有自由分。
廓而自靈。凈而自明。能普遍而無取照之功。能分曉而無緣想之累。出有無表。超思議情。唯證相應。不從人得。佛佛祖祖。葉葉花花。聯續底事也。應時不取相。照處不涉緣。便能堂堂不昧。只個家風。處處現成。任君收拾。
得皮得髓剛立階梯。綴葉綴花。遂成流佈。衲僧覷得破。怪他祖師西來。作許多事。節外生枝眼裡著屑。更有般漢。刺頭做無限伎倆。刻舟記劍。甚麼時得相應。而今直下放教落去。及教盡去。毫髮顆糝。俱莫停留。凈潔打疊了。自然有透脫處。圓混而
【現代漢語翻譯】 現代漢語譯本： 這是關於『中影事』（指事物如鏡中花、水中月般虛幻不實）的討論，要真正領會其中道理。
要能隨機應變的眼光，以及遊戲人生的態度。內心空虛而充滿靈性，寂靜而能照亮一切。在萬象之中脫穎而出，不被世俗塵埃埋沒，不被攀附關係所束縛。如同行空的明月，出谷的雲朵，無心而能映照，無私而能作為。爲了照明，爲了滋潤，這樣才能十全十美，擺脫一切束縛，運用自如。這叫做『門裡出身』（指真正領悟佛法真諦）。更要體會繼承家業的時候。以空為座位，以寂靜為房舍，精妙之處在於『非有』，它不依賴任何外緣；真正的照亮在於『非無』，它不落入任何數量概念。獨自閃耀在圓環之中，超越了度量之外。達到神遊于廣闊無垠的境界，在無邊無際的地方啟動機能，自然就能獲得無礙的變通和受用。
修行之人遊戲人間，隨緣而行，飄逸灑脫不受拘束，如同云化為雨，如同月亮隨著水流而動，如同蘭花生長在幽靜之處，如同春天存在於萬物之中。他的行為是無心的，他的迴應是有準則的。這是成大事的人所為。更要回歸本源，回到穩固的地方落腳，在清凈的地方安身，獨自超脫沒有同伴，穿透威音王佛（過去佛名）那邊的道路。才能完全通達中邊，徹徹底底地掌握殺與活、卷與舒的自由。
內心空廓而自然具有靈性，清凈而自然光明。能夠普遍照耀而沒有取捨照耀的功用，能夠清楚分辨而沒有攀緣妄想的牽累。超出有無的表象，超越思議的情感。只有通過實證才能相應，不能從他人那裡獲得。佛佛祖祖，代代相傳，綿延不絕的事業。應時而不執著于表象，照耀時不涉及攀緣。就能光明磊落毫不含糊。這個家風，處處現成，任你取用。
僅僅得到皮毛和骨髓，只是剛開始建立階梯。綴連樹葉和花朵，才得以形成流傳。修行人如果能看破這一點，就會奇怪祖師西來，做了這麼多事，節外生枝，眼裡放進了灰塵。更有一些人，剃光頭做著無盡的伎倆，如同刻舟求劍。什麼時候才能相應呢？現在直接放手讓它落下，並且讓它完全消失。哪怕是一絲一毫，一粒微塵，都不要停留。清清凈凈地整理完畢，自然會有透脫之處，圓融而...
【English Translation】 English version: This concerns the 『middle shadow affairs』 (referring to things as illusory as flowers in a mirror or the moon in water), and one must truly grasp the underlying principle.
One must have the adaptable eyes and the attitude of wandering through the world. The mind is empty yet full of spirituality, silent yet able to illuminate everything. Stand out from the myriad phenomena, not be buried by worldly dust, not be bound by opportunistic relationships. Like the bright moon in the sky, like clouds emerging from the valley, acting without intention yet able to reflect, acting without selfishness yet able to create. For illumination, for nourishment, only then can it be perfect, free from all constraints, and used with ease. This is called 『emerging from within the gate』 (referring to truly understanding the essence of the Dharma). One must also understand the time of inheriting the family business. Take emptiness as the seat, take silence as the dwelling, the subtlety lies in 『non-being』, it does not rely on any external conditions; true illumination lies in 『non-absence』, it does not fall into any numerical concepts. Shine alone in the center of the circle, beyond the scope of measurement. Reaching the realm of wandering freely in the vast expanse, initiating the mechanism in the boundless place, one can naturally obtain unobstructed transformation and enjoyment.
A practitioner wanders in the world, following conditions, free and unrestrained, like clouds turning into rain, like the moon flowing with the water, like orchids growing in secluded places, like spring existing in all things. His actions are unintentional, his responses are principled. This is what those who accomplish great things do. One must also return to the source, return to a stable place to settle down, find peace in a pure place, transcend alone without companions, and penetrate the path beyond Buddha Vipaśyin (name of a past Buddha). Only then can one fully understand the middle and the edges, thoroughly grasp the freedom of killing and giving life, contracting and expanding.
The mind is vast and naturally possesses spirituality, pure and naturally bright. It can universally illuminate without the function of selective illumination, it can clearly distinguish without the burden of clinging thoughts. Transcending the appearance of existence and non-existence, surpassing the emotions of thought and discussion. Only through direct realization can one correspond, it cannot be obtained from others. Buddha after Buddha, patriarch after patriarch, generation after generation, the continuous undertaking. Responding to the moment without clinging to appearances, illuminating without involving conditions. Then one can be upright and clear without confusion. This family tradition is readily available everywhere, for you to take and use.
Merely obtaining the skin and marrow is just the beginning of building the ladder. Stringing together leaves and flowers allows it to spread. If a practitioner can see through this, they will wonder why the patriarch came from the West and did so many things, creating complications and putting dust in their eyes. There are even some who shave their heads and perform endless tricks, like carving a boat to find a lost sword. When will they ever correspond? Now, directly let go and let it fall, and let it completely disappear. Not even a trace, not even a speck of dust, should remain. Cleanly and neatly tidy up, and naturally there will be a way to break through, round and...
明。靈通而妙。便知。本來無缺少無遺余。語言有所不到。聞見有所不及。如犀有通。如蚌有孕。一段光明。是自家真實游踐處。著精神體取。
佛祖而來。元無僧俗。但人人有諦當。親證真得處。名入佛心宗。徹法源底。老盧是賣樵漢。一到黃梅。便道。我欲作佛。祖碓屋負舂。直到心鏡絕垢。自照歷然。半夜傳衣。度大庾嶺。信衣放下。明上座。盡力提不起。方知。個人親證真得。而今但莫推賢讓聖。如著衣吃飯。唸唸無異思惟。心心不容染污。脫身空劫。撒手斷崖。透根塵窮頂底。孤明獨照。廓徹妙存。自然心花發明。應現剎土。何曾間隔變易來。便能入異類行鳥道。無礙自在矣。
吾家衲子。將以超脫生死。須槁身寒念。徹鑒淵底。虛凝圓照。透出四大五蘊。與因緣未和合。根門未成就。胞胎未包裹。情識未流浪時。著得個眼。何患不了。恁么了時。祖師鼻孔。衲僧命脈。把定放行。在我有自由分。所以道。妄息寂自生。寂生知則現。知生寂自滅。了了唯真見。
大休大歇底。口邊醭生。舌上草出。直下放教盡去。洗得凈潔。磨得精瑩。如秋在水。如月印空。恁么湛湛明明。更須知有轉身路子。轉得身時。別無面孔教爾辨白。無辨白處。卻昧不得。個是徹頂透底。窮根極源時節。千聖萬聖
。無異蹊轍。妙在回途。借路著腳。明中有暗用處無跡。百草頭。鬧市裡。飄飄揚身。堂堂運步。自然騎聲跨色。超聽越眺恁么混成。方是衲僧門下事。
心本絕緣。法本無說。佛佛祖祖不獲已。向第二義門。有問答機警。就其間。剔撥一等鈍漢。所以德山道。我宗無語句。亦無一法與人。元是人人自到自肯。始有說話分。但直下排洗妄念塵垢。塵垢若凈。廓然瑩明。無涯畛無中邊。圓混混光皎皎。照徹十方。坐斷三際。一切因緣語言。到此著塵點不得。唯默默自知。靈靈獨耀。與聖無異。于凡不減。元只是舊家一段事。何曾有分外得底。喚作真實田地。恁么證底漢。便能應萬機入諸境。妙用靈通。自然無礙矣。
清凈無染是爾身。圓照無緣是爾眼。身中之眼。不涉根門。眼中之身。不是色聚。所以道。曾無如外智慧證於如。亦無智外如為智所證。可謂佛是法家底佛。法是佛家底法。衲僧到者里。方知從佛口生。從法花生。得佛法分。還端的么。兩頭俱坐斷。只個古今人。當恁么體取。
法語(終)
宏智禪師廣錄卷第六 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第七
明州天童山覺和尚真贊下火
侍者清萃法恭編
吳傅朋郎中
【現代漢語翻譯】 現代漢語譯本：沒有不同的路徑或車轍。妙處在於迴歸的道路。借用道路來落腳。光明之中有暗用，卻不留痕跡。在百草叢生之處，在喧鬧的市集中，輕盈飄揚身姿，堂堂正正邁步。自然而然地騎著聲音，跨越形色，超越聽覺和視覺，如此混然一體。這才是禪僧門下的事。 心本來就與外物隔絕，法本來就無法言說。諸佛祖師不得已，才開啟第二義門。通過問答來激發機敏，藉此來啓發那些遲鈍的人。所以德山（Deshan）禪師說：『我宗門沒有語句，也沒有一法可以給人。』原本就是人人自己到達，自己肯定。這才有了說話的必要。只要直接洗去妄念和塵垢，塵垢一旦乾淨，自然廓然清明，沒有邊際，沒有中心和邊緣，圓融混成，光明皎潔，照徹十方，截斷過去、現在、未來三際。一切因緣和語言，到這裡都沾染不得。唯有默默自知，靈明獨自閃耀，與聖人沒有不同，于凡夫也沒有減少。原本只是舊家的一段事，何曾有額外的獲得？這叫做真實的田地。如此證悟的人，便能應付萬機，進入各種境界，妙用靈通，自然沒有障礙了。 清凈無染是你的身，圓滿照了無緣是你的眼。身中的眼，不涉及六根之門。眼中的身，不是色蘊的聚合。所以說：『從來沒有如之外的智慧來證悟如，也沒有智慧之外的如被智慧所證悟。』可以說是佛是法家的佛，法是佛家的法。禪僧到了這裡，才知道從佛口生，從法花生，得到佛法的分。還確實嗎？兩頭都截斷，只有這個古今人。應當如此體會。 法語（終） 宏智禪師廣錄卷第六 大正藏第 48 冊 No. 2001 宏智禪師廣錄 宏智禪師廣錄卷第七 明州天童山覺和尚真贊下火 侍者清萃法恭編 吳傅朋郎中
【English Translation】 English version: There are no different paths or ruts. The wonder lies in the return journey. Borrowing the road to set foot. Within the light, there is a hidden use, yet leaving no trace. In the midst of lush grass, in the bustling marketplace, lightly fluttering the body, dignifiedly striding forward. Naturally riding the sound, transcending form and color, surpassing hearing and sight, thus blending into one. This is what belongs to the lineage of Chan monks. The mind is inherently isolated from external objects, and the Dharma is inherently unspeakable. Buddhas and Patriarchs, having no other choice, opened the door of the secondary meaning. Through questions and answers to stimulate alertness, thereby enlightening those who are dull. Therefore, Zen Master Deshan (德山 - a Zen master) said: 'My school has no words, nor is there a single Dharma to give to others.' Originally, it is everyone's own arrival, their own affirmation. Only then is there a need for speech. Simply wash away delusive thoughts and defilements. Once the defilements are clean, naturally it is vast and clear, without boundaries, without center and edges, perfectly blended, bright and radiant, illuminating the ten directions, cutting off the three times of past, present, and future. All conditions and language cannot be tainted here. Only silently knowing oneself, the spirit brightly shines alone, no different from a sage, no less than an ordinary person. Originally, it was just a matter of the old home, how could there be any extra gain? This is called the true field. Those who are enlightened in this way can cope with myriad affairs, enter all realms, and their wondrous functions are spiritually effective and naturally unobstructed. Pure and undefiled is your body, perfectly illuminating without conditions is your eye. The eye within the body does not involve the gates of the six senses. The body within the eye is not an aggregation of form. Therefore, it is said: 'There has never been intelligence outside of Suchness to realize Suchness, nor is there Suchness outside of intelligence to be realized by intelligence.' It can be said that the Buddha is the Buddha of the Dharma family, and the Dharma is the Dharma of the Buddha family. Chan monks who arrive here know that they are born from the Buddha's mouth, born from the Dharma's flower, and obtain a share of the Buddha's Dharma. Is it truly so? Both ends are cut off, only this ancient and modern person remains. You should experience it in this way. Dharma Talk (End) Hongzhi's Extensive Records, Volume 6 Taisho Tripitaka, Volume 48, No. 2001, Hongzhi's Extensive Records Hongzhi's Extensive Records, Volume 7 Mingzhou Tiantong Mountain, Eulogy and Cremation of the Venerable Jue Compiled by Attendant Qingcui Fakong Wu Fupeng, Gentleman of the Court
書來。嘗得李伯時所畫震旦第一祖西歸像。相需以贊。說偈寄之
其來何求。其去無得。寂漠度嶺兮萬里獨行。 清白傳家兮九年一默。針芥投而妙不可名。 毫釐差而敝不可塞。知過而改。知難而退。誰去誰來。 自買自賣。當面諱卻兮滿眼烏華。望涯贊之兮隔身鯨海。
吳興辯長老以達磨畫像請贊
長蘆駕浪。只履西歸。求支那之法器。付屈眴之田衣。 度九年之緘默。印二祖之靈知。海犀酣月而暈。 寒烏帶雪而飛。機前自得兮頂目四照。 迷里相逢兮鼻頭下垂。水著秋清兮湖光湛湛。 山銜落日兮雲錦輝輝。
寶峰照和尚真贊
山擁云腴。水懷月晝。照徹體前。湛存身後。機頭梭路微分。 針鼻線芒初透。靈涵萬象兮彼不遺余。 坐斷十方兮我無滲漏。
弟子薄堅仁以幅縑寫
圓悟禪師像徑山裕。虎丘隆二高弟侍焉。紹興丙辰二月八日。予乞食之蘇臺過其家。且出以相示。再三有請。輒隨喜贊云
力世佛宗。心傳我公。一拳活計。一喝家風。影草呈機也。 三聖卻瞎。精金出冶也。百丈還聾。 綽綽有裕。恢恢而隆。阿難迦葉之多聞抖擻。 目連鹙子之智慧神通。真得不借之應。大同不宰之功。 百川曲折兮自然到海。萬象森羅兮不可逃空。
法澄上人出長蘆了師兄
【現代漢語翻譯】 現代漢語譯本 書信來了。曾得到李伯時所畫的震旦（古代中國的稱謂）第一祖達摩西歸的畫像，希望我為之題贊。於是寫下這首偈頌寄給他：
他來是爲了什麼呢？他離去又得到了什麼呢？寂寞地翻越山嶺啊，萬里獨自前行。 清白的家風代代相傳啊，九年時間一言不發。針和芥子投合，那種精妙之處難以用言語形容。 哪怕是毫釐的偏差，造成的弊端也無法彌補。知道錯了就改正，知道困難就退縮。誰離去？誰到來？ 自己買，自己賣。當面卻要隱瞞，滿眼都是烏黑的華彩。遙望天涯讚歎他啊，卻隔著浩瀚的鯨魚之海。
吳興辯長老拿著達摩畫像請我題贊
長蘆禪師乘風破浪，只穿著一隻鞋子西歸。尋求支那（古代中國的稱謂）的佛法法器，交付給屈眴（人名）的田衣。 度過九年緘默不語的時光，印證二祖慧可的靈性智慧。海犀牛酣睡于月光下，泛起光暈。 寒鴉帶著雪花飛舞。在關鍵時刻自然領悟啊，頭頂和眼睛向四面八方照耀。 在迷惑中相逢啊，鼻尖向下垂。水面映著秋天的清澈，湖光湛湛。 山峰含著落日，雲彩像錦緞一樣輝煌。
寶峰照和尚真贊
山巒擁抱著如油脂般豐厚的雲彩，水面懷抱著白晝般的月光。照徹身體之前，湛然存在於身後。機鋒的開端，細微的途徑。 針鼻穿線，線頭剛剛顯露。靈性涵養萬象啊，他沒有遺漏任何東西。 截斷十方世界啊，我沒有絲毫的滲漏。
弟子薄堅仁用絹帛寫下
圓悟禪師的畫像，逕山裕和虎丘隆兩位高足侍立在旁。紹興丙辰年二月八日，我到蘇臺乞食，路過他家，他拿出畫像給我看，再三請求我題贊。於是我隨喜讚道：
匡扶世間的佛法宗門，心法傳自我公。一拳一喝，都是他的家風。影草呈機鋒啊， 三聖慧然卻瞎了眼。精金從冶煉中出來啊，百丈懷海卻聾了耳朵。 綽綽有餘，寬宏而隆重。阿難和迦葉的多聞博學，抖擻精神。 目連和舍利弗的智慧神通。真正得到了不假外求的應機，大同世界不加人為的功用。 百川曲折蜿蜒啊，自然流入大海。萬象森羅排列啊，無法逃脫虛空。
法澄上人拿出長蘆了師兄
【English Translation】 English version A letter arrived. I once obtained a painting by Li Boshi of the First Patriarch of Zhendan (ancient name for China) returning to the West, and I was asked to write a eulogy for it. So I wrote this verse and sent it to him:
What did he seek when he came? What did he gain when he left? Silently crossing the mountains, he traveled alone for ten thousand miles. A family tradition of integrity passed down through generations, nine years of silence. The meeting of needle and mustard seed, the subtlety of which is indescribable. Even a slight deviation can lead to irreparable flaws. Knowing the mistake, correct it; knowing the difficulty, retreat. Who leaves? Who comes? Buying oneself, selling oneself. Yet hiding it in plain sight, with eyes full of dark splendor. Praising him from afar, across the vast whale sea.
Elder Bian of Wuxing asked me to write a eulogy for a portrait of Bodhidharma
Chan Master Changlu rides the waves, returning to the West with only one shoe. Seeking the Dharma vessel of China, entrusting the field robe to Qu Shun (person's name). Passing through nine years of silence, confirming the spiritual wisdom of the Second Patriarch Huike. The sea rhinoceros sleeps soundly under the moonlight, creating a halo. The cold crow flies with snowflakes. Naturally comprehending at the crucial moment, the head and eyes illuminate in all directions. Meeting in confusion, the tip of the nose droops down. The water reflects the clarity of autumn, the lake is vast and clear. The mountain holds the setting sun, the clouds are as splendid as brocade.
Eulogy for the True Likeness of Monk Zhao of Baofeng
The mountains embrace clouds as rich as oil, the water embraces moonlight like daytime. Illuminating before the body, serenely existing behind. The beginning of the koan, the subtle path. The needle pierces the thread, the thread just beginning to show. Spirituality encompasses all phenomena, he leaves nothing out. Cutting off the ten directions, I have no leakage.
Disciple Bo Jianren wrote on silk
A portrait of Chan Master Yuanwu, with his two prominent disciples Jingshan Yu and Huqiu Long attending him. On the eighth day of the second month of the Bingchen year of Shaoxing, I went to Sutai to beg for food and passed by his house. He showed me the portrait and repeatedly asked me to write a eulogy. So I gladly wrote:
Supporting the Buddhist tradition of the world, the Dharma is transmitted from my master. A punch and a shout, both are his family style. The shadow grass presents the koan, The Three Sages are blind. Pure gold comes out of the smelting, Baizhang Huaihai is deaf. Abundant and generous, broad and grand. Ananda and Kasyapa's vast learning, shaking their spirits. Maudgalyayana and Sariputra's wisdom and supernatural powers. Truly obtaining the response without seeking externally, the function of the Great Harmony without artificial effort. Hundreds of rivers twist and turn, naturally flowing into the sea. Myriad phenomena are arranged in order, unable to escape emptiness.
Superior Fa Cheng took out Elder Changlu Liao's
畫像求贊
傲雪松孤。懷雲石臞。妙存而有也不有。獨照而無也非無。 萬象勿能逃空王之印。眾色莫我染靈蛇之珠。 金雞啼寒兮曉分夜戶。玉兔弄魄兮瑩徹冰壺。
從首座畫予于松石間求贊
孤坐默默。倚杖沉沉。石懷云而無像。松嘯風而有音。 應兮珠盤不撥而自轉。湛兮玉井隨汲而彌深。 諸塵不受兮十分清氣。三際無寄兮一片間心。
禪人寫真求贊
默默傳真。如何指陳。性月不夜。心華長春。凈有容兮海印。 應無爽兮穀神。覿面相呈諱不得。 煩君為我洗清貧。
古澗退潦。寒林著秋。山空云自在。水凈月相投。 向道底心非世用。更嫌何處不風流。
阿儂是誰。恰恰相隨。眉毛垂眼尾。鼻孔壓唇皮。 默默機輪何處轉。玉人踏破吠琉璃。
情間口快。眼深鼻隆。有時對雲水。無可展家風。 夢鶴臥寒兮月魂泣露。冥鴻望斷兮秋色摩空。
黃瘦厭厭。風規冷嚴。萬機間暇。一味清恬。心宗提簡默。 手段掃廉纖。歲寒不變兮虛懷若竹。 道妙難傳兮有口如鉗。
槁寒初不展家風。默默神遊透劫空。百草頭邊興化事。 自然秋色水天同。
似與不似。毫釐千里。真與不真。大方一塵。理無生兮如夢事。 妙不死也如穀神。徹見淵源方是我。 了知變態無別人。
身心廓
【現代漢語翻譯】 現代漢語譯本 畫像求贊
傲雪的松樹獨自挺立。懷抱雲霧的石頭清瘦嶙峋。說它有，卻又好像沒有；說它無，卻又並非真的無。 萬象都無法逃脫空王（Śūnyatā-rāja，指空性的主宰）的印記，各種色彩都無法沾染我這顆如同靈蛇之珠的心。 金雞在寒冷中啼叫，黎明劃分了夜晚的門戶；玉兔玩弄月亮的光輝，晶瑩剔透如同冰壺。
從首座畫我于松石間求贊
獨自靜默地坐著，拄著枴杖，靜靜地沉思。石頭懷抱著雲霧，沒有固定的形象；松樹在風中呼嘯，發出聲音。 應和著，如同珠盤，無需撥動也能自動旋轉；清澈啊，如同玉井，隨著汲取而更加深邃。 各種塵埃都無法侵染，保持著十分的清氣；三世（過去、現在、未來）都沒有寄託，保持著一片空明的心境。
禪人**求贊
默默地傳遞真理，如何才能指明陳述？自性之月永不消逝，心之花朵永遠盛開。清凈之中能容納一切，如同大海的印記（海印三昧）； 應驗起來毫無差錯，如同山谷中的神靈（穀神不死）。面對面地呈現，想要隱瞞也隱瞞不了， 請你為我洗去貧困。
古老的山澗退去了洪水，寒冷的樹林披上了秋色。山谷空曠，雲朵自在飄浮；水面清澈，月亮的倒影映入其中。 探求真理的心並非世俗所用，更何況哪裡沒有風流雅緻呢？
我阿儂（指說話者自己）是誰？恰恰與我相隨。眉毛垂在眼角，鼻孔壓著嘴唇。 靜默的機輪在何處轉動？玉人踏破了吠琉璃（Vaiḍūrya，一種寶石）。
情感真摯，口齒伶俐，眼睛深邃，鼻子高挺。有時面對雲水，卻無法展現家風。 夢中的仙鶴棲息在寒冷中，月亮的魂魄哭泣著滴落露水；遠望冥冥中的鴻雁，秋天的景色摩挲著天空。
面容憔悴，身體瘦弱，風骨氣度冷峻而莊嚴。在萬機之中抽出空閑，品味著純粹的恬淡。心宗提倡簡默， 手段掃除細微的瑕疵。寒冷的歲月中永不改變，保持著虛懷若谷的品格，如同竹子。 道的奧妙難以言傳，有口難言，如同鉗子。
枯槁寒冷，一開始就無法展現家風，默默地神遊，穿透了劫空。百草頭上都是興化之事， 自然的秋色與水天融為一體。
像與不像之間，相差毫釐，謬以千里。真與不真之間，廣大之處也只是一粒塵埃。理體無生，如同夢幻之事， 妙用不死，也如同山谷之神。徹底看清根源才是真正的我， 瞭解變化的形態，其實並沒有什麼不同。
身心廓然廣大
【English Translation】 English version Seeking Praise for a Portrait
The proud snow-covered pine stands alone. The cloud-embracing rock is lean and craggy. To say it exists, yet it seems not to; to say it is absent, yet it is not truly absent. The myriad phenomena cannot escape the seal of the Śūnyatā-rāja (Lord of Emptiness), and all colors cannot stain my heart, like the jewel of a divine serpent. The golden rooster crows in the cold, dawn dividing the night's door; the jade rabbit plays with the moon's radiance, clear and transparent like an ice pitcher.
Seeking Praise from the Head Monk for My Portrait Amidst Pines and Rocks
Sitting alone in silence, leaning on a staff in deep contemplation. The rock embraces clouds without a fixed form; the pine tree whistles in the wind, producing sound. Responding, like a pearl tray, turning on its own without being touched; clear and deep, like a jade well, becoming deeper with each draw. Not receiving any dust, maintaining perfect purity; without attachment to the three times (past, present, future), maintaining a clear and open heart.
Seeking Praise from a Chan Practitioner **
Silently transmitting the truth, how can it be pointed out and stated? The moon of self-nature never fades, the flower of the heart always blooms. In purity, it can contain everything, like the seal of the ocean (Samudramudrā); Responding without error, like the spirit of the valley (Valley Spirit Never Dies). Presenting face to face, it cannot be hidden, Please wash away my poverty.
The ancient stream recedes from the flood, the cold forest puts on autumn colors. The mountain is empty, and the clouds float freely; the water is clear, and the moon's reflection is cast upon it. The heart that seeks the Way is not for worldly use, and where is there no elegance and charm?
Who am I, Anon (referring to the speaker himself)? Precisely following me. Eyebrows droop at the corners of the eyes, nostrils press against the lips. Where does the silent mechanism turn? The jade person shatters the Vaiḍūrya (a gemstone).
Sincere in emotion, eloquent in speech, deep eyes, high nose. Sometimes facing clouds and water, yet unable to display family style. The dream crane rests in the cold, the moon's soul weeps, dripping dew; gazing at the distant wild goose, the autumn colors caress the sky.
A weary and thin appearance, a cold and stern demeanor. Taking leisure amidst myriad affairs, savoring pure tranquility. The heart school advocates simplicity and silence, The means to sweep away subtle flaws. Unchanging in the cold years, maintaining a humble and open mind, like bamboo. The mystery of the Way is difficult to convey, having a mouth like a clamp.
Withered and cold, unable to display family style from the beginning, silently wandering in spirit, penetrating kalpic emptiness. At the tip of every blade of grass are matters of Xinghua, The natural autumn colors merge with the water and sky.
Similar and dissimilar, differing by a hair's breadth, missing by a thousand miles. True and untrue, the vastness is but a speck of dust. The principle is unborn, like a dream, The wondrous function is undying, like the spirit of the valley. Thoroughly seeing the source is the true me, Understanding the changing forms, there is actually no difference.
Body and mind are vast and expansive
如。手段卷舒。似華作蜜。如井覷驢。外不痕兮空印普應。 中無象兮道環常虛。亡機孤坐兮自不為礙。 把臂同行兮誰敢相疏。
床倚杖䔧。權名住持。久默鉗口。一笑伸眉。雲水誰相問。 家風自不知。明白寧居兮河空月轉。 寂寥無象兮雨霽天垂。
貌古骨臞。云間月孤。相隨似有。認著還無。三千界內誰相外。 雙六盤中不到輸。
胡牀寒坐。卓卓只個。虛空唱兮萬象和。道契環中有智游。 言滿天下無口過。
默默家風。云摩霽空。露月夜爽。天水秋同。人傳眉目好。 我道骨頭窮。華須凝粉蜂房蜜。掛轂流魂犀角通。
誰道物齊。俱亡品題。欺唇一鼻直。盍眼兩眉低。 大千同入印。三世未分畦。斫額望之不及。 擬心思也還迷。
枯坐清嚴。真宗劇談。一明無異相。萬化是同參。 牛頭轉覺病懶。鳥喙不用華䘖。甘分住山三束篾。 等閑對客七斤衫。
畫得似誰。胡牀黲衣。默游彷彿。去就依俙。洞山錦開縫。 云巖絹下機功亡妙盡看訊息。野水磨秋白鳥飛。
面瘦頰凸。眉棱眼深。默亡所住。妙在而今。鱗潛寒水。 鶴夢月林。應聲應色分身也。拍手家家觀世音。
寫出夢中身。爾道真不真。槁寒秋在眼。淵默醭生唇。 道環誰謂無象。空谷自來有神。父子不傳些子妙。 白首儂
家老斫輪。
畫手未相識。默心誰與知。千峰斂云腳。一月濯風漪。 牆面袖雙手。對緣橫兩眉。驚龜之縮兮愧有其兆。 逸鳥之翔兮情亡所羈。
瘦削而黃。慣窮不忙。閑情許淡。默味能長。靈犀之通一點暈。 老蚌之蘊千年光。而今到處相隨去。 頭頭的的露堂堂。
大一無外。小一無內。一兮一兮。靡所不在。心地凈亡塵。 肉山閑弗礙。道環中絕端倪。空印里何文彩。 風悽悽兮秋落遠山。波爛爛兮月浮滄海。
默默蒲禪。空空世緣。誰賡白雪。我得青氈。萬法之機開兩拳。 千僧之檐著一肩。戲蝶栩栩兮物齊春夢。 飛鴻冥冥兮字沒秋煙。
不是恁么形像。剛地起模畫樣。從來萬法同根。 究竟虛空等量。可中二浙說禪。分外三河口強。 深藏那裡也。煙蓑臥云。大用現前也。風舟駕浪。
畫得幾成。精神許清。秋高月轉。天淡河橫。出家如有以。 處世似無情。而今鬧里相將去。撥動眉毛眼更明。
喬喬楚楚。叢林規矩。萎萎羸羸。枯木風姿。宗乘壁掛口。 師友雪生眉。住山事拙束三篾。對月機鳴度一絲。
顛毛間白髮。眉睫裹青瞳。食指一肩重。門風四壁空。 諸根亡偶宗家妙。萬慮不搖心匠工。
野水秋自瘦。枯山春複肥。胡牀放得穩。默默坐亡機。 電流柄拂。云入田衣。位
分偏正兮。道出離微。
骨氣能樸。精神愈憨。閑身無所繫。冷眼莫相瞞。 遠霽摩秋兮。天河斗轉。清霜結夜兮。月窟蟾寒。
雙奮拳空。一擔肩重。材本不堪。心元無用。鶯院華香。 蜂房蜜凍。喝時耳朵三日聾。扭處鼻頭連歲痛。
口方鼻直。眉棱眼深。未填溝壑。還礙叢林。萬象無得剩法。 三世不見間心。字雁沒而寒煙淡淡。 華鱗潛而秋水沉沉。
只個家風。窮而卻通。于其間內紹外紹。在里許轉功借功。 至游而默。妙用而沖。氣溫溫而春活。 心湛湛而秋空。相隨來也兮。頭頭契同。
髮長帶雪。骨瘦橫山。身心冷淡。云月高間。三條蔑束兮。 道情自槁。五葉華開兮。春信那慳。
曲木床頭。心空默游。沙寒黃葦雪。風細白蘋秋。 靜可久兮。山瘠樹老。動無羈兮。云行水流。
雙眉低垂。兩目清冷。著于萬象森羅。更沒一絲缺剩。 秋霜鶴老夢寒。霽月夜摩松頂。
虛空借得作身。萬象相隨為伴。縱橫人道十成。 點撿誰知一半。看看。青山崢嶸。白雲零亂。 里許牧童歸未歸。鐵牛一掣金繩斷。
秋生木老。水退沙隆。眉骨陰晴輕重。鼻筒子丑疏通。 身心霽月。軌跡流蓬。默坐胡牀兮。不欲說黑道白。 閑倚柱杖兮。誰能畫西指東。
發將雪白。面作茶黃。觸動眼三角
【現代漢語翻譯】 現代漢語譯本 分判事理，才能領悟到超脫世俗的微妙之處。
人的風骨能夠顯得樸實，精神反而更加憨厚。閒適的身心沒有任何牽掛，敏銳的眼光什麼都瞞不過。 雨後放晴，秋意漸濃，銀河橫斜，斗柄轉移。清冷的霜花凝結在夜晚，月宮裡的蟾蜍也感到寒冷。
雙手奮力揮拳，卻空無一物；一肩承擔重擔，卻不堪重負。資質原本平庸，心思原本無用。鶯歌燕舞的庭院裡花香四溢，蜂巢里的蜂蜜凝結成凍。大聲呵斥時，耳朵要聾上三天；用力扭打時，鼻頭要疼痛好幾年。
方正的嘴，筆直的鼻子，眉骨突出，眼神深邃。尚未被埋入墳墓，卻已經妨礙了叢林。萬象之中沒有多餘的佛法，過去、現在、未來三世都找不到分別心。大雁飛過，消失不見，只留下淡淡的寒煙；美麗的魚鱗潛入水底，秋水也變得深沉。
這才是真正的家風，貧窮卻能通達。在其中既要向內傳承，也要向外傳承；在裡面既要轉化自身，也要藉助外力。達到至高的境界，便能沉默不語；運用精妙的方法，便能虛懷若谷。氣息溫暖而充滿生機，如同春天般活躍；心境清澈而空明，如同秋天般寂靜。互相追隨而來，處處都能契合相同。
頭髮長長，如同覆蓋著白雪；身形消瘦，如同橫亙的山脈。身心冷淡，如同雲彩和明月高懸于天際。用三條蔑條捆束自己，道家的情懷自然枯槁；五片花瓣綻放，春天的資訊怎能吝嗇不給？
坐在簡陋的木床上，心神空明，默默遊歷。寒冷的沙灘上，黃色的蘆葦被白雪覆蓋；微風吹拂，白色的浮萍在秋水中搖曳。寧靜可以長久保持，如同山脈貧瘠，樹木蒼老；行動不受拘束，如同雲彩飄行，流水奔流。
雙眉低垂，兩眼清冷。顯現在萬象森羅之中，更沒有一絲一毫的缺失和剩餘。秋霜降落，老鶴在寒冷的夢中；雨後放晴，明月照耀著高高的松樹頂端。
從虛空中借來作為身體，萬象都相隨作為伴侶。縱橫馳騁於人道之中，十分圓滿。仔細檢查，有誰能知道一半？看看，青山巍峨聳立，白雲零亂飄散。山村裡放牛的牧童回來了沒有？鐵牛一旦掙脫，金色的繩索也會斷裂。
秋天到來，樹木衰老；江水退去，沙灘隆起。眉骨的陰晴輕重，鼻孔的子丑疏通。身心如同雨後晴朗的月亮，軌跡如同隨風飄蕩的蓬草。默默地坐在胡牀上，不想說黑道白；悠閒地倚靠著柱杖，誰能描繪出西指東？
頭髮將要雪白，面容變得茶黃，觸動眼三角
【English Translation】 English version By distinguishing right from wrong, one can understand the subtle aspects of detachment.
One's character can appear simple, while one's spirit becomes even more honest. A leisurely mind has no attachments, and sharp eyes can see through everything. After the rain clears, autumn deepens, the Milky Way slants, and the Big Dipper turns. Cold frost forms at night, and the toad in the moon palace feels the chill.
Both fists are swung with force, yet there is nothing to grasp; a heavy burden is carried on one shoulder, yet it is unbearable. One's talent is originally mediocre, and one's mind is originally useless. In the oriole's courtyard, the fragrance of flowers fills the air, and the honey in the beehive freezes. When shouting loudly, the ears will be deaf for three days; when twisting and fighting, the nose will ache for years.
A square mouth, a straight nose, prominent eyebrows, and deep eyes. Not yet buried in the grave, yet already obstructing the forest. Among all phenomena, there is no superfluous Dharma; in the past, present, and future, no discriminating mind can be found. Wild geese fly past and disappear, leaving only faint cold smoke; beautiful scales dive into the water, and the autumn water becomes deep and still.
This is the true family tradition, poor yet able to understand. Within it, one must inherit both internally and externally; within it, one must transform oneself and borrow external forces. Reaching the highest state, one can remain silent; using subtle methods, one can be humble. One's breath is warm and full of life, like the vitality of spring; one's mind is clear and empty, like the stillness of autumn. Following each other, everything is in harmony.
Hair grows long, like covered in white snow; the body is thin, like a mountain range. The body and mind are indifferent, like clouds and the moon hanging high in the sky. Binding oneself with three strips of bamboo, the Taoist sentiment naturally withers; five petals bloom, how can the message of spring be stingy?
Sitting on a simple wooden bed, the mind is empty and silently travels. On the cold beach, yellow reeds are covered with white snow; in the gentle breeze, white duckweed sways in the autumn water. Tranquility can be maintained for a long time, like barren mountains and old trees; action is unrestrained, like drifting clouds and flowing water.
Eyebrows droop, eyes are clear and cold. Manifested in the myriad phenomena, there is not a trace of deficiency or excess. Autumn frost falls, an old crane dreams in the cold; after the rain clears, the bright moon shines on the top of the tall pine tree.
Borrowing from emptiness to make a body, all phenomena follow as companions. Ranging freely in the human realm, it is perfectly complete. Examining carefully, who can know half of it? Look, the green mountains stand tall and majestic, and the white clouds scatter in disarray. Has the cowherd in the mountain village returned? Once the iron ox breaks free, the golden rope will also break.
Autumn arrives, trees grow old; the river recedes, the sand rises. The shading and lighting of the brow bones, the patency of the nostrils. Body and mind like the clear moon after rain, traces like tumbleweeds drifting in the wind. Sitting silently on the Hu bed, not wanting to speak of black and white; leaning leisurely on the staff, who can draw west and point east?
Hair will be snow white, face becomes tea yellow, touching the corner of the eye
。忘言口四方。 明月松頭鶴夢。香風蓮底龜藏。凈極發光光自照。 虛空鳥印不成章。
恬然正觀。山空水寒。河漢橫而斗潤。雲霧斂而秋寬。 如仇學子兮。怒眼三角。無位真人兮。 赤肉一團。
老覺雪入鬢。凈若秋摩心。寒枯坐曲木。緘默飽叢林。 氣韻寥寥兮。風清山瘠。性靈湛湛兮月落潭深。
太虛之心。萬象之身。濯濯水中月。英英華上春。 而今到處相逢也。眼裡無筋一世貧。
淵默之得。不可文墨。流應之功。不可形容。秋入野水。 月行霽空。影像名字。且喚天童。
風日麵皮。秋山眉目。閑情肖水云。野性從麋鹿。 憝憝少室九年。草草曹溪一宿。窮根徹源。 出髓敲骨。明回老兔宮。冷下蒼龍窟。諸人名邈兮搖手未然。 萬象森羅兮點頭具足。
伎倆俱無。身心淡如。霽月自分照。間云從卷舒。 匹上不足。匹下有餘。少室謾傳衣缽。曹溪不識文書。
一色功回。雷雲凍開。萬機俱罷。風月轉夜。空空谷有神。 欣欣木有春。而今何處不分身。
說時不借口。用處不依身。天寒絕飛鳥。潭凈無游鱗。 點活眼著精神。野草閑華自在春。
雨霽云收。山寒水秋。心目自照。言象俱休。滿十方而智應。 廓三世以神遊。虛空那礙東西壁。 明月解隨南北舟。
面孔風埃。身
【現代漢語翻譯】 現代漢語譯本 忘言之口，通達四方。 明月照在松樹梢頭，如仙鶴般在夢中棲息。清香之風從蓮花池底傳來，似神龜般潛藏其中。清凈到了極點，自然發出光明，光明照亮自身。 虛空中鳥兒飛過，留下的痕跡無法形成固定的章法。
恬靜安然地進行正觀，山谷空曠，水流寒冷。銀河橫亙天際，斗宿閃耀著光芒。雲霧消散，秋色顯得更加寬廣。 那些像仇人一樣的學子啊，怒目圓睜，眼神兇惡。而那無位真人啊，不過是赤裸裸的一團肉身。
年老時感覺雪花飄入鬢角，內心清凈如同秋日擦拭過的鏡子。在寒冷枯槁的樹木旁靜坐，沉默不語，內心卻飽含著整個叢林。 氣韻寥寥，清風吹拂著貧瘠的山巒。性靈清澈明凈，如同月亮沉入深潭。
太虛之心，包含萬象之身。如同清澈的水中月亮，又如鮮艷的花朵在春天綻放。 如今到處都能相逢，如果眼裡充滿世俗的算計，一生都將貧困。
淵深寂靜的領悟，無法用文字來表達。自然流露的功用，無法用語言來形容。如同秋色融入野水，月亮在晴朗的夜空中執行。這些影像和名字，姑且稱之為天童吧。
以風日為麵皮，以秋山為眉目。閒適的情趣如同水中的雲彩，野性的自然如同麋鹿。 在少室山默默地坐了九年，在曹溪匆匆地住了一夜。窮盡根源，徹底領悟，敲髓剔骨。 光明重回老兔宮（月亮），寒冷降臨蒼龍窟（北方）。諸位的名字渺遠難尋，搖手表示否定。萬象森羅，點頭表示肯定。
沒有任何伎倆，身心淡泊如水。雨後晴朗的月亮自然會照耀，飄浮的雲朵隨意舒捲。 比上不足，比下有餘。少室山空自傳授衣缽，曹溪不識文字。
將所有功德迴歸於一色，雷聲消散，烏雲凍結。 所有的機巧都停止了，風月也轉換了夜晚。空曠的山谷里有神靈，欣欣向榮的樹木充滿春意。如今還有什麼地方不能化身前往呢？
說法時不需要借用口舌，運用時不需要依賴身體。天氣寒冷，飛鳥絕跡，潭水清澈，沒有游魚。 點活眼睛，注入精神，野草閒花自在地展現著春意。
雨後天晴，雲霧消散，山巒寒冷，水流清秋。心和眼睛自然照亮一切，言語和形象都停止了。智慧充滿十方，精神暢遊三世。虛空又怎會阻礙東西墻壁，明月自然會跟隨南北的船隻。
面孔佈滿風塵，身體疲憊不堪。
【English Translation】 English version The mouth that forgets words extends in all directions. The bright moon shines on the pine tree tops, like cranes resting in dreams. Fragrant breezes rise from the lotus pond bottom, like turtles hiding within. When purity reaches its extreme, it naturally emits light, and the light illuminates itself. Birds flying in the void leave traces that cannot form fixed patterns.
Tranquilly engage in right contemplation, the mountains are empty, and the water is cold. The Milky Way stretches across the sky, and the Dipper shines brightly. Clouds and mists dissipate, and the autumn scenery appears even broader. Those scholars who are like enemies, with angry eyes and fierce expressions. And that True Person without a position, is nothing more than a naked mass of flesh.
In old age, one feels snowflakes entering the temples, the heart is as pure as a mirror wiped clean in autumn. Sitting quietly by the cold, withered trees, silent and yet filled with the entire forest. The aura is faint and distant, the clear wind blows across the barren mountains. The spiritual nature is clear and bright, like the moon sinking into a deep pool.
The heart of the Great Void encompasses the body of all phenomena. Like the moon in clear water, and like brilliant flowers blooming in spring. Now we can meet everywhere, but if the eyes are filled with worldly calculations, one will be poor for life.
The attainment of profound silence cannot be expressed in writing. The function of natural flow cannot be described in words. Like autumn colors merging into wild waters, and the moon traveling in the clear night sky. These images and names, let's just call them Celestial Youths.
Take the wind and sun as your face, and the autumn mountains as your eyebrows. Leisurely sentiments resemble clouds in the water, and wild nature resembles deer. Silently sitting for nine years at Shaoshi Mountain, and hastily staying one night at Caoxi. Exhausting the roots and sources, thoroughly understanding, knocking marrow and extracting bones. Light returns to the Old Rabbit Palace (the moon), and cold descends to the Azure Dragon Cave (the north). Your names are distant and hard to find, shaking hands to indicate negation. All phenomena are arrayed, nodding the head to indicate affirmation.
Having no skills, the body and mind are as light as water. The moon after the rain will naturally shine, and the floating clouds will freely roll and unfurl. Not enough to compare upwards, but more than enough to compare downwards. Shaoshi Mountain vainly transmits the robe and bowl, and Caoxi does not recognize written words.
Returning all merits to one color, thunder dissipates, and dark clouds freeze. All machinations cease, and the wind and moon also transform the night. In the empty valley there is a spirit, and the thriving trees are full of spring. Now, where is there that I cannot manifest myself?
Speaking does not require borrowing a mouth, and using does not rely on the body. The weather is cold, and flying birds are extinct, the pool is clear, and there are no swimming fish. Activate the eyes, inject spirit, and the wild grasses and idle flowers freely display the spring.
After the rain, the sky clears, the clouds dissipate, the mountains are cold, and the water is autumnal. The heart and eyes naturally illuminate everything, and words and images cease. Wisdom fills the ten directions, and the spirit travels through the three worlds. How can emptiness hinder the east and west walls, and the bright moon will naturally follow the north and south boats.
The face is covered with wind and dust, and the body is exhausted.
心冷灰。鯨飲海乾。而珊瑚露。龜藏泥暖。 而芙蓉開。向去卻來其間。變態也掣電轟雷。
忒殺覺老。寒而且槁。古巖春遲。澄潭秋早。心無象也。 月影未回。物不爭也。風吹便倒。
只者赤肉一塊。說甚清奇古怪。平生懶似牛頭。 度世憨如布袋。不空而空。無在而在。法法唯心。 塵塵三昧。問渠是假是真。兩彩而今一賽。
眉低不愁。眼深非惡。鼻孔累垂。口唇齷齪。月明破夜兮。 野水懷秋。霽色摩霜兮。間云投壑。 能錯落。縱橫十字兮。妙提一著。
誰能目眴眉揚。每笑手亂腳忙。守魯祖之簡默。 得南泉之平常。明心秋月。活物春陽。鑄機器也模範大小。 據叢林也規矩圓方。
畫工出脫他。精神較得些。草不萠藏香象。匣無縫吼青蛇。 春雷開眾蟄。暖律發千華。想是平江人見笑。 去年才去又來耶。
云樹蒼蒼。泉石鑿鑿。倚杖坐其間。此心自空廓。 秋月濯滄溟。春風在林薄。游魚下藻玉溪寒。 字雁沒煙天宇闊。
眼空毛芥不立。心空海岳可容。便與打成一片。 尚猶笑道疏蹤。虛空那掛劍。死水不藏龍。 轉色轉功家法子。蘆華明月后相逢。
怒眉瞋目。枯腸空腹。面冷莫觸。氣清可掬。乘仙搓而棹星河。 握玉斧而修月轂。真見法以唯心。 妙契神于即物。
鼻孔
【現代漢語翻譯】 現代漢語譯本 心如止水，萬念俱灰。鯨魚吸盡海水，以致珊瑚顯露。老龜深藏泥中，感受溫暖。 荷花盛開，本應離去卻又返回，這期間的變化，如同閃電雷鳴般迅速。 真是個遲鈍的老傢伙，寒冷而又幹枯。古老的巖石邊春天來得遲，清澈的深潭秋天來得早。心中沒有固定的形象。 月亮的倒影還未消散，萬物互不爭鬥。風一吹就倒。 就這麼一塊紅肉，說什麼清奇古怪呢？平生懶惰得像牛頭，度過一生像布袋一樣憨厚。不空卻又空，無處不在卻又無處不在。一切法皆由心生，每一粒塵土都是三昧。 問它是真是假？兩種顏色如今合二為一。 眉毛低垂不憂愁，眼神深邃並非兇惡。鼻孔下垂，嘴唇不整潔。明月照亮黑夜，野水懷抱著秋意。雨後放晴的色彩摩擦著寒霜，山間的雲彩投入山谷。 能夠錯落有致，縱橫交錯成十字，巧妙地提出一著。 誰能眨眼揚眉，總是嘲笑那些手忙腳亂的人。遵循魯祖的簡樸沉默，得到南泉的平常心。明凈的心如同秋月，鮮活的生命如同春天的陽光。鑄造機器也要模仿大小，管理叢林也要遵循規矩方圓。 畫工描繪出他的形象，精神上較為相似。草叢中沒有藏身的香象，匣子里沒有縫隙的青蛇發出吼叫。春雷喚醒所有蟄伏的生物，溫暖的旋律催發千朵鮮花。想必會被平江人嘲笑，去年才離開今年又來了。 雲和樹蒼翠茂盛，泉水和石頭堅硬挺拔。拄著枴杖坐在其間，內心自然空曠。秋天的月亮洗滌著滄溟，春風吹拂著樹林。游魚在長滿水藻的玉溪中嬉戲，寒冷刺骨，大雁消失在煙霧瀰漫的廣闊天空中。 眼中空無一物，連毛髮般細小的東西都不存在，心中空曠得可以容納山川河流。即使與萬物打成一片，仍然笑著說我行蹤疏遠。虛空中哪裡能掛劍，死水中哪裡能藏龍？ 轉變顏色，轉變功用，這是家傳的法則。如同蘆葦花在明月之後相逢。 怒眉圓睜，肚子空空。面色冷峻，不要觸碰，氣息清澈，可以捧在手心。乘坐仙人的搓衣板，劃動星河，握著玉斧，修補月亮的輪子。真正地認識到一切法皆由心生，巧妙地與萬物融為一體。 鼻孔
【English Translation】 English version The heart is cold and ashen. The whale drinks the sea dry, and the coral is exposed. The turtle hides in the warm mud. The lotus blooms, going away but returning. The changes in between are like lightning and thunder. Truly a dull old fellow, cold and withered. Spring comes late to the ancient rocks, and autumn comes early to the clear pool. The heart has no fixed image. The moon's reflection has not yet faded, and things do not contend. They fall easily in the wind. Just this one piece of red meat, what's there to say about its uniqueness and strangeness? In life, as lazy as a bull's head, passing through the world as foolish as a cloth bag. Not empty yet empty, nowhere yet everywhere. All dharmas arise from the mind, every mote of dust is samadhi (concentration). Ask if it's false or true? Two colors are now as one. Low eyebrows without worry, deep eyes not evil. Drooping nostrils, unclean lips. The bright moon breaks the night, the wild waters embrace autumn. The clear colors rub against the frost, the clouds between the mountains cast into the valleys. Able to be scattered and arranged, crisscrossing in a cross, skillfully proposing a move. Who can blink and raise their eyebrows, always laughing at those who are flustered. Follow the simplicity and silence of Lu Zu (Master Lu), attain the ordinariness of Nanquan (Master Nanquan). A clear mind like the autumn moon, a lively being like the spring sun. Casting machines also imitate size, managing forests also follow rules and regulations. The painter depicts his image, somewhat similar in spirit. No hiding fragrant elephant in the grass, no roaring green snake in the seamless box. Spring thunder awakens all hibernating creatures, warm melodies send forth thousands of flowers. Surely the people of Pingjiang (a place name) will laugh, having just left last year and coming again this year. Clouds and trees are lush and green, springs and rocks are firm and upright. Leaning on a staff, sitting in between, the heart is naturally empty and vast. The autumn moon washes the vast sea, the spring breeze is in the forest. Fish swim in the jade stream full of algae, piercingly cold, wild geese disappear into the misty, vast sky. Eyes empty, not even a hair stands, heart empty, mountains and seas can be contained. Even if merged into one, still laugh and say my tracks are sparse. Where can a sword be hung in emptiness, where can a dragon be hidden in dead water? Changing color, changing function, this is the family law. Like reeds and flowers meeting after the bright moon. Angry eyebrows, empty stomach. Cold face, do not touch, clear breath, can be held in the palm. Riding the immortal's washboard, rowing the Milky Way, holding the jade axe, repairing the moon's wheel. Truly realizing that all dharmas arise from the mind, wonderfully uniting the spirit with things. Nostrils
修直。眉毛低垂。間來一默。凈掃餘思。秋水連天摩霽色。 春風著木見遊絲。撒開捏聚兮只個些兒。
頭雪老曬。面肉肥些。骨寒窮鬼子。情淡道人家。 謗佛謗祖。撒土撒沙。明月犀玩兮暈通其角。 迅雷象驚兮文理其牙。未把家風兮草草傳耶。
氣韻能清。眉目似笑。深深入大道之環。默默守群機之要。 鬧里隨緣。虛中分照。用作家之鉗錘。 與本分之草料。千毳相從兮俱求參飽。
胡牀小小身。握塵默而神。喚醒曠劫之夢。瀝乾滄海之津。 霽空摩塵。風月重輪。群機活活物中眼。 一點英英華上春。
覺之微妙。未痕朕兆。徹造化之源。據生殺之要。 至虛而獨存。當明而隱照。築築磕磕兮鼻孔累垂。 哆哆和和兮舌頭狤獠。
眉棱棱眼炯炯。自愛情間。人嫌面冷。片云出岫之心。 孤月濯潭之影。絕憐百億分身。恰滿三千化境。
赤肉穿多孔。臭骨裹閑皮。已是不著便。更將描畫伊。 一柄拂聊為伴手。三世佛誰敢稱師。 鯨怒飲乾滄海水。月明爛爛珊瑚枝。
器宇潭潭。風骨巖巖。雲夢之氣吞八九。嵩少之道落二三。 守一爻產生之機紐。秉諸祖烹鍛之錘鉗。 捏聚放行也。肖岳蓄而海涵。
間兮無寄。用也不痕。月雖能現影。云自不生根。 活卓卓諸塵莫混。明歷歷曠劫長存。相
【現代漢語翻譯】 現代漢語譯本 修直，眉毛低垂，偶爾沉默不語，徹底清除雜念。秋水般澄澈的天空與雨後放晴的景色相連，春風吹拂樹木，顯露出細微的遊絲。放下執著，收攏心神，一切盡在於此。
飽經風霜的臉龐，面頰略顯豐腴，寒冷的骨骼如同貧窮人家的孩子，淡泊的情懷如同修道之人。不畏懼誹謗佛陀和祖師，任憑他人潑灑塵土和沙礫。明月般晶瑩的犀牛角，紋理清晰可見，如同迅雷驚醒大象，象牙上的紋路也清晰可辨。難道要草率地傳承家風嗎？
氣韻清朗，眉眼含笑，深入大道的循環之中，默默守護著萬物的樞機要領。在喧鬧中隨順因緣，在虛空中分明照耀。運用造物者的工具，提供修行者基本的資糧。眾多細小的毛髮都跟隨，一同尋求參悟和飽滿。
小小的胡牀上安坐，沉默不語，精神內斂。喚醒曠遠劫前的夢想，瀝乾無邊滄海的津液。雨後晴空，拂去塵埃，風月再次輪迴。萬物的樞機都鮮活地存在於眼中，一點英華在春天裡閃耀。
覺悟是如此微妙，沒有留下任何痕跡和預兆。徹底探究造化的根源，掌握生殺予奪的關鍵。至虛至空卻又獨立存在，應當明瞭卻又隱而不顯。築築磕磕，鼻孔低垂，哆哆和和，舌頭笨拙。
眉毛棱角分明，眼神炯炯有神，自然流露出愛意，卻被人嫌棄面容冷峻。如同片云從山谷中飄出，又如孤月映照在深潭之中。無比憐惜百億化身，恰好充滿三千世界。
用血肉包裹著眾多孔竅，用腐朽的骨骼包裹著空閑的面板。這已經是不著邊際的事情了，更何況還要描繪它呢？拿著拂塵作為伴侶，三世諸佛誰敢自稱是我的老師？鯨魚憤怒地飲乾滄海之水，明月照耀著燦爛的珊瑚枝。
氣度深沉寬廣，風骨峻峭挺拔。擁有吞吐雲夢澤的氣概，掌握嵩山少室山的精髓。守護著一陰一陽產生變化的樞紐，秉持著歷代祖師烹煉鍛造的工具。收放自如，如同山嶽般蓄積，如同大海般包容。
空寂無寄託，運用卻不留痕跡。月亮雖然能夠顯現影像，雲朵本身卻不生根。鮮活靈動，不與塵世混淆，光明澄澈，在漫長的時間裡永恒存在。
【English Translation】 English version Cultivate uprightness. Eyebrows droop low. Occasionally, a moment of silence. Completely sweep away extraneous thoughts. The autumn waters connect to the sky, mirroring the clear, post-rain scenery. The spring breeze touches the trees, revealing delicate silk threads. Release and gather – it's all just this little bit.
A face weathered by time, cheeks slightly plump. Cold bones like a poor child. A detached sentiment like a Taoist recluse. Undeterred by slandering the Buddha and patriarchs, letting others scatter dirt and sand. The moon-like, crystalline rhinoceros horn, its patterns clearly visible, like thunder startling an elephant, the ivory's textures distinct. Could the family tradition be carelessly passed down?
A clear and refined aura, eyes and brows seemingly smiling, deeply entering the cycle of the Great Way, silently guarding the essential keys of all phenomena. Following conditions in the midst of noise, clearly illuminating in emptiness. Using the tools of the creator, providing basic sustenance for practitioners. Numerous fine hairs follow along, all seeking enlightenment and fulfillment together.
Sitting on a small Hu bed, silent and still, spirit contained within. Awakening dreams from distant eons, draining the essence of the boundless ocean. Clear sky after rain, dust swept away, the wind and moon cycle again. The mechanisms of all phenomena are vividly present in the eye, a spark of brilliance shining in spring.
Enlightenment is so subtle, leaving no trace or sign. Thoroughly exploring the source of creation, grasping the key to life and death. Utterly empty yet independently existing, should be understood yet remains hidden. Knocking and bumping, nostrils drooping, mumbling and harmonious, tongue clumsy.
Eyebrows sharp, eyes bright, naturally expressing affection, yet disliked for a cold face. Like a wisp of cloud emerging from a valley, or a solitary moon reflected in a deep pool. Infinitely cherishing hundreds of billions of manifestations, perfectly filling three thousand worlds.
Flesh covering numerous orifices, decaying bones wrapped in idle skin. This is already irrelevant, let alone trying to depict it? Holding a whisk as a companion, which Buddha of the three worlds dares to call himself my teacher? The whale angrily drinks the ocean dry, the bright moon shines on radiant coral branches.
A deep and broad demeanor, a towering and firm spirit. Possessing the ambition to swallow the Yunmeng marshes, mastering the essence of Mount Song and Mount Shao. Guarding the pivot of yin and yang's generation and transformation, wielding the tools of forging and refining of past patriarchs. Gathering and releasing freely, like a mountain accumulating, like the ocean embracing.
Empty and without attachment, using without leaving a trace. Although the moon can reflect an image, the clouds themselves do not take root. Vivid and lively, not mixed with the mundane world, bright and clear, eternally existing in the vastness of time.
隨鬧市堆中去。 普光三昧發門門。
不以律拘。不以禪縛。說法口窄。默游步闊。草木陽春來。 池塘明月落。何妨處處相安著。
天童比丘。還相識不。白髮寒巖雪。青瞳古澗秋。 現身不墮類。分影也隨流。他日果能窺頂相。 晴云似放去山頭。
白雲之身。寒月之心。性靈麋鹿。氣韻山林。不墮兩頭兮。 匪明匪暗。全超三際兮。誰古誰今。
說也說不破。畫也畫不成。慷慨鼻氣通快。清間眉棱覺輕。 靜不得像。動不流情。十方三世無安處。 歷歷諸緣頭上行。
圓顱方衣。靜樞活機。天空云淡淡。潭凈月依依。 十分化事成華木。默默冰壺春信歸。
握筇之像。對機之身。六根攝一處。三昧起諸塵。 蚌腸孕于月明之夜。蟄戶開于雷動之春。 個般手段兮。分付善應之人。
看看靜見其端。星河斗濕。月窟蟾寒。體無棱縫。 用絕痕瘢。不須喝彩還贏也。已見雙雙六在盤。
春山似肥。春雪才晞。默中有句。用也無機。不來而來兮。 非三界之籠絡。無住而住兮。是二儀之範圍。
曲木床穩。刺梨杖橫。攬五宗之家法。據萬象之主盟。 秋半風清。霽空月明。水云模楷兮。無禪可說。 叢林規矩兮。不令而行。
棱眉眼自深。闊口笑吟吟。崢嶸一片膽。疏豁十方心。 默默春回萬象
【現代漢語翻譯】 現代漢語譯本： 隨鬧市堆中去。 普光三昧（Puguang sanmei，指普遍照耀的光明禪定）發門門。
不以律（lǜ，戒律）拘。不以禪（chán，禪定）縛。說法口窄。默游步闊。草木陽春來。 池塘明月落。何妨處處相安著。
天童比丘（Tiantong biqiu，天童寺的出家僧人）。還相識不。白髮寒巖雪。青瞳古澗秋。 現身不墮類。分影也隨流。他日果能窺頂相。 晴云似放去山頭。
白雲之身。寒月之心。性靈麋鹿。氣韻山林。不墮兩頭兮。 匪明匪暗。全超三際（sān jì，過去、現在、未來）兮。誰古誰今。
說也說不破。畫也畫不成。慷慨鼻氣通快。清間眉棱覺輕。 靜不得像。動不流情。十方三世（shí fāng sān shì，指整個宇宙和過去、現在、未來）無安處。 歷歷諸緣頭上行。
圓顱方衣。靜樞活機。天空云淡淡。潭凈月依依。 十分化事成華木。默默冰壺春信歸。
握筇（qióng，竹杖）之像。對機之身。六根（liù gēn，眼、耳、鼻、舌、身、意）攝一處。三昧（sān mèi，禪定）起諸塵。 蚌腸孕于月明之夜。蟄戶開于雷動之春。 個般手段兮。分付善應之人。
看看靜見其端。星河斗濕。月窟蟾寒。體無棱縫。 用絕痕瘢。不須喝彩還贏也。已見雙雙六在盤。
春山似肥。春雪才晞。默中有句。用也無機。不來而來兮。 非三界（sān jiè，欲界、色界、無色界）之籠絡。無住而住兮。是二儀（èr yí，天地）之範圍。
曲木床穩。刺梨杖橫。攬五宗（wǔ zōng，禪宗五個主要流派）之家法。據萬象之主盟。 秋半風清。霽空月明。水云模楷兮。無禪可說。 叢林規矩兮。不令而行。
棱眉眼自深。闊口笑吟吟。崢嶸一片膽。疏豁十方心。 默默春回萬象
【English Translation】 English version: Going into the crowds of the noisy market. The Puguang Samadhi (Puguang sanmei, the Samadhi of Universal Light) opens every door.
Not restrained by precepts (lǜ). Not bound by meditation (chán). Narrow the mouth when preaching. Wide the steps when silently wandering. Grass and trees welcome the spring. The bright moon falls into the pond. Why not be at peace everywhere?
Tiantong Bhikkhu (Tiantong biqiu, a monk from Tiantong Temple). Do you still recognize me? White hair like snow on a cold cliff. Blue pupils like autumn in an ancient stream. Appearing without falling into categories. Dividing the shadow to follow the flow. One day, if you can glimpse the crown of the head. Clear clouds seem to be released from the mountain top.
The body of white clouds. The heart of the cold moon. A nimble spirit like a deer. A temperament like mountains and forests. Not falling into either extreme. Neither bright nor dark. Completely transcending the three times (sān jì, past, present, and future). Who is ancient, who is modern?
Can't be broken by words. Can't be formed by painting. Generous breath flows freely. Clear and light the brow ridges feel. Stillness cannot be imaged. Movement does not flow with emotion. In the ten directions and three times (shí fāng sān shì, the entire universe and past, present, and future) there is no place of peace. Each and every condition passes over the head.
Round head and square robe. Still pivot and lively machine. The sky is lightly clouded. The pool is clear and the moon is reflected. Ten parts of transformation become flowers and trees. Silently, the spring message returns to the ice pot.
The image of holding a staff (qióng). The body responding to the moment. The six roots (liù gēn, eyes, ears, nose, tongue, body, and mind) gathered in one place. Samadhi (sān mèi, meditation) arises from all dust. The oyster conceives in the bright moonlight night. The hibernating door opens in the spring of thunder. This kind of skill. Entrust it to those who respond well.
Look, in stillness, see its beginning. The Milky Way is wet with stars. The moon cave is cold with the toad. The body has no edges or seams. The use is without trace or scar. No need to applaud, you've already won. Already seen double sixes on the board.
The spring mountain seems fat. The spring snow has just dried. In silence there is a phrase. In use there is no mechanism. Coming without coming. Not confined by the three realms (sān jiè, desire realm, form realm, formless realm). Dwelling without dwelling. It is the scope of the two instruments (èr yí, heaven and earth).
The crooked wooden bed is stable. The prickly pear staff lies across. Embracing the family teachings of the five schools (wǔ zōng, the five major schools of Chan Buddhism). Holding the alliance of all phenomena. Mid-autumn, the wind is clear. After the rain, the sky is clear and the moon is bright. A model of water and clouds. There is no Chan to speak of. The rules of the monastery. They are followed without being commanded.
Deep-set eyes with prominent brows. A wide mouth with a smiling hum. A towering piece of courage. A vast and open ten-directional heart. Silently, spring returns to all phenomena.
。星星雪點孤岑。恁么來也兮。 不用相尋。
坐曲木床。握烏藤杖。鑄佛祖之楷模。活叢林之氣象。 你莫來虎口撩須。誰更敢蛇頭揩癢。
袈裟在肩。柱杖入握。未動六爻。全提一著。分身是處相隨。 當面不須諱卻。
笑含口角。喜在眉棱。一默照源底。三乘空葛藤。 清白濯秋之月。光明破夜之燈。柱杖有時橫膝上。 個般面嘴得人憎。動而靜。虛而應。專氣致柔。 湛神如凝。一住天童。十分沒興。
廬陵米價百念升。趙州蘿蔔半千秤。只么郎當住持。 洎合殃殺性命。省不省。腦後更將楔釘(噫)。
間云卷雨。野水懷秋。一心絕待。六處不收。是個面嘴兮還相識不。
胸中事簡。面上氣和。白頭隨我老。青眼見人多。 一身幸且慚愧。千缽相從奈何。曲木床頭坐不語。 玉蟾推月過星河。
發白星星。心鑒靈靈。隨機說法。應物現形。天與之清。 地與之寧。野云曳曳兮山月亭亭。
家風貧自慚。面孔惡人嫌。點漆之眼有角。截筒之鼻無尖。 顛毛寒覆雪。項癭暗消鹽。說妙談玄兮遲鈍口嘴。 呵佛罵祖兮誑嚇閭閻。
禪床默默。無得之得。寒淡賦心。清貧入骨。秋徹鮫人之家。 霜摩老兔之窟。萬象影中兮自縱自橫。 百草頭上兮隨出隨沒。
眼低眉棱。骨寒肩聳。道情間不羈
【現代漢語翻譯】 現代漢語譯本：星星點點，雪花飄零，孤寂的山峰。 你就是這樣來的啊，不用再尋找了。 坐在彎曲的木床上，握著烏黑的藤杖，樹立佛祖的楷模，展現叢林的氣象。 你不要來老虎嘴邊捋鬍須，誰還敢在蛇頭上撓癢癢。 袈裟披在肩上，拄杖握在手中，未動用六爻占卜，完全提持著關鍵的一著。 分身在任何地方都與你相隨，當面不必隱瞞。 笑容含在嘴角，喜悅浮現在眉梢，一默之中照見源頭，三乘之法皆是空虛的葛藤。 清白如秋天的月亮，光明如破除黑暗的燈。拄杖有時橫放在膝蓋上，這種面孔令人厭惡。動而靜，虛而應，專一精氣達到柔順，精神凝聚如凝固一般。一旦住在天童寺，就十分沒意思。 廬陵的米價百念才能買一升，趙州的蘿蔔半千錢才能買一秤。只是這樣馬馬虎虎地當住持，恐怕要遭受天譴喪失性命。明白了嗎？還要在腦後釘上木楔（噫）！ 雲朵舒捲，雨水停歇，野外的水面懷抱著秋意。一心達到絕對的境界，六根不向外攀緣。這樣的面孔，你還認識嗎？ 心中事情簡單，臉上神色平和。白髮隨著我漸漸老去，明亮的眼睛見過很多人。一身尚且感到慚愧，千缽化緣又該如何是好？在彎曲的木床邊靜坐不語，玉兔推動月亮穿過星河。 頭髮花白，像星星一樣，心如明鏡，非常靈敏。隨機說法，應物顯現各種形象。上天賦予它清明，大地賦予它安寧。野云輕輕飄動啊，山間的月亮皎潔明亮。 慚愧於家風的貧寒，面孔令人厭惡。像點漆一樣的眼睛有棱角，像截斷的竹筒一樣的鼻子沒有鼻尖。花白的頭髮寒冷地覆蓋著雪，脖子上的癭瘤暗暗地消退了。談論玄妙的道理啊，口齒遲鈍，呵斥佛祖，謾罵祖師啊，欺騙嚇唬鄉里百姓。 禪床寂靜無聲，得到的是無所得。寒冷清淡充滿內心，清貧深入骨髓。秋意滲透到鮫人的家，寒霜摩擦著老兔的洞穴。萬象的影子中啊，自由自在，縱橫馳騁。百草的頂端啊，隨生隨滅。 眼瞼低垂，眉骨突出，骨骼寒冷，肩膀聳起，道情偶爾不羈。
【English Translation】 English version: Stars like snowflakes, solitary peaks. So you've come, no need to search further. Sitting on a crooked wooden bed, holding a black rattan staff, establishing the model of the Buddha, displaying the atmosphere of the monastery. Don't come to stroke the tiger's beard, who would dare to scratch the snake's head? The kasaya is draped over the shoulder, the staff is held in hand, without using the six lines for divination, completely holding the key point. The manifested bodies accompany you everywhere, no need to hide anything face to face. A smile is held in the corner of the mouth, joy appears on the eyebrows, in a moment of silence, the source is illuminated, the three vehicles are all empty kudzu vines. Purity like the autumn moon, brightness like a lamp that breaks through the darkness. The staff is sometimes placed horizontally on the knees, this kind of face is repulsive. Moving and still, empty and responsive, concentrate the essence to achieve gentleness, the spirit is condensed as if solidified. Once you live in Tiantong Temple, it's very boring. The price of rice in Luling is a hundred 'nian' for a 'sheng', the radish in Zhao Prefecture is half a thousand coins for a 'cheng'. Just being a mediocre abbot like this, I'm afraid you'll suffer divine punishment and lose your life. Do you understand? Still want to nail a wedge behind your head (Alas)! Clouds roll and rain stops, the wild water embraces autumn. One mind reaches the absolute state, the six senses do not cling outwards. Do you still recognize this face? Things are simple in the heart, the expression on the face is peaceful. White hair grows old with me, bright eyes have seen many people. One body is still ashamed, what to do with begging for a thousand bowls? Sitting silently by the crooked wooden bed, the jade rabbit pushes the moon across the Milky Way. Hair is white, like stars, the heart is like a mirror, very sensitive. Preaching the Dharma according to circumstances, manifesting various forms in response to things. Heaven gives it clarity, the earth gives it peace. Wild clouds drift gently, the mountain moon is bright and clear. Ashamed of the poverty of the family style, the face is repulsive. The eyes like lacquer have corners, the nose like a cut bamboo tube has no tip. White hair coldly covers the snow, the goiter on the neck secretly recedes. Talking about profound principles, the mouth is slow, scolding the Buddha, cursing the patriarchs, deceiving and scaring the villagers. The Zen bed is silent, what is obtained is non-attainment. Coldness and simplicity fill the heart, poverty penetrates the bones. Autumn penetrates the home of the mermaids, frost rubs the cave of the old rabbit. In the shadows of all phenomena, free and unrestrained, running horizontally and vertically. On the top of all grasses, appearing and disappearing at will. Eyelids are lowered, brow bones protrude, bones are cold, shoulders are shrugged, Daoist sentiments are occasionally unrestrained.
。禪膽老能勇。 流水清而月隨。青山瘦而云擁。諸緣廓凈兮拈卻頭皮。 一句妙圓兮好看鼻孔。
且道是何面嘴。剛地無風浪起。默默間自照心。 了了倚誰傳髓。白鷗暮落煙沙秋。寒臥蘆華明月里。
是處分身。如谷之神。有應之月無私之春。行將五路開雙手。 一切門頭只個人。
虛而通用而沖。默游量外。直照環中。雲水一身瘠。 家風四壁空。相逢有知己。點指識渠儂。
雙目寒青。秋水冷冷。半顛衰白。春雪星星。山霧霏霏文豹變。 松月娟娟夢鶴醒。妙應方圓兮了無外法。 塵緣俯仰兮初不吾經。
鶴老松孤。泉寒石臞。鏡之對像。谷之答呼。萬緣雜錯不是有。 一點靈明不是無。湛存妙應兮機輪活樞。
馮宣教(慧忍)寫真請贊
山林之姿。水月之像。雷潛九地之中。春在百華之上。 隨緣半合半開。分付全收全放。淵默家風。 縱橫伎倆。道超情也。萬法齊平。心出礙也。 十方通暢。
薄了固保義寫予真請贊
靈靈而真。默默而神。眉毛低蓋眼。鼻孔直欺唇。 千華上何須問佛。百草頭自然有春。一微塵里也來說法。 三千界內不礙分身。
烏墩密印大師仁公真贊
唇口能緘。眉目如笑。應外而沖。虛中而照。全身放下是全身。 一點獨靈常了了。
【現代漢語翻譯】 現代漢語譯本：禪的膽識如老者般沉穩而充滿勇氣。 流水清澈，月亮的倒影也隨之清明；青山清瘦，雲霧便環繞著它。當所有的因緣都廓清寂靜時，便可放下一切執著。 一句妙語圓融無礙，好好看看自己的鼻孔（指反觀自身）。 請問這是什麼面目？無風也能掀起波浪。在寂靜中自我觀照內心。 明明白白地，這心髓又能依靠誰來傳承？白鷗在傍晚時分落在煙霧瀰漫的沙灘上，秋意漸濃；寒冷地睡在蘆葦花中，明月當空。 到處都有我的化身，如同山谷中的回聲。像有求必應的月亮，像無私奉獻的春天。即將五路打開雙手（指神通廣大）， 在任何地方都只是這個人（指本性）。 虛空而能通用，空靈而充滿活力。在不可度量的境界中默默遊歷，直接照見萬物的中心。像雲和水一樣，一身清瘦。 家風清貧，四壁空空。如果相逢有知己，只需輕輕一點，就能認出他。 雙眼寒光清冷，如同秋水一般。半瘋癲半衰老，頭髮斑白如春雪點點。山霧瀰漫，文豹也隨之變化。 松樹下的月光美好，如同仙鶴從夢中醒來。奇妙的應化圓融無礙，沒有任何外在的法則。 世間的緣分，抬頭低頭之間，都與我無關。 仙鶴老去，松樹孤立，泉水寒冷，石頭清瘦。如同鏡子對映著事物，如同山谷迴應著呼喚。萬般因緣交錯，並非實有。 一點靈明，並非虛無。清澈地存在，奇妙地應化，機輪運轉靈活。 馮宣教（慧忍）請作讚： 具有山林的姿態，水月的形象。如同雷聲潛藏在九地之下，如同春天蘊藏在百花之上。 隨著因緣半合半開，全部收回全部放下。深沉寂靜是我的家風， 縱橫自在是我的伎倆。我的道超越了情感，萬法平等。我的心超越了障礙， 十方通暢無阻。 薄了固保義寫予真請作讚： 靈妙而真實，寂靜而神奇。眉毛低垂遮蓋著眼睛，鼻孔正直地對著嘴唇。 在千華臺上何須問佛？在百草頭上自然有春天。在一微塵里也能說法， 在三千世界內不妨礙分身。 烏墩密印大師仁公真讚： 嘴唇緊閉，眉目含笑。對外應物而內心空明，虛懷若谷而光明照耀。全身放下就是全身， 一點靈性始終清清楚楚。
【English Translation】 English version: The Zen courage is like an old man, steady and full of bravery. The flowing water is clear, and the moon's reflection is also clear; the green mountains are lean, and the clouds embrace them. When all conditions are clear and quiet, one can let go of all attachments. A wonderful saying is perfectly round and unobstructed, take a good look at your own nostrils (referring to introspection). Pray, what is this face? Waves can rise even without wind. In silence, self-illuminate the heart. Clearly, who can this marrow rely on to be passed down? White gulls fall on the misty beach in the evening, autumn is getting stronger; sleeping coldly in the reed flowers, the bright moon is in the sky. Everywhere there are my incarnations, like the echo in the valley. Like the moon that answers every request, like the selfless spring. Soon the five paths will open both hands (referring to great supernatural powers), In any place, it's just this person (referring to the original nature). Empty and versatile, ethereal and full of vitality. Silently traveling in immeasurable realms, directly illuminating the center of all things. Like clouds and water, the body is lean. The family style is poor, the four walls are empty. If you meet a confidant, just point it out and you can recognize him. The eyes are cold and clear, like autumn water. Half crazy and half old, the hair is white like snowflakes. The mountain fog is misty, and the clouded leopard also changes with it. The moonlight under the pine tree is beautiful, like a crane waking up from a dream. The wonderful response is perfectly round and unobstructed, there is no external law. The worldly affinities, between looking up and looking down, have nothing to do with me. The crane is old, the pine tree is lonely, the spring water is cold, and the stone is thin. Like a mirror reflecting things, like a valley responding to calls. All kinds of conditions are intertwined, not really existing. A little bit of spiritual light is not nothingness. Clearly existing, wonderfully responding, the machine wheel is running flexibly. Feng Xuanjiao (Hui Ren) requests a eulogy: Having the posture of mountains and forests, the image of water and moon. Like thunder lurking under the nine earths, like spring hidden above a hundred flowers. Half closed and half open according to circumstances, fully taken back and fully released. Deep silence is my family style, Vertical and horizontal freedom is my skill. My Dao transcends emotions, all dharmas are equal. My heart transcends obstacles, The ten directions are unobstructed. Bo Liaogu Baoyi writes a true eulogy: Spiritual and true, silent and divine. Eyebrows droop to cover the eyes, nostrils straight to the lips. Why ask the Buddha on the thousand flower platform? There is naturally spring at the head of a hundred grasses. It is also possible to preach in a tiny dust, It does not hinder the incarnation within the three thousand worlds. Master Wudun Miyin Rengong's true eulogy: Lips are tightly closed, eyebrows and eyes are smiling. Responding to things externally while the heart is empty, humble and bright. Letting go of the whole body is the whole body, A little bit of spirituality is always clear.
善友陸銓寫真請贊
野云情態閑。秋山風骨瘦。真照也默默而靈。 湛存也綿綿而壽。圓蒲曲木兮清白傳家。老鶴蒼松兮歲寒去就。
贊法雲升律師
云容閑而未收。月魄湛而不流。嚴凈身器也依律而住。 虛明神宇也唯道而游。凜凜清姿兮顛毛覆雪。 寥寥霽色兮心鑒含秋。
仗錫為長老寫真求贊
木老春遲。山寒雪早。潮退珊瑚林。霽空明月曉。 守默自如。對緣恰好。得往得來。隨起隨倒。 龍潭覷破天皇。馬祖踏著水潦。
像維那寫老病阿師像請贊
芙蓉之枝。丹山之兒。一絲聯自信。三昧約誰知。 珊瑚寒月墮影。琥珀老松流滋。諸緣豁凈兮山空秋壯。 萬態變通兮華麗春脂。
下火
為敦上人下火雲。
青天白日大年朝。習習柔風在柳條。 珍重敦禪歸去也。上船渡口看回潮。 明瞭了寂寥寥。萬劫千生一念超。坐斷十方無向背。 底時方見獨孤標。其或未然。伏惟尚向。
爲了塵上座下火雲。
了于無了安有塵。塵不自塵安用了。 塵既消亡了也空。此時妙合圓常道。 大眾切莫似止濼困魚棲蘆病鳥。絕廉纖處急回頭。 塵塵剎剎無邊表。
為成上座下火雲。
禪人宗成。符到奉行。棄捨六和合。 還復一精明。如今行主歸何處。冷落渠家
【現代漢語翻譯】 現代漢語譯本 善友陸銓（Shan You Lu Quan）請贊
野云的情態是如此閒適，秋山的風骨是如此清瘦。他的真照是默默無聲卻又靈動無比，他的湛存是綿綿不絕而又長壽永恒。圓蒲曲木，象徵著他清白傳家；老鶴蒼松，象徵著他歲寒之時的去就。
贊法雲升律師（Zan Fa Yun Sheng Lv Shi）
法雲的容貌閒適而未曾收斂，月亮的魂魄澄澈而不流動。他嚴謹清凈的身心，依照戒律而安住；他虛空光明的神宇，唯有真理才能遊歷。他凜然的清高姿態，如同顛頂的白髮覆蓋著雪；他寥廓的清朗氣色，如同心中的明鏡含著秋色。
仗錫為長老（Zhang Xi Wei Zhang Lao）求贊
老木的春天來得遲緩，寒山的雪來得早。潮水退去，露出珊瑚林；雨後晴空，明月高照。他守護沉默，自在如常；面對因緣，恰到好處。他能來能往，隨起隨倒。他像龍潭和尚一樣覷破了天皇道悟，又像馬祖道一一樣踏著水潦。
像維那寫老病阿師像請贊
他是芙蓉山的枝條，是丹山的兒子。一絲不茍地聯繫著自信，三昧的境界又有誰能知曉？珊瑚寒月，倒映著清冷的身影；琥珀老松，流淌著歲月的滋養。諸般因緣都已豁然清凈，山空而秋色更顯壯麗；萬千姿態都已變化通達，如同華麗的春脂。
下火
為敦上人（Wei Dun Shang Ren）下火雲。
在****大年的早晨，習習柔風吹拂著柳條。珍重地送別敦禪師歸去，在渡口看著退潮。明明白白，寂靜寥寥，萬劫千生，一念超脫。坐斷十方，沒有方向和背離，什麼時候才能見到他那獨特的標誌？如果還未達到這種境界，希望他還能繼續向上。
爲了塵上座（Wei Liao Chen Shang Zuo）下火雲。
如果明白了沒有了結，哪裡還有塵埃？塵埃不能自生，又何必去除了它？塵埃既然已經消亡，了結也成了空。此時此刻，才能巧妙地契合圓滿恒常的真道。各位切莫像止濼中困住的魚，又像棲息在蘆葦中的病鳥。在絕無纖塵之處，趕緊回頭，塵塵剎剎，無邊無際。
為成上座（Wei Cheng Shang Zuo）下火雲。
禪人宗成，符到奉行。他棄捨了六和合，還復了一精明。如今行主歸向何處？冷落了他家。
【English Translation】 English version Eulogy for Layman Lu Quan (Shan You Lu Quan)
The demeanor of the wild clouds is leisurely, the spirit of the autumn mountains is lean. His true reflection is silent yet wonderfully responsive, his profound existence is continuous and eternal. The round cattail and curved wood symbolize his family's legacy of integrity; the old crane and ancient pine symbolize his choices in the cold of winter.
Eulogy for Lawyer Fa Yun Sheng (Zan Fa Yun Sheng Lv Shi)
The appearance of Dharma Cloud is leisurely and unreserved, the spirit of the moon is clear and unmoving. His dignified and pure body dwells in accordance with the precepts; his empty and bright spirit wanders only in the Way. His awe-inspiring and pure demeanor is like snow covering his white hair; his vast and clear countenance is like a mirror containing the autumn.
Request for Eulogy for Elder Zhang Xi (Zhang Xi Wei Zhang Lao)
The spring of the old tree comes late, the snow of the cold mountain comes early. The tide recedes, revealing the coral forest; the sky clears after the rain, the bright moon shines. He guards silence, self-possessed; facing conditions, he is just right. He can come and go, rise and fall as he pleases. He, like Longtan, saw through Tiantong Daowu, and like Mazu, stepped on the water.
Request for Eulogy for the Portrait of the Old and Sick Master by the Image Supervisor
He is a branch of the lotus mountain, a son of the cinnabar mountain. A thread connects self-confidence, who knows the samadhi? The coral cold moon casts a shadow; the amber old pine drips with nourishment. All conditions are completely clear, the mountain is empty and the autumn is magnificent; all states are transformed and understood, like gorgeous spring grease.
Lowering the Fire
Lowering the Fire for the Venerable Dun (Wei Dun Shang Ren).
On the morning of the **** Great Year, the gentle breeze caresses the willow branches. We respectfully bid farewell to Chan Master Dun as he returns, watching the receding tide at the ferry. Clearly and distinctly, quietly and serenely, through countless kalpas and lifetimes, a single thought transcends. Sitting firmly in all directions, without orientation or aversion, when will we see his unique mark? If this state has not yet been reached, may he continue to strive upwards.
Lowering the Fire for the Venerable Liao Chen (Wei Liao Chen Shang Zuo).
If one understands that there is no end, where is there dust? Dust cannot arise on its own, so why remove it? Since dust has already vanished, ending also becomes empty. At this moment, one can skillfully unite with the perfect and constant true Way. Do not be like fish trapped in a stagnant pool, or sick birds perched in reeds. In the place where there is absolutely no dust, quickly turn back, dust upon dust, without limit.
Lowering the Fire for the Venerable Cheng (Wei Cheng Shang Zuo).
Chan practitioner Zong Cheng, the talisman arrives and is obeyed. He abandons the six harmonies and returns to the one essence. Where does the leader of practice go now? His home is deserted.
傀儡棚。 正恁么時。且道。成上座落在什麼處。 還相委悉么。夢鶴不驚明月冷。臥龍長畏碧潭清。
爲了知上座下火雲。
靈靈不昧。了了常知。祖師印可彼當機。 今日了知端的否。莫嫌燒卻路行衣。
為三僧下火雲。
即生死中無生死。拈卻面前案山子。 無生死中示生死。家家門前火把子。 火把子。本如是未如是。德權祖觀慧珍。今日不須迴避。
為道智上座下火雲。
與么去也。古人道智不到處。 切忌道著。覺上座不識好惡。曏者僧無生路頭指注去也。 有生有滅屬因緣。泣盡寒枝蛻殼蟬。 轉身一路還知否。出草金蛇角指天。
為二僧下火雲。
義昉與祖濡。今日偶同途。去如殘月下層嶺。 來似白雲生太虛。羊角從來不是有。 兔角從來不是無。塵境消亡空劫事。 木人手執夜明符。
為二僧下火雲。
宗璟義哲六門跡絕。舊路重行底時節。 猿哀楓樹霜。鶴夢蘆華雪。一棹清風歸去來。 鐵船滿載滄溟月。
為二僧下火雲。
宗因上座。慶緝禪師。生也同門受業。 死也一路荼毗。生死因緣似有期。天水寒清成一色。 合同船棹碧琉璃。諸仁者。正恁么時。 合作么生委悉。鶴鷺並頭踏雪睡。月明驚起兩遲疑。
為二僧下火雲。
【現代漢語翻譯】 現代漢語譯本： 傀儡戲臺。 正在這個時候，且說，成上座身在何處？ 還彼此清楚明白嗎？夢中的鶴不會因為明月清冷而驚醒，潛藏的臥龍總是畏懼碧潭的清澈。 爲了知上座點燃火雲。 靈明不昧，了了常知。祖師印可了他的當下機緣。 今日是否真正了知？不要嫌棄燒掉了趕路的行腳衣。 為三位僧人點燃火雲。 即在生死之中沒有生死，拿開眼前的案山。 在沒有生死之中示現生死，家家戶戶門前都舉著火把。 火把，本來是這樣還是不是這樣？德權、祖觀、慧珍，今日不必迴避。 為道智上座點燃火雲。 這樣去了，古人說道智無法到達的地方。 切記不要說破。覺上座不識好壞，向著僧人沒有生路的地方指點。 有生有滅屬於因緣，寒冷的樹枝上蟬蛻盡而哭泣。 轉身的道路還知道嗎？從草叢中出來的金蛇，角指向天空。 為兩位僧人點燃火雲。 義昉和祖濡，今日偶然同路。 離去如同殘月下山嶺，到來好似白雲生太虛。 羊角從來不是真實存在，兔角從來不是真實不存在。 塵世消亡是空劫的事情，木人手中拿著夜明符。 為兩位僧人點燃火雲。 宗璟、義哲，六根清凈，斷絕塵跡。舊路重行的時候。 猿猴在楓樹上哀鳴，霜打楓葉。仙鶴夢見蘆葦花，雪落無聲。一葉扁舟，清風相伴，歸去來兮。 鐵船滿載著滄溟的月光。 為兩位僧人點燃火雲。 宗因上座，慶緝禪師，生前同門受業， 死後一路荼毗。生死因緣好像有約定。 天水寒冷清澈，渾然一色。 如同同乘一條船，船槳劃過碧綠的琉璃。 各位仁者，正在這個時候， 應該如何明白？白鶴和鷺鷥並頭踏雪而眠，月光明亮，驚醒后都有些遲疑。 為兩位僧人點燃火雲。
【English Translation】 English version: Puppet stage. Right at this moment, let's say, where is Abbot Cheng? Are you still clear about each other? The crane in the dream is not startled by the coldness of the bright moon, and the hidden dragon always fears the clarity of the green pool. To set fire cloud for Zhi Abbot (Zhi Shangzuo, a title for a senior monk). The spirit is bright and never obscured, always knowing clearly. The Patriarch approved of his immediate opportunity. Do you truly understand today? Don't dislike burning the traveling clothes for the journey. To set fire cloud for three monks. That is, in the midst of birth and death, there is no birth and death, remove the desk mountain in front of you. In the midst of no birth and death, manifest birth and death, every household holds a torch in front of their door. The torch, is it originally like this or not like this? Dequan (Dequan, a name), Zuguan (Zuguan, a name), Huizhen (Huizhen, a name), do not need to avoid it today. To set fire cloud for Daozhi Abbot (Daozhi Shangzuo, a title for a senior monk). Going like this, the ancients said that Daozhi cannot reach the place. Remember not to say it. Jue Abbot (Jue Shangzuo, a title for a senior monk) does not know good from bad, pointing towards the place where the monk has no way to live. Having birth and having death belongs to cause and condition, the cicada on the cold branch cries until its shell is shed. Do you still know the road of turning around? The golden snake coming out of the grass, its horn points to the sky. To set fire cloud for two monks. Yifang (Yifang, a name) and Zuru (Zuru, a name), today they happen to be on the same path. Leaving is like the waning moon descending the mountain ridge, coming is like white clouds rising in the vast sky. The sheep's horn has never been real, the rabbit's horn has never been unreal. The extinction of the dust world is a matter of empty kalpas, the wooden man holds a night-shining talisman in his hand. To set fire cloud for two monks. Zongjing (Zongjing, a name), Yizhe (Yizhe, a name), the six senses are pure, cutting off traces of dust. The time when the old road is traveled again. The ape mourns on the maple tree, frost strikes the maple leaves. The crane dreams of reed flowers, snow falls silently. A small boat, accompanied by a clear breeze, return, return. The iron boat is full of the moonlit Cangming (Cangming, vast sea). To set fire cloud for two monks. Zongyin Abbot (Zongyin Shangzuo, a title for a senior monk), Qingji Chan Master (Qingji Chanshi, a title for a senior monk), were disciples of the same school in life, And cremated on the same road in death. The cause and condition of birth and death seems to have an agreement. The sky and water are cold and clear, completely the same color. Like riding in the same boat, the oars cut through the green glass. Dear friends, at this very moment, How should we understand? White cranes and egrets sleep head to head in the snow, the moonlight is bright, and they are both hesitant when awakened. To set fire cloud for two monks.
道弁與文俊。如今謝世緣。不得云堂共除夜。 相將何處作新年。去時欲識正偏路。 回日重論平實禪。歲盡年窮一句子。 東村王老夜燒錢。
義上座太忙生。時節相催即便行。本地生來元有種。 舊山歸去可無程。性火真空性空火。 洞然全體是光明。
禪人鳳翱。數盡難逃六處渾無影跡。十方不立秋毫。 好看前路崎嶇處。難似天臺過石橋。 正恁么時如何。泥牛踏破澄潭月。頭角崢嶸鼻孔高。
守和化去欲荼毗。政是人間禁火時。不肯湖山作寒食。 未知何處著生衣。只如此陰已謝彼陰未成。 一著落在什麼處。穩駕泥牛耕大海。 倒騎鐵馬上須彌。
江云冉冉草離離。華落春殘客去時。古渡舟橫人不見。 是須記取卻來期。凝上座知不知。 水沉沉泥牛穩臥。煙冪冪玉鳳來儀。擂鼓轉船天欲曉。 片帆高掛順風吹。
潛山山下石牛兒。揀擇俱亡步坦夷。頭角低迴來處路。 洞門窈窕白雲飛。與么行履。猶是元俊直歲向去底事。 且道。轉身一路。又作么生。 空劫無安處。優曇火里開。
滅而非滅生而不生。髑髏眉底葡萄英。木人招手春風暖。 石女搖頭夜氣清。諸仁者。未有長行而不住。 未有長住而不行。性火真空性空火。 通身一段凈光明。正恁么時。便恁么去。
明月圓時岐路。曾
【現代漢語翻譯】 現代漢語譯本 道弁和文俊，如今已經去世了，無法在云堂一起守歲除夕。 將要一起到哪裡迎接新年呢？離開時想要認識正偏之路（指修行正道與旁門左道）， 回來之日再共同探討平實的禪理。一年將盡，窮途末路之際，一句禪語點醒迷津： 東村的王老頭在除夕夜燒紙錢祭祖。
義上座（指僧人）太過忙碌，時節催促著他立刻啟程。 本地生來就具有佛性種子，回到舊山（指寺廟）的路途自然不會遙遠。 自性之火是真空，真空即是自性之火，洞然通透，全體都是光明。
禪人鳳翱，氣數已盡，難以逃脫六根（眼、耳、鼻、舌、身、意）的束縛，渾然沒有軌跡。 十方世界（指各個方向）都無法立足，哪怕是一根毫毛。 好好看看前路崎嶇之處，艱難如同在天臺山走過石橋。 正在這個時候該怎麼辦呢？泥牛（比喻虛幻不實）踏破了澄澈潭水的月影，頭角崢嶸，鼻孔高聳。
守和化去，將要火化，正值人間禁火之時（指寒食節）。 不肯在湖光山色中度過寒食節，不知道該在哪裡穿上新生之衣。 只是如此，陰氣已謝，彼陰未成，這一著落在什麼地方呢？ 穩穩地駕馭泥牛耕耘大海，倒騎鐵馬登上須彌山（佛教中的聖山）。
江上的雲彩緩緩飄動，岸邊的草木茂盛繁密，花落春殘，遊子離去之時。 古老的渡口，船隻橫在那裡，不見人影，一定要記住歸來的日期。 凝上座（指僧人），你知不知道？ 水波沉沉，泥牛安穩地臥著，煙霧瀰漫，玉鳳翩然而至。擂鼓開船，天將破曉， 一片風帆高高掛起，順風而行。
潛山山下的石牛，揀擇之心全部消失，道路平坦寬闊。 頭角低垂，回到來的地方，洞門幽深，白雲飛舞。 這樣行走，仍然是元俊直（人名）當年所做的事情。 且說，轉身的道路，又該如何走呢？ 空劫（佛教時間概念）之中沒有安身之處，優曇花（佛教聖花）在火焰中開放。
滅卻又非真滅，生起卻又非真生，骷髏眉下的葡萄晶瑩剔透。 木人招手，春風和暖，石女搖頭，夜氣清涼。各位仁者，沒有長久的行走而不停止， 沒有長久的居住而不行走。自性之火是真空，真空即是自性之火，通身都是一段清凈光明。 正在這個時候，就應該這樣離去。
明月圓滿之時，道路分岔。
【English Translation】 English version Daobian and Wenjun have now passed away, unable to spend the New Year's Eve together in the cloud hall (meditation hall). Where shall we go to welcome the New Year together? When leaving, I wanted to recognize the path of right and wrong (referring to the correct path of practice and the unorthodox ways), On the day of return, we will discuss the plain and practical Zen principles again. As the year comes to an end and reaches its limit, a Zen saying awakens the lost: Old man Wang in the east village burns paper money to worship ancestors on New Year's Eve.
Venerable Yi (referring to a monk) is too busy, the seasons urge him to set off immediately. The seed of Buddha-nature is inherent from birth, and the journey back to the old mountain (referring to the temple) will naturally not be far. The fire of self-nature is emptiness, and emptiness is the fire of self-nature, clear and transparent, the whole is light.
Zen practitioner Feng'ao, his fate is exhausted, it is difficult to escape the shackles of the six senses (eyes, ears, nose, tongue, body, mind), without any trace. The ten directions (referring to all directions) cannot stand, not even a hair's breadth. Take a good look at the ruggedness of the road ahead, as difficult as crossing the stone bridge on Mount Tiantai. What should be done at this moment? The mud ox (a metaphor for illusion) breaks the moon's reflection in the clear pool, with prominent horns and high nostrils.
Shouhe has passed away and is about to be cremated, precisely at the time when fire is forbidden in the human world (referring to the Cold Food Festival). He is unwilling to spend the Cold Food Festival in the scenery of lakes and mountains, and does not know where to put on the clothes of new life. It's just like this, the yin energy has faded, and the other yin has not yet formed, where does this move fall? Steadily steer the mud ox to cultivate the sea, and ride the iron horse upside down to climb Mount Sumeru (the sacred mountain in Buddhism).
The clouds on the river are slowly drifting, the grass on the shore is lush and dense, the flowers fall and spring is gone, when the traveler departs. At the ancient ferry, the boat is lying across, and no one is seen, be sure to remember the date of return. Venerable Ning (referring to a monk), do you know? The water is deep and silent, the mud ox is lying steadily, the smoke is thick, and the jade phoenix arrives gracefully. Beat the drums to set sail, the sky is about to dawn, A sail is hoisted high, sailing with the wind.
The stone ox at the foot of Mount Qian, the mind of discrimination has completely disappeared, and the road is flat and wide. The horns are lowered, returning to the place of origin, the cave door is deep and secluded, and white clouds are flying. Walking like this is still what Yuan Junzhi (a person's name) did in those years. Furthermore, how should the road of turning around be taken? There is no place to settle in the kalpa of emptiness (Buddhist time concept), and the udumbara flower (Buddhist sacred flower) blooms in the flames.
Extinction is not true extinction, arising is not true arising, the grapes under the skull's eyebrows are crystal clear. The wooden man waves, the spring breeze is warm, the stone woman shakes her head, the night air is cool. Dear friends, there is no long journey without stopping, There is no long dwelling without moving. The fire of self-nature is emptiness, and emptiness is the fire of self-nature, the whole body is a piece of pure light. At this moment, one should depart in this way.
When the bright moon is full, the road forks.
來著弊脫珍。白雲斷處家山。 卻去幕天席地。七十年一場夢寐。一千僧此地因緣。 好惡莫詢今日事。死生爭奈那人何。
是生是死不道不道。個事渾侖無孔竅。念盡脫鉤魚。 情起投羅鳥。喜上座了不了。莫問是非都一掃。 到家就父卻回頭。冷月依俙煙樹鈔。
三界從想有。百年成夢遊。忽爾賊風吹劫火。 翻然大海滅浮漚。高上座賦歸休。透脫六處。 撒開兩頭。雲山有路平如砥。月戶無人冷似秋。
四大分離六門空寂。真實底人不出不入。分明火后一莖茆。 切忌相逢不相識。
菩提棹般若舟。死生海里任橫流。既以風前得妙。 何妨鬧里刺頭。有手段要去便去。隨高低作馬作牛。 不見道時中解銜一莖草。當處親近有來由。 其或未然。臨崖看虎眼。特地一場愁。
風骨不露水泄不通。衲僧行履妙無蹤。門掩三秋兮人歸何處。 天無四壁兮月上中峰。
眼光落谷氣消。六窗不見獼猴跳。空索索寂寥寥。 破屋從他野火燒。歸去客笑頭搖。蒼鷹掣斷紫絲絳。 正恁么時如何行履。良久云。坐斷兩頭。 古渡風恬。船到岸細行一步。清秋月冷鶴移巢。
生而不生滅而不滅。歸去來兮紅爐片雪。
大眾四蛇篋壞。六賊家破。空空空處露裸裸。 只將者個參一生。還以一生參者個。只者個是什麼
【現代漢語翻譯】 現代漢語譯本 來自 Bituozhen（音譯，可能是一個地名或人名）。白雲斷開的地方就是我的家鄉。 拋開世俗，以天為幕，以地為席。 七十年不過是一場夢。 一千個僧人在此地結下因緣。 好與壞都不要問今天的事。 生死又能把那個人怎麼樣呢？
是生是死，說不說都一樣。 這件事渾然一體，沒有孔竅。 念頭用盡，就像脫鉤的魚。 情慾升起，就像自投羅網的鳥。 歡喜地登上座位，卻並不瞭解。 不要問是非，全部都掃除掉。 到家見到父親，卻又回頭。 清冷的月光依稀照著煙霧籠罩的樹林。
三界（欲界、色界、無色界）都是由妄想產生的。 百年光陰就像一場夢遊。 忽然間盜賊般的風吹來劫火（世界末日的火災）。 轉眼間大海消滅了漂浮的水泡。 高僧大德賦詩歸隱。 透脫六處（眼、耳、鼻、舌、身、意）。 撒開兩頭（生死）。 雲山有路，平坦如砥。 月下的門戶無人，冷清得像秋天。
四大（地、水、火、風）分離，六門（眼、耳、鼻、舌、身、意）空寂。 真實的人不入不出。 分明就像火燒過後的一根茅草。 切記即使相逢也不相識。
以菩提（覺悟）為棹，般若（智慧）為舟。 在生死之海里任憑橫流。 既然已經在風前得到了妙處。 何妨在熱鬧的地方刺頭（比喻不為外境所動）。 有手段的，想去就去。 隨著高低，作馬作牛（比喻隨緣度日）。 不見道時中解銜一莖草（禪宗典故，比喻隨處自在）。 當處親近自有來由。 如果還不能這樣，就像臨崖看虎眼一樣。 特地給自己一場愁。
風骨不外露，像水一樣密不透風。 衲僧（僧人）的行蹤玄妙無蹤。 門掩三秋，人歸何處？ 天無四壁，月上中峰。
眼光落谷，氣息消散。 六扇窗戶不見獼猴跳躍。 空蕩蕩，寂寥寥。 破屋任憑野火燒。 歸去的客人笑著搖頭。 蒼鷹掙斷了紫色的絲絳。 正在這個時候，如何行履（修行）？ 良久，說：『坐斷兩頭。』 古老的渡口風平浪靜。 船到岸邊，小心地走一步。 清秋的月亮寒冷，仙鶴遷移了巢穴。
生而不生，滅而不滅。 歸去來兮，紅爐中的一片雪。
大眾啊，四蛇（四大）的箱子壞了。 六賊（六根）的家破了。 空空空處，赤裸裸地顯露出來。 只將這個（指本性）參一生。 還用一生來參這個。 這個是什麼？
【English Translation】 English version Coming from Bituozhen (transliteration, possibly a place name or person's name). Where the white clouds break is my home mountain. Leaving behind the secular world, with the sky as my curtain and the earth as my mat. Seventy years is but a dream. A thousand monks have formed a karmic connection in this place. Don't ask about good or bad things today. What can life and death do to that person?
Whether to speak of life and death or not, it's all the same. This matter is a complete whole, without any openings. Exhausting thoughts is like a fish off the hook. Desire arises, like a bird throwing itself into a net. Happily ascending the seat, yet not understanding. Don't ask about right and wrong, sweep it all away. Arriving home and seeing the father, yet turning back. The cold moonlight faintly illuminates the misty trees.
The Three Realms (Desire Realm, Form Realm, Formless Realm) all arise from delusion. A hundred years is like a dream journey. Suddenly, a thief-like wind blows the fire of the kalpa (the fire of the end of the world). In an instant, the great sea extinguishes the floating bubbles. The high monk composes a poem and retires. Penetrating and escaping the six entrances (eyes, ears, nose, tongue, body, mind). Releasing both ends (life and death). The road to the cloud mountain is as flat as a whetstone. The door under the moon is empty of people, as cold as autumn.
The Four Great Elements (earth, water, fire, wind) separate, the Six Entrances (eyes, ears, nose, tongue, body, mind) are empty and silent. The true person neither enters nor exits. Clearly like a blade of grass after a fire. Be sure not to recognize each other even if you meet.
Take Bodhi (enlightenment) as the oar, Prajna (wisdom) as the boat. Let it drift horizontally in the sea of life and death. Since you have already obtained the wonderfulness before the wind. Why not prick your head in the midst of the noise (metaphor for not being moved by external circumstances). Those with the means, go if you want to go. Depending on the high and low, be a horse or an ox (metaphor for living according to circumstances). Don't you see that Shizhong (a Zen master) can untie a blade of grass in his mouth (Zen story, metaphor for being free everywhere). Being close to this place has its reasons. If you still can't do this, it's like watching a tiger's eyes on the edge of a cliff. Specially giving yourself a sorrow.
Wind and bone are not revealed, like water that is impenetrable. The footprints of the monk are mysteriously traceless. The door is closed in the third autumn, where does the person return? The sky has no four walls, the moon rises on the central peak.
The gaze falls into the valley, the breath dissipates. The six windows do not see monkeys jumping. Empty, empty, silent, silent. Let the wild fire burn the broken house. The returning guest smiles and shakes his head. The falcon breaks the purple silk cord. At this very moment, how to walk (practice)? After a long time, he said: 'Cut off both ends.' The ancient ferry is calm and windless. When the boat reaches the shore, take a step carefully. The autumn moon is cold, the crane moves its nest.
Born without being born, extinguished without being extinguished. Returning, ah, a piece of snow in a red furnace.
Everyone, the box of four snakes (Four Great Elements) is broken. The home of the six thieves (Six Senses) is destroyed. In the empty, empty place, it is revealed nakedly. Only take this (referring to the original nature) to participate in a lifetime. Also use a lifetime to participate in this. What is this?
。 良久云。通身慧焰放光明。性火真空性空火。
蛇退皮蟬蛻殼。一點靈光何縛脫。祖隨上座衲僧家。 黑白未分提一著。春風吹夢歸故鄉。 大道無塵穩下腳。今夜寥寥松月寒。舊巢不見千年鶴。
生也不道死也不道。深固幽遠無人能到。今日爲了宗上座。 指出五路頭。放開一線道。正來偏去兮兔浴星河。 出離入微兮猿啼月嶠。
死活路岐非異道。虛而靈兮空而妙。趙州曾問賣油翁。 不許夜行投曉到。諸禪德。若向者里會得。 先天地生而不為早。後天地生而不為老。 識取天臺把帚人。寒巖有雪無人掃。
無位真人出面門。神通遊戲日紛紛。如今放下钁頭去。 大地山河無處存。大眾且道。從什麼處去。 須知云外千峰頂。別有靈松帶露寒。
為育王聰和尚起龕云。
收爽氣吞秋。老驥放出廄。 蒼鷹掣斷韝。妙存群像外。機轉一絲頭。 向去西風能墮葉。卻來明月解隨流。
入塔師舉骨云。
悠悠身世夢迴休。一穴山根痊骨頭。 有力負趨今始覺。定知夜壑不藏舟。 歸去來兮記得路不。葉落歸根天地秋。劫外清虛兮自然神照。 壺中寬廓兮不礙仙遊。正恁么時。 當恁么去。
入塔云。
人間夢破那邊游。妙凈真明月魄秋。 理智如如分化跡。正偏歷歷轉機頭。蟄
【現代漢語翻譯】 現代漢語譯本： 良久，（某人）說：『通身智慧之火綻放光明，自性的火是真空，真空就是自性的火。』 如同蛇蛻皮，蟬脫殼一般，一點靈光如何被束縛，又如何能解脫？（這位）祖師追隨（育王）宗上座的衲僧生涯，在黑白未分之際就已提出關鍵一著。春風吹拂著夢想，迴歸故鄉，大道沒有塵埃，穩穩地落下腳步。今夜寂寥，松樹和月亮都感到寒冷，舊巢已經不見，千年仙鶴不知去向。 生也不說，死也不說，（那境界）深邃、堅固、幽遠，沒有人能夠到達。今天爲了宗上座，指出五條道路的開端，放開一線生機。正中而來，偏離而去，好似兔子在星河中沐浴；出離世俗，進入精微，又如猿猴在月亮照耀的山峰上啼叫。 死路和活路，它們的岔路口並非不同的道路，（它是）虛空而靈妙，空寂而玄妙。趙州禪師曾經問賣油翁，不許在夜裡行走，天亮才到達。各位禪德，如果在這裡領會了，（就會明白）在天地產生之前它就存在，並非過早；在天地產生之後它仍然存在，並非衰老。認識那天臺山拿著掃帚的人，寒冷的巖石上有雪，卻沒有人打掃。 無位真人（Awèi Zhēnrén）從面門走出，神通遊戲，每天都紛紛擾擾。如今放下鋤頭，大地上山河無處可存。大眾且說，從什麼地方去？須知云外的千峰頂上，另有充滿靈氣的松樹帶著露水，感到寒冷。 為育王聰和尚（Yùwáng Cōng Héshàng）起龕時說： 收斂清爽之氣，吞吐秋天的氣息，老馬從馬廄中放出，蒼鷹掙斷束縛的皮套。妙處存在於萬象之外，玄機轉動於一絲一毫之間。向西的風能夠吹落樹葉，回來的明月懂得隨波逐流。 入塔時，師父舉起骨灰說： 悠悠的身世，如夢一般醒來而結束，山腳下的一個洞穴，安放著痊癒的骨頭。有力氣揹負著（骨灰盒）奔走，今天才開始覺悟，必定知道夜間的深谷不會藏匿船隻。歸去來兮，記得路嗎？落葉歸根，天地一片秋色。劫外的清虛，自然而然地神光照耀，壺中的寬闊，不妨礙神仙遨遊。正在這個時候，應當這樣離去。 入塔時說： 人間夢境破滅，在那邊遨遊，美妙、清凈、真實、明亮，如同秋天的月亮。理智和真如，分化出種種事蹟，正與偏，歷歷分明，轉動著玄妙的機頭。蟄伏。
【English Translation】 English version: After a long while, (someone) said: 'The flame of wisdom shines brightly throughout the body. The fire of self-nature is emptiness, and emptiness is the fire of self-nature.' Like a snake shedding its skin, or a cicada sloughing off its shell, how can a spark of spiritual light be bound, and how can it be liberated? (This) patriarch followed the monastic life of (Yuwang) Zongshangzuo (a high-ranking monk at Yuwang Temple), putting forward the key point even before black and white were distinguished. The spring breeze blows dreams back to the homeland, the great path is without dust, and the footsteps land steadily. Tonight is desolate, the pine trees and the moon feel cold, the old nest is gone, and the thousand-year-old crane is nowhere to be found. Neither speaking of birth nor speaking of death, (that realm) is deep, firm, secluded, and far away, and no one can reach it. Today, for the sake of Zongshangzuo (a high-ranking monk), pointing out the beginning of the five paths, releasing a glimmer of life. Coming from the center, deviating and leaving, like a rabbit bathing in the Milky Way; departing from the mundane, entering the subtle, like a monkey crying on a moonlit peak. The crossroads of death and life are not different paths, (it is) empty and spiritual, empty and wonderful. Zen Master Zhaozhou (Zhàozhōu Chánshī) once asked the oil vendor, not allowing him to travel at night, only arriving at dawn. All you Zen practitioners, if you understand this, (you will realize) that it existed before heaven and earth were born, not too early; it still exists after heaven and earth are born, not too late. Recognize the person holding the broom on Mount Tiantai (Tiāntāi), there is snow on the cold rocks, but no one sweeps it. The Awakened One without position (Wúwèi Zhēnrén) comes out from the face gate, with supernatural powers playing games, every day is bustling. Now put down the hoe, and there is nowhere for the mountains and rivers of the earth to exist. Everyone, tell me, where to go from? Know that on the thousand peaks beyond the clouds, there are other spiritual pine trees with dew, feeling cold. When raising the coffin for Abbot Cong of Yuwang Temple (Yùwáng Cōng Héshàng), it was said: Gathering the refreshing air, swallowing and spitting out the breath of autumn, the old horse is released from the stable, the falcon breaks free from the binding leash. The wonder exists beyond all phenomena, the mechanism turns in a hair's breadth. The west wind can blow down the leaves, and the returning moon understands how to follow the flow. When entering the pagoda, the master held up the ashes and said: The long life is like a dream, waking up and ending, a cave at the foot of the mountain, housing the healed bones. Bearing (the urn) and running, only today do I begin to realize, surely knowing that the deep valley at night will not hide ships. Returning, do you remember the way? Fallen leaves return to their roots, the world is full of autumn colors. The pure emptiness beyond the kalpa, naturally illuminated by divine light, the vastness in the pot, does not hinder the immortals from traveling. At this very moment, one should depart in this way. When entering the pagoda, it was said: The dream of the human world is shattered, traveling over there, wonderful, pure, true, bright, like the autumn moon. Reason and Suchness, differentiating into various events, right and wrong, clearly distinct, turning the mysterious mechanism. Hibernating.
龍鬚要吟枯木。 活眼何妨照髑髏。記取行行通變路。 青山黯黯白雲浮。
入塔云。
緣整合身。蘊壞成塵。長生路上往來人。 而今撒手還家也。霽色含秋月一輪。
入塔云。
智入環中合本真。秋霜摩月凈無塵。 十分清白傳家事。一點靈明舊主人。剪斷情緣三際夢。 瀝乾識浪四溟津。是須莫坐他床榻。 萬化樞機妙轉輪。
入塔云。
形質燒殘唯有骨。骨頭撒卻元無物。 一段靈光不覆藏。天上天下皆充塞。菩提變通之場。 涅槃啟處之窟。隨陽雁回兮白雲外來。 破夢鶴飛兮青天里沒。
入塔云。
骨灰散卻斷因緣。松靜風恬月正圓。 去去去時須記取。壺中別是一家天。底時節須轉旋。 退時是正進時偏。湛明清凈毗盧佛。 不怕塵泥廝輥纏。惺惺著恁么去。
入塔云。
幻滅非無。圓覺非有。虛而長靈者誰。 死而不亡曰壽。嚴風摩洗天容清。寒木搖落山骨秀。 虛明田地歸去來。半夜長空月如晝。
宏智禪師廣錄卷第七 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第八
明州天童山覺和尚偈頌箴銘
侍者道京凈覺編
次韻真歇和尚圓覺經頌一十四首
大光明藏
衲僧撥轉鐵牛機
。默耀靈通底是誰。月兔影沉雲母地。 海禽夢臥珊瑚枝。韶陽佛法嫌饒舌。 魯祖家風解惜眉。端坐環中虛白處。縱經塵劫個難移。
文殊師利菩薩章
曼殊大士振真風。智洗無明去夙蒙。眼翳才消華自滅。 靈光獨照妄還镕。木人步轉初歸位。 玉女機回卻借功。綱領提持看手段。門門變態是神通。
普賢菩薩章
儂家活計本天然。剎剎塵塵見普賢。犀角一星蟾影透。 神珠九曲蟻絲穿。覺非漸次亡棱縫。 幻自消镕得混圓。妙應通身無向背。古菱花不染𡟎妍。
普眼菩薩章
誰從普眼道場來。天帝堂前珠網開。徹底光明成一段。 箇中清凈絕纖埃。交羅理事真空觀。 照破根塵不夜臺。恰恰相應爾時節。陶家壁上起梭雷。
金剛藏菩薩章
黃金出礦斷前疑。岸走舟安覺所欺。動目是渠搖湛水。 聚螢無我灼須彌。翳消便見飛華盡。 機迅將知擊電遲。識得堆堆庵內主。外魔那得到藩籬。
彌勒菩薩章
癡根愛種力鋤除。一段靈明是舊基。插草天人深會意。 拈華尊者笑開眉。魚行大士須珍重。 布袋憨僧且伏惟。處處鼻頭相撞磕。唯心境界爾謾誰。
清凈慧菩薩章
覺了前前非處難。而今步步到長安。色心㳷合無絲路。 法性圓融沒許般。個事本來元脫灑。
【現代漢語翻譯】 現代漢語譯本： 默然顯耀靈通的是誰？月亮的影子沉落在雲母鋪就的地上。 海鳥在夢中棲息于珊瑚枝上。韶陽的佛法嫌棄饒舌多言， 魯祖的家風懂得珍惜眉毛。端坐在空虛潔白的環中， 縱然經歷無數劫，這個本體也難以動搖。
文殊師利菩薩章 曼殊大士（Manjusri, 文殊菩薩的另一種音譯）振奮真如之風，用智慧洗滌無明，去除往昔的矇蔽。 眼翳一旦消除，虛幻的華彩自然消滅，靈光獨自照耀，妄念也隨之消融。 木人邁步轉身，最初回歸本位，玉女的機杼運轉，反而借用了外力。 把握住綱領，看清手段，種種變化都是神通。
普賢菩薩章 我家的活計本來就是天然的，在每個剎土、每粒微塵中都能見到普賢菩薩（Samantabhadra）。 如同犀牛角中映出一星，卻能穿透蟾蜍的影子，又如用螞蟻的細絲穿過神珠的九曲。 覺悟並非漸進，而是消除了棱角和縫隙，幻象自然消融，從而得到渾然一體的圓融。 妙用遍及全身，沒有正反和背向，如同古老的菱花鏡，不沾染絲毫的醜陋和妍麗。
普眼菩薩章 是誰從普眼菩薩（Samantanetra）的道場而來？天帝的殿堂前，珠網大開。 徹底的光明融合成一片，其中清凈，沒有絲毫塵埃。 交錯羅列的理和事，是真空的觀照，照破了根和塵，如同不夜的燈臺。 恰恰相應於此時此刻，如同陶家墻壁上響起了紡織的梭子聲。
金剛藏菩薩章 黃金從礦石中提煉出來，斷除了之前的疑惑，岸邊行走，船隻安穩，才覺悟到之前的迷惑。 轉動眼睛都是它，搖動清澈的水也是它，聚集螢火蟲的光芒，也無法照亮須彌山。 眼翳一旦消除，就能看見飛舞的華彩消失殆盡，機鋒迅猛，才知道閃電也顯得遲緩。 如果認識了堆堆庵內的主人，外面的邪魔又怎麼能夠進入藩籬？
彌勒菩薩章 癡迷的根源要用盡力氣鏟除，一段靈明才是原有的根基。 插草的天人深深領會了其中的含義，拈花微笑的尊者（迦葉尊者）也露出了笑容。 魚行大士（指布袋和尚）需要珍重，布袋憨僧也應該恭敬信服。 處處鼻頭相撞，唯心境界又能欺騙誰呢？
清凈慧菩薩章 覺悟到過去種種的錯誤並非難事，如今才能一步步到達長安。 色和心相互融合，沒有絲毫路徑可尋，法性圓融，沒有絲毫的痕跡。 這件事本來就是灑脫自在的。
【English Translation】 English version: Who is it that silently shines and is spiritually connected? The moon's shadow sinks on the mica-covered ground. Sea birds dream of resting on coral branches. Shaoyang's (a place name) Buddhism dislikes being verbose, The family tradition of Master Lu (likely referring to a Chan master) understands how to cherish the eyebrows. Sitting upright in the empty and white center, Even after countless kalpas (aeons), this essence is difficult to move.
Chapter on Manjusri Bodhisattva Great Manjusri (Manjusri Bodhisattva) stirs the wind of true thusness, using wisdom to wash away ignorance and remove past obscurations. Once the eye disease is eliminated, the illusory splendor naturally disappears, the spiritual light shines alone, and deluded thoughts also melt away. The wooden man takes steps and turns, initially returning to his original position, the jade maiden's loom turns, instead borrowing external force. Grasp the key points and see the means, all kinds of changes are spiritual powers.
Chapter on Samantabhadra Bodhisattva My family's livelihood is inherently natural, and Samantabhadra (Samantabhadra Bodhisattva) can be seen in every land and every dust particle. Like a star reflected in a rhinoceros horn, it penetrates the toad's shadow, and like an ant's silk thread passing through the nine curves of a divine pearl. Enlightenment is not gradual, but eliminates edges and seams, illusions naturally melt away, thus obtaining a completely integrated wholeness. Wonderful function pervades the whole body, without front or back, like an ancient water caltrop mirror, not stained by the slightest ugliness or beauty.
Chapter on Samantanetra Bodhisattva Who comes from the Bodhimanda (place of enlightenment) of Samantanetra (Samantanetra Bodhisattva)? Before the palace of the heavenly emperor, the jeweled net is wide open. Thorough light merges into one piece, within which is pure, without the slightest dust. Interwoven principles and phenomena are the contemplation of true emptiness, illuminating the roots and dust, like a nightless lampstand. Exactly corresponding to this moment, like the sound of a weaving shuttle rising from the wall of the potter's house.
Chapter on Vajragarbha Bodhisattva Gold is extracted from ore, cutting off previous doubts, walking on the shore, the boat is stable, only then realizing the previous confusion. Turning the eyes is it, shaking the clear water is it, gathering the light of fireflies cannot illuminate Mount Sumeru. Once the eye disease is eliminated, one can see the flying splendor disappear completely, the sharpness of the moment is swift, only then knowing that even lightning seems slow. If you recognize the master within the pile-pile hermitage, how can external demons enter the fence?
Chapter on Maitreya Bodhisattva The roots of delusion must be removed with all effort, a segment of spiritual clarity is the original foundation. The heavenly being planting grass deeply understands the meaning, the venerable one (Mahakasyapa) smiling while holding a flower also reveals a smile. The great man walking like a fish (referring to Budai Monk) needs to be cherished, the Budai (cloth bag) simple monk should also respectfully believe. Everywhere noses bump into each other, who can the solely mind-only realm deceive?
Chapter on Pure Wisdom Bodhisattva Realizing the past mistakes is not difficult, only now can one step by step reach Chang'an (ancient capital of China). Form and mind merge together, without the slightest path to be found, the nature of Dharma is perfectly integrated, without the slightest trace. This matter is originally free and unrestrained.
幾人到此出顢頇。妄亡起滅功成也。應笑風幡動剎竿。
威德自在菩薩章
門開三觀莫遲留。得路行行到始休。鑒像照心無所住。 樓鐘出礙有來由。頂中具眼如天主。 肘後分符似國侯。應世度生游幻海。月船風棹駕濤頭。
辯音菩薩章
妙圓單復絕中邊。五五機輪互換難。絃管調來聲律合。 梭絲織出錦文觀。身心一一能分應。 手眼千千不可謾。似付鹽梅巖叟用。和羹無復見咸酸。
凈諸業障菩薩章
證悟由來把秉長。重重脫處雪加霜。眾生相在猶流浪。 壽命根除自息狂。退骨龍能將雨去。 蛻鱗鯤復得風翔。郢人斫盡蠅泥也。方見元初鼻孔光。
普覺菩薩章
藥病相攻雙去難。心華開發自家禪。天真歷歷非修證。 日用堂堂豈授傳。高步丹霄知得計。 止啼黃葉信成權。底時屑屑行泥滓。可笑蝸牛自涴涎。
圓覺菩薩章
選場隨手取標毬。長短期中入社流。覺后繩繩機自脫。 悟來密密類難收。十分飽足雪山草。 一色渾成露地牛。風掃水天塵翳盡。蘆華相照月明秋。
賢善首菩薩章
陀羅尼句覺皇宣。一略聞名勝施緣。端見髓心相付囑。 莫將耳口作流傳。頓機做處天飛電。 大器任時海納川。不是老婆情分切。肯留文字破尼干。
總頌
【現代漢語翻譯】 現代漢語譯本 有幾個人到這裡還懵懂無知，把虛妄的生滅當作功成名就。真應該嘲笑他們，就像嘲笑那些把風吹動的旗旛，誤認為是佛寺的剎竿在動一樣。
威德自在菩薩章 打開三觀（空觀、假觀、中觀）之門，不要遲疑停留。一旦找到正確的道路，就要一直走下去，直到最終的解脫。像鏡子一樣照見內心，不執著于任何事物。寺廟的鐘聲能夠穿透障礙，自有其因由。頭頂上長著眼睛，如同天主（帝釋天）。手臂上佩戴符節，如同諸侯。應世度化眾生，遊走于虛幻的生死之海，如同駕著月亮的船，搖著風的槳，行駛在波濤之上。
辯音菩薩章 妙圓之音超越了單一和複雜，超越了中間和邊緣。五蘊（色、受、想、行、識）的運作如同機器的輪子，相互轉換難以捉摸。琴瑟調好，聲音和樂律和諧一致。梭子織出的絲線，呈現出錦繡般的花紋。身和心都能一一分化和應現。千手千眼，真實不虛。就像把鹽和梅交給隱居山林的賢者使用，調和出來的羹湯，再也嘗不出鹹味和酸味。
凈諸業障菩薩章 證悟的道理，自古以來就需要長久地把握。在重重解脫之處，更要雪上加霜，精益求精。眾生的表相還在，就仍然在生死中流浪。斷除壽命的根本，自然就能停止瘋狂。退掉骨頭的龍，才能將雨水帶走。蛻掉鱗片的鯤鵬，才能乘風飛翔。郢地的人完全砍掉了蒼蠅的翅膀，才能看見最初的鼻孔的光明。
普覺菩薩章 藥物和疾病相互攻克，兩種去除都很困難。心中的蓮花開放，就是自家的禪。天真本性歷歷分明，不是通過修行和證悟得來的。日常運用光明正大，哪裡需要傳授？高飛于天空，知道進退的策略。用黃葉止住嬰兒的啼哭，確實是權宜之計。什麼時候還在泥濘中行走？真可笑，蝸牛自己弄髒了自己的口水。
圓覺菩薩章 在選拔人才的考場上，隨意選取目標。無論長期的還是短期的，都進入了社群的潮流。覺悟之後，繩索般的束縛自然脫落。領悟之後，細微的差別也難以把握。十分飽足地吃著雪山的草，全身都是純凈的露地牛。風掃過水麵和天空，塵埃和陰霾都消失了，蘆葦花相互輝映，月光明亮的秋天。
賢善首菩薩章 總持（陀羅尼）的語句，是覺皇（佛）所宣說的。僅僅是略微聽到名字，就勝過佈施的因緣。完全可以看出，佛陀將心髓相互付囑。不要把這些話只當作耳邊的風，口頭的傳誦。頓悟的機鋒，如同天空中飛舞的閃電。廣大的器量，如同大海容納百川。如果不是老婆心切，怎麼會留下文字來破斥尼乾子（外道）的邪說呢？
總頌
【English Translation】 English version How many people arrive here in ignorance, mistaking the arising and ceasing of delusion for accomplishment. They should be laughed at, just as those who mistake the wind-blown banners for the moving flagpole of a temple.
Chapter on the Bodhisattva of Majestic Virtue and Self-Mastery Open the gates of the Threefold Contemplation (emptiness, provisional existence, and the Middle Way), do not linger. Once you find the right path, keep walking until the final liberation. Like a mirror reflecting the mind, dwell nowhere. The sound of the temple bell penetrating obstacles has its reasons. Having eyes in the crown of the head is like the Lord of Gods (Indra). Bearing a tally on the elbow is like a feudal lord. Responding to the world to liberate beings, wandering in the illusory sea of birth and death, like sailing a moon boat, rowing with wind oars, on the crest of the waves.
Chapter on the Bodhisattva of Eloquent Sound The wondrously perfect sound transcends the single and the complex, transcends the middle and the edge. The operation of the Five Skandhas (form, feeling, perception, volition, consciousness) is like the wheels of a machine, their mutual transformation difficult to grasp. When the strings and pipes are tuned, the sounds and rhythms are harmonious. The threads woven by the shuttle present brocade-like patterns. Body and mind can each be differentiated and responded to. The thousand hands and thousand eyes are real and not false. It is like entrusting salt and plums to a wise man dwelling in the mountains, the soup he prepares no longer tastes salty or sour.
Chapter on the Bodhisattva Who Purifies All Karmic Obstructions The principle of enlightenment has always required long-term grasping. At the point of multiple liberations, one must add frost to snow, striving for perfection. If the appearance of sentient beings remains, they are still wandering in birth and death. Cutting off the root of life, one can naturally stop the madness. The dragon that sheds its bones can take away the rain. The Kunpeng (a mythical bird) that sheds its scales can ride the wind and soar. The person from Ying completely cuts off the wings of the fly, only then can one see the light of the original nostrils.
Chapter on the Bodhisattva of Universal Awakening Medicine and disease attack each other, both are difficult to remove. The lotus flower blooming in the heart is one's own Chan (Zen). The true nature is clear and distinct, not obtained through cultivation and realization. Daily use is upright and bright, where is the need for transmission? Flying high in the sky, knowing the strategy of advance and retreat. Using yellow leaves to stop a baby's crying is indeed an expedient measure. When are you still walking in the mud? It is laughable, the snail dirties its own saliva.
Chapter on the Bodhisattva of Perfect Enlightenment In the examination hall for selecting talents, randomly select the target. Whether long-term or short-term, enter the trend of the community. After awakening, the rope-like bonds naturally fall off. After understanding, subtle differences are difficult to grasp. Eating the snow mountain grass with complete satisfaction, the whole body is a pure open-field cow. The wind sweeps across the water and sky, dust and haze disappear, reed flowers reflect each other, the moon is bright in autumn.
Chapter on the Bodhisattva of Excellent Virtue and Leadership The phrases of Dharani (mantra) are proclaimed by the Awakened King (Buddha). Merely hearing the name slightly surpasses the causes and conditions of giving. It can be completely seen that the Buddha entrusts the essence of the mind to each other. Do not treat these words only as wind in the ears, oral recitation. The sharp edge of sudden enlightenment is like lightning flying in the sky. The vast capacity is like the sea accepting hundreds of rivers. If it were not for the earnest heart of an old woman, how would she leave behind words to refute the heretical doctrines of the Nirgranthas (non-Buddhist ascetics)?
General Gatha
木童吟處槁回春。個里莊嚴功德林。垂手斷崖知路活。 藏身空劫忌機沈。未翻識浪無多子。 不掛唇皮有一音。佛祖契心言跡外。炷香清坐與追尋。
別洪山預和尚
般游念未穩。又別住山人。雁影水中字。云心江上賓。 同條如是住。千里亦成鄰。深翠一枝璽。 腐紅五合陳。回途登鳥道。華木故園春。
別滿首座
丹山鳳窟冷相依。慚愧如今羽翼齊。云外翔鳴同頡頏。 林間啄步暫分攜。玉華㘅處天容曉。 珠樹棲時月影低。引喙醴泉期後會。殆將新語濯塵泥。
別環首座
雪立空庭疇墮賓。丹山握手履芳塵。石人破曉初移位。 玉女羞明卻轉身。去意江湖頻掛夢。 回頭棠棣一成春。叢林衰色待膏沃。側耳風霆起蟄鱗。
與楷知倉
米坊能者較些些。七百僧中獨作家。半夜傳來衣有據。 機前收得鏡無瑕。祖師只么閑舂碓。 若子如今莫撒沙。古井先秋念枯冷。金繩釣出玉蝦蟆。
與因典座
胸中行腳事分明。親見芙蓉綴晚英。黑馬踏霜元不跡。 白魚吹水了無聲。投機曾弄無須鎖。 出手相扶折腳鐺。去米去沙還未可。要須偏正並頭行。
與白表白
密室分燈光焰焰。空壺著月影沉沉。誰言古殿今無佛。 只在其時來梵音。
十月朔與法上人南谷
【現代漢語翻譯】 現代漢語譯本 木童吟唱之處，枯槁之木也能重煥生機。這裡是功德莊嚴的園林。懸崖邊垂下手來，才知道有活路可走。 將自身藏於空劫之中，切忌沉溺於機巧算計。未曾翻涌的識浪，其中所含的『子』不多。 不落於言語文字，卻自有真音存在。佛祖契合的心意，就在言語事蹟之外。燃一炷香，清靜端坐，去追尋它。
別洪山預和尚 四處遊歷的念頭尚未安定，又要與住在山中的人告別。雁影倒映在水中，如同文字一般，你的心如同白雲，是江上的客人。 如果大家同心同德，即使相隔千里也如同鄰居一般。深綠的竹子，如同印璽一般，腐朽的紅色，是五味雜陳。 返回的路上要登上鳥道，華美的樹木，是故園的春天。
別滿首座 在丹山鳳窟中，我們冷清地相互依靠。慚愧的是，如今我們的羽翼已經豐滿齊備。在云外一同飛翔鳴叫，像頡頏鳥一樣，在林間啄食行走，暫時分別。 玉華山含著露水的地方，天色已經破曉。珠樹棲息的時候，月影低垂。伸出嘴來吸飲醴泉，期待著日後的相會。希望用新的言語洗去塵泥。
別環首座 像雪一樣立在空曠的庭院中，誰是失意的賓客？在丹山握手，行走在芬芳的塵土中。石人破曉時分，才剛剛開始移動位置，玉女感到羞澀，轉過身去。 離去的意願，常常在江湖中牽掛著夢想。回頭看去，棠棣樹已經成了一片春色。叢林衰敗的景色，等待著雨露的滋潤，側耳傾聽，風雷聲中，蟄伏的鱗甲開始活動。
與楷知倉 米坊里有能力的人，也只是略微強一些。七百個僧人中，只有你才是真正的行家。半夜裡傳來衣缽，是有憑據的，在禪機面前，收回了明鏡，沒有瑕疵。 祖師只是這樣悠閒地舂米，你現在不要摻沙子。古井在秋天到來之前，就讓人感到枯冷，用金繩釣出玉蝦蟆。
與因典座 胸中雲游四方的志向非常明確，親眼見到芙蓉花在傍晚綻放。黑馬踏著霜雪，沒有留下痕跡，白魚在水中吹氣，沒有發出聲音。 曾經嘗試使用沒有鎖孔的鎖，出手相助，扶起折了腿的鼎。去掉米，去掉沙，還不行，必須要偏正並頭而行。
與白表白 在密室裡分燈，光芒閃耀，空壺映著月亮，影子沉靜。誰說古老的殿堂如今沒有佛？只是在那個時候，傳來梵音。
十月朔與法上人南谷
【English Translation】 English version Where the wooden child chants, withered trees revive. Here is a garden of solemn merit and virtue. Lowering a hand from the cliff's edge, one knows there is a way to live. Hiding oneself in the empty eon, one must avoid sinking into cunning schemes. The waves of consciousness that have not yet turned over contain few 'seeds'. Without relying on words and language, there is a true sound. The mind that accords with the Buddha is beyond words and deeds. Light a stick of incense, sit quietly, and seek it.
Farewell to Monk Yu of Hongshan The thought of wandering has not yet settled, and I must bid farewell to the one who dwells in the mountains. The shadow of the wild goose in the water is like writing, your heart is like a cloud, a guest on the river. If we are of one mind, even a thousand miles apart is like being neighbors. The deep green bamboo is like a seal, the decayed red is a mixture of five flavors. On the way back, one must climb the bird path, the beautiful trees are the spring of the old garden.
Farewell to Chief Seat Man In the Phoenix Cave of Dan Mountain, we rely on each other in solitude. I am ashamed that our wings are now fully grown and equal. Soaring and singing together beyond the clouds, like the soaring birds, pecking and walking in the forest, we temporarily part. Where Yuhua Mountain holds dew, the sky is dawning. When the pearl trees roost, the moon shadow is low. Extending our beaks to drink from the sweet spring, we look forward to meeting again in the future. Hoping to wash away the dust with new words.
Farewell to Chief Seat Huan Standing like snow in the empty courtyard, who is the disappointed guest? Shaking hands on Dan Mountain, walking in the fragrant dust. The stone man, at the break of dawn, has just begun to move, the jade maiden feels shy and turns away. The desire to leave often hangs dreams in the rivers and lakes. Looking back, the pear trees have become a spring scene. The declining scenery of the forest awaits the nourishment of rain and dew, listening attentively, in the sound of wind and thunder, the hibernating scales begin to stir.
To Instructor Kai Those who are capable in the rice mill are only slightly stronger. Among the seven hundred monks, only you are a true expert. The transmission of the robe comes in the middle of the night, with evidence, in the face of Zen opportunity, the bright mirror is withdrawn, without flaws. The patriarch just leisurely pounds rice like this, you must not mix sand now. The ancient well feels withered and cold before autumn arrives, use a golden rope to fish out the jade toad.
To Steward Yin The ambition to travel around is very clear in your heart, personally seeing the hibiscus flowers bloom in the evening. The black horse treads on frost and snow, leaving no trace, the white fish blows air in the water, making no sound. Once tried to use a lock without a keyhole, helping each other, supporting the broken-legged tripod. Removing the rice, removing the sand, is still not enough, it is necessary to walk side by side with both the partial and the correct.
To Bai Biaobai Sharing the lamp in the secret room, the light is shining, the empty pot reflects the moon, the shadow is calm. Who says that there is no Buddha in the ancient hall now? It is just that at that time, the Brahma sound is heard.
The first day of October, to Dharma-person Nanggu
行
拖策鳴林遊興濃。要將丘壑醉青瞳。黃華尚媚秋餘日。 錦樹那禁霜后風。轉岫蛇行岐屈曲。 斷崖虹臥水丁東。誰慳劇味平生事。分付飲茶談笑中。
一筇雙屨征具簡。幽討勝友賓棲深。與公半夜丘壑語。 慰我平生麋鹿心。倒榻雅成山水夢。 落泉寒作絲桐音。歸歟城寺禪膚粟。定是流想來家林。
別覺知藏
一從豆顆爆寒灰。頭角崢嶸頂目開。碧玉盤中珠宛轉。 琉璃殿上月徘徊。木人顧影當明去。 石女披雲半夜來。偏正功圓須轉位。入廛垂手類難該。
與諾侍者
夢迴茶碗手親扶。雅意溈山轉道樞。自喚主人酬一諾。 誰違尊者應三呼。死生到日還能否。 辜負當年是有無。妙得古人行履處。了無些事作工夫。
與杲侍者
道吾當年不肯道。漸源中路沒商量。先師靈骨今猶在。 無用扶鍬上法堂。
送通禪者之襄陽
疏巢淒冷臥西柯。夢覺歸思遽許多。風雨江頭亂雁字。 家山島外懸漁蓑。白楊村落龐居士。 青石浮圖蘊大哥。倦倚蒼松坐涼夕。兔推明月下星河。
宗知客
虛明一念洗紛埃。眼在髑髏眉底開。玉鳳㗸華春不老。 金雞喚月夢初回。匣中古劍光干鬥。 壁上寒梭蟄破雷。佛祖入廛成化事。那嫌榼𣜂鼻頭堆。
與初禪人
洞下家風
【現代漢語翻譯】 現代漢語譯本 拖著手杖，興致勃勃地遊覽鳴林，想要將山川美景盡收眼底，沉醉其中。深秋時節，菊花依然嬌艷動人，但經受不住寒霜侵襲。山路蜿蜒曲折，如蛇般盤旋，斷崖邊，瀑布如彩虹般橫臥，水聲叮咚。誰說平生沒有盡情享受美好事物？所有的樂趣都在飲茶談笑中。 拄著一根竹杖，穿著一雙草鞋，行裝簡便，到幽靜之處尋訪勝友，像鳥兒一樣在深山中棲息。與朋友半夜談論山水，慰藉我這顆嚮往山林的自由之心。舒適地躺臥，山水便成了我的美夢，瀑布的寒意化作美妙的音樂。還是回去吧，回到寺廟禪房，感受肌膚的清涼，一定是思念家鄉山林的緣故。 別覺知藏（人名） 自從豆子在寒灰中爆裂，頭角崢嶸，頂上的眼睛也睜開了。碧玉盤中的珠子圓潤轉動，琉璃殿上的月亮徘徊不定。木頭人看著自己的影子，明白應該離開了，石女撥開雲霧，半夜到來。偏與正的功用圓滿，需要轉換位置，進入塵世垂手度化眾生，難以測度。 與諾侍者（人名） 從夢中醒來，親手扶起茶碗，高僧溈山（地名）的雅意，如轉動道之樞紐。自己呼喚自己為主人，迴應自己曾經許下的承諾，誰會違背尊者三次呼喚呢？生死關頭，還能做到嗎？不要辜負當年的是與非。巧妙地領悟古人修行的地方，就在於看似無事，實則用心。 與杲侍者（人名） 道吾（人名）當年不肯說破，漸源（地名）途中沒有商量的餘地。先師的靈骨如今還在，不用扶著鋤頭上法堂。 送通禪者（人名）去襄陽 空曠的鳥巢淒冷地臥在西邊的樹枝上，夢醒后歸鄉的思緒更加強烈。風雨交加的江邊，大雁的隊伍凌亂不堪，家鄉的山在海島之外，懸掛著漁翁的蓑衣。白楊樹村落里住著龐居士（人名），青石塔里埋葬著大哥。疲倦地倚靠在蒼松下，坐在涼爽的黃昏，月亮被玉兔推著，漸漸西沉，星河閃耀。 宗知客（人名） 虛空清明的一念洗凈了世間的塵埃，眼睛在骷髏的眉底下睜開。玉鳳口銜鮮花，春天永不老去，金雞啼叫，將人從夢中喚醒。寶劍在匣中閃耀著光芒，直衝雲霄，墻上的寒梭驚醒了蟄伏的雷聲。佛祖進入塵世成就教化之事，哪裡會嫌棄酒壺堆在鼻子上呢？ 與初禪人 洞下宗（佛教宗派）的家風
【English Translation】 English version Leaning on a staff, I enthusiastically stroll through Minglin, eager to capture the beauty of mountains and rivers, immersing myself in it. In late autumn, chrysanthemums still bloom charmingly, but cannot withstand the frost. The mountain road winds and twists like a snake, and by the cliff, the waterfall lies like a rainbow, with the sound of water tinkling. Who says life has no enjoyment of beautiful things? All the pleasure is in drinking tea and chatting. Holding a bamboo staff and wearing straw sandals, my luggage is simple as I seek out worthy friends in secluded places, like birds nesting in the deep mountains. Talking about the scenery with friends in the middle of the night comforts my heart, which yearns for the freedom of the mountains and forests. Lying down comfortably, the landscape becomes my beautiful dream, and the coldness of the waterfall turns into beautiful music. Let's go back, back to the temple meditation room, to feel the coolness on my skin, surely because I miss the mountains and forests of my hometown. Farewell to Juezhizang (name of a person) Since the bean burst in the cold ashes, the horns have emerged, and the eyes on the top of the head have opened. The pearl in the jade plate rotates smoothly, and the moon in the crystal palace hovers uncertainly. The wooden man looks at his shadow, understanding that he should leave, and the stone woman parts the clouds and arrives in the middle of the night. The function of the partial and the complete is fulfilled, and the position needs to be changed, entering the world to save all beings, which is difficult to fathom. To Attendant Nuo (name of a person) Awakening from a dream, I personally lift the teacup. The elegant intention of the venerable Weishan (name of a place) is like turning the pivot of the Dao. Calling myself the master, I respond to the promise I once made. Who would disobey the venerable's three calls? Can it still be done at the moment of life and death? Do not betray the right and wrong of the past. Subtly understanding the place where the ancients practiced lies in seemingly doing nothing, but actually using the mind. To Attendant Gao (name of a person) Daowu (name of a person) refused to reveal it back then, and there was no room for discussion on the way to Jianyuan (name of a place). The spiritual bones of the former master are still here today, so there is no need to carry a hoe to the Dharma hall. Sending Chan Practitioner Tong (name of a person) to Xiangyang The empty bird's nest lies coldly on the western branch, and the thoughts of returning home are even stronger after waking from the dream. On the windy and rainy riverbank, the formation of geese is chaotic, and the mountains of home are beyond the island, hanging the fisherman's raincoat. The village of white poplar trees is home to Layman Pang (name of a person), and the blue stone pagoda buries the elder brother. Leaning wearily against the old pine tree, sitting in the cool dusk, the moon is pushed by the jade rabbit, gradually setting in the west, and the Milky Way sparkles. Guest Prefect Zong (name of a person) The empty and clear thought washes away the dust of the world, and the eyes open beneath the eyebrows of the skull. The jade phoenix holds flowers in its mouth, and spring never grows old. The golden rooster crows, awakening people from their dreams. The sword in the box shines brightly, soaring into the sky, and the cold shuttle on the wall awakens the hibernating thunder. The Buddha enters the world to accomplish the work of teaching, so why dislike the wine pot piled on the nose? To Chan Practitioner Chu The family style of the Caodong School (a Buddhist school)
虛一著。白牛耕斷青山腳。而今何處不逢渠。 鼻孔累垂相撞磕。阿剌刺始信從來無縛脫。
與充維那
機梭未動若為顏。一點虛靈入道環。明月光中窺自己。 白雲影外到家山。金鰲轉側夜潮落。 玉馬嘶鳴春信還。得手應心無不可。脫然時事豈相關。
送僧歸豫章省親
賓繭風枝夢不寧。夜堂思對老人星。一心歸去事萱草。 千里相求鳴鹡鸰。樹樹丹楓金墮葉。 叢叢黃葦雪浮汀。西山秀骨濯秋雨。窗戶捲簾分遠青。
與簡禪人
虛明道洗壯心秋。畦服蒙顱下板頭。定起要看星漢兔。 回機失卻雪山牛。
與演侍者
白鷗定怪盟事寒。杖䔧投社不多難。葦風華雪秋著岸。 舡月蓬霜夜轉灘。丘壑身心徒役夢。 江湖臭味賦游般。他時衣外傳來物。喚得回頭倒剎竿。
顯禪人求頌
顯處機須隱。忙時智自間。泥牛初出海。玉馬復臨關。 寒水澄涵月。流雲靜倚山。回途分化秉。 不作舊家慳。
蒙禪人丐麥求頌
杖頭掛缽丐丹丘。力破清貧一點憂。紅雨幾番華事老。 黃云萬頃麥家秋。對緣手眼通身是。 應物機輪轉處幽。歸理韶陽糊餅話。肚皮束篾飽齁齁。
送緣上人持缽
緣丐人間一錫飛。蒼巖煙膩雪初晞。風絲未許鬧禪眼。 雲錦將看落化機。自
勉叢林供食缽。 誰嫌塵土翳征衣。歸來僧飽上方飯。相伴春山歌采薇。
與法上人南谷過黃氏居
淡煙蒼樹水濺濺。黃氏初平已得仙。滿地癡羊不收拾。 夕陽零亂繞籬眠。
亂石深云尋野泉。老儂怪我地行仙。鍾情山水醇于酒。 今夜竹床成醉眠。
與輔禪人
方游捋遍虎髭鬚。空劫壺中探有無。風月滿頭功未轉。 江山入骨病難扶。針投芥粒機非爽。 弦續鸞膠道不枯。歸去叢林看儀羽。丹山出處九包鶵。
與嵩禪人
烏石嶺頭相見。長生路上常逢。正是遊山時節。 落華芳草蒙茸。
次韻端楞伽與生首座
縛茨枯坐九江東。映象虛融方寸中。舜若多身禪夜看。 母陀羅臂用時通。緣生誰兆有非有。 寂照自知空不空。道契觀音斯善應。蕭蕭竹雨雜松風。
假日山行
平生胸中雲外峰。有間便與扶瘦筇。但知一世丘壑味。 想得十分猿鳥從。明見秋容山洗雨。 清可人意風吟松。歸來遊興散不盡。誰杵喚月黃昏鐘。
別陸尚書
千里同風德不孤。心秋覺月照空壺。兩頭坐斷何生死。 一點圓明異有無。木馬寒嘶青草塢。 泥牛春種白雲區。見聞佛事誰迎背。用處全機道轉樞。
超然居士。得得問道于寶峰祥禪師。且欲歸歌長篇。以謝予偕其行見挽。
以和漬筆。說句繼之
門門通徹長安道。信手拈來還恰好。腳跟踏著趙州關。 丈六金身一莖草。我初相會個中人。 法法圓通見懷抱。杖屨追隨來道場。不學癡禪事關掃。 青山白雲一徑通。行行鳥道誰尋討。 寶峰師是馬馰兒。相得而今恨不早。吸盡西江居士龐。 喚回豎指俱胝老。泥牛力耕空劫春。 木人捧出形山寶。罷捋虎鬚歸去來。 荊棘林中任起倒。午日麗天光杲杲。
過王彥與郊居
晨露晞時桑柘。宿云斂處溪山。摩詰畫圖未卷。 淵明農事初閑。
與福州滿禪人
而今別後記丁寧。曹洞家風句未形。月滿鳳林寒不夢。 年深龜殼灼猶靈。沉沉莫觸蛇頭毒。 的的須明犀角星。便與放開聊展手。那時相見望州亭。
投食山家
霜晨䔧杖起孤禪。乞食山家圖省緣。斜徑順風鳴竹火。 飛甍迷眼映松煙。秋羹木鱉有真味。 午飯樹雞無俗膻。誰謂客床臥不穩。我無支遁買山錢。
禮大陽明安塔道中得句
佳處軫游念。芒鞋筇杖俱。溪寒臥虹餓。路暗垂云腴。 岡樹鳩呼雨。田家雞告晡。此心亮誰語。 三繞石浮屠。
教禪人出丐求頌
歷歷樞中轉化機。出門氣象履芳時。溪光麗濯紅錦段。 風柳細捻黃金絲。空空不礙渾亡我。 處處相逢卻是誰。會得賓頭盧見
【現代漢語翻譯】 現代漢語譯本：
以和漬筆，說句繼之。
門門通徹長安道（四通八達的道路）。信手拈來還恰好。腳跟踏著趙州關（禪宗關隘）。 丈六金身（佛的莊嚴法相）一莖草。我初相會個中人（領悟其中真諦的人）。 法法圓通見懷抱。杖屨追隨來道場。不學癡禪事關掃。 青山白雲一徑通。行行鳥道誰尋討。 寶峰師是馬馰兒。相得而今恨不早。吸盡西江居士龐（龐蘊居士）。 喚回豎指俱胝老（俱胝禪師）。泥牛力耕空劫春。木人捧出形山寶。 罷捋虎鬚歸去來。荊棘林中任起倒。午日麗天光杲杲。
過王彥與郊居
晨露晞時桑柘。宿云斂處溪山。摩詰（王維，字摩詰）畫圖未卷。 淵明（陶淵明）農事初閑。
與福州滿禪人
而今別後記丁寧。曹洞家風句未形。月滿鳳林寒不夢。 年深龜殼灼猶靈。沉沉莫觸蛇頭毒。的的須明犀角星。 便與放開聊展手。那時相見望州亭。
投食山家
霜晨䔧杖起孤禪。乞食山家圖省緣。斜徑順風鳴竹火。 飛甍迷眼映松煙。秋羹木鱉有真味。午飯樹雞無俗膻。 誰謂客床臥不穩。我無支遁（支道林，字支遁）買山錢。
禮大陽明安塔道中得句
佳處軫游念。芒鞋筇杖俱。溪寒臥虹餓。路暗垂云腴。 岡樹鳩呼雨。田家雞告晡。此心亮誰語。 三繞石浮屠。
教禪人出丐求頌
歷歷樞中轉化機。出門氣象履芳時。溪光麗濯紅錦段。 風柳細捻黃金絲。空空不礙渾亡我。處處相逢卻是誰。 會得賓頭盧（賓頭盧尊者）見。 English version:
Using harmony to soak the brush, continue the saying.
Every gate leads to Chang'an Road (thoroughfares). Picking it up casually is just right. The feet tread on Zhaozhou Pass (a Chan Buddhist barrier). The sixteen-foot golden body (the majestic form of the Buddha) is a single blade of grass. I first meet the person within (one who understands the true meaning). Every Dharma is perfectly integrated and seen in the embrace. With staff and shoes, I follow to the monastery. I do not learn foolish Chan that concerns only sweeping. Green mountains and white clouds, a single path leads through. Who seeks out the bird path? Baofeng Master is a groom. Regretting not meeting sooner. Exhausting the layperson Pang of West River (Layman Pang Yun). Calling back the old man with the raised finger, Jizhi (Zen Master Jizhi). The mud ox vigorously plows the spring of empty kalpas. The wooden man presents the treasure of Mount Xing. Cease stroking the tiger's whiskers and return. Let it rise and fall in the thicket of thorns. The midday sun shines brightly.
Passing Wang Yan's Suburban Residence
Morning dew dries on the mulberry trees. Lingering clouds gather over streams and mountains. Wang Wei's (Wang Wei, styled Mojie) painting is not yet rolled up. Tao Yuanming's (Tao Yuanming) farming is initially idle.
To Chan Monk Man of Fuzhou
Now, after parting, remember carefully. The style of the Caodong school has not yet taken shape. The moon is full in Fenglin, cold without dreams. The tortoise shell is old, but its divination is still effective. Deeply, do not touch the poison of the snake's head. Clearly, you must understand the star of the rhinoceros horn. Then let go and freely stretch out your hands. At that time, we will meet at Wangzhou Pavilion.
Offering Food to a Mountain Home
Frosty morning, leaning on my staff, I begin solitary Chan practice. Begging for food at a mountain home, seeking a simple connection. The slanting path, with the wind, makes the bamboo fire sing. Flying eaves dazzle the eyes, reflecting pine smoke. Autumn soup with Momordica cochinchinensis has true flavor. No ordinary smell in the tree chicken for lunch. Who says a guest bed is not comfortable to lie on? I do not have Zhi Dun's (Zhi Daolin) money to buy a mountain.
Gaining a Verse on the Way to Pay Respects at the Pagoda of Dayang Ming'an
Fine place, a thought of travel arises. Straw shoes and staff together. The stream is cold, the lying rainbow is hungry. The road is dark, drooping clouds are rich. The mountain trees, the doves call for rain. The farm family, the chickens announce dusk. To whom shall I reveal this heart? Three times around the stone stupa.
Instructing a Chan Monk to Go Out Begging for a Gatha
Clearly, the mechanism of transformation within the pivot. The atmosphere upon leaving the gate is of a fragrant time. The stream's light beautifully washes the red brocade. The wind willows finely twist golden threads. Emptiness does not hinder complete selflessness. Everywhere we meet, but who is it? If you understand, you will see Pindola (Venerable Pindola).
【English Translation】 English version:
Using harmony to soak the brush, continue the saying.
Every gate leads to Chang'an Road (thoroughfares). Picking it up casually is just right. The feet tread on Zhaozhou Pass (a Chan Buddhist barrier). The sixteen-foot golden body (the majestic form of the Buddha) is a single blade of grass. I first meet the person within (one who understands the true meaning). Every Dharma is perfectly integrated and seen in the embrace. With staff and shoes, I follow to the monastery. I do not learn foolish Chan that concerns only sweeping. Green mountains and white clouds, a single path leads through. Who seeks out the bird path? Baofeng Master is a groom. Regretting not meeting sooner. Exhausting the layperson Pang of West River (Layman Pang Yun). Calling back the old man with the raised finger, Jizhi (Zen Master Jizhi). The mud ox vigorously plows the spring of empty kalpas. The wooden man presents the treasure of Mount Xing. Cease stroking the tiger's whiskers and return. Let it rise and fall in the thicket of thorns. The midday sun shines brightly.
Passing Wang Yan's Suburban Residence
Morning dew dries on the mulberry trees. Lingering clouds gather over streams and mountains. Wang Wei's (Wang Wei, styled Mojie) painting is not yet rolled up. Tao Yuanming's (Tao Yuanming) farming is initially idle.
To Chan Monk Man of Fuzhou
Now, after parting, remember carefully. The style of the Caodong school has not yet taken shape. The moon is full in Fenglin, cold without dreams. The tortoise shell is old, but its divination is still effective. Deeply, do not touch the poison of the snake's head. Clearly, you must understand the star of the rhinoceros horn. Then let go and freely stretch out your hands. At that time, we will meet at Wangzhou Pavilion.
Offering Food to a Mountain Home
Frosty morning, leaning on my staff, I begin solitary Chan practice. Begging for food at a mountain home, seeking a simple connection. The slanting path, with the wind, makes the bamboo fire sing. Flying eaves dazzle the eyes, reflecting pine smoke. Autumn soup with Momordica cochinchinensis has true flavor. No ordinary smell in the tree chicken for lunch. Who says a guest bed is not comfortable to lie on? I do not have Zhi Dun's (Zhi Daolin) money to buy a mountain.
Gaining a Verse on the Way to Pay Respects at the Pagoda of Dayang Ming'an
Fine place, a thought of travel arises. Straw shoes and staff together. The stream is cold, the lying rainbow is hungry. The road is dark, drooping clouds are rich. The mountain trees, the doves call for rain. The farm family, the chickens announce dusk. To whom shall I reveal this heart? Three times around the stone stupa.
Instructing a Chan Monk to Go Out Begging for a Gatha
Clearly, the mechanism of transformation within the pivot. The atmosphere upon leaving the gate is of a fragrant time. The stream's light beautifully washes the red brocade. The wind willows finely twist golden threads. Emptiness does not hinder complete selflessness. Everywhere we meet, but who is it? If you understand, you will see Pindola (Venerable Pindola).
佛。向人賣弄有長眉。
妙禪人出丐求頌
劫壺浩浩洗魔緣。妙處真觀自見前。的的未萌明實際。 靈靈無得入深禪。風搏海運鯤將蛻。 月皎沙寒鷺不眠。觸事投諧能轉變。何妨大浪駕空船。
折桂章首座近自雙泉來因作句與之
家林穩臥一巢云。厭作梁家庵底賓。折桂手舒寒觸月。 㘅珠眼合夢遊春。庭除不見雨華鳥。 麋鹿能來呼穀神。五老芳鄰歸間訊。笑談相對白頭新。
宣和甲辰歲開十日。予欲束衣隨淮水東下錦官。常禪人且合掌請語。因留三絕
麓華聯蕾破春紅。慚愧無私造化功。誰怕滿頭樁歲月。 要聽啼鳥說家風。
蔬腸那著一星愁。但覺春眠粥似稠。夢外尋盟何處是。 荻州稚子綠排頭。
恬然誰作去留心。月下滄波風過林。相別相逢定何所。 明明向道只如今。
送同座主歸上黨
月兔含清欲噴霜。客懷陳習作歸翔。誰云掃盡名言垢。 我笑熏成知見香。聚石為徒頭易點。 悟空能講義難量。到家握麈隨宜說。莫對余機揮界方。
覺海長鯨作蛻翔。青天端以背磨光。胸中浩浩吞雲夢。 眉際津津秀太行。靜榻每來成友語。 孤筇他往咽人腸。后將訪我先傳雁。為剃別來三徑荒。
夜明簾外月天霜。衲子還家機事忘。枯木吟雲鬚內照。 死蛇含毒更堤防
【現代漢語翻譯】 現代漢語譯本 佛陀。向人炫耀自己有長長的眉毛（象徵智慧和慈悲）。
妙禪人前來乞求題頌：
浩瀚的劫壺洗滌著邪魔的因緣，美妙之處在於真切的觀照，自然會在眼前顯現。明明瞭了，在念頭尚未萌發之際，就已明瞭實際的真理。靈明覺照，無所得的狀態才能進入深層的禪定。如同鯤鵬搏擊長空，海運潮涌，即將蛻變。月光皎潔，沙灘寒冷，白鷺無法安眠。接觸任何事物都能和諧適應，並能轉變應對，又何妨駕著空船，乘風破浪？
折桂章首座最近從雙泉寺回來，因此作詩贈送給他：
安穩地隱居在如同鳥巢般的山林中，不再願意做梁家庵的客人。折桂的手舒展開來，寒光閃耀，觸及月亮。含珠的眼睛閉合，在夢中游歷春天。庭院中看不見天雨散花的景象，麋鹿卻能前來，呼喚山谷之神。五老峰的鄰居們，回來后互相問候，笑著交談，彼此都已是滿頭白髮。
宣和甲辰年開科取士十日，我打算整理行裝，沿著淮水向東前往錦官城。常禪人合掌請求我留下幾句話，因此留下三首絕句：
麓山和華山的蓓蕾一同綻放，衝破春天的紅色，慚愧啊，大自然無私地創造萬物。誰會害怕滿頭的皺紋和增長的年齡，只想聽著鳥兒啼叫，講述著家風。
清淡的飲食，心中沒有一絲憂愁，只覺得春日睡眠香甜，粥也變得濃稠。夢中尋找盟約，又在哪裡呢？只見荻州的孩子們，穿著綠色的衣服排成一排。
恬淡自然，誰會在意去留呢？月光下，滄茫的波濤，風吹過樹林。相別與相逢，又在哪裡註定呢？明明瞭了，向道之心，就在當下。
送別同座主返回上黨：
月亮像玉兔一樣，含著清輝，想要噴灑出霜。客居他鄉的思緒，陳舊的習慣，都化作歸鄉的翅膀。誰說已經掃盡了名言利祿的污垢，我卻笑著說，那是薰染而成的知見之香。聚集石頭作為弟子，頭顱容易點破（開悟），悟空能講經說法，義理深奧難以衡量。回到家鄉，拿著拂塵，隨宜說法，不要對著多餘的機鋒，揮舞界尺。
覺海中的長鯨，正在蛻變飛翔，用整個背部在青天上摩擦出光芒。胸中浩瀚，吞吐著雲夢澤的氣概，眉宇間津潤，顯露出太行山的秀美。靜坐的床榻，常常迎來友人的談話，孤單的竹杖，在他鄉行走，令人心腸哽咽。以後要來拜訪我，先讓大雁傳信，我已經把別後荒蕪的三徑小路，都修剪乾淨了。
夜明珠簾外，月光如霜。僧人回到家鄉，機巧之事都已遺忘。枯木吟云，需要向內觀照，死蛇含毒，更要加以提防。
【English Translation】 English version Buddha. Showing off long eyebrows (symbolizing wisdom and compassion) to people.
Zen Master Miao came to beg for a eulogy:
The vast Kalpa pot washes away the karmic connections of demons. The wonderful place lies in true contemplation, which will naturally appear before you. Clearly, before the thought arises, one already understands the actual truth. Spiritual awareness, the state of no attainment, can enter deep meditation. Like the Kunpeng fighting in the sky, the sea transports tides, about to transform. The moonlight is bright, the beach is cold, and the egrets cannot sleep. Contacting anything can be harmoniously adapted and transformed, so why not ride an empty boat, braving the waves?
Chief Seat Zhang of Zhegui recently returned from Shuangquan Temple, so I wrote a poem to send to him:
Resting securely in the mountain forest like a bird's nest, no longer willing to be a guest at Liang's hermitage. The hand that plucks cassia stretches out, the cold light shines, touching the moon. The eyes containing pearls close, traveling in dreams through spring. In the courtyard, one cannot see the scene of heavenly rain scattering flowers, but the deer can come and call upon the valley god. The neighbors of the Five Elders Peak, return and greet each other, laughing and talking, both with white hair.
In the year of Xuanhe Jia Chen, the imperial examination was held for ten days. I planned to pack my bags and go east along the Huai River to Chengdu. Zen Master Chang put his palms together and asked me to leave a few words, so I left three quatrains:
The buds of Lushan and Huashan bloom together, breaking through the red of spring, ashamed, nature selflessly creates all things. Who is afraid of a head full of wrinkles and increasing age, just wanting to listen to the birds singing, telling about the family tradition.
A light diet, without a trace of sorrow in the heart, only feeling that spring sleep is sweet, and the porridge becomes thick. Where is the alliance sought in dreams? Only the children of Dizhou, wearing green clothes, stand in a row.
Tranquil and natural, who cares about leaving or staying? Under the moonlight, the vast waves, the wind blowing through the forest. Where is separation and reunion destined? Clearly, the mind towards the Tao is right now.
Sending off the fellow seat master returning to Shangdang:
The moon, like a jade rabbit, contains clear light, wanting to spray out frost. The thoughts of being a guest in a foreign land, old habits, all turn into wings for returning home. Who says that the dirt of fame and fortune has been swept away, I laugh and say, that is the fragrance of knowledge and views that has been薰染. Gathering stones as disciples, the head is easy to break (enlightenment), Wukong can lecture on scriptures, the profound meaning is difficult to measure. Returning home, holding the whisk, preaching according to the situation, do not wave the ruler at superfluous opportunities.
The whale in the sea of enlightenment is transforming and flying, rubbing its entire back against the blue sky to create light. The chest is vast, swallowing the spirit of Yunmengze, the eyebrows are moist, revealing the beauty of Taihang Mountain. The meditation bed often welcomes the conversations of friends, the lonely bamboo staff, walking in a foreign land, makes the heart choke. In the future, if you want to visit me, first let the wild geese send a message, I have already trimmed the overgrown three paths after parting.
Outside the night-shining pearl curtain, the moonlight is like frost. The monk returns home, all skillful things have been forgotten. The dry wood sings of clouds, needing to look inward, the dead snake contains poison, even more to be guarded against.
。聞琴起舞飲光習。 放鏡迷頭演若狂。好是重來斫蠅翼。祖師鼻孔要生光。
大明庵留偈
略彴橫門下轉流。掛窗山在屋檐頭。大明古意是時節。 霜夜月堂簾上鉤。
心知莊求頌
耕云種月自由人。田地分明契券真。黃獨將看炊作飯。 白牛今已牧來純。钁頭活計時時用。 物外家風處處親。禾黍十分秋可望。飽叢林漢著精神。
與[月*柬]禪人
白蘋風作江頭秋。青鳥夢隨沙水流。清興十分蓬上月。 滿船載入蘆華洲。斯適意去來休。 六鰲合負歸來也。煙浪雪翻收釣鉤。
純白禪人求頌
明月蘆華未得如。清光自照本來虛。十方坐斷須拈帽。 一色功圓要放鋤。轉背石人歸位后。 抬頭玉馬過關初。塵塵剎剎見身相。方信曹山井覷驢。
泐潭云庵偶作
曦色云庵半堵紅。霜林初暖鳥啼風。不知人在蘿窗里。 瞑目爐薰百慮空。
次韻超然與折桂覺大師兼簡方丈老
束肚三條篾。恬然臥家林。機深大仰寂。用捷長沙岑。 空壑溪鳴玉。疏筠月漏金。東山師叔在。 此道未浮沉。
借雪竇韻送超然居士趙表之時在泐潭
一口吸盡西江水。馬師家風擢然起。老龐俯伏嗣芳塵。 古也今也誰如此。超然道與若人交。 南遊浩意未相饒。風清骨秀眼寒碧。
玉井冰壺凍不消。 羌床孤臥凈名室。無住無依脫虛溢。 淵然一默乃全提。不二門開肖當日。佛事圓來作歸想。 出門岐路平如掌。到家兒女獨圞頭。 相對無言得真賞。
南麓新居
山麓水濱竹木陰。我儂懶養靜居深。一生自足淡中味。 三際那收閑底心。壑云未成出岫意。 松風能作下灘音。十分清興與誰共。想有沃洲支遁林。
送嵩上人住庵
世間塵雜長人癭。歸臥蘿龕霜月影。里許離微妙轉功。 玉壺夜汲琉璃井。吾家語味嚼枯硬。 醉飽回來雙眼冷。雲水明明得自由。六門事外誰關屏。
禪腹須來竹篾纏。好看水牯自耕田。布單不賣三千里。 樹耳誰疑二十年。一句合頭尊旅會。 十方坐斷正偏圓。他時投杖來相訪。且莫窮忙空豎拳。
燒痕筍蕨富登春。誰解看承庵內人。天供異華功未盡。 龍吟枯木病難泯。夜禪終作寒蟬蛻。 晝臥何妨倦鳥伸。後日重來勘諸祖。阿誰鉤上赤梢鱗。
榮上人發心知羅漢堂辨茶油事乞頌
這開夢覺底因緣。佛佛心同亡后先。一點靈明三世外。 十分妙凈萬機前。琢磨自得叢林下。 遊戲何妨百草顛。塵剎縱橫俱化事。起家人只奮空拳。
心上人乞食求頌
去去之人乞食心。春風浩蕩洗叢林。松蹊香膩糝黃粉。 竹塢清臞包玉簪。炊
甑分珠齋缽滿。 凈瓶汲月夜塘深。歸來磨濯光明在。向道塵泥不涴金。
訪楊才叔不遇留偈齋舍
呼筇起寂下云居。寒麓回春尋友于。煙染草芒三徑暗。 雪晞麥腳一鋤濡。欲求真語滌塵想。 那畏峭風生粟膚。不見詩郎歸悵怏。清臞時對石菖蒲。
解首座職事書記相招以偈力辭
原鸰能作歸呼音。暮風墮葉秋在林。路沙漠漠水潏潏。 夜色冉冉山陰陰。坐冠多士自省短。 挽袂乃友相知深。乞與高閑償夙歉。閉門穩臥舒疲心。
偶成示眾
楊柳斜風力弱。芭蕉擊雨聲寒。莫把見聞作對。 誰將聲色相瞞。
成侍者求頌
真源不皺風。月兔影澄水。枯情但恬如。默默飽禪味。 家風乃廓然。當年第一義。機輪轉有方。 萬化出彈指。
庚子冬二十八日。天意晴和。與止上人同南麓行。橫岡轉流。長作清響。陰溪直木。寒無悴容。到竹林人家。飲茶而還
云麓勝處夙未到。清行興銳忘崎嵚。誰無瘦杖少扶力。 我與幽人同賞心。壑津軟綠自宛轉。 岸樹老碧長陰森。溪西乞火煮茶去。竹里人家齋磬音。
別五祖山悅眾
東山聚散亦夤緣。華吐芳姿柳鎖煙。肯處根塵非一一。 用時手眼恰千千。塔中祖有相傳事。 嶺外人元不會禪。後日能來圓此話。未嫌敲枕喚春眠
{ "translations": [ "現代漢語譯本：\n\n'甑里的飯像珍珠一樣，齋缽盛得滿滿的。'\n'從乾淨的瓶子里汲取月光，夜晚的池塘深邃寧靜。回來擦拭磨洗，光明依然存在。要說的是，塵土污泥不會玷污黃金。'\n\n'訪楊才叔不遇留偈齋舍'\n'拄著竹杖起身，離開寂靜的云居。在寒冷的林麓間回望春天，尋找朋友。煙霧籠罩，野草叢生，小路幽暗。'\n'雪后初晴，麥苗根部濕潤，鋤頭也沾滿了水。想要尋求真理，洗滌塵世的雜念。'\n'哪裡會害怕寒風吹得面板起雞皮疙瘩。沒有見到詩人楊才叔，歸來時悵然若失。清瘦的身影，時常與石菖蒲相對。'\n\n'解首座職事書記相招以偈力辭'\n'原鸰（一種鳥）能發出歸來的呼喚聲。傍晚的風吹落樹葉，秋意瀰漫在樹林中。道路空曠荒涼，水流湍急。'\n'夜色漸漸加深，山巒陰暗。坐在眾多賢士之中，自我反省不足。'\n'拉著袖子，才知道朋友情誼深厚。請允許我享受高尚的閑暇，彌補往日的不足。關上門，安穩地躺著，舒緩疲憊的身心。'\n\n'偶成示眾'\n'楊柳在斜風中顯得無力。雨點敲打芭蕉，聲音寒冷。不要把見到的聽到的當作對立。'\n'誰會用聲音和顏色來欺騙你。'\n\n'成侍者求頌'\n'真如本源不會因風而起皺紋。月亮在水中倒影清澈。枯寂的心境只是恬淡安寧。默默地品嚐禪的滋味。'\n'家風是如此的開闊。當年達摩祖師所說的第一義諦。機輪運轉自有其規律。'\n'萬物的變化都發生在彈指之間。'\n\n'庚子冬二十八日。天意晴和。與止上人同南麓行。橫岡轉流。長作清響。陰溪直木。寒無悴容。到竹林人家。飲茶而還'\n'云麓的勝景，一直沒有到過。清凈的遊覽，興致高昂，忘記了山路的崎嶇。誰沒有一根瘦弱的竹杖，需要扶持呢？'\n'我和隱士一同欣賞美景。山谷里的水流柔軟碧綠，蜿蜒流淌。'\n'岸邊的樹木古老蒼翠，長久地遮蔽著陽光。到溪水西邊去討火煮茶。竹林深處的人家，傳來齋飯的鐘磬之聲。'\n\n'別五祖山悅眾'\n'在東山相聚和離散，也是一種因緣。鮮花吐露芬芳，柳樹籠罩在煙霧中。肯于安住在六根六塵（根：眼耳鼻舌身意，塵：色聲香味觸法）之中，並非一一執著。'\n'運用的時候，手和眼恰好能發揮出千變萬化的作用。塔中五祖（指禪宗五祖弘忍大師）有相傳的事蹟。'\n'嶺外的人原本不會參禪。以後如果能來圓滿這個話題。不要嫌我敲打枕頭，吵醒你的春眠。'", "English_translations": [ "English version:\n\n'The rice in the pot is like pearls, the alms bowl is full.'\n'Drawing moonlight from a clean bottle, the night pond is deep and serene. Returning to wipe and polish, the light remains. What is to be said is that dust and mud will not tarnish gold.'\n\n'Visiting Yang Caishu and not finding him, leaving a verse at his hermitage'\n'Leaning on a bamboo staff, I rise from stillness and descend from Yunju (Cloud Dwelling Mountain). In the cold foothills, I look back at spring, seeking a friend. Smoke dyes the grass, the path is dark and overgrown.'\n'After the snow, the roots of the wheat seedlings are moist, and the hoe is covered with water. Wanting to seek the truth, to cleanse worldly thoughts.'\n'How can I fear the cold wind that makes my skin crawl. Not seeing the poet Yang Caishu, I return disappointed. A lean figure, often facing the sweet flag.'\n\n'Resigning from the position of head monk, politely declining the invitation with a verse'\n'The wagtail (a bird) can make a call to return. The evening wind drops leaves, autumn is in the forest. The road is desolate and vast, the water flows rapidly.'\n'The night darkens gradually, the mountains are shady. Sitting among many scholars, I reflect on my shortcomings.'\n'Holding sleeves, I know the friendship is deep. Please allow me to enjoy noble leisure, to make up for past deficiencies. Close the door, lie down peacefully, and relax my tired mind.'\n\n'Composed casually to show the assembly'\n'The willow is weak in the slanting wind. Raindrops beat the banana leaves, the sound is cold. Do not take what you see and hear as opposition.'\n'Who would use sound and color to deceive you.'\n\n'Attendant Cheng asks for a verse of praise'\n'The true source does not wrinkle in the wind. The moon rabbit's reflection is clear in the water. The withered heart is only tranquil and peaceful. Silently savoring the taste of Chan (Zen).'\n'The family style is so broad. The first principle spoken by Bodhidharma (the first patriarch of Zen in China) in those years. The mechanism of the wheel turns according to its own laws.'\n'The changes of all things happen in the snap of a finger.'\n\n'The 28th day of winter in the year of Gengzi (1900, 1960, etc.). The weather is clear and harmonious. Walking with the monk Zhi on the southern foothills. The stream turns around the ridge, making a long, clear sound. The trees in the shady stream are straight, and they do not wither in the cold. Arriving at a bamboo forest home, drinking tea and returning.'\n'I have never been to the scenic spot of Yunlu (Cloudy Mountain). The pure tour, the enthusiasm is high, forgetting the ruggedness of the mountain road. Who doesn't have a thin bamboo staff, needing support?'\n'The hermit and I admire the scenery together. The water in the valley is soft and green, flowing windingly.'\n'The trees on the bank are old and green, shading the sun for a long time. Going to the west of the stream to beg for fire to boil tea. From the home in the bamboo forest, the sound of the bell and chime of the vegetarian meal comes.'\n\n'Farewell to the assembly of the Fifth Ancestor Mountain'\n'Gathering and dispersing in Dongshan (East Mountain, referring to the monastery of the Fifth Patriarch), is also a kind of karma. Flowers bloom fragrantly, willows are shrouded in smoke. Willing to settle in the six roots and six dusts (roots: eye, ear, nose, tongue, body, mind; dusts: form, sound, smell, taste, touch, dharma), not clinging to each one.'\n'When using it, the hands and eyes can just play a myriad of roles. In the pagoda, the Fifth Ancestor (referring to the Fifth Patriarch of Zen, Hongren) has transmitted deeds.'\n'People outside the mountains originally did not understand Chan (Zen). If you can come to complete this topic in the future. Don't dislike me knocking on the pillow, waking you from your spring sleep.'" ] }
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五祖將禪人求頌
東風吹斷濡華雨。淮上秀峰青可數。束屨欲尋南北山。 卷衣又別東西祖。淵魚蒲鳥鬧一家。 汀筍溪蔬甘兩箸。處處相逢記得么。夜寒月在珊瑚樹。
云上人持缽求頌
雲林風雪暮纖纖。滴瀝寒聲曉斷檐。一點丐心盟杖屨。 十分化事入錘鉗。霽光如拭月無礙。 華錦落機春不嫌。百億分身遍塵剎。見聞蕭灑孰相粘。
清上人持缽求頌
苕霅溪頭柳眼青。食時持缽眾香城。諸鄰定怪顛毛白。 久客自憐心境清。重念雪寒親塵語。 無忘水暖赴鷗盟。飽叢林漢深相悉。筍蕨春山次第生。
送廣禪人
溫風促客下雲嶺。觸處無心即道游。得坐會當明變豹。 出門須解倒騎牛。沖煙筇入青蘿徑。 載月船回白鳥洲。中外夷猶功跡絕。㳷然天水一成秋。
勤大師訪別作句贈之
若子能來過我門。端知良遂志彌敦。微塵破處得經卷。 萬象紛時空眼根。與世支離誰惡意。 怪人棱瘦自秋痕。歸興定到家林穩。山月流明洗夜昏。
送金上人之水南
里許由來懶荷擔。百草頭上何廉纖。半夜對月笑拍手。 不見噴霜三腳蟾。劫空有句妙如許。 公去誰余對眉語。后見太平堂上師。敢煩為我分明舉。
送覺禪人
明月堂虛客不留。衡湘秀處賦清游。
回途復妙無遺影。 天水從來一樣秋。
送愿上人歸鄉
溪頭買船歸鄂渚。一桌清風夜蟾午。行盡韶山半月程。 白雲兒就青山父。巖頭老子末後句。 此到將知問不語。無縫塔前風色高。洞然不隔絲毫許。 丁寧此去快須回。吾家之子要全才。 不坐兩頭明暗路。偏中歸去正中來。阿呵呵胸次風流知幾何。
自廬山折桂幡竿原下。望彭䗍湖。握杖過前山僧舍說偈
木落山骨瘦。水退沙痕隆。漁舟弄江日。一葉浮軟紅。 眼底事不俗。道人心若沖。幡竿頭進步。 雲水展家風。
出康廬渡江淮山拜諸祖塔道中作
澀舟沙水岸棱棱。岸上春泥深涴藤。回首康山懷結社。 真情祖室事傳燈。子孫亹亹雪庭可。 衣缽繩繩舂屋能。坐照少林牆面意。湛明心地瑩如冰。
與傳道者
殘毳編衣裹槁形。胸中底事獨醒醒。亡機沖應用時妙。 活眼冷窺虛處靈。語秀錦云春片段。 氣清梅雪曉零星。而今功盡牛頭懶。華鳥不來風掃庭。
題至游庵兼簡庵中道友
真實人居遍十方。至游處處露堂堂。鵝於水器擇其乳。 蜂在華房採得香。心鑑照中無垢翳。 道環虛里見神光。能來鬧市住三昧。鳥度長空跡不彰。
次韻傳道者且游落星院
風立沙根膚粟頑。冷涵星石水灣灣。登舟欲濟
【現代漢語翻譯】 現代漢語譯本：
回程的道路上，美妙的境界沒有留下任何痕跡。 天水之間，自始至終都是一樣的秋色。
送愿上人回鄉
在溪邊買船，返回鄂渚（地名）。一桌清風，伴著夜晚的蟾光。走完韶山（山名）半個月的路程。 白雲之子，歸於青山之父。巖頭（禪師名）老人的最後一句教誨。 到了那裡，將知道如何以不語來回答問題。無縫塔前，風的顏色很高遠，洞然開闊，沒有絲毫阻隔。 叮囑你此去要快些回來，我家之子需要是全才。 不要走兩頭不明不暗的道路，要在偏離中迴歸，于正中而來。啊呵呵，胸懷風流，不知有幾何？
從廬山（山名）折桂幡竿原下，遙望彭蠡（湖名）湖。握著禪杖，經過前山僧舍，說了這首偈。
樹葉凋落，山顯得骨瘦嶙峋。水退去，沙灘上的痕跡隆起。漁船在江上嬉戲，像一片葉子漂浮在紅塵之中。 眼底所見之事不俗，修道之心要像虛空一樣空明。在幡竿頭上更進一步。 雲水之間，展現出家風。
出康廬（山名）渡江淮（地名）山，拜謁諸位祖師的塔，在路途中所作。
小船在沙水岸邊艱難行駛，岸上的春泥深深地沾濕了藤條。回頭遙望康山，懷念當年結社修行。 真正的祖師禪室，薪火相傳。子孫後代勤勉不懈，像雪庭（禪師名）一樣，衣缽代代相傳，像舂屋（禪師名）一樣。端坐靜觀，領悟少林寺（寺名）面壁的意境，湛然明澈的心地，像冰一樣晶瑩。
與傳道者
穿著破舊的粗布衣，包裹著枯瘦的身形，心中到底有什麼事，獨自清醒？忘卻機巧，隨機應變，其用處非常巧妙。 用敏銳的眼光，冷靜地觀察虛空之處的靈性。言語秀美，像是春天錦云的片段，氣息清朗，像是梅花和雪花在清晨零星飄落。如今功德圓滿，像牛頭（禪師名）一樣懶散，華麗的鳥兒不再來，風兒清掃著庭院。
題至游庵，兼贈庵中的道友
真實的人居住在十方世界，至游的境界處處顯露。鵝從水中選取乳汁，蜜蜂在花房中採得花香。 心如明鏡，照徹一切，沒有塵垢遮蔽，道如圓環，虛空之中顯現神光。能夠在鬧市中安住於三昧，鳥兒飛過長空，不留下痕跡。
次韻傳道者，且游落星院
風吹動沙子的根部，面板感到寒冷，星石被冷水浸潤，水流彎彎曲曲。登上船隻，想要渡河 English version:
The return journey leaves no trace of wondrous scenes. The sky and water have always shared the same autumn hue.
Sending Off the Monk Yuan on His Return Home
Buying a boat by the stream to return to Ezhou (place name). A table of clear breeze accompanies the midnight moon. Having traveled half a month's journey to Shaoshan (mountain name). The white cloud child returns to the green mountain father. Old Man Yantou's (Zen master's name) final teaching. Upon arriving there, you will know how to answer questions with silence. Before the seamless stupa, the color of the wind is high and distant, open and unobstructed, without the slightest separation. I urge you to return quickly after this departure, for my son must be a person of complete talent. Do not walk the path of ambiguity, but return from deviation, arriving at the center. Ah, ha ha, how much elegance and romance is in your heart?
Descending from Guifan Plain on Mount Lu (mountain name), gazing at Pengli (lake name) Lake. Holding a staff, passing by the monks' dwellings on the front mountain, I spoke this verse.
The leaves fall, and the mountain appears skeletal. The water recedes, and the traces on the sand rise. Fishing boats play on the river, like a leaf floating in the mortal world. The things seen are not vulgar, and the mind of the seeker should be as empty as the void. Take a further step at the top of the flagpole. In the clouds and water, display the family tradition.
Leaving Kanglu (mountain name), crossing the Yangtze and Huai (place name) Rivers, paying respects at the pagodas of the ancestral masters, composed on the way.
The small boat travels with difficulty on the sandy shore, and the spring mud on the bank deeply soaks the rattan. Looking back at Kangshan, I cherish the memory of forming a society for practice. The true ancestral Zen hall, the lamp of Dharma is passed on. Descendants are diligent and tireless, like Xueting (Zen master's name), the robe and bowl are passed down from generation to generation, like Chunwu (Zen master's name). Sitting in meditation, comprehending the meaning of facing the wall at Shaolin Temple (temple name), the clear and bright mind is as pure as ice.
To the Preacher
Wearing tattered clothes, wrapped in a withered form, what is in your heart that you are so uniquely awake? Forgetting cleverness, adapting to circumstances, its use is very subtle. With keen eyes, calmly observe the spirituality in the void. The language is beautiful, like fragments of brocade clouds in spring, the aura is clear, like plum blossoms and snowflakes falling sparsely in the morning. Now that merit is complete, like Niutou (Zen master's name), you are lazy, the gorgeous birds no longer come, and the wind sweeps the courtyard.
Inscribing on the Zhiyou Hermitage, and also for the fellow practitioners in the hermitage
True people live in the ten directions, and the realm of supreme wandering is revealed everywhere. Geese choose milk from water, and bees gather fragrance in the flower chamber. The mind is like a mirror, illuminating everything, without dust obscuring it, the Way is like a circle, and divine light appears in the void. Able to dwell in samadhi in the bustling city, birds fly across the sky without leaving a trace.
Rhyming with the Preacher, and also visiting Luoxing Temple
The wind stirs the roots of the sand, and the skin feels cold, the star stones are soaked in cold water, and the water flows windingly. Boarding the boat, wanting to cross the river
【English Translation】 The return journey leaves no trace of wondrous scenes. The sky and water have always shared the same autumn hue.
Sending Off the Monk Yuan on His Return Home
Buying a boat by the stream to return to Ezhou (place name). A table of clear breeze accompanies the midnight moon. Having traveled half a month's journey to Shaoshan (mountain name). The white cloud child returns to the green mountain father. Old Man Yantou's (Zen master's name) final teaching. Upon arriving there, you will know how to answer questions with silence. Before the seamless stupa, the color of the wind is high and distant, open and unobstructed, without the slightest separation. I urge you to return quickly after this departure, for my son must be a person of complete talent. Do not walk the path of ambiguity, but return from deviation, arriving at the center. Ah, ha ha, how much elegance and romance is in your heart?
Descending from Guifan Plain on Mount Lu (mountain name), gazing at Pengli (lake name) Lake. Holding a staff, passing by the monks' dwellings on the front mountain, I spoke this verse.
The leaves fall, and the mountain appears skeletal. The water recedes, and the traces on the sand rise. Fishing boats play on the river, like a leaf floating in the mortal world. The things seen are not vulgar, and the mind of the seeker should be as empty as the void. Take a further step at the top of the flagpole. In the clouds and water, display the family tradition.
Leaving Kanglu (mountain name), crossing the Yangtze and Huai (place name) Rivers, paying respects at the pagodas of the ancestral masters, composed on the way.
The small boat travels with difficulty on the sandy shore, and the spring mud on the bank deeply soaks the rattan. Looking back at Kangshan, I cherish the memory of forming a society for practice. The true ancestral Zen hall, the lamp of Dharma is passed on. Descendants are diligent and tireless, like Xueting (Zen master's name), the robe and bowl are passed down from generation to generation, like Chunwu (Zen master's name). Sitting in meditation, comprehending the meaning of facing the wall at Shaolin Temple (temple name), the clear and bright mind is as pure as ice.
To the Preacher
Wearing tattered clothes, wrapped in a withered form, what is in your heart that you are so uniquely awake? Forgetting cleverness, adapting to circumstances, its use is very subtle. With keen eyes, calmly observe the spirituality in the void. The language is beautiful, like fragments of brocade clouds in spring, the aura is clear, like plum blossoms and snowflakes falling sparsely in the morning. Now that merit is complete, like Niutou (Zen master's name), you are lazy, the gorgeous birds no longer come, and the wind sweeps the courtyard.
Inscribing on the Zhiyou Hermitage, and also for the fellow practitioners in the hermitage
True people live in the ten directions, and the realm of supreme wandering is revealed everywhere. Geese choose milk from water, and bees gather fragrance in the flower chamber. The mind is like a mirror, illuminating everything, without dust obscuring it, the Way is like a circle, and divine light appears in the void. Able to dwell in samadhi in the bustling city, birds fly across the sky without leaving a trace.
Rhyming with the Preacher, and also visiting Luoxing Temple
The wind stirs the roots of the sand, and the skin feels cold, the star stones are soaked in cold water, and the water flows windingly. Boarding the boat, wanting to cross the river
軒窗底。 扶檻政疑圖畫間。云拭山容蒼玉障。 日浮江面紫金環。回頭五老相招我。林友無嫌夜扣關。
懷上人出丐求頌
胡牀擁毳怯春寒。懷丐人行野雪干。風信入華披錦段。 月魂墮水濯金盤。凈名取飯亡多力。 慈氏開門只一彈。妙得其中佛受用。頭頭成見不相瞞。
一知殿化佛殿僧堂中燈油求頌
佛燈誰我續光明。果若蓮開大夢醒。香草有心持潔白。 蘭膏無腳湛寒青。默耕化外那知夜。 真照壺中不覺冥。家世兒孫傳底事。從教輝耀顯門庭。
亮禪人持缽求頌
家林一錫飛。炊處青煙微。嚴默起禪板。虛通轉化機。 溪寒秋染色。月冷夜流輝。莫學西山亮。 此行宜早歸。
初禪人持缽求頌
佛事潛通興化門。用時斤斧莫成痕。全機超出輪迴際。 一句拔除生死根。涼吹洗磨煩袂暑。 素蟾排逐夜臺昏。鵝王引飲唯醇味。水乳斯分不我渾。
過般若庵
重軒瘦立曲欄頭。島嶼青微冷枕流。望眼解隨沙水轉。 賞心真與岸雲浮。平分野色連延屋。 點破江光相趁舟。般若空宗深得義。森羅元不礙人休。
登云庵
廜㢝對碧溪。霜草露幽蹊。顧我丘壑醉。知誰塵土迷。 蘿門窺窈窕。云磴履高低。猿鳥未相棄。 伴人煙樹棲。
送傳道者歸省母氏
【現代漢語翻譯】 現代漢語譯本 軒窗下。 扶著欄桿，真懷疑自己身處圖畫之中。雲朵擦拭山巒，如蒼翠的玉屏障。 陽光浮在江面，像紫色的金環。回頭看，五老峰彷彿在召喚我。林中的朋友不嫌棄我深夜敲門。
懷上人乞求佈施，我為他作頌 坐在胡牀上，蓋著毛毯，仍感到春寒。懷丐人在野雪中行走，衣衫已乾。風帶來訊息，他披著華麗的錦緞。 月亮的影子落在水中，像洗滌金盤。維摩詰取飯，示現神通力。彌勒菩薩開門，只用一彈指。 妙就妙在其中佛的受用，所見所聞都真實不虛。
為一知殿化佛殿僧堂中燈油乞求作頌 誰來為我續佛燈的光明？如果能像蓮花開放一樣從大夢中醒來。香草有心，保持潔白。 蘭膏無腳，清澈而寒冷。默默耕耘于化外之地，不知夜晚的來臨。真照在壺中，不覺黑暗。 家裡的子孫要傳承什麼？就是要讓光明輝耀門庭。
亮禪人持缽乞求作頌 你手持錫杖離開寺院，炊煙在微風中飄動。嚴謹沉默地敲響禪板，虛空之中蘊含著轉化的玄機。 溪水寒冷，秋色漸染。月光清冷，夜色流淌光輝。不要學西山之亮，這次出行應該早點歸來。
初禪人持缽乞求作頌 佛事暗中與興化門相通，運用之時不留斧鑿的痕跡。全部的機用都超出了輪迴的邊界，一句話就能拔除生死之根。 涼風洗去煩惱的暑氣，明月驅散黑夜的昏暗。鵝王只飲純正的乳味，水和乳涇渭分明，不會混淆。
路過般若庵 重重樓閣，孤零零地聳立在彎曲的欄桿旁。島嶼隱約可見，枕著流水，感到清冷。放眼望去，視線隨著沙水流轉。 美好的心情與岸邊的雲彩一同飄浮。遼闊的原野景色與房屋相連，點綴江面的光芒與來往的船隻相互追逐。 般若空宗深刻地領悟了真義，森羅萬象原本不妨礙人們休息。
登上云庵 高高的土檯面對著碧綠的溪流，霜草和露水佈滿了幽靜的小路。顧念我沉醉於山水之間，誰還在塵世中迷戀？ 透過藤蘿掩映的門，窺視幽深之處。登上雲霧繚繞的石階，攀登高處。猿猴和鳥兒沒有拋棄我，陪伴著我在煙霧籠罩的樹林中棲息。
送別傳道者回家探望母親
【English Translation】 English version Beneath the window. Leaning on the railing, I almost believe I'm within a painting. Clouds wipe the mountains, like a jade-green screen. The sun floats on the river, like a purple-gold ring. Turning my head, the Five Elders seem to beckon me. My friends in the forest don't mind my late-night knock.
Inscribed for the Venerable Huai, who is begging for alms Sitting on a Hu bed, wrapped in wool, I still feel the spring chill. The Venerable Huai walks in the wild snow, his clothes already dry. The wind brings news, he wears a splendid brocade. The moon's reflection falls into the water, like washing a golden plate. Vimalakirti takes food, displaying supernatural power. Maitreya opens the door with just a snap of his fingers. The wonder lies in the Buddha's enjoyment within it, all that is seen and heard is true and not false.
Inscribed for the lamp oil sought for the Buddha hall and monks' hall of Yizhi Hall Who will continue the light of the Buddha lamp for me? If one can awaken from a great dream like a lotus flower blooming. Fragrant grass has a heart, maintaining purity. Orchid oil has no feet, clear and cold. Silently cultivating beyond the realm of transformation, unaware of the coming night. True illumination is within the pot, not feeling the darkness. What should the family's descendants pass on? It is to let the light shine brightly on the family.
Inscribed for the Chan practitioner Liang, who is carrying a bowl for alms You leave the monastery with a staff, cooking smoke drifts in the breeze. Sternly and silently striking the meditation board, emptiness contains the mystery of transformation. The stream is cold, autumn colors are gradually dyeing. The moonlight is clear, the night flows with radiance. Do not learn from Liang of West Mountain, you should return early from this journey.
Inscribed for the Chan practitioner Chu, who is carrying a bowl for alms Buddhist affairs secretly connect with the Xinghua gate, using it without leaving traces of axe marks. All functions transcend the boundaries of reincarnation, a single sentence can uproot the roots of birth and death. The cool breeze washes away the summer heat of vexation, the bright moon dispels the darkness of the night. The swan king only drinks pure milk, water and milk are clearly distinguished, not mixed.
Passing by the Prajna Hermitage Layered pavilions stand tall and lonely beside the winding railing. Islands are faintly visible, resting on the flowing water, feeling cold. Looking out, the gaze follows the flow of sand and water. A beautiful mood floats with the clouds on the shore. The vast field scenery is connected to the houses, the light embellishing the river chases the passing boats. The Prajna emptiness school deeply understands the true meaning, the myriad phenomena originally do not hinder people from resting.
Ascending Cloud Hermitage The high platform faces the green stream, frost grass and dew cover the quiet path. Pity me, I am drunk in the landscape, who is still infatuated with the world? Peering through the vine-covered door, spying into the depths. Climbing the misty stone steps, ascending to the heights. Monkeys and birds have not abandoned me, accompanying me to rest in the smoky forest.
Sending off the preacher to return home to visit his mother
夜來霜嚇橘臍黃。乞與歸人懷冷香。到日跨門須轉卻。 白頭不是本生娘。
妙盡功圓轉處幽。若人真解倒騎牛。雨蓑風笠舊行李。 適意明明百草頭。
圓禪者求頌
枯歇身心百不思。湛圓自照劫空時。妙明智鑒那留垢。 虛廓靈機未度絲。的的髑髏看活眼。 堂堂塵剎用間眉。是須恁么承當去。鼻孔累垂識祖師。
斜川道上望廬山三絕
真味酣心倚瘦筇。蕭騷風嘯一蹊松。無人共語圓通境。 笑看雲吞石耳峰。
青山放足溪轉腰。蓑翁理網兒搖[舟*力]。先生疇日騎魚去。 岸上人家誰姓陶。
水從烏石山前轉。人在斜川岸上行。寂漠柴桑古祠下。 我來無酒酹淵明。
妙湛大師求頌
妙則不粗。湛則不渾。妙湛而照。瑩然亡痕。雲山是主。 水月無根。瘦坐一默。虛融六門。竅作風籟。 華含春恩。相承個事。子子孫孫。
次韶谷書記勝果院絕句
沙風漠漠捲煙湖。默默漁舟似有無。五老回看更癡絕。 渠應怪我得工夫。
小師慧果丐鹽求頌
可中滋味欠些些。成就廬山筍蕨家。丐事子行黃葦渡。 盟心人在白鷗沙。和羹戶戶俱煎鹵。 掃雪村村欲沒靴。味及衲僧初偃月。圓通只個是生涯。
暉禪人丐鹽求頌
廬山淡薄已多時。誰與叢林洗敗姿。
為愛海冰資菜味。 不嫌春雨破華枝。仙陀婆事行行辨。 舜若多身處處宜。快意截流船到岸。江頭風順看檣旗。
送元上人過長蘆
阿祖江濱插葦枝。叢林蕃茂果臻斯。師門昆仲知名舊。 緣法東西得面遲。沙上盟寒鷗怪晚。 屋頭字草雁來時。月明古渡清鋪練。千里同風不隔絲。
登雲頂庵峽口倚仗說偈
雪梯陟雲頂。來尋壞衲師。破峽水一脈。掛松月半規。 疏曠麋鹿性。厭飫丘壑姿。眷言攜不去。 遲立倚筇枝。
景禪人求頌
混處還須轉側看。底時妙在一絲端。閑云卷雨秋空闊。 明月流輝夜水寒。棹破波光華細碎。 夢驚蓬曉影團圞。真機分應頭頭準。卻出黃蘆把釣竿。
次韻傳道者過香林
松煙竹藹細蹊通。清津白石寒瓏璁。艾禪真是甘蔗種。 香林再吹薝蔔風。一溪冷引藩籬外。 五老秀蹲懷抱中。寫目軒窗意幽遠。淡然訊息不雷同。
滿化士與圓通大眾出丐說偈送之
過門衲子上饒人。破我胡牀默味真。道活髑髏前有地。 用沖赤肉上無塵。盟心蘆筍白鷗社。 夢眼華枝蝴蝶春。滿著圓通無盡意。四衢處處主中賓。
送照禪人之湖南
衡岳迎秋翡翠瘦。瀟湘漾風琉璃皴。夜船載月急如箭。 歸去來兮休問津。
還南麓舊居
枝藤結伴得
【現代漢語翻譯】 現代漢語譯本： 為愛海冰資菜味。 不嫌春雨破華枝。仙陀婆（Saindhava，指鹽或馬）事行行辨。 舜若多（Śūnyatā，空性）身處處宜。快意截流船到岸。 江頭風順看檣旗。
送元上人過長蘆
阿祖江濱插葦枝。叢林蕃茂果臻斯。師門昆仲知名舊。 緣法東西得面遲。沙上盟寒鷗怪晚。 屋頭字草雁來時。月明古渡清鋪練。千里同風不隔絲。
登雲頂庵峽口倚仗說偈
雪梯陟雲頂。來尋壞衲師。破峽水一脈。掛松月半規。 疏曠麋鹿性。厭飫丘壑姿。眷言攜不去。 遲立倚筇枝。
景禪人求頌
混處還須轉側看。底時妙在一絲端。閑云卷雨秋空闊。 明月流輝夜水寒。棹破波光華細碎。 夢驚蓬曉影團圞。真機分應頭頭準。卻出黃蘆把釣竿。
次韻傳道者過香林
松煙竹藹細蹊通。清津白石寒瓏璁。艾禪真是甘蔗種。 香林再吹薝蔔風。一溪冷引藩籬外。 五老秀蹲懷抱中。寫目軒窗意幽遠。淡然訊息不雷同。
滿化士與圓通大眾出丐說偈送之
過門衲子上饒人。破我胡牀默味真。道活髑髏前有地。 用沖赤肉上無塵。盟心蘆筍白鷗社。 夢眼華枝蝴蝶春。滿著圓通無盡意。四衢處處主中賓。
送照禪人之湖南
衡岳迎秋翡翠瘦。瀟湘漾風琉璃皴。夜船載月急如箭。 歸去來兮休問津。
還南麓舊居
枝藤結伴得 English version: Loving the taste of seaweed and ice. Not disliking spring rain breaking flowery branches. The matter of Saindhava (Saindhava, meaning either salt or horse) is discerned in every line. The Śūnyatā (Śūnyatā, emptiness) body is suitable everywhere. Happily cutting through the current, the boat reaches the shore. At the river's head, the wind is favorable, watching the mast's flag.
Sending the Venerable Yuan across Changlu
Grandfather planted reed branches by the river. The monastery is lush and prosperous, truly reaching this point. Brothers in the teacher's lineage are well-known and old. The karmic connection was delayed in meeting, east and west. On the sand, making a cold alliance, the gulls are strange and late. On the roof, cursive script written by geese when they arrive. The moonlit ancient ferry is clearly spread like silk. A thousand miles share the same wind, not separated by a thread.
Climbing Yunding Nunnery, Leaning on a Staff at the Gorge Entrance, Speaking a Verse
Climbing Yunding on snowy steps. Coming to seek a tattered-robed teacher. Breaking through the gorge, a single stream of water. Hanging on the pine, half a round moon. Unrestrained and vast, the nature of deer. Tired of abundant hills and valleys. Thinking of taking it away. Lingering, leaning on a bamboo staff.
Zen Practitioner Jing Requests a Verse
In the midst of confusion, one must still look from different angles. The subtlety lies in a thread's end. Idle clouds roll up rain, the autumn sky is vast. The bright moon flows with light, the night water is cold. Oar breaks the wave's light, flowers are finely shattered. Dream startles the artemisia, the dawn shadow is round. The true mechanism is accurately divided, head by head. Yet, he takes out a yellow reed to hold a fishing rod.
Rhyming with the Preacher Passing Xianglin
Pine smoke and bamboo mist, a narrow path leads through. Clear stream, white stones, cold and translucent. Zen Master Ai is truly a sugarcane seed. Xianglin again blows the champak wind. A stream coldly leads outside the fence. The Five Elders beautifully squat within the embrace. Writing with the eyes, the window's intention is secluded and distant. The news is faint and not the same as thunder.
Sending the Full Transformation Practitioner and the Great Assembly of Yuantong to Beg for Alms, Speaking a Verse
A mendicant monk passing the door is generous. Breaking my meditation seat, silently tasting the truth. The path enlivens the skull, there is ground before it. Using it, it rushes through the bare flesh, there is no dust above. Making an alliance with the white gulls of the asparagus community. Dreaming eyes, flowery branches, butterfly spring. Filled with the endless meaning of Yuantong. At the four crossroads, everywhere is the host among guests.
Sending Zen Practitioner Zhao to Hunan
Heng Mountain welcomes autumn, emeralds are thin. The Xiang River ripples with wind, glazed wrinkles. The night boat carries the moon, swift as an arrow. Returning, oh, returning, do not ask the ford.
Returning to the Old Residence in Nanlu
Branches and vines accompany each other.
【English Translation】 English version: Loving the taste of seaweed and ice. Not disliking spring rain breaking flowery branches. The matter of Saindhava (Saindhava, meaning either salt or horse) is discerned in every line. The Śūnyatā (Śūnyatā, emptiness) body is suitable everywhere. Happily cutting through the current, the boat reaches the shore. At the river's head, the wind is favorable, watching the mast's flag.
Sending the Venerable Yuan across Changlu
Grandfather planted reed branches by the river. The monastery is lush and prosperous, truly reaching this point. Brothers in the teacher's lineage are well-known and old. The karmic connection was delayed in meeting, east and west. On the sand, making a cold alliance, the gulls are strange and late. On the roof, cursive script written by geese when they arrive. The moonlit ancient ferry is clearly spread like silk. A thousand miles share the same wind, not separated by a thread.
Climbing Yunding Nunnery, Leaning on a Staff at the Gorge Entrance, Speaking a Verse
Climbing Yunding on snowy steps. Coming to seek a tattered-robed teacher. Breaking through the gorge, a single stream of water. Hanging on the pine, half a round moon. Unrestrained and vast, the nature of deer. Tired of abundant hills and valleys. Thinking of taking it away. Lingering, leaning on a bamboo staff.
Zen Practitioner Jing Requests a Verse
In the midst of confusion, one must still look from different angles. The subtlety lies in a thread's end. Idle clouds roll up rain, the autumn sky is vast. The bright moon flows with light, the night water is cold. Oar breaks the wave's light, flowers are finely shattered. Dream startles the artemisia, the dawn shadow is round. The true mechanism is accurately divided, head by head. Yet, he takes out a yellow reed to hold a fishing rod.
Rhyming with the Preacher Passing Xianglin
Pine smoke and bamboo mist, a narrow path leads through. Clear stream, white stones, cold and translucent. Zen Master Ai is truly a sugarcane seed. Xianglin again blows the champak wind. A stream coldly leads outside the fence. The Five Elders beautifully squat within the embrace. Writing with the eyes, the window's intention is secluded and distant. The news is faint and not the same as thunder.
Sending the Full Transformation Practitioner and the Great Assembly of Yuantong to Beg for Alms, Speaking a Verse
A mendicant monk passing the door is generous. Breaking my meditation seat, silently tasting the truth. The path enlivens the skull, there is ground before it. Using it, it rushes through the bare flesh, there is no dust above. Making an alliance with the white gulls of the asparagus community. Dreaming eyes, flowery branches, butterfly spring. Filled with the endless meaning of Yuantong. At the four crossroads, everywhere is the host among guests.
Sending Zen Practitioner Zhao to Hunan
Heng Mountain welcomes autumn, emeralds are thin. The Xiang River ripples with wind, glazed wrinkles. The night boat carries the moon, swift as an arrow. Returning, oh, returning, do not ask the ford.
Returning to the Old Residence in Nanlu
Branches and vines accompany each other.
游娛。懷習難寧尋舊居。雲水夢思孤榻穩。 山林眼味四窗虛。秋衣未絮怯繁雨。 午飯無鹽甘軟蔬。老境端來償底志。道同巢鳥與淵魚。
拜芭蕉情禪師
來謁芭蕉大仰孫。要明圓相識耽源。橫山煙雨洗秋骨。 掠面溪風吹暑痕。菖蒲葉瘦水石秀。 枇杷樹密軒窗昏。阿誰床頭柱杖子。乞我款曲尋雲根。
芭蕉道中
雨暗岡頭客路。炊煙山裡人家。映水竹雞䀨䀨。 飄風字雁斜斜。
大陽道中
耿人胸次佳處。借力床頭古藤。風樹葉頹淅淅。 秋山骨瘦棱棱。
禮明安塔二偈
老阿師卒無嗣。石浮屠立有年。丁寧金針玉線。 慚愧鸞膠鳳弦。
石床冷臥禪虎。階蕪秋跳草蟲。有念耿懷陳事。 無言凄立西風。
玉壺閣頌
風霜磨洗秋空清。月浴星河分外明。默默玉壺中自照。 家傳清白妙難名。
送僧歸撫州
不肯雲林伴冷凄。疏山歸謁矮阇梨。非枯樁句如明白。 會要重來摩伏犀。
送鹿門宗席頭
吉祥草織禪家供。一片琉璃滑無縫。門掩鱗鱗水不流。 窗含冉冉云初凍。坐寒風月蒲蘆秋。 睡足江湖鷗鳥夢。而今卷處追昔人。隱隱猶懷鼻頭痛。
籜庵頌
玉龍退殘鱗。編庵事枯兀。禪棲錦鳳巢。道履霜蟾窟。 飲茲明月津。濯彼微塵骨。
{ "translations": [ "現代漢語譯本", "遊玩嬉戲，難以安定，只想回到舊居。", "雲水生涯，夢中思念著那張安穩的禪榻。", "身處山林，眼中所見，四面窗戶空曠虛無。", "秋衣尚未絮棉，害怕連綿的秋雨。", "午飯沒有鹽，也覺得清淡的蔬菜甘甜。", "這衰老的境地，終究是爲了償還當初的志向。", "與鳥兒在巢中，魚兒在深淵裡一樣，道相同而各安天命。", "", "拜訪芭蕉情禪師", "前來拜謁芭蕉（Ba Jiao，禪師名）這位大仰（Da Yang，禪師所屬宗派）的後人，", "想要明白圓相（Yuan Xiang，佛教術語，指事物的圓滿狀態），認識耽源（Dan Yuan，禪師名）。", "橫山（Heng Shan，山名）的煙雨洗去了秋天的蕭瑟。", "掠過臉龐的溪風吹散了夏天的暑氣。", "菖蒲（Chang Pu，植物名）葉子清瘦，水石清秀。", "枇杷（Pi Pa，植物名）樹枝繁葉茂，軒窗顯得昏暗。", "是誰的床頭放著柱杖子？", "請允許我慢慢地去尋找云的根源。", "", "芭蕉道中", "雨色昏暗，籠罩著山岡上的客路，", "炊煙裊裊，升起在山裡人家。", "竹雞（Zhu Ji，鳥名）在水邊發出『䀨䀨（huo huo）』的叫聲，", "飄動的風中，飛過斜斜的人字雁。", "", "大陽道中", "使人胸懷開闊的好地方，", "借力于床頭那古老的藤杖。", "風中的樹葉頹敗，發出淅淅瀝瀝的聲音，", "秋天的山峰瘦骨嶙峋。", "", "禮明安塔二偈", "年老的阿師（A Shi，對僧人的尊稱）最終沒有後嗣，", "石頭的浮屠（Fu Tu，佛塔）矗立多年。", "再三叮嚀，要像金針玉線一樣精細，", "慚愧自己，不能像鸞膠鳳弦一樣和諧。", "", "石床冰冷地躺著禪虎（Chan Hu，指有禪意的修行者），", "臺階上的荒草中，秋天的草蟲跳躍。", "心中有念，耿耿於懷那些陳年舊事，", "默默無語，淒涼地站在西風中。", "", "玉壺閣頌", "經過風霜磨礪，秋天的天空清澈明凈，", "月亮沐浴在星河中，顯得格外明亮。", "默默地，玉壺（Yu Hu，比喻純潔的心境）中自我照耀，", "家傳的清白，其妙處難以用言語來形容。", "", "送僧歸撫州", "不肯在雲林（Yun Lin，指寺廟）陪伴著冷清淒涼，", "回到疏山（Shu Shan，山名）去拜謁矮阇梨（Ai She Li，對僧人的尊稱）。", "如果枯樁（Ku Zhuang，比喻頑固不化的事物）也能明白其中的道理，", "一定會再次前來，摩挲你那伏犀骨（Fu Xi Gu，指額頭飽滿）。", "", "送鹿門宗席頭", "用吉祥草（Ji Xiang Cao，一種草）編織禪家的供品，", "一片琉璃（Liu Li，一種寶石）光滑沒有縫隙。", "門掩著，水面平靜沒有流動，", "窗戶含著，緩緩飄動的雲朵剛剛開始凝結。", "寒冷地坐著，風月如蒲蘆（Pu Lu，植物名）般在秋天蕭瑟。", "睡足了，江湖如鷗鳥（Ou Niao，鳥名）般在夢中自由。", "如今捲起，追憶著過去的人，", "隱隱約約，仍然懷念著鼻頭的疼痛。", "", "籜庵頌", "玉龍（Yu Long，比喻高潔的隱士）退去了殘餘的鱗片，", "編織草菴，過著枯燥寂寞的生活。", "禪房是錦鳳（Jin Feng，比喻高貴的隱士）的巢穴，", "修道的足跡如同霜蟾（Shuang Chan，比喻清冷的隱士）的洞穴。", "飲用這明月的甘露，", "洗滌那微小的塵埃。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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五葉少林春。 家風未湮沒。
登清涼三山亭
絮風花雨一春殘。未厭茲亭夜倚闌。隱隱三山抱江月。 清涼境界露松寒。
送圓上人之龍舒
赤頭老師無揀擇。𤅬峰染翠吳塘碧。明明萬法入齊觀。 豁凈絲毫元不立。
道人歸作山下賓。霜筇筍屨飄孤雲。到時春滿石牛谷。 蔬蕨是誰相與分。
舉侍者求頌
秋風濯煩骨。日日覺清省。相與事枯禪。所養飽正命。 老蟾浴星河。魂魄明耿耿。真味入誰腸。 但知百念冷。
春意漸深。送客至山麓田舍。來往道中。復逢法上人。因作數語以記所見云
青桑柳暗山前路。麥腳含滋一鋤雨。陽林桃是舊家春。 冷眼靈云合頭語。
云陣纖纖洗花雨。深竹新聞子規語。青山白雲吾定居。 枯腸那著歸思慮。
鳥拳花枝作春語。風日煥然晞宿雨。水肥山翠木欣欣。 芳事駢羅不容數。
華蹊歸來鳥啼暮。庖舍炊煙臥風縷。西窗舊有竹肋床。 伸足曲肱成栩栩。
隔年相逢瘦驚許。風立溪頭少時語。緘情客上釣魚磯。 四面垂云一蓑雨。
三印頌示眾
印空印水印泥。無言桃李成蹊。隨分納些稅賦。 牧牛溪水東西。
印泥印空印水。疾雷不及掩耳。豁然樓閣門開。 消得輕輕彈指。
印水印泥印空。誰傳祖稱家風。夢
【現代漢語翻譯】 現代漢語譯本 五葉少林春。 家風未湮沒。
登清涼三山亭
如柳絮般的風，如落花般的雨，一個春天就這樣消逝了。卻還不厭倦在這亭子里，夜晚倚靠著欄桿。隱隱約約的三山環抱著江中的月亮， 清涼的境界顯露出松樹的寒意。
送圓上人之龍舒
赤頭老師（指不拘一格的禪師）沒有選擇分別之心，𤅬峰（山名）被染成翠色，吳塘（地名）的水碧綠。明明瞭了，萬法都歸於齊一的觀照。 一切都豁然開朗，沒有絲毫可以立足的地方。
道人（指僧人）回去做山下的客人，帶著霜色的竹杖，穿著草鞋，像一片孤雲般飄蕩。到那時，春意將充滿石牛谷（地名）， 蔬菜和野菜，將由誰來一起分享呢？
舉侍者求頌
秋風洗去了煩惱的塵骨，每天都覺得清醒反省。相互一起做枯燥的禪定，所養的都是爲了維持正當的生命。 老蟾（指月亮）沐浴在星河之中，魂魄明亮而堅定。真正的滋味進入誰的腸胃？ 只知道所有的念頭都變得冷寂。
春意漸深。送客至山麓田舍。來往道中。復逢法上人。因作數語以記所見云
青色的桑樹和茂密的柳樹遮蔽了山前的道路，麥苗的根部飽含著滋潤，像是被一場春雨澆灌過。向陽的山坡上，桃花依舊是往日的春色。 用冷靜的眼光來看，靈云（人名）的開悟之語正合時宜。
纖細的云陣洗去了如花般的雨水，茂密的竹林里傳來了新的杜鵑鳥的叫聲。青山白雲將是我安定的居所， 空空的肚腸，哪裡還會有歸家的思慮呢？
鳥兒用花枝來表達春天的語言，陽光和風煥然一新，吹乾了昨夜的雨水。河水豐盈，山色青翠，樹木欣欣向榮， 美好的事物繁多，數也數不清。
沿著種滿花的小路歸來，已是鳥兒啼叫的黃昏。廚房裡升起裊裊炊煙，像風中的絲縷。西窗下，一直都有一張竹床， 伸直雙腿，彎曲手臂，便能安然入睡。
隔了一年再次相逢，你瘦得讓我吃驚。在溪邊的風中，我們用少年時的語氣交談。把情感封鎖起來，客人登上釣魚的石磯， 四面垂下的雲彩，就像一件蓑衣般的雨。
三印頌示眾
印在空中，印在水中，印在泥土裡。無需言語，桃李樹下自然形成道路。隨著自己的能力，繳納一些稅賦。 牧牛在溪水的東邊和西邊。
印在泥土裡，印在空中，印在水中。迅雷不及掩耳， 豁然開朗，樓閣的大門打開，輕輕彈指就能領悟。
印在水中，印在泥土裡，印在空中。是誰在傳承祖師的家風？ 夢
【English Translation】 English version Five-leaf Shaolin spring. The family tradition has not been lost.
Ascending the Three Peaks Pavilion of Qingliang (Clear and Cool Mountain)
Willow-floss wind and flower rain, a spring is nearly gone. Not yet tired of this pavilion, leaning on the railing at night. Dimly, the Three Peaks embrace the moon in the river, The clear and cool realm reveals the coldness of the pines.
Sending the Monk Yuan to Longshu (place name)
The red-headed teacher (unconventional Chan master) makes no distinctions. 𤅬 Peak (mountain name) is dyed emerald green, and the waters of Wu Pond (place name) are jade. Clearly, all dharmas enter into unified contemplation. Everything is utterly clear, with no place to stand.
The Daoist (monk) returns to be a guest below the mountain, with a frost-covered bamboo staff and straw sandals, drifting like a solitary cloud. When the time comes, spring will fill Stone Ox Valley (place name), Who will share the vegetables and ferns?
Raising a request for praise from the attendant
The autumn wind washes away the bones of vexation. Every day I feel clear and reflective. Together we engage in dry meditation, nourishing ourselves with righteous livelihood. The old toad (moon) bathes in the river of stars, its spirit bright and steadfast. Whose intestines will the true flavor enter? Only knowing that all thoughts grow cold.
Spring deepens. Seeing off a guest to a farmhouse at the foot of the mountain. Meeting the Monk Fa again on the way. Thus, writing a few words to record what was seen
Green mulberry and dark willows obscure the road before the mountain. The roots of the wheat contain moisture, as if watered by a spring rain. The peach blossoms on the sunny slope are still the spring of the old home. Looking with cold eyes, Lingyun's (person's name) words of enlightenment are timely.
Slender cloud formations wash away the flower-like rain. In the deep bamboo forest, the new voice of the cuckoo is heard. Green mountains and white clouds will be my settled abode, How could an empty stomach harbor thoughts of returning home?
Birds use flowering branches to speak the language of spring. The wind and sun are renewed, drying the rain of the previous night. The water is rich, the mountains are verdant, and the trees flourish, The beautiful things are numerous, beyond counting.
Returning along the flowered path, it is dusk with the cries of birds. Smoke rises from the kitchen, like strands of wind. In the west window, there has always been a bamboo bed, Stretching out my legs and bending my arms, I can sleep peacefully.
Meeting again after a year, you are so thin that I am surprised. In the wind by the stream, we speak in the tones of our youth. Sealing up emotions, the guest ascends the fishing rock, The clouds hanging on all sides are like a raincoat of rain.
Three Seals Praise to the Assembly
Sealed in the air, sealed in the water, sealed in the mud. Without words, peach and plum trees naturally form a path. According to one's ability, pay some taxes. Herding cattle east and west of the stream.
Sealed in the mud, sealed in the air, sealed in the water. Faster than a thunderclap can cover the ears, Suddenly enlightened, the doors of the pavilion open, easily understood with a light snap of the fingers.
Sealed in the water, sealed in the mud, sealed in the air. Who is transmitting the ancestral family tradition? Dream
眼影迷一色。 轉身體合全功。
機禪人出丐求頌
塵剎分身看化機。青煙幾處午家炊。面牆坐照叢林事。 持缽丐緣雲水饑。出谷鳥傳春次第。 漾舟人愛月相隨。歸來定有飽參句。笑解枯禪篾肚皮。
心禪人出丐求頌
將看秋早瘦風林。禾卷黃云副丐心。妙印手中那外物。 虛空胸次不容針。誰家落甑炊香雪。 后夜歸船棹軟金。洗足蒲團松石上。繞籬山水有清音。
一禪人化鹽求頌
泥沙淘洗浪煎干。一片照人冰雪寒。意得試蓮浮鹵力。 默知隨箸入蔬盤。萬家婉婉能相助。 眾口調和信不難。無像有神聊勘過。圓通眼在舌頭端。
寄大洪和尚
飲茶作別出蘿門。相送猶懷握手溫。斷雁幾時歸綴字。 浮萍隨處臥生根。秋風窗外擁蘆雪。 夢冷床頭墮月魂。麈柄年來疲轉徙。卻思紅顆共炊盆。
送智首座還鄉
顛毛垂雪墮清貧。臥久風林夢轉身。一境妙明還就父。 六門虛應卻來人。涼秋月兔流魂瑩。 湛水雲龍蛻骨陳。家法兒孫須力振。此行未可腐賓賓。
嵩山老人告行作六偈送之
未能老養臥林麓。要乞優恩除發須。濯足滄浪歲寒事。 終來清友石菖蒲。
挽衣苦怪不我住。懷事乞成今乃時。雷動定知開蟄戶。 春寒無要勒華枝。
嚶嚶鳥鳴如客情
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。行行柳眼向人青。投心舊友春成物。 汲水前溪月下瓶。
夢裡結憂三變事。覺來還喜一成春。鶯華時節洗衰落。 不信余寒猶著人。
服像中情將有得。江湖底事勿相忘。橘洲白鳥秋成伍。 漁火尊羹蓬底香。
應緣分影來池月。游世無心出岫云。適意歸來尖屋底。 蔬畦還與力鋤勤。
送淵上人
朱絲不用掛燒桐。一曲新豐為送公。后夜老松風籟靜。 皋禽不見月巢空。
送平禪人歸鄂渚
浮舟春水作歸征。家有良田可飯羹。久客迴翔云一點。 舊巢臥看月三更。人猜我住尖頭屋。 爾去誰扶折腳鐺。為問巖頭窮鬼子。當時何似此時生。
資聖庵欲過圓通
我初浮舟濟九江。幽尋蘭若山蒼龍。王摩詰畫倚檽檻。 謝靈運詩開綺窗。艾禪高談肖琢玉。 法身雅論非枯樁。夢迴便是圓通路。月冷上方鐘一撞。
登祥雲庵謁東林明首座
伐木清哦癖在腸。握筇蒼磴履重霜。玲瓏墮壑乳泉向。 蕭瑟到門松吹香。高寒夜雨凍一色。 虛凈曉云流五光。社散荷枯有遺友。目青鬚髮半滄浪。
與天池信長老
晚歲叢林鬧葦麻。可中著眼辨龍蛇。行當五路我能事。 坐斷孤峰渠作家。佛法從來如嚼蠟。 朋儔此去似團沙。音書不寄思惟盡。千里同風卻較些。
朱熙載作
平陰令。八十日致仕而歸
勇退歸來適舊遊。家林禾黍一成秋。黃蘆雪照沙頭屋。 明月波浮江口舟。耕道誰從夫子后。 逃禪今與老僧儔。柴桑試問陶彭澤。風味真醇相肖不。
周秀才出家求頌
標心脫帽法丹霞。借力堂前刬草些。塞上不須嗟失馬。 杯中端欲斷疑蛇。久懷甘露濯塵骨。 將意叢林開覺華。古渡雪蘆明月共。一壺秋色屬吾家。
牧童
水牯老行步穩。蓑郎癡歌笑繁。物外初無塵滓。 胸中別有丘園。
游司真洞
桃華濯錦春水寒。洞門窈窕玉勾欄。三峰擁翠雲吞屋。 九井揚波雪濺壇。像帝先身元老語。 穀神後事阿誰觀。羽郎清瘦發半白。待乞安期五色丸。
仲春過龍舒法華山。尋誦經道者舊庵
支徑入窮谷。來尋道者庵。梵音今默默。華雨尚毿𣯶。 夜白月半屋。寒青燈一龕。夢隨歌吹去。 借路過江南。
月禪人出丐求頌
踏雪到人家。投機的不差。月魂通水脈。春信入梅華。 去覓炊香許。來寬束篾些。上方分佛事。 先我過毗耶。
淵禪人出丐求頌
淵源徹底碧涵秋。誰道寒光凝不流。轉眄蘆華與明月。 更無一物礙船頭。去來得妙縱橫自由。 巨鰲犯餌快須掣。便是仙山墜也休。
即覺庵子中居士。來訪妙峰之西既去。作
【現代漢語翻譯】 現代漢語譯本
《平陰令。八十日致仕而歸》
毅然辭官歸來，正好遊覽舊地，家中的田地裡，莊稼已經成熟，呈現出一派秋收的景象。白色的蘆葦在雪的映照下，照亮了河邊的房屋，明亮的月光倒映在江面上，小船在江口輕輕搖盪。繼承耕讀傳家之道的，有誰能比得上孔夫子呢？如今我像逃避塵世的老僧一樣遁世。想問問隱居柴桑的陶淵明（陶彭澤），我的隱居生活，與他那真淳的風味，是否很相似呢？
《周秀才出家求頌》
周秀才傚法丹霞禪師，拋棄世俗之心，脫下帽子，出家為僧。希望藉助佛法的力量，掃除堂前的雜草。即使在邊塞失去了馬，也不必嘆息，就像杯中之蛇，當機立斷。我早就想用甘露洗滌這沾滿塵埃的身體，將心意寄託于叢林，開啟覺悟之花。在古老的渡口，雪白的蘆葦與明月交相輝映，這一片秋色都屬於我的家。
《牧童》
老水牛慢慢地走著，步履穩健，牧童天真地唱著歌，笑聲不斷。在世俗之外，本來就沒有什麼塵埃污垢，胸中自有屬於自己的山水田園。
《游司真洞》
桃花盛開，映照著絲綢般絢麗的河水，春水寒冷。司真洞的洞門幽深，欄桿雕琢精美。三座山峰環抱著翠綠，雲霧吞沒了房屋。九口水井噴涌著水花，像雪花一樣濺落在祭壇上。『象帝先身』是元老的古老話語，『穀神不死』的後事又有誰能看透呢？修道的羽士清瘦，頭髮半白，等待著向安期生乞求五色仙丹。
《仲春過龍舒法華山。尋誦經道者舊庵》
沿著彎彎曲曲的小路，進入幽深的山谷，來尋找誦經道者的舊庵。如今梵音已經聽不見了，花瓣像雨一樣還在紛紛飄落。夜晚，月光照亮了半間屋子，寒冷的青燈發出微弱的光芒。我的思緒隨著歌舞聲飄向遠方，借路經過江南。
《月禪人出丐求頌》
踏著積雪來到人家，化緣的功夫一點也不差。月亮的魂魄與水脈相通，春天的資訊已經進入梅花。去尋找可以用來做飯的柴火，來放寬捆紮東西的篾條。在寺廟裡分擔佛事，比我先到毗耶離城。
《淵禪人出丐求頌》
淵禪師的禪定像深潭一樣清澈，蘊含著秋天的氣息，誰說這寒冷的光芒凝固而不流動呢？轉眼間，蘆葦花與明月交相輝映，再也沒有什麼東西能夠阻礙船的前行。來去之間，運用得非常巧妙，縱橫自由。巨大的鰲魚咬住了魚餌，要快速地把它拉上來，即使是仙山墜落了，也不要管。
《即覺庵子中居士。來訪妙峰之西既去。作》
English version
'Resigning from Office in Pingyin. Returning Home After Eighty Days'
Resolutely resigning and returning, just in time to visit old haunts. The crops in the family fields are ripe, presenting a scene of autumn harvest. White reeds, illuminated by the snow, light up the riverside houses. Bright moonlight reflects on the river surface, and boats gently sway at the river mouth. Who can compare to Confucius in inheriting the tradition of farming and studying? Now, like an old monk escaping the world, I seclude myself. I wonder, if I were to ask Tao Yuanming (Tao Pengze), who lived in seclusion in Chaisang, whether my life of seclusion is similar to his genuine and pure style?
'Zhou, a Scholar, Seeks a Eulogy for Becoming a Monk'
Scholar Zhou emulates Zen Master Danxia, abandoning worldly desires and taking off his hat to become a monk. He hopes to use the power of Buddhism to sweep away the weeds in front of the hall. Even if he loses a horse at the border, there is no need to sigh, just like cutting off the snake in the cup decisively. I have long wanted to wash this dust-covered body with nectar, entrusting my heart to the forest and opening the flower of enlightenment. At the ancient ferry, white reeds and the bright moon shine together, and this autumn scenery belongs to my home.
'Cowherd'
The old water buffalo walks slowly, with steady steps. The cowherd sings innocently and laughs constantly. Outside the mundane world, there is originally no dust or dirt. In his heart, he has his own landscape and gardens.
'Visiting Sima Zhen Cave'
Peach blossoms bloom, reflecting the silk-like river water, and the spring water is cold. The entrance to Sima Zhen Cave is deep and secluded, with beautifully carved railings. Three peaks embrace the greenery, and clouds engulf the houses. Nine wells gush water, splashing on the altar like snowflakes. 'The elephant emperor first body' is the ancient words of the elders, who can see through the afterlife of 'the valley god is not dead'? The Taoist priest is thin and his hair is half white, waiting to beg for the five-colored elixir from Anqi Sheng.
'Passing by Longshu Fahua Mountain in Mid-Spring. Seeking the Old Hermitage of the Sutra-Chanting Taoist'
Following the winding path, enter the deep valley to find the old hermitage of the sutra-chanting Taoist. Now the Sanskrit sounds can no longer be heard, and the flower petals are still falling like rain. At night, the moonlight illuminates half of the room, and the cold green lamp emits a faint light. My thoughts drift away with the sounds of singing and dancing, passing through Jiangnan.
'The Zen Monk Yue Begs for a Eulogy'
Walking through the snow to people's homes, the skill of begging for alms is not bad at all. The soul of the moon communicates with the water veins, and the message of spring has entered the plum blossoms. Go find firewood that can be used for cooking, and loosen the bamboo strips that bind things. Share the Buddhist affairs in the temple, arriving in Vaishali before me.
'The Zen Monk Yuan Begs for a Eulogy'
Zen Master Yuan's meditation is as clear as a deep pool, containing the breath of autumn. Who says this cold light is frozen and does not flow? In the blink of an eye, the reed flowers and the bright moon shine together, and there is nothing to hinder the boat's progress. Coming and going, using it very skillfully, freely in all directions. The giant turtle bites the bait, quickly pull it up, even if the fairy mountain falls, don't worry about it.
'Layman Zizhong of Jue'an Hermitage. Visited West of Miaofeng and Left. Composed'
【English Translation】 English version
'Resigning from Office in Pingyin. Returning Home After Eighty Days'
Resolutely resigning and returning, just in time to visit old haunts. The crops in the family fields are ripe, presenting a scene of autumn harvest. White reeds, illuminated by the snow, light up the riverside houses. Bright moonlight reflects on the river surface, and boats gently sway at the river mouth. Who can compare to Confucius in inheriting the tradition of farming and studying? Now, like an old monk escaping the world, I seclude myself. I wonder, if I were to ask Tao Yuanming (Tao Pengze), who lived in seclusion in Chaisang, whether my life of seclusion is similar to his genuine and pure style? 'Zhou, a Scholar, Seeks a Eulogy for Becoming a Monk'
Scholar Zhou emulates Zen Master Danxia, abandoning worldly desires and taking off his hat to become a monk. He hopes to use the power of Buddhism to sweep away the weeds in front of the hall. Even if he loses a horse at the border, there is no need to sigh, just like cutting off the snake in the cup decisively. I have long wanted to wash this dust-covered body with nectar, entrusting my heart to the forest and opening the flower of enlightenment. At the ancient ferry, white reeds and the bright moon shine together, and this autumn scenery belongs to my home. 'Cowherd'
The old water buffalo walks slowly, with steady steps. The cowherd sings innocently and laughs constantly. Outside the mundane world, there is originally no dust or dirt. In his heart, he has his own landscape and gardens. 'Visiting Sima Zhen Cave'
Peach blossoms bloom, reflecting the silk-like river water, and the spring water is cold. The entrance to Sima Zhen Cave is deep and secluded, with beautifully carved railings. Three peaks embrace the greenery, and clouds engulf the houses. Nine wells gush water, splashing on the altar like snowflakes. 'The elephant emperor first body' is the ancient words of the elders, who can see through the afterlife of 'the valley god is not dead'? The Taoist priest is thin and his hair is half white, waiting to beg for the five-colored elixir from Anqi Sheng. 'Passing by Longshu Fahua Mountain in Mid-Spring. Seeking the Old Hermitage of the Sutra-Chanting Taoist'
Following the winding path, enter the deep valley to find the old hermitage of the sutra-chanting Taoist. Now the Sanskrit sounds can no longer be heard, and the flower petals are still falling like rain. At night, the moonlight illuminates half of the room, and the cold green lamp emits a faint light. My thoughts drift away with the sounds of singing and dancing, passing through Jiangnan. 'The Zen Monk Yue Begs for a Eulogy'
Walking through the snow to people's homes, the skill of begging for alms is not bad at all. The soul of the moon communicates with the water veins, and the message of spring has entered the plum blossoms. Go find firewood that can be used for cooking, and loosen the bamboo strips that bind things. Share the Buddhist affairs in the temple, arriving in Vaishali before me. 'The Zen Monk Yuan Begs for a Eulogy'
Zen Master Yuan's meditation is as clear as a deep pool, containing the breath of autumn. Who says this cold light is frozen and does not flow? In the blink of an eye, the reed flowers and the bright moon shine together, and there is nothing to hinder the boat's progress. Coming and going, using it very skillfully, freely in all directions. The giant turtle bites the bait, quickly pull it up, even if the fairy mountain falls, don't worry about it. 'Layman Zizhong of Jue'an Hermitage. Visited West of Miaofeng and Left. Composed'
六言五首送之
越境能來訪我。扶筇頗肖游僧。得與坐間語味。 諒其胸底懷冰。
夢曉寒松掛月。心秋古井含津。至道百家合轍。 同風千里成鄰。
欲下前時雪磴。重開向日風翎。此去丁寧華鳥。 莫來狼藉春庭。
歸來三徑春草。夢臥一圍雨蓑。白髮暗移玉燭。 昏窗凈洗金波。
世外道人有在。庵中瓶粟無儲。過客未容空去。 挽衣相與分蔬。
送月上人歸鄉
西風木落山露骨。秋月在水波濯魂。客意歸臥四明麓。 三世佛從禪口吞。大千俱壞我不壞。 三六相昏渠不昏。劫空照見造化種。回首應物亡塵根。
夏安居日。過實上人東軒。時新竹浴雨。因作句歌之
籜龍出叢林。脫錦露新綠。昂藏引頭角。密密均節目。 娟然塵外姿。雲霧膩寒玉。翠滿東窗陰。 心眼掃惡俗。虛靜頗道情。清臞見風骨。惠我不老春。 為誰無弦曲。葛陂蟄時事。第恐雷雨促。 不能留高間。雙碧淡相矚。
再和朱朝奉見寄
朅來林下人。掛冠脫朝綠。身間道愈尊。神靜碧照目。 落落我就璞。碌碌誰如玉。欲學陶淵明。 高情異浮俗。白雲無定心。青山有奇骨。肯從蓮社賓。 共奏無弦曲。佛生等一念。日劫詎延促。 傾蓋同故人。道存聊一矚。
擬石牛與悟上人
阿牛純熱不鞭
【現代漢語翻譯】 現代漢語譯本 六言五首送之
越境能來訪我，（你）跨越邊界來拜訪我。 扶筇頗肖游僧，拄著竹杖的樣子很像雲遊的僧人。 得與坐間語味，能夠和你坐在一起談論佛法真味。 諒其胸底懷冰，想來你的胸懷如冰一般清澈。
夢曉寒松掛月，夢醒時分，寒冷的松樹上掛著一輪明月。 心秋古井含津，心如秋日般澄澈，又如古井般蘊含甘泉。 至道百家合轍，最高的道理，各家學說最終都會殊途同歸。 同風千里成鄰，擁有相同風尚的人，即使相隔千里也如鄰居一般。
欲下前時雪磴，想要走下之前積雪的石階。 重開向日風翎，重新舒展開迎著陽光的羽翼。 此去丁寧華鳥，此番離去，叮囑那些美麗的鳥兒。 莫來狼藉春庭，不要來弄亂這春天的庭院。
歸來三徑春草，歸來時，庭院小路已長滿春草。 夢臥一圍雨蓑，夢中身披蓑衣安臥。 白髮暗移玉燭，不知不覺中，白髮增多，時光流逝。 昏窗凈洗金波，擦拭昏暗的窗戶，讓陽光照進來。
世外道人有在，世外高人確實存在。 庵中瓶粟無儲，庵中米缸空空如也，沒有儲備。 過客未容空去，不能讓過路的客人空手而歸。 挽衣相與分蔬，拉著（你的）衣袖，（我們）一起分享蔬菜。
送月上人歸鄉
西風木落山露骨，西風吹過，樹葉凋零，山石嶙峋。 秋月在水波濯魂，秋月倒映在水中，洗滌著靈魂。 客意歸臥四明麓，（你）思鄉心切，想要回到四明山腳下。 三世佛從禪口吞，三世諸佛都從禪定中領悟。 大千俱壞我不壞，即使整個世界都毀滅，我的本性也不會改變。 三六相昏渠不昏，即使種種表象都變得昏暗，（真性）也不會昏暗。 劫空照見造化種，在劫難過後，照見萬物生髮的根源。 回首應物亡塵根，回頭應對萬物，滅除塵世的根源。
夏安居日。過實上人東軒。時新竹浴雨。因作句歌之
籜龍出叢林，竹筍破殼而出，從叢林中長出。 脫錦露新綠，脫去筍殼，露出新綠的竹身。 昂藏引頭角，昂首挺胸，展現出蓬勃的生機。 密密均節目，竹節緊密而均勻。 娟然塵外姿，姿態優美，超凡脫俗。 雲霧膩寒玉，雲霧滋潤著如寒玉般翠綠的竹子。 翠滿東窗陰，翠綠的竹影充滿東窗。 心眼掃惡俗，用清凈的心眼掃除世俗的惡習。 虛靜頗道情，虛靜的狀態很符合修道的真情。 清臞見風骨，清瘦的身姿顯現出高潔的風骨。 惠我不老春，賜予我永不衰老的春天。 為誰無弦曲，為誰彈奏這無弦之曲？ 葛陂蟄時事，（就像）葛陂龍蟄伏時的情景。 第恐雷雨促，只是擔心雷雨來得太快。 不能留高間，不能長久地停留在此。 雙碧淡相矚，兩片翠綠的竹葉淡淡地相互凝視。
再和朱朝奉見寄
朅來林下人，（你）辭官歸隱，來到山林。 掛冠脫朝綠，掛起官帽，脫下官服。 身間道愈尊，身處閒適，道行更加精進。 神靜碧照目，精神寧靜，目光如碧玉般清澈。 落落我就璞，我（也）要像你一樣，迴歸純樸。 碌碌誰如玉，忙碌奔波的人，誰能像玉一樣純潔？ 欲學陶淵明，想要學習陶淵明。 高情異浮俗，高尚的情操不同於世俗的浮華。 白雲無定心，白雲飄忽不定。 青山有奇骨，青山擁有奇特的風骨。 肯從蓮社賓，願意成為蓮社的賓客。 共奏無弦曲，一起彈奏無弦之曲。 佛生等一念，佛的誕生和凡人的一個念頭一樣。 日劫詎延促，時間的長短又有什麼關係呢？ 傾蓋同故人，（即使是）初次見面，也像老朋友一樣。 道存聊一矚，只要道義存在，（相視）一眼就足夠了。
擬石牛與悟上人
阿牛純熱不鞭，（這頭）石牛天性溫順，無需鞭打。
English version Five Poems in Six-Character Lines to See Someone Off
Crossing the border to visit me, you come. Leaning on a bamboo staff, much like a wandering monk. To be able to sit and discuss the taste of Dharma. I understand that your heart holds ice.
At dawn, a cold pine tree hangs the moon. The heart is like autumn, an ancient well containing essence. The ultimate path, a hundred schools converge. Sharing the same customs, a thousand miles become neighbors.
Wanting to descend the snowy steps of the past. Reopening the sun-facing wind feathers. Upon this departure, earnestly tell the beautiful birds. Do not come to mess up the spring courtyard.
Returning, the three paths are filled with spring grass. Dreaming, lying under a round rain cape. White hair secretly shifts the jade candle. The dim window is cleanly washed with golden waves.
A Taoist recluse exists in the world. In the hermitage, there is no stored grain in the jar. Allowing no passing guest to leave empty-handed. Holding their sleeves, sharing vegetables together.
Seeing Off the Monk Yue Returning Home
The west wind blows, the trees lose their leaves, the mountain reveals its bones. The autumn moon is in the water, washing the soul with waves. The guest intends to return and lie at the foot of Siming Mountain (Siming Mountain, a famous mountain in Zhejiang Province). The Buddhas of the three worlds are swallowed from the mouth of Chan (Chan refers to Zen Buddhism). Even if the great thousand worlds are destroyed, I will not be destroyed. Even if the three six forms are dim, it will not be dim. After the kalpa, it illuminates the seeds of creation. Looking back, responding to things, the roots of dust are gone.
On the Day of Summer Retreat, Visiting the East Pavilion of Monk Shi. At that time, the new bamboo was bathed in rain, so I composed a poem to sing about it.
The bamboo shoot emerges from the forest. Shedding its brocade, revealing new green. Standing tall, raising its head and horns. The joints are dense and even. A graceful, otherworldly appearance. Clouds and mist nourish the cold jade. Green fills the shade of the east window. The mind's eye sweeps away evil customs. Emptiness and stillness are quite in line with the Taoist sentiment. Lean and clear, revealing integrity. Bestowing upon me an ageless spring. For whom is this stringless tune played? Like the dragon of Ge Lake (Ge Lake, a lake in Anhui Province) hibernating. Only fearing that the thunder and rain will come quickly. Unable to stay for long. Two green bamboos gaze at each other faintly.
Re-rhyming with Zhu Chaofeng's Sent Poem
Coming from the forest, a man. Hanging up his hat, shedding the green of the court. In leisure, the Tao is more revered. The spirit is calm, the eyes shine like jade. Freely, I return to simplicity. Who is like jade among the busy? Wanting to learn from Tao Yuanming (Tao Yuanming, a famous poet in ancient China). Noble sentiments are different from worldly frivolity. White clouds have no fixed heart. Green mountains have extraordinary bones. Willing to be a guest of the Lotus Society. Together playing the stringless tune. The birth of the Buddha is like a single thought. What does it matter if the day or kalpa is long or short? Meeting for the first time, like old friends. As long as the Tao exists, a glance is enough.
Imitating the Stone Ox and the Monk Wu
The ox is pure and docile, not needing a whip.
【English Translation】 English version Five Poems in Six-Character Lines to See Someone Off
Crossing the border to visit me, you come. Leaning on a bamboo staff, much like a wandering monk. To be able to sit and discuss the taste of Dharma. I understand that your heart holds ice.
At dawn, a cold pine tree hangs the moon. The heart is like autumn, an ancient well containing essence. The ultimate path, a hundred schools converge. Sharing the same customs, a thousand miles become neighbors.
Wanting to descend the snowy steps of the past. Reopening the sun-facing wind feathers. Upon this departure, earnestly tell the beautiful birds. Do not come to mess up the spring courtyard.
Returning, the three paths are filled with spring grass. Dreaming, lying under a round rain cape. White hair secretly shifts the jade candle. The dim window is cleanly washed with golden waves.
A Taoist recluse exists in the world. In the hermitage, there is no stored grain in the jar. Allowing no passing guest to leave empty-handed. Holding their sleeves, sharing vegetables together.
Seeing Off the Monk Yue Returning Home
The west wind blows, the trees lose their leaves, the mountain reveals its bones. The autumn moon is in the water, washing the soul with waves. The guest intends to return and lie at the foot of Siming Mountain (Siming Mountain, a famous mountain in Zhejiang Province). The Buddhas of the three worlds are swallowed from the mouth of Chan (Chan refers to Zen Buddhism). Even if the great thousand worlds are destroyed, I will not be destroyed. Even if the three six forms are dim, it will not be dim. After the kalpa, it illuminates the seeds of creation. Looking back, responding to things, the roots of dust are gone.
On the Day of Summer Retreat, Visiting the East Pavilion of Monk Shi. At that time, the new bamboo was bathed in rain, so I composed a poem to sing about it.
The bamboo shoot emerges from the forest. Shedding its brocade, revealing new green. Standing tall, raising its head and horns. The joints are dense and even. A graceful, otherworldly appearance. Clouds and mist nourish the cold jade. Green fills the shade of the east window. The mind's eye sweeps away evil customs. Emptiness and stillness are quite in line with the Taoist sentiment. Lean and clear, revealing integrity. Bestowing upon me an ageless spring. For whom is this stringless tune played? Like the dragon of Ge Lake (Ge Lake, a lake in Anhui Province) hibernating. Only fearing that the thunder and rain will come quickly. Unable to stay for long. Two green bamboos gaze at each other faintly.
Re-rhyming with Zhu Chaofeng's Sent Poem
Coming from the forest, a man. Hanging up his hat, shedding the green of the court. In leisure, the Tao is more revered. The spirit is calm, the eyes shine like jade. Freely, I return to simplicity. Who is like jade among the busy? Wanting to learn from Tao Yuanming (Tao Yuanming, a famous poet in ancient China). Noble sentiments are different from worldly frivolity. White clouds have no fixed heart. Green mountains have extraordinary bones. Willing to be a guest of the Lotus Society. Together playing the stringless tune. The birth of the Buddha is like a single thought. What does it matter if the day or kalpa is long or short? Meeting for the first time, like old friends. As long as the Tao exists, a glance is enough.
Imitating the Stone Ox and the Monk Wu
The ox is pure and docile, not needing a whip.
牽。臥向古源蒼樹邊。春谷玉田看去種。 雪山香草飽來眠。背頭隆骨任豐載。 鼻底流津大作川。異路行行哮吼處。莫忘露地未萌前。
雨夜宿龍門曉登靈光臺禮佛眼塔
一躍龍門適舊懷。棱棱浪級向人開。洗塵云陣澆華雨。 借力天衢破蟄雷。略彴駕溪桃水滿。 浮屠瘞骨玉山頹。欲知佛眼無遮障。須到靈光不夜臺。
過虎頭巖
空巖儼若虎頭蒼。云膩巖前草木光。竹吐錦萌春雨飽。 松含黃粉野吹香。石床蟠足散征倦。 道境洗心聊坐忘。投飯上方蘭若去。未能癡學顧長康。
塵上人出丐求頌
輕輕彈指便開門。百億門前百億身。妙應因緣通處處。 圓明個事遍塵塵。華間峰采黃鬚蜜。 柳上鶯傳青眼春。歸日相呼滿缽飯。一時分付飽參人。
別鄒秀才
聲利明來若夢遊。肯迂征家宿云棲。情高素抱山樊志。 性淡幽尋松石儔。愛我家風清入眼。 問伊時事點搖頭。今朝送別還孤坐。空對爐煙篆字浮。
游云棲院作偈。與住山琛老禪
紫宵峰頂金浮屠。風鈴揚音鬧蒼虛。玉欄中地穩行道。 云磴下林新葺廬。江山懷抱富不惡。 霜月軒窗清有餘。老眼寒青伴耶舍。炷香心醉竺仙書。
與觀禪者
豁凈虛通入覺場。體前一段本來光。孤禪恰恰如擔板。 默照明
【現代漢語翻譯】 現代漢語譯本 （牽牛）臥在古老蒼勁的樹旁，春天在玉田里播種希望。 在雪山遍地香草的地方，飽食后安然入眠。背上的隆起任憑承載。 鼻下的津液匯聚成河流。在不同的道路上行走，發出哮吼，不要忘記未萌芽前的露地。
雨夜住在龍門，清晨登上靈光臺，禮拜佛眼塔。 一躍過龍門，正合我舊時的情懷，層層疊疊的浪花向人涌來。洗去塵埃的云陣，澆下華麗的雨水。 藉助天上的道路，衝破蟄伏的雷聲。用簡陋的橋樑跨過溪流，桃花盛開，溪水滿溢。 埋葬著骨骸的佛塔，像玉山一樣頹圮。想要知道佛眼沒有遮蔽，必須到靈光不夜臺。
經過虎頭巖 空曠的巖石儼然像蒼老的虎頭，雲霧滋潤，巖前的草木充滿光澤。竹筍吐出錦繡般的新芽，春雨充足。 松樹含著黃色的花粉，野外吹來陣陣香氣。在石床上盤腿而坐，消除旅途的疲倦。 用道境洗滌心靈，姑且坐著忘卻一切。向上方的蘭若（指寺廟）投飯而去，還不能像顧長康（指顧愷之，東晉畫家）那樣癡迷於學畫。
塵世之人前來乞討的頌 輕輕彈指就能打開門，百億扇門前有百億個身。奇妙的應緣通達各處。 圓滿光明的本性遍佈每個微塵。花間採蜜的蜜蜂，長著黃色的觸鬚。 柳樹上傳來黃鶯的鳴叫，預示著美好的春天。歸去之日互相呼喚，裝滿缽的飯食。 一時全部交付給那些吃飽飯的參禪之人。
與鄒秀才告別 追逐名利就像一場夢遊。不肯像征家（指隱士）那樣住在云棲。情操高尚，一直懷有隱居山林的志向。 性情恬淡，喜歡尋訪松石為伴。喜愛我家的清雅家風，映入眼簾。 問他時事，只是點點頭。今天送別后又獨自坐著，空對著爐中的煙，篆字在空中飄浮。
游云棲院作偈，贈與住山的琛老禪師 紫宵峰頂有金色的佛塔，風鈴發出聲響，喧鬧著空曠的天空。在玉石欄桿圍著的地方穩步行走。 順著雲梯而下，新蓋的房屋在樹林中。有江山懷抱，富足而不令人厭惡。 霜月照耀軒窗，清幽而有餘韻。老眼清寒，陪伴著迦葉（佛陀十大弟子之一）。點燃香，沉醉於天竺的佛經。
與觀禪者 完全空明通透，進入覺悟的場所。身體之前的那一段本來就有的光明。獨自禪修就像揹著一塊木板。 默默地觀照光明。
【English Translation】 English version （The ox）lies down beside the ancient, verdant tree. In the spring valley, it watches the planting in the jade field. In the snowy mountains, where fragrant herbs abound, it sleeps contentedly after a full meal. The hump on its back bears any burden. The saliva flowing from its nose forms a great river. Walking on different paths, it roars and bellows, never forgetting the open ground before sprouting.
Spending the rainy night at Dragon Gate, ascending Lingguang Terrace at dawn to worship the Buddha-eye Pagoda. A leap over Dragon Gate suits my old feelings, the layered waves open towards people. The cloud array washing away dust, pours down splendid rain. Borrowing the heavenly path, breaking through the hibernating thunder. A simple bridge spans the stream, peach blossoms bloom, the stream is full. The pagoda burying bones, like a jade mountain, collapses. If you want to know that the Buddha-eye has no obstruction, you must go to the Lingguang sleepless terrace.
Passing Tiger Head Rock The empty rock resembles an old tiger's head, the clouds are thick, the grass and trees in front of the rock are full of luster. Bamboo shoots sprout brocade-like buds, the spring rain is plentiful. Pine trees contain yellow pollen, the wild wind carries fragrance. Sitting cross-legged on the stone bed, dispelling travel fatigue. Washing the heart with the realm of Tao, temporarily sitting and forgetting everything. Going to the upper Lanruo (referring to temple) to offer food, still unable to be as obsessed with painting as Gu Changkang (referring to Gu Kaizhi, a painter of the Eastern Jin Dynasty).
A eulogy for a person from the mundane world who comes begging A gentle snap of the fingers opens the door, there are hundreds of millions of bodies in front of hundreds of millions of doors. The wonderful response of cause and condition penetrates everywhere. The perfect and bright nature pervades every dust. Bees collecting honey among the flowers have yellow whiskers. Orioles sing on the willows, foretelling a beautiful spring. On the day of return, they call each other, bowls filled with rice. All at once, it is given to those Chan practitioners who have eaten their fill.
Farewell to Scholar Zou Pursuing fame and fortune is like a dream. Unwilling to live in Yunqi like a recluse. Noble sentiments, always harboring the ambition to live in seclusion in the mountains. A calm temperament, liking to seek pine and stone as companions. Loving my family's elegant style, it catches the eye. Asking him about current affairs, he just nods his head. Today, after saying goodbye, I sit alone again, facing the smoke in the stove, seal characters floating in the air.
Writing a verse while visiting Yunqi Temple, given to the old Chan master Chen who lives in the mountains On the top of Zixiao Peak is a golden pagoda, wind chimes make sounds, noisy in the empty sky. Walking steadily in the place surrounded by jade railings. Following the cloud ladder down, the newly built houses are in the forest. Embraced by rivers and mountains, rich and not disgusting. The old eyes are cold and clear, accompanying Kashyapa (one of the ten major disciples of the Buddha). Lighting incense, intoxicated by the Buddhist scriptures of India.
To Chan practitioner Guan Completely empty and transparent, entering the place of enlightenment. The original light before the body. Solitary Chan practice is just like carrying a plank. Silently observing the light.
明似面牆。秋光蘆華兩岸雪。 夜寒桂月一船霜。迢迢象外行歸路。雁字低低正夕陽。
禪人發心丐席求頌
萬指相從作正觀。出求臥席著蒲團。恬處斂雨野云薄。 湛若磨風秋水寒。捲去猶知鼻頭痛。 坐來方信髑髏干。蘆花明月阿誰事。人在江湖把釣竿。
吉祥長者草茸茸。香軟登機棱路通。捲去若人呈已事。 得來與我展家風。默游兩岸雪蘆外。 瘦坐五湖煙水中。未許春眠夢蝴蝶。大方引步劫壺空。
送從上人馳書至京西
衲帔矇頭自照人。月明堂上轉機輪。肯傳千里鹡鸰語。 要作十分棠棣春。雪嶺同風當日事。 石頭束篾舊時麟。家林歸臥長連穩。滿眼清光不見身。
蔣新臣秀才告別作句送之
雪屋高寒能我過。疏梅清秀雪林柯。不屈慳宋楚人語。 來試宗雷蓮社科。後會說盟如有以。 此行洗念入無何。春風遲立欄竿曲。白雪樓前船弄梭。
津禪人出化盞橐乞頌
喫茶去語落諸方。聚首商量柄杷長。相席是渠能打令。 同塵輸爾解和光。舌頭狤獠明無骨。 鼻孔累垂暗有香。盞橐成來圓此話。儂家受用恰平常。
宣和甲辰三月三日。山谷寺偶成。是時欲下長蘆也
溫風在山谷。青紫班芳妍。浩然春公心。不作彼此偏。 其來初無像。榮事亦自然。云容淡如
【現代漢語翻譯】 現代漢語譯本： 明亮得像面對一堵墻。秋天的景色，蘆葦花在兩岸如雪般潔白。 寒冷的夜晚，桂花月下，一船都籠罩著霜。遙遠啊，在形象之外行走，迴歸的路途。大雁的行列低低地飛過，正值夕陽西下。 禪人發心乞討坐席，請求題頌 無數的手指跟隨，一起進行正確的觀照。出門乞討坐席，用來放置蒲團。安靜地居住，收斂雨水，郊野的雲彩稀薄。 清澈得如同磨過的風，秋天的水寒冷。捲起坐席，仍然知道鼻頭疼痛。 坐下來，才相信這只是一個骷髏。蘆花明月，與誰有關呢？人在江湖，手持釣竿。 吉祥長者的草墊毛茸茸。柔軟舒適，登上它，條條道路都暢通。捲起草墊，如果有人呈現自己的事情。 得到草墊，與我一起展現家風。默默地遊覽兩岸雪白的蘆葦之外。 獨自清瘦地坐在五湖煙水之中。不允許在春日裡做夢，夢見蝴蝶。大方地邁步，將劫空的酒壺拿在手中。 送別從上人送信到京西 用衲衣蒙著頭，獨自照看自己。明亮的月光下，在大堂上轉動法輪。肯將千里之外鹡鸰的語言傳遞。 要展現出十分美好的棠棣之春。雪山同風，是當日的事情。 石頭束篾，是舊時的麒麟。回到家林安穩地躺臥。滿眼都是清光，卻看不見自身。 蔣新臣秀才告別時作詩送別 高寒的雪屋，你能讓我度過。稀疏的梅花清秀，在雪林的樹枝上。不屈服於吝嗇的宋國，說楚人的語言。 來嘗試宗雷的蓮社科舉。以後相會，如果有什麼可以說的。 這次出行，洗滌雜念，進入空無的境界。春風中遲遲地站在彎曲的欄桿旁。白雪樓前，船隻像梭子一樣穿梭。 津禪人拿出化緣的茶盞和布袋，請求題頌 '喫茶去'這句話傳遍四方。大家聚在一起商量茶柄的長短。互相幫助，他能發號施令。 與世俗同流合污，你擅長調和光芒。舌頭耿直，明白沒有骨頭。 鼻孔下垂，暗暗地散發著香氣。茶盞和布袋做成，圓滿了這句話。我家使用起來，恰恰很平常。 宣和甲辰三月三日，在山谷寺偶然寫成。當時將要前往長蘆 溫暖的風在山谷中吹拂。青色和紫色的花朵，色彩鮮豔美麗。充滿浩然之氣的春天，是公正的心。不分彼此，沒有偏頗。 它的到來最初沒有形象。繁榮的事情也很自然。雲彩的容貌淡薄如...
【English Translation】 English version: Bright as facing a wall. Autumn scenery, reed flowers on both banks are as white as snow. On a cold night, under the osmanthus moon, a boat is covered in frost. Far away, walking beyond form, the path of return. The rows of geese fly low, just as the sun sets. A Chan practitioner initiates alms-seeking for a seat, requesting an inscription. Countless fingers follow, engaging in correct contemplation together. Going out to beg for a seat, to place a futon upon. Dwelling quietly, collecting rain, the clouds in the wilderness are thin. Clear as wind that has been polished, the autumn water is cold. Rolling up the seat, one still knows the tip of the nose aches. Sitting down, one then believes it is just a skull. Reed flowers and bright moon, what do they have to do with anyone? A person is in the rivers and lakes, holding a fishing rod. Elder Jixiang's grass mat is fluffy. Soft and comfortable, ascending it, every road is clear. Rolling up the mat, if someone presents their affairs. Receiving the mat, displaying the family style with me. Silently wandering beyond the snowy reeds on both banks. Sitting alone, thin, amidst the misty waters of the Five Lakes. Not allowing spring sleep to dream of butterflies. Generously striding, holding the emptied jug of robbery. Sending off the Venerable Cong to deliver a letter to Jingxi Covering the head with a kasaya, looking after oneself. Under the bright moonlight, turning the Dharma wheel in the hall. Willing to transmit the language of wagtails from a thousand miles away. Wanting to create a spring of brotherhood and affection. Snow Mountain sharing the wind, is a matter of that day. Stone bound with bamboo strips, is the unicorn of old. Returning to the family forest to lie down steadily. Eyes full of clear light, yet not seeing oneself. Scholar Jiang Xinchen composed a poem as farewell The high and cold snow house, you can let me pass through. Sparse plum blossoms are elegant, on the branches of the snow forest. Not yielding to the stingy Song, speaking the language of Chu. Come try Zong Lei's Lotus Society examination. Later meetings, if there is anything to say. This journey, washing away distracting thoughts, entering the realm of nothingness. Lingering in the spring breeze, standing by the curved railing. In front of the White Snow Tower, boats shuttle like shuttles. Chan practitioner Jin brings out an alms-seeking bowl and bag, requesting an inscription 'Go drink tea,' this saying spreads everywhere. Everyone gathers to discuss the length of the tea handle. Helping each other, he can give orders. Conforming to the world, you are good at harmonizing light. The tongue is upright, understanding there are no bones. The nostrils droop, secretly emitting fragrance. The tea bowl and bag are made, fulfilling this saying. My family uses it, just as usual. Composed by chance at Shangu Temple on the third day of the third month of the Xuanhe Jia Chen year. At that time, I was about to go to Changlu The warm wind blows in the valley. Blue and purple flowers, colorful and beautiful. Full of vast and righteous spring, is a fair mind. Not distinguishing between self and others, without bias. Its arrival initially has no form. Prosperous events are also natural. The appearance of the clouds is faint as...
鶴。 草色齊膩煙。竹萌裹豹褲。蕨茁引兒拳。盤箸富可喜。 齒頰甘亦便。山水濯塵念。風雲會前緣。 葦江懷道人。擁眾幾兩千。頂門眼照世。 胸中海吞川。同雛丹山巢。羽成各翔遷。而今欲住集。 相見而忘年。執鞭驅並駕。未愧無彩韉。 白鷗行作伍。水蔬對烹煎。撫摩青石牛。不得陪高眠。 將趨皖口市。就買莎郎船。回首謝諸祖。 覺法吾所天。慧燈耿不夜。心花芳枝聯。 後日兒孫輩。莫怪森羅前。
欲渡長蘆。與琛上人漁家詞
岸樹藤繩欲解維。海門蒲席弄清吹。舟不澀興無涯。 回首𤅬山煙翠姿。
一葦江頭老白眉。而今問訊慰相思。風靜夜月明時。 滿眼寒光下釣絲。
游龜山和何學士
一宿曹溪今乃時。永嘉想見未忘茲。如何淮風遏行色。 不得扶杖相參隨。斯須佳惠玩珠璧。 璨然傾瀉胸中奇。詞鋒明銳許誰敵。禪悅清酣還我追。 約君入社背時事。種藕著華春滿池。 道在金蘭端未艾。回頭閱世真兒嬉。
送慧禪人往上江糴麻米
石霜拈處最分明。萬萬千千一粒生。歸日飯香穿鼻孔。 相呼作舞下堂行。
雲門糊餅趙州茶。里許明明著得些。公案見成知味底。 一千二百衲僧家。
解開蔑束肚皮寬。子去誰憂甑釜寒。雲水相迎船到岸。 飽叢林事不相瞞
【現代漢語翻譯】 現代漢語譯本 鶴。 草色如油般潤澤，煙霧迷濛。 竹筍剝開像豹紋的褲子，蕨菜嫩芽引得孩童握拳採摘。 餐具豐盛，令人喜愛，食物美味，食用方便。 山水洗滌塵世雜念，風雲際會是前世的緣分。 在葦江邊懷念道人，他擁有幾千信眾。 頭頂的智慧之眼照亮世界，胸懷像大海一樣能吞納百川。 曾經像雛鳥一樣在丹山築巢，羽翼豐滿后各自飛翔。 如今想要聚集在一起，相見恨晚，忘記了年齡。 我願執鞭為您驅趕並駕的馬車，即使沒有華麗的馬鞍也無愧於心。 白鷗成群結隊地飛翔，用水邊的蔬菜相對烹煮。 撫摸著青石雕刻的牛，卻不能陪伴您一同安睡。 我將前往皖口市，去購買莎郎船。 回頭感謝諸位祖師，覺悟之法是我的天。 智慧之燈明亮不滅，心之花朵芬芳相連。 希望後代的子孫們，不要在森羅殿前感到奇怪。
將要渡過長蘆，與琛上人所作的漁家詞 岸邊的樹木，藤蔓繩索將要解開船的纜繩，海邊的蒲席，吹拂著清涼的風。 船行不滯，興致無邊，回頭望去，𤅬山籠罩在翠綠的煙霧之中。 江邊一位鬚髮皆白的老者，如今前來問候，表達慰問和思念。 風平浪靜，月光明亮的夜晚，滿眼都是寒光閃閃的釣絲垂入水中。
游龜山，和何學士所作 在曹溪住了一夜，今天才得空，對永嘉的思念至今未忘。 為何淮河的風阻礙了我的行程，不能拄著枴杖跟隨您。 很快就收到了您美好的贈予，欣賞著如珠玉般珍貴的詩篇。 它們像傾瀉而下的瀑布一樣，展現著您胸中的奇思妙想。 您詩詞的鋒芒如此明銳，有誰能與您匹敵？禪悅的清凈和酣暢，還需我來追趕。 我與您相約加入社團，遠離世俗之事，種植蓮藕，讓蓮花盛開，春天充滿池塘。 道義存在於我們深厚的友誼之中，永遠不會衰竭，回頭看這世間的一切，真是像小孩子玩耍一樣。
送慧禪人前往上江購買麻米 石霜禪師拈花微笑之處最為分明，萬萬千千的道理都從一粒米中生髮。 歸來之日，飯菜的香味穿透鼻孔，大家互相呼喚，跳舞著走下佛堂。 雲門禪師的糊餅，趙州禪師的茶，其中蘊含的道理，明明白白地擺在那裡。 那些懂得公案真滋味的人，就是這一千二百位僧人。 解開捆紮的繩索，讓肚皮放鬆，你走了，誰來擔心鍋里的飯是否足夠？ 雲水生涯，彼此相迎，船一靠岸，吃飽飯，叢林里的事情，彼此之間沒有隱瞞。
【English Translation】 English version Crane. The color of the grass is as smooth as oil, and the mist is hazy. Bamboo shoots peeled open resemble leopard-print pants, and tender fern sprouts attract children to clench their fists to pick them. The tableware is rich and pleasing, and the food is delicious and easy to eat. Mountains and rivers wash away worldly thoughts, and the meeting of wind and clouds is a past life's destiny. I miss the Taoist in Weijiang, who has several thousand followers. The eye of wisdom on the top of his head illuminates the world, and his heart is like the sea, able to swallow hundreds of rivers. Once like chicks nesting in Danshan (Red Mountain), after their wings are full, they fly away separately. Now I want to gather together, regretting that we met so late, forgetting our age. I am willing to drive the parallel carriages for you, even without a gorgeous saddle, I am not ashamed. White gulls fly in flocks, cooking vegetables by the water and eating them together. Stroking the ox carved from green stone, but unable to accompany you to sleep peacefully. I will go to Wankou City to buy a Shalang boat. Looking back, I thank all the ancestors, the Dharma of enlightenment is my heaven. The lamp of wisdom is bright and never extinguished, and the flowers of the heart are fragrant and connected. I hope that future generations will not be surprised in front of the Yama's court.
About to cross Changlu, fisherman's song with Chan Master Chen The trees on the shore, the rattan ropes are about to untie the mooring rope of the boat, the cattail mats by the sea, blowing a cool breeze. The boat travels smoothly, the interest is boundless, looking back, Mount 𤅬 (name of a mountain) is shrouded in green smoke. An old man with white hair by the river, now comes to greet, expressing comfort and longing. On a calm and moonlit night, the eyes are full of fishing lines with cold light falling into the water.
Visiting Turtle Mountain, composed with Scholar He I stayed in Caoqi (Caoqi Temple) for one night, and only now have time, the longing for Yongjia (Yongjia County) has not been forgotten. Why does the wind of the Huai River hinder my journey, unable to follow you with a cane. Soon I received your beautiful gift, appreciating the poems as precious as pearls and jade. They are like waterfalls pouring down, showing the wonderful ideas in your chest. The sharpness of your poetry is so sharp, who can match you? The purity and delight of Chan meditation still need me to catch up. I agree with you to join the community, away from worldly affairs, planting lotus roots, so that lotus flowers bloom, and spring fills the pond. The Tao exists in our deep friendship, and will never fade, looking back at everything in this world, it is really like children playing.
Sending Chan Monk Hui to Shangjiang to buy hemp and rice The place where Chan Master Shishuang (Shishuang Qingzhu) smiled while holding a flower is the most clear, ten thousand and thousands of truths are born from a grain of rice. On the day of return, the fragrance of rice penetrates the nostrils, everyone calls each other, dancing down the hall. Chan Master Yunmen's (Yunmen Wenyan) pancake, Chan Master Zhao Zhou's (Zhao Zhou Congshen) tea, the truth contained in them is clearly placed there. Those who understand the true taste of the Koan (a paradoxical anecdote or riddle used in Zen Buddhism for monks to meditate upon), are these one thousand two hundred monks. Untie the tied rope, let the belly relax, you leave, who will worry about whether there is enough rice in the pot? In the life of clouds and water, we greet each other, as soon as the boat docks, we eat our fill, and there is no concealment between us about the affairs of the jungle (monastery).
。
蘆華明月水茫茫。激箭風舟破冷光。親到廬陵酬米價。 那時開口便相當。
去去西江趁便風。丁寧底意語龐公。歸來定是通身飯。 直下人人識己躬。
浮舟下淮訪龜山禪師
霜風獵獵掃平野。沙頭蓁翳凈如燖。淮津斜轉龜山麓。 雲漢微分雁塔尖。籬落梅梢春點點。 庭除松影月纖纖。禪家況是不羈友。問訊勤來想未嫌。
與黃道友
人頭膏火底心休。來預林儔默默游。犀暈成時月魄夜。 雁行斷處霽容秋。百年分付三椽下。 萬象崢嶸一指頭。歸去懶融無伎倆。庵前華鳥莫相求。
浮舟之昌國謁韓克明知縣
南風帆腹飽。半夜渡滄津。鯨海漾新月。仙山尋故人。 浪寒千里雪。煙暖十洲春。來就昌黎語。 良慚我效顰。
沖禪人與翠山出丐求頌
歸去家山雪未消。到時雪后翠棱高。豁然直下斷三際。 卓爾箇中抽一毫。化缽不妨游幻海。 虛舟何憚駕驚濤。因緣成熟袖雙手。莫學吾家敗酒糟。
利禪人發心丐開海田
檀度夤緣約遠尋。利他方稱出家心。丐行端取叢林飽。 耕耨不嫌泥水深。地面丕平春種玉。 波痕清淺月浮金。栽田博飯吾家事。一段風規得老琛。
湛禪人開田求頌
衲僧茲欲起家門。老牯鞭催泥水渾。混處蹈翻明月影。 轉時耕斷
白雲根。力田辛苦遵吾祖。 炊飯馨香飽子孫。底事既歸蒲坐穩。湛圓心鑒夙忘痕。
小師智寬與國清作丐請語
入廛一缽是生涯。來自寒山拾得家。曉影玉鉤蘿戶月。 春叢黃粉蜜房華。午炊佛土香傳鼻。 參飽雲門飯打牙。準擬神通何處借。凈名居士住毗耶。
靈上人丐鹽求頌
熬煉渠經幾度難。炎炎爐鞴頭看。可中皓色從來瑩。 直下滄溟吸得干。力展家風排淡薄。 妙將滋味破辛酸。道人意滿期歸也。雪擁茅檐不覺寒。
端禪人丐鹽求頌
紅爐焰里結冰霜。收拾儂家妙有方。舌本要資雲水味。 鼻端相助蕨薇香。掃歸茆舍閑堆雪。 坐照金盤淨髮光。去去道人成底事。芳滋許我沃枯腸。
與孫宣教
作別江頭五載余。海邊相訪未嫌迂。山林意與世幾絕。 丘壑姿逢秋更臞。約我道耕新活計。 輟君詩戰老工夫。兒婚女嫁誰家事。居士有心從馬駒。
鄰月堂求頌
畦衣我是出塵人。卜築高堂與月鄰。床上金刀香剪桂。 篋中玉斧冷修輪。寒臞破夢無嫌病。 清白傳家不愧貧。門外潮平舡著棹。點頭老兔靜分身。
善應不觸
出門雲水任茫茫。相應相酬許當行。一切時無第二念。 雪峰於此謝靈光。
大功不宰
吾家訊息默中看。看處虛明霽月寒。一
【現代漢語翻譯】 現代漢語譯本 白雲根。辛勤耕作，遵循祖先的遺訓。 煮出的米飯香氣撲鼻，讓子孫後代吃飽。究竟是什麼事讓你安穩地坐在蒲團上？清澈圓滿的心如同明鏡，早已忘記了過去的痕跡。
小師智寬與國清為化緣乞討作祈請語 手持缽盂入市乞討是我的生活。我來自寒山（Hanshan，唐代詩人）和拾得（Shide，唐代詩人）的家鄉。清晨的月亮像玉鉤一樣掛在用蘿草編織的門上。春天裡，花叢中充滿了花粉和蜜蜂。 中午煮飯時，佛土的香味傳到鼻端。參禪吃飽后，像雲門（Yunmen，禪宗大師）一樣敲打牙齒。打算從哪裡借來神通呢？就像凈名居士（Vimalakirti，維摩詰，佛教在家修行典範）住在毗耶離城（Vaishali）一樣。
靈上人乞討鹽巴，請求作頌 熬煉鹽巴的過程經歷了多少艱難。在炎熱的爐火旁仔細觀看。其中潔白的光澤從來都是晶瑩剔透的。直接從大海中吸取精華。 努力展現家風，去除淡薄的味道。巧妙地用滋味來化解辛酸。道人心中滿足，期待著歸去。雪擁著茅檐，也不覺得寒冷。
端禪人乞討鹽巴，請求作頌 在紅色的爐火中結出冰霜。收拾起我家的奇妙方法。舌頭需要藉助雲水的味道。 鼻端也來幫忙，帶來蕨菜和薇菜的香味。掃雪歸來，堆在茅屋旁，像雪一樣潔白。靜靜地坐在那裡，像金盤一樣發出純凈的光芒。道人離去，最終成就了什麼？希望用這芳香的滋味來滋潤我乾枯的腸胃。
與孫宣教 自從在江邊分別，已經過去五年多了。在海邊相訪，並不嫌棄路途遙遠。山林的情趣與世俗幾乎隔絕。 山丘和溝壑的姿態，在秋天顯得更加清瘦。邀請我一起耕耘新的生活。停止您那像戰鬥一樣的詩歌創作吧。兒子結婚，女兒出嫁，那是誰家的事情？居士我一心一意地跟隨馬駒（Maming, 人名）。
鄰月堂請求作頌 穿著粗布衣服的我，是出世之人。在高堂旁邊建造房屋，與月亮為鄰。在床上用金刀剪下桂花。 在箱子里用玉斧修整月亮的輪廓。寒冷清瘦，打破了我的夢境，我不嫌棄生病。清白做人，傳給後代，不覺得貧窮可恥。門外的潮水漲平，船隻停靠在岸邊。老兔子靜靜地分身，向我點頭。
善應不觸 出門在外，像雲水一樣漂泊，任憑茫茫無際。相應相酬，允許我這樣做。在任何時候都沒有第二個念頭。 雪峰（Xuefeng，禪宗大師）在這裡感謝靈光（Lingguang，寺廟名）。
大功不宰 我家的訊息要在沉默中觀看。觀看之處虛空光明，像雨後晴朗的月亮一樣寒冷。一
【English Translation】 English version Bai Yun Gen (White Cloud Root). Diligently cultivate the fields, following the teachings of our ancestors. The cooked rice emits a fragrant aroma, satisfying the hunger of descendants. What is it that allows you to sit steadily on the cattail mat? The clear and complete heart is like a bright mirror, having long forgotten past traces.
A request for verses by the young monks Zhikuan and Guoqing for begging alms Carrying a bowl to beg for alms in the city is my livelihood. I come from the home of Hanshan (Cold Mountain, Tang Dynasty poet) and Shide (Foundling, Tang Dynasty poet). The morning moon hangs like a jade hook on the wisteria-woven door. In spring, the flower bushes are full of pollen and honeybees. At noon, when cooking rice, the fragrance of the Buddha-land reaches the nose. After meditating and eating my fill, I knock my teeth like Yunmen (Cloud Gate, Zen master). Where do I plan to borrow supernatural powers from? Just like Vimalakirti (Pure Name Layman, a model of Buddhist lay practice) living in Vaishali.
Ling Shangren begs for salt and requests a verse The process of refining salt has undergone many difficulties. Carefully watch beside the blazing furnace. The pure white color within has always been crystal clear. Directly absorb the essence from the vast ocean. Strive to display the family tradition, removing the bland taste. Skillfully use flavor to dissolve bitterness and sourness. The Daoist's heart is content, anticipating the return. The snow embraces the thatched eaves, and one does not feel the cold.
Duan Chanren begs for salt and requests a verse Ice and frost form in the red furnace flames. Collecting my family's wonderful methods. The tongue needs to rely on the taste of clouds and water. The nose also helps, bringing the fragrance of ferns and bracken. Sweeping the snow and returning, piling it beside the thatched hut, as white as snow. Quietly sitting there, emitting a pure light like a golden plate. What will the Daoist accomplish upon leaving? I hope to use this fragrant flavor to nourish my parched intestines.
To Sun Xuanjiao It has been more than five years since we parted at the riverbank. Visiting by the sea, not disliking the long distance. The interest in mountains and forests is almost isolated from the world. The appearance of hills and valleys becomes even more gaunt in autumn. Invite me to cultivate a new livelihood together. Stop your battle-like poetry creation. Sons getting married and daughters being wed, whose affairs are those? I, the layman, wholeheartedly follow Maming (personal name).
Neighboring Moon Hall requests a verse Wearing coarse cloth, I am a person who has left the world. Building a house next to the high hall, neighboring the moon. Cutting cassia flowers with a golden knife on the bed. Repairing the moon's outline with a jade axe in the box. Cold and gaunt, breaking my dreams, I do not dislike being sick. Living honestly, passing it on to future generations, not feeling ashamed of being poor. The tide outside the door rises, and the boats dock on the shore. The old rabbit quietly divides its body, nodding to me.
Skillful Response Without Attachment Going out, wandering like clouds and water, allowing boundlessness. Responding and repaying, allowing me to do so. At any time, there is no second thought. Xuefeng (Snow Peak, Zen master) here thanks Lingguang (Spiritual Light, temple name).
Great Achievement Without Domination The news of my family should be watched in silence. The place of watching is empty and bright, like a clear moon after rain. One
色是功須轉卻。 石霜端要髑髏干。
寄石湫童知縣
溪頭茆屋遠追陶。斗米而今懶折腰。漢水丈人甘抱甕。 箕山居士厭鳴瓢。心秋霽月夜相照。 鬢雪溫風吹不消。身世曲肱分付夢。遽隨蝴蝶到華條。
上元后二日過謙師庵
橫溪一徑兩山分。深翠籠蔥竹日昏。流水漱冰寒有骨。 閑云斂霽雪無根。應容野毳來投飯。 不管春眠往扣門。窗幾薰爐搖篆字。龜床塵語對清溫。
應禪人開田求頌
飄飄捉杖出煙蘿。行丐身心遽許多。針鼻細中投玉線。 機頭密處度金梭。應緣片片云成雨。 分照團團月在波。底意周旋便回首。舊巢寒臥雪林柯。
恭鑒二禪人干浴鑊求頌
大冶镕金入范看。不嫌口闊肚皮寬。得來妙觸通身眼。 凈放光明赤肉團。衲子落成俱受賜。 檀那相助許投干。底心試問楞嚴友。道契圓通只個般。
範金為鑊沸蘭津。分付楞嚴會上賓。妙觸宣明渠具眼。 纖塵不受我通身。投諧冷暖渾忘水。 迎合溫和似得春。爐鞴相催成底器。量吞雲夢可斯人。
航海之寶陀訪真歇師兄
至人親見古觀音。化跡今居海上岑。煙機外分青嶂骨。 水天中見白雲心。潮痕擁岸棱棱雪。 月魄浮波爛爛金。根境一如能所斷。圓通游踐法門深。
得得來尋真歇兄。孤舟揚楫
【現代漢語翻譯】 現代漢語譯本：
『色是功須轉卻』，意為對外在事物的執著需要轉化。 『石霜端要髑髏干』，意為石霜禪師教導人們要看透生死，直面死亡的真相。
寄給石湫縣的童知縣：
住在溪邊的茅屋，遠離塵世，追隨陶淵明的隱逸之風。如今即使有斗米的俸祿，也不願彎腰去求取。像漢水的丈人一樣，甘願抱著水甕灌溉田地，像箕山的隱士一樣，厭倦了用瓢飲水的生活。心如秋夜的明月，清澈明亮，彼此照耀。鬢邊的白髮，溫暖的風吹拂也無法消融。將身世託付給夢境，像蝴蝶一樣飛向繁華的枝條。
上元節后兩天拜訪謙師的庵：
一條小路橫跨溪流，將兩座山分隔開來。濃密的綠色籠罩著竹林，陽光昏暗。流淌的溪水沖刷著冰塊，寒冷而有骨力。悠閑的雲朵消散，晴朗的天空萬里無雲。應該允許我這個鄉野之人來這裡投宿吃飯，不必在意我打擾你的春眠來敲門。窗戶和幾案上，香爐里飄出的煙霧繚繞成篆字。在龜床上，我們清靜溫和地交談。
應禪人開田求頌：
輕飄飄地拄著枴杖走出煙霧繚繞的山林。爲了化緣開墾田地，奔波勞碌。在極細的針孔中穿入玉線，在織布機最緊密的地方穿梭金梭。應該是因為片片雲朵化為雨水，分照在團團明月倒映在水波中。到底是什麼意思呢？如果能夠回頭，就回到舊巢，在寒冷的雪林樹枝上安睡。
恭賀二位禪人干浴鐵鍋求頌：
在大冶爐中熔鍊黃金，倒入模範中觀看。不要嫌棄鐵鍋口大肚子寬。得到妙觸，全身都是眼睛，完全放出光明，整個身體都是赤肉。僧人們鑄造成功，都得到恩賜，施主們也樂於相助。到底是什麼意思呢？試問《楞嚴經》的同修，道與圓通的契合就是這樣。
用模範鑄造鐵鍋，在蘭津煮沸。分給《楞嚴經》法會上的賓客。妙觸宣明，他們都具備了眼睛，纖塵不染，我全身通透。投入其中，忘記了冷暖，迎合溫和，如同得到了春天。爐火和風箱相互催促，最終成就了什麼器物呢？能夠吞吐雲夢大澤的，大概就是這種人吧。
航海到寶陀山拜訪真歇師兄：
得道之人親自見過古觀音（Avalokiteśvara，觀世音菩薩），他的化身如今居住在海上的山峰。煙霧之外，山峰的輪廓分明，水天之中，顯現出白雲般的心。潮水沖刷著海岸，像棱角分明的白雪，月亮的精華漂浮在水波上，像燦爛的黃金。根塵和合為一，能所雙亡，圓融通達，深入佛法之門。
急切地來尋找真歇師兄，獨自乘船揚帆。
【English Translation】 English version:
『Form is something that needs to be transformed.』 This means attachment to external things needs to be transformed. 『Shishuang (Shih-shuang Ch'ing-chu, a Zen master) insisted on a dry skull.』 This means that Zen Master Shishuang taught people to see through life and death and face the truth of death.
To Magistrate Tong of Shiqiu County:
Living in a thatched cottage by the stream, far from the world, following the reclusive style of Tao Yuanming (a famous Chinese poet). Now, even with a salary of a few bushels of rice, I am unwilling to bend my waist to seek it. Like the old man of the Han River, I am willing to embrace a water urn to irrigate the fields, like the hermit of Mount Ji, I am tired of drinking water with a gourd. My heart is like the bright moon in the autumn night, clear and bright, shining on each other. The white hair on my temples cannot be melted away by the warm wind. Entrusting my life to dreams, like a butterfly flying to the flourishing branches.
Visiting Zen Master Qian's hermitage two days after the Lantern Festival:
A small path crosses the stream, separating the two mountains. Dense greenery covers the bamboo forest, and the sunlight is dim. The flowing stream washes the ice, cold and with bone strength. Leisurely clouds dissipate, and the clear sky is cloudless. I should be allowed, as a rustic person, to come here to stay and eat, without minding me disturbing your spring sleep to knock on the door. On the windows and desks, the smoke from the incense burner swirls into seal characters. On the turtle bed, we talk quietly and warmly.
Responding to a Zen monk's request for a verse for opening a field:
Lightly walking out of the misty mountains with a staff. Hurrying around to beg for alms to cultivate the fields. Threading a jade thread through an extremely fine needle hole, shuttling a golden shuttle through the tightest part of the loom. It should be because the scattered clouds turn into rain, reflecting on the round moon reflected in the waves. What exactly does it mean? If you can turn your head back, return to the old nest and sleep peacefully on the cold snowy forest branches.
Congratulating the two Zen monks on dry bathing in an iron cauldron and requesting a verse:
Melting gold in a large furnace and pouring it into a mold to watch. Do not dislike the cauldron for having a wide mouth and a big belly. Obtaining wonderful touch, the whole body is eyes, completely releasing light, the whole body is bare flesh. The monks who have successfully cast it all receive gifts, and the patrons are also happy to help. What exactly does it mean? Ask the fellow practitioners of the Surangama Sutra (楞嚴經), the agreement of the Tao and perfect penetration is just like this.
Using a mold to cast an iron cauldron, boiling it in the Lan River. Distributing it to the guests at the Surangama Sutra (楞嚴經) assembly. Wonderful touch is clearly proclaimed, they all have eyes, free from the slightest dust, my whole body is transparent. Immersing in it, forgetting the cold and warmth, welcoming the warmth, as if gaining spring. The furnace and bellows urge each other, what kind of vessel is ultimately made? The one who can swallow the Yunmeng (a large lake) is probably this kind of person.
Sailing to Mount Putuo (寶陀) to visit my fellow disciple Zen Master Zhenxie (真歇):
An enlightened person has personally seen the ancient Avalokiteśvara (觀世音菩薩), his incarnation now resides on the mountain peak at sea. Outside the mist, the outline of the mountain peak is clear, in the middle of the water and sky, the heart like white clouds appears. The tide washes the shore, like angular white snow, the essence of the moon floats on the waves, like brilliant gold. Root and dust are united as one, the subject and object are both extinguished, perfectly penetrating, deeply entering the gate of Dharma.
Eagerly coming to find my fellow disciple Zen Master Zhenxie (真歇), sailing alone in a boat.
順潮行。重聯斷雁雲中字。 遠赴閑鷗沙上盟。新味清油燣紫菜。 古方淳蜜漬黃菁。海山只個供盤箸。一段家風不世情。
與昌國善友
駕潮舟澀岸頭沙。得與巖僧款語些。夢付莊周窗外蝶。 疑醒樂廣酒中蛇。夜堂莫怪云慳月。 春嶠將知雨促華。想像舊山歸去路。照門新錦眼迷家。
化上人持缽乞頌
化事而今盡付君。歸來還我驗兒孫。諸塵正受盛于缽。 一句含胡覆卻盆。別處見人知雪嶺。 自家吃飯識雲門。底心肯負檀那力。開發真機報施恩。
端禪人開田乞頌
衲僧田地有來端。底意相攜出問檀。春塢耕開雲錦曉。 月津劃破練光寒。飽期束肚三條篾。 功就移身百尺竿。恰恰相投看規矩。谷聲鑒像一般般。
珊知浴求頌
妙觸宣明不洗塵。楞嚴會上悟心人。潛鱗窟宅半篙水。 枯木形骸一杓春。涓滴量同法界性。 發毛垢凈虛空身。南園應問聊彈指。用處綿綿谷有神。
傳上人丐鹽求頌
瀕海人居不事田。生涯清白是家傳。雷鳴山麓潮橫雪。 津出泥沙鹵泛蓮。冰玉色承殺煉力。 蕨薇滋藉合。和緣。舌頭妙有圓通眼。坐斷叢林五味禪。
崇上人求默庵頌
默默中居底是庵。白槌上首乃同參。深明鐵磨莫顛倒。 真見末山非女男。坐里水天能湛湛。
門前華雨任𣯶𣯶。一言妙證超名相。不惜眉毛笑翠巖。
雪晴寄劉殿撰
羊氈半幅一羌床。寒淡家風肖老龐。容易著身藏北斗。 等閑開口吸西江。龕燈梵夾香搖幾。 茆屋禪蒲雪照窗。方外友于思對塵。隱人胸次作舂撞。
餘姚胡氏繡觀音求頌
線蹊密密度金針。一一針針觀世音。妙凈莊嚴成相好。 光明感應發身心。江橫練色月浮水。 雨灌華枝春在林。聞見可中超有路。普門處處許相尋。
丹霞忌日
明月清風霽景涼。華鯨噴雪水茫茫。靈然一點誰人委。 懷抱千年作夜光。
鑒維那求月堂頌
桂轂誰將玉斧修。風簾收卷許相留。虛明窗戶不知夜。 清白身心長濯秋。鶴夢巢寒松掛壁。 魚驚波動水浮鉤。胡牀瘦坐搖香篆。凈照壺中一默游。
一禪人出丐求頌
一霎山前春雨干。叢林氣韻洗衰寒。水明玉免隨征棹。 線重金鱗上釣竿。午缽莫嫌分飯甑。 千僧無念集蒲團。化機妙應頭頭準。手眼通身不著謾。
過則上人庵
歸來蘿蔦掛煙蓑。釣月耕云倦也那。山上山下吞佛語。 溪東溪西牧牛歌。廿年樹耳亡疑著。 一個拳頭得用么。做盡平生閑伎倆。赤鱗無奈甕齏何。
泉州王道友舍簟乞頌
秋入眠床水一方。江湖風月坐來涼。浮浮爽氣仙遊去
。 身在蒼煙白鳥行。
真戒大師求頌
炷香坐羊氈。默默心住禪。仙桂萌兔窟。神珠媚龍淵。 湛照自家事。出隨群動緣。應機分手眼。 不翅有千千。
謝通講師五偈並引
前年過我得少款。甚慰平日也。別後得書並頌。以忙迫乞食不暇答。秋來氣清惠然見訪。同丘壑般游。得不作字招隱。良愧后時。
得得客來窺大方。松間目擊揖歸堂。秋橫兩眼瞳人碧。 云擁三衣梔子香。奪席胸襟君隗礧。 愕鄰鬚髮我滄浪。竹床相對夜深語。河漢濯磨星斗光。
五月人間膏火煎。清風塵對有夤緣。點頭頑石能明證。 借口虛空解講玄。隨類佛身份百億。 出塵紅卷等三千。未閑相約蒲禪穩。作別又趨華雨筵。
慰心佛氏未蕭條。卓卓緇林有俊髦。知見香薰舌本利。 名言垢凈眼棱高。錦云腳踏冷修月。 仙嶠牽頹閑釣鰲。良遂肯從麻谷后。聲光矯矯壯吾曹。
一昨書來約見過。遲留行李未成那。梨黃棗赤秋如許。 發白眉龐老奈何。相伴采薇云膩襪。 不嫌伐木雨濡蓑。對床默默香搖篆。霽月夜窗懸女蘿。
乞食因循答教遲。想能心照未相疑。三年約友共連璧。 千里同風那隔絲。鞭箏嫩黃出泥土。 槿華寒紫裹藩籬。雨驅暑去晚明霽。來雁門頭字腳垂。
鄭通判母氏贊並引
【現代漢語翻譯】 現代漢語譯本 身處蒼翠的煙霧中，白鳥飛翔。
真戒大師求頌
燃香靜坐于羊毛氈上，默默地心住在禪定中。仙桂在兔窟中萌芽，神珠在龍淵中閃耀。 清澈地照見自家本性，隨順眾生的因緣而顯現。應機施展手段，不只是有千千萬萬。
謝通講師五偈並引
前年您來訪，我略盡款待，甚是安慰我平日的寂寞。分別后收到您的書信和詩頌，因忙於乞食無暇回覆。秋天到來，氣候清朗，您再次惠然來訪，一同在山林中游玩。得以不寫字來招隱，實在慚愧於我的遲緩。
您來訪時，我得以窺見您的大方。在松樹間相遇，行禮后請您進入禪堂。秋色橫陳在您碧綠的雙眼中，雲氣擁抱著您梔子花般香氣的三衣。您奪席的胸襟如山般高大，我驚愕于您如滄浪之水般的鬚髮。在竹床上相對而坐，深夜長談，銀河洗滌著星斗的光芒。
五月人間酷熱難耐，清風與塵世的因緣相遇。點頭的頑石也能證明佛法，借用虛空來講解玄妙的道理。隨順不同根器的眾生，佛身份化為百億。超越塵世的紅卷，如同三千大千世界。還未得空相約在蒲團上安穩禪坐，作別后又趕赴華麗的法會。
安慰的是佛法還未衰落，卓越的僧林中有俊秀的人才。知見被香薰染，舌根變得敏利，名言的垢染被清除，眼光變得高遠。錦繡般的雲彩踏在您清冷的修行之月上，仙山被您牽動，悠閒地垂釣著巨鰲。真希望您能效仿麻谷禪師，聲名光耀，壯大我們的隊伍。
昨天您來信相約見面，我因行李未準備好而遲遲未能成行。梨子變黃，棗子變紅，秋色已是如此濃厚，頭髮變白，眉毛花白，老境又是多麼無奈。希望能與您相伴，在雲霧繚繞的山中采薇，不嫌棄我冒著雨砍柴。相對而坐，默默無語，香爐中煙霧繚繞，雨後晴朗的月光照在夜窗上，女蘿懸掛。
乞食度日，因循拖延，回覆教誨遲緩，想必您能心領神會，不會懷疑我。三年之約，希望能與您共同成為美玉，相隔千里，也能同沐春風，不會感到絲毫阻隔。新生的鞭箏嫩黃，從泥土中鑽出，木槿花在寒冷中綻放紫色的花朵，包裹著籬笆。雨水驅散暑氣，傍晚時分天空放晴，來雁在雁門關外留下字跡。
鄭通判母氏贊並引
【English Translation】 English version Dwelling amidst the misty haze where white birds fly.
A Gatha Requested by Master Zhenjie (True Precept)
Incense burns as I sit on a woolen mat, silently dwelling in Chan meditation. The cassia tree sprouts in the rabbit's cave, the divine pearl captivates the dragon's abyss. Clearly illuminating one's own nature, manifesting in accordance with the conditions of sentient beings. Responding to opportunities with skillful means, not just a thousand or ten thousand.
Five Gathas with Introduction in Thanks to Lecturer Tong
The year before last, you visited me, and I offered a small reception, which greatly comforted my usual solitude. After parting, I received your letter and verses, but I was too busy begging for food to reply. This autumn, the weather is clear, and you kindly visited again, wandering together in the mountains and forests. I was able to avoid writing words to attract hermits, and I am truly ashamed of my slowness.
When you came as a guest, I was able to glimpse your generosity. Meeting among the pines, I bowed and invited you into the meditation hall. Autumn is spread across your green eyes, clouds embrace your robes fragrant as gardenias. Your magnanimous spirit overwhelms the seat, I am astonished by your hair and beard like the waters of Canglang. Sitting face to face on a bamboo bed, we talked late into the night, the Milky Way washed the light of the stars.
In the fifth month, the world is scorched by the heat, the clear wind encounters the conditions of the dusty world. A nodding stubborn stone can clearly prove the Dharma, borrowing emptiness to explain profound principles. According to the different capacities of beings, the Buddha's body divides into hundreds of billions. The red scrolls transcending the world are like three thousand great chiliocosms. I have not yet had time to agree to sit steadily in meditation on a cattail mat, after parting, I rush to a magnificent Dharma assembly.
It is comforting that the Buddha's Dharma has not declined, and there are outstanding talents in the eminent Sangha. Knowledge and views are perfumed by incense, the root of the tongue becomes sharp, the defilements of words are cleansed, and the eyes become discerning. Brocade clouds tread on your cold moon of practice, the immortal mountain is moved by you, leisurely fishing for giant turtles. I truly hope you can emulate Zen Master Magu, your fame will shine brightly, and strengthen our ranks.
Yesterday you wrote a letter to arrange a meeting, but I have been delayed by luggage and have not been able to go. The pears are yellow, the dates are red, and the autumn colors are so rich, my hair is white, my eyebrows are gray, and old age is so helpless. I hope to accompany you to gather ferns in the misty mountains, not minding cutting wood in the rain. Sitting face to face in silence, incense smoke curls in the censer, the clear moon after the rain shines on the night window, and wisteria hangs down.
Begging for food and delaying the reply to your teachings, I think you can understand and will not doubt me. A three-year agreement, I hope to become jade with you, even thousands of miles apart, we can share the same wind and not feel any separation. The new yellow of the budding zither emerges from the soil, the hibiscus flowers bloom purple in the cold, wrapping the fence. The rain drives away the heat, and the sky clears in the evening, the wild geese leave their footprints outside Yanmen Pass.
Eulogy for the Mother of Prefect Zheng, with Introduction
鄭禹功博士母氏。蔬食五十年。于動靜四儀。專唸佛三昧。愈老愈勤。夙夜匪懈。行年七十有二。於八月八日雞鳴之初。安坐而逝。博士書具。告我以是事。然人之老縻。形繭臨蛻。得自在無畏者。斯正念之力也。以無情垢之翳心。惡習之兆境。圓湛長存。虛靈獨照。夢幻之跡。廓然泯矣。故地水崩流。火風散滅。順履于如如也。底事可嘉。因說偈為之贊。
法喜為食。慈悲為舍。信佛是歸。視身如借。住正念以唯勤。 趣外塵而無暇。機閑萬象光中。 眼活髑髏眉下。彼亡也夢蝶露蟬。自得也云犀香麝。 神遊真凈兮天水同秋。心印妙明兮風月破夜。
機禪人發心丐田
歷歷機梭看轉旋。衲僧手眼有千千。將知白雪上方飯。 出自黃云負郭田。溉灌流金溪口月。 耕犁卷幕隴頭煙。和泥合水誰家事。參飽元無分外禪。
虛禪人發心丐田
虛廓襟懷作丐游。機緣處處定相投。開田大義聊舒手。 得意忘言暗點頭。白牯耕回山月曉。 金刀剪斷野云秋。長連趺坐通身飯。一飽分明百不憂。
早發寧海。壽寧道中過奉化
曉徑風香雨陣紅。鑿崖棱石上梯空。勸歸鳥語春過半。 投飯人家日正中。山怪翠寒臺對偶。 溪能柔碧剡相通。楊華便是浮萍草。軌跡又隨流水東。
宿覆船山阻雨
【現代漢語翻譯】 現代漢語譯本： 鄭禹功博士的母親，素食五十年，在行住坐臥的日常生活中，專心念佛，精進不懈。年紀越大越勤奮，早晚都不懈怠。享年七十二歲，在八月初八雞鳴時分，安詳坐化。鄭博士寫信告訴我這件事。人老體衰，形體如蠶繭般面臨蛻變，能夠獲得自在無畏的，正是正念的力量啊。因為沒有了無情塵垢遮蔽內心，沒有了惡習引發的境界，圓滿清澈的心性長存，虛空靈明獨自照耀，夢幻般的痕跡，完全消失了。所以地水火風分解，順應如如不動的真理。這件事多麼值得讚揚！因此作偈讚頌：
以法喜為食糧，以慈悲為佈施，以信佛為歸宿，視身體如借用之物。安住于正念，精進不懈，不被外在塵世所迷惑。禪機在萬象光明中自由運轉，慧眼在骷髏般的面容下閃耀。逝去之人如夢蝶、露蟬般短暫，自得之人如雲犀、香麝般珍貴。神遊于真凈的境界，如天水同秋般清澈；心印于妙明的智慧，如風月破夜般光明。
機禪人發心化緣田地
歷歷在目地看著織布機轉動，衲僧的手眼有千千變化。要知道白雪般的米飯，出自於黃云覆蓋的田地。灌溉田地的水流淌著溪口的月光，耕犁的景象籠罩著山頭的煙霧。和泥合水是誰家的事？參禪吃飽后，原本就沒有額外的禪法。
虛禪人發心化緣田地
虛懷若谷，四處遊方化緣。機緣到處，心意相投。開墾田地的大義，姑且舒展雙手去做。領會了真意，便會心一笑。白牛耕田歸來，山月正曉；金刀剪斷野草，秋色宜人。長久地跏趺而坐，全身都充滿了飯食，一飽之後，什麼憂慮都沒有了。
早晨從寧海出發，在壽寧的道路上經過奉化
清晨的小路，風帶著花香，雨後一片紅色。在懸崖峭壁上開鑿石階，彷彿登上天空。鳥兒勸我歸去，春天已經過了一半。到農家化齋，太陽正當頭。山峰奇特，翠綠而寒冷，臺岳和天姥山遙遙相對。溪水柔美碧綠，與剡溪相通。楊花就是浮萍草，軌跡又隨著流水向東流去。
夜宿覆船山，被雨所阻
【English Translation】 English version: Dr. Zheng Yugong's mother had been a vegetarian for fifty years. In all her daily activities, she single-mindedly focused on Buddha-recitation samadhi (San昧, a meditative state of profound concentration). The older she got, the more diligent she became, never slacking day or night. At the age of seventy-two, at the first cockcrow on the eighth day of the eighth month, she passed away peacefully in a seated posture. Dr. Zheng wrote to me, informing me of this event. Indeed, as people age and their bodies weaken, like silkworms facing transformation, those who attain freedom and fearlessness do so through the power of right mindfulness. Because the heart is not obscured by the dust of emotion, and the mind is free from the influence of negative habits, the perfect and clear nature of mind remains ever-present, the empty and luminous awareness shines alone, and the traces of illusion vanish completely. Therefore, the disintegration of earth, water, fire, and wind elements is a natural progression towards suchness (如如, the unchanging reality). This event is truly commendable! Thus, I compose a verse in praise:
Taking the joy of Dharma as food, compassion as giving, faith in Buddha as refuge, and viewing the body as borrowed. Abiding in right mindfulness with utmost diligence, without being distracted by external dust. The mechanism of Zen operates freely in the light of all phenomena, the eye of wisdom shines beneath the skull-like face. The deceased is like a butterfly in a dream, a dewdrop on a cicada, while the self-realized is like a cloud rhinoceros, a fragrant musk deer. The spirit wanders in the realm of true purity, like the sky and water sharing the same autumn; the mind is sealed with subtle enlightenment, like the wind and moon breaking through the night.
Chan Monk Ji Initiates Alms-Begging for Fields
Watching the loom turn vividly, the hands and eyes of the mendicant monk possess a thousand transformations. Know that the snow-white rice comes from the fields covered by yellow clouds. The water irrigating the fields flows with the moonlight from the creek, the scene of plowing is shrouded in the mist of the mountain. Whose business is it to mix mud and water? After eating one's fill from Chan practice, there is originally no extra Zen.
Chan Monk Xu Initiates Alms-Begging for Fields
With a vast and open mind, he wanders everywhere begging for alms. Wherever the opportunity arises, his intentions align. The great meaning of cultivating fields is simply to extend one's hands and do it. Understanding the true meaning, he nods with a knowing smile. The white ox returns from plowing, the mountain moon is dawning; the golden knife cuts through the wild grass, the autumn colors are pleasing. Sitting in full lotus posture for a long time, the whole body is filled with food, after one meal, there are no worries at all.
Departing from Ninghai Early in the Morning, Passing Fenghua on the Road to Shouning
The morning path, the wind carries the fragrance of flowers, after the rain, everything is red. Carving stone steps on the cliffs, as if ascending into the sky. The birds advise me to return, spring is already halfway over. Begging for food at a farmer's house, the sun is right overhead. The mountains are strange, green and cold, Mount Tiantai and Mount Tianmu face each other from afar. The stream is gentle and green, connected to the Yan Stream. Willow catkins are like duckweed, their traces follow the flowing water eastward.
枝筇同到覆船巔。暫寄筇枝借榻眠。山水鉤簾知屬我。 煙霞膩枕夢遊仙。覺來筍窟投蔬箸。 閑把華房入線編。想像玲瓏巖下雨。春寒猶可臥羊氈。
行通善友求頌
明白家風月洗霜。道人寒夜坐繩床。安身誰效兔三窟。 返照自如龜六藏。疑若蛇弓蟠酒盞。 妙同蜂蜜得華房。默游宛轉臻元極。虛廓無涯步大方。
姚道人乞頌
慈悲方便事。觸處有工夫。應變隨聲色。團團盤走珠。
戚澤民從新正日供三僧求頌
君家炊飯辨蔬薇。日供畦衣三阿師。海上浮柸登岸后。 云間飛錫過門時。伊蒲塞作新香氣。 賓度盧迎老白眉。施受等心相稱可。月隨流水下春池。
時禪人出丐求頌
老能碓下米無舂。一出相煩作變通。陣陣香風看稻熟。 番番時雨見年豐。手攜拍板傅大士。 杖掛剪刀梁志公。妙應群機真絕待。秋清河淡月行空。
仙上人出丐求頌
綴缽持來勇入廛。家家行結勝因緣。三千界重慈悲佛。 五百生稱忍辱仙。芳濯叢林春冉冉。 明隨流水月娟娟。飽參事與千僧供。洗足蒲團枯木禪。
普淵行者請頌
脫盡塵機真出家。平持心地是生涯。法堂刬草墮僧數。 舂屋傳衣聯祖華。想變石頭山下虎。 悟空弓影酒中蛇。寒枯只么清修去。佛種從今卻較些
【現代漢語翻譯】 現代漢語譯本 拄著竹杖一同來到覆船山頂，暫時把竹杖放在一邊，借個床榻休息片刻。山水如畫，彷彿是為我而設的窗簾。煙霞瀰漫，如絲般柔滑的枕頭，讓我夢中游歷仙境。醒來后，在竹筍叢生的洞穴里，用筷子夾取蔬菜。悠閒地把精美的房間拆開，抽出絲線來編織東西。想像著玲瓏的山巖下著雨，春寒料峭，蓋著羊毛氈睡覺也挺好。
（為行通善友求頌） 清澈明朗的家風如同被月光洗過的霜雪，得道之人寒冷的夜晚端坐在繩床上。安身立命，誰會效仿狡兔三窟？反觀自身，自在如老龜深藏六根。那彎曲的形態，像盤繞在酒杯上的蛇弓，那精妙的滋味，如同蜜蜂採蜜釀成蜂蜜。默默遊歷，宛轉到達玄妙的極境，虛空開闊，無邊無際，邁步走向大道。
（姚道人乞頌） 慈悲和方便是佛事的核心，在任何地方都能發揮作用。應機變化，隨著聲音和形象而變化，像圓潤的珠子在盤中滾動。
（戚澤民在新正日供養三位僧人求頌） 你家烹煮的飯菜，能分辨出各種蔬菜。每天供養穿著袈裟的三位阿羅漢。他們像從海上乘著木杯漂浮而來，剛剛登上岸，又像從云間飛來，錫杖經過門前。居士們點燃了新的香，賓度盧尊者前來迎接長著白色眉毛的老僧。佈施和接受雙方心意平等，非常相稱，就像月亮隨著流水，緩緩流下春天的池塘。
（時禪人出外乞討求頌） 年老體衰，已經無法在石碓下舂米，偶爾外出，希望能為大家做些變通。陣陣香風吹來，預示著稻穀即將成熟，連綿不斷的時雨，預示著今年將會豐收。手中拿著拍板，如同傅大士，拄著掛著剪刀的枴杖，如同梁志公。巧妙地應付各種機緣，真是絕妙的等待，秋高氣爽，河水清澈，月亮在空中執行。
（仙上人出外乞討求頌） 拿著缽，勇敢地進入市井，每家每戶的佈施，都結下了殊勝的因緣。三千大千世界都重視慈悲的佛陀，無數次輪迴都讚頌忍辱的仙人。花朵沐浴在叢林中，春意盎然，明月隨著流水，清澈而美麗。飽餐一頓，如同供養了千僧，洗凈雙腳，在蒲團上進行枯木禪。
（普淵行者請頌） 徹底擺脫塵世的牽絆，才是真正的出家，以平等的心對待一切，才是人生的真諦。在法堂里除草，也算是僧侶中的一員，在舂米的屋子裡傳授衣缽，延續著祖師的傳承。想像著自己變成了石頭山下的老虎，又像悟空一樣，把酒杯中的弓影看成蛇。在寒冷和枯寂中清修下去，佛的種子從此以後會更加茁壯。
【English Translation】 English version Together, leaning on our bamboo staffs, we reach the summit of Fuchuan Mountain. Briefly setting aside our staffs, we borrow a cot for a moment's rest. The landscape, like a painted screen, seems to belong to me alone. Mists and clouds, like silken pillows, lull me into a dream of wandering in celestial realms. Awakening, I find myself in a bamboo grove, using chopsticks to gather vegetables. Leisurely, I unravel the threads of a fine chamber, weaving them into something new. I imagine the rain falling beneath the exquisite rocks. Though spring is still cold, it's pleasant to lie upon a woolen blanket.
(Composed for Xing Tong, a virtuous friend, seeking praise) A clear and bright family tradition, like frost cleansed by moonlight. A Taoist sits on a rope bed on a cold night. Who emulates the rabbit with its three burrows for security? Reflecting inward, one is as free as a tortoise concealing its six senses. The form is like a snake-bow coiled around a wine cup. The subtlety is like honey obtained from a flower chamber. Silently wandering, one gradually reaches the ultimate source. Vast and boundless, one strides towards the great way.
(Requested by Taoist Yao) Compassion and skillful means are the essence of Buddhist practice, effective in every situation. Adapting to circumstances, changing with sounds and forms, like a smooth pearl rolling on a plate.
(Composed for Qi Zemin, who offers food to three monks on New Year's Day) In your home, the cooked rice distinguishes various vegetables. Daily, you offer robes to three Arhats. They are like floating on a wooden cup from the sea, just arriving ashore, or like flying from the clouds, their staffs passing by the door. The lay practitioners burn new incense, and Venerable Pindola welcomes the old monk with white eyebrows. Giving and receiving with equal hearts, perfectly matched, like the moon following the flowing water down the spring pond.
(Composed for a Chan practitioner begging for alms) Too old to pound rice under the mortar, occasionally going out to seek transformation. Waves of fragrant breeze herald the ripening rice, continuous seasonal rains foretell a bountiful year. Carrying a clapper like Great Master Fu, holding a staff with scissors like Liang Zhigong. Subtly responding to all opportunities, truly a wonderful waiting, autumn is clear, the river is calm, and the moon travels in the sky.
(Composed for Immortal Shangren begging for alms) Carrying a bowl, bravely entering the marketplace, each household's offering creates a superior karmic connection. The three thousand great worlds value the compassionate Buddha, countless lifetimes praise the patient immortal. Flowers bathe in the forest, spring is lush, the bright moon follows the flowing water, clear and beautiful. A full meal is like offering to a thousand monks, washing feet, and practicing dry-wood meditation on a cushion.
(Requested by Practitioner Puyuan) Completely shedding worldly attachments is true renunciation, treating all with an equal heart is the essence of life. Weeding in the Dharma hall counts as one of the monks, passing down the robe in the rice-pounding room continues the lineage of the patriarchs. Imagine transforming into a tiger beneath Stone Mountain, or like Wukong, seeing a snake in the reflection of a bow in a wine cup. Continuing to cultivate in coldness and desolation, the seeds of Buddhahood will from now on be more robust.
。
妙慧上人求頌
妙中有慧獨醒醒。歷歷機前自照靈。老兔夢寒眠凈魄。 真犀心醉得通星。道游剎剎參諸佛。 智破塵塵出大經。頑石點頭揮麈尾。坐間華雨一番馨。
宗禪人出丐求頌
萬指生涯一缽歸。叢林宗尚默無機。道耕自信我寒槁。 妙用相煩君發揮。薜荔藩籬秋蔓衍。 女蘿窗戶月依俙。時時處處通訊息。物象都盧入範圍。
小師慧果馳書取雪峰真歇和尚
鳥窠閑口聊吹布。雪老低頭卻入庵。生死同條末後句。 也應千里問同參。
解兄之雪峰禮本師
南山去見雪峰師。古澗寒泉瞪目時。徹底無痕才識己。 轉身有路複名誰。子歸父處那求顧。 云向山來不待吹。西舍機鳴聊織錦。梭臍陰陰細飛絲。
與辨庵主
夾山鉤上得芳鱗。不作當年棒喝嗔。直向劫前分手眼。 端能化外撥機輪。是須眉底有筋漢。 方契寰中無舌人。徹照自宗知細密。任從天下樂忻忻。
甲寅春之海山。雨後訪王淵明知縣
誰問春泥沒履牙。蘿門窈窕綠差斜。幽芳松菊淵明徑。 深秀溪山摩詰家。默照佛燈寒不掉。 對緣心鑒凈無瑕。仍聞懶甚融居士。庭鳥幾番狼藉華。
禪人發心干鐘乞頌
木落空山霜。夜樓時一撞。隨風度林嶺。喚月到蘿窗。 響應虛傳谷。聲飛
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不礙江。夢迴天意曉。 蝴蝶失雙雙。
保福傳化士乞頌
梅福仙遊井汲枯。而今雲水穩禪蒲。青原門下藏麟角。 黃檗床頭捋虎鬚。學子柏庭寒立雪。 檀家飯甑軟炊珠。乞歸將意叢林暖。松食荷衣良槁臞。
你上人乾造延壽院乞頌
叢林百丈有清規。特設堂安老病師。隱幾虛心還自照。 炷香孤坐絕他思。妙窮正念空三世。 凈洗余昏月一墀。底意欲從何處問。毗耶居士飽相知。
訪黃給事承。往寶陀禮普門大士留偈
泛舟誰畏海門津。丈室來尋彼上人。塵語欲求青眼舊。 友心未爽白頭新。黃家羊臥藩籬晚。 梅氏仙遊島嶼春。糊餅饅頭看手段。觀音妙智在塵塵。
廓禪人乾田求頌
廓虛田地絕蓁荊。望斷玉壺冰鑒平。素色依稀云擁耒。 練光片段月分耕。意為衲子延筇履。 力丐檀那助飯羹。將見金牛笑相喚。叢林氣像不多爭。
送修街坊出丐
海上鰲峰裹綺霞。梅仙朋舊有生涯。清眠夢落三山月。 和氣吹成一縣華。去駕風舟尋長者。 來分甑飯入吾家。待君歸掃余疑膜。杯影垂弓不是蛇。
退天童上太守吳學士
三椽五合不求余。汩汩營營笑拙疏。妄立是非徒喻馬。 樂同彼此解觀魚。洗霜骨出山宜瘦。 答響神藏谷應虛。莫涴人間名字垢。身云心月
本如如。
衛進可寺丞。臘月二十九日。招我以蔬飯。從容勝集其居之西一堂。榜曰六湛。意六處休復同一湛然。且求語因作偈云
風瀾未作見靈源。六處亡功體湛存。諸法性空方得座。 一彈指響頓開門。寒梅籬落春能早。 野雪欞窗夜不昏。萬像森羅心印印。根塵超豁妙無痕。
因雪示隨行禪者
家家種玉滿區區。誰裹煙蓑細步趣。千里同風休綴綴。 十方一色尚拘拘。夢醒光彩兩頭斷。 坐穩身心三際無。清白傳家衲僧事。其間轉處看工夫。
符十五郎求頌
塵勞排遣廊而明。靈照心空合未萌。妙盡源窮成本得。 從來等佛與眾生。
圓虛里許得真游。離水犀通一點秋。機應無私登鳥道。 妙同明月靜隨流。
歲開八日謁西溪真悟講師
雨華幾席自清馨。茗碗初收篆縷青。柔弄柳條風剪剪。 冷濡梅蕊雪星星。不嫌黃卷閑遮眼。 有意微塵破出經。思大氣吞三世佛。兒孫未到敗門庭。
云上人持缽乞頌
雲水千僧共默耕。煩君乞食出山行。蕨薇夜雨萌寒麓。 桃李春風織錦城。空谷一呼同響應。 圓珠眾色合光明。上方此去分香飯。為我先須見凈名。
方上人持缽乞頌
卷衣破曉下連城。意欲分炊往上方。僧缽飯歸三篾飽。 蜂房蜜合百華香。柳絲鶯友調
唇滑。 雲錦人家照眼光。應變縱橫看伎倆。隨身干木慣逢場。
與李居士
枯禪胸底洗余紛。一點虛明湛若存。剎剎塵塵成凈土。 華華葉葉發靈根。無心頗肖云爲潤。 有照渾如月破昏。舒捲縱橫俱在我。個人真得總持門。
森禪人持缽求頌
森羅萬象本同根。個事虛通有化門。歷歷當機元不爽。 頭頭大用了無痕。妙明田地傳家祖。 參飽叢林委子孫。緣就歸來牆面坐。秋空連水月黃昏。
立春后五日次本上人韻
雪繞樓欄同楚些。梅將青子柳柔柯。山林臭味入新語。 風月膺胸遵古科。夢付曲肱春困甚。 乞如胼拇老間何。雨師雷伯情多妒。收拾陶家壁上梭。
良禪人乾田求頌
良田一片望無涯。曠古相傳佛祖家。四至町畦誰作伴。 中心樹子自開華。示人鐮樣秋云卷。 催牯鞭聲春日斜。收拾歸來付耕事。衲僧氣味較些些。
古上人出丐求頌
化門到處大千身。古鑒無塵谷有神。方信相隨混不得。 堂堂獨露是何人。
江郎中求頌
凈治心地廓無垠。一段光明破夙昏。撥轉機輪分化事。 百千三昧見門門。
雨晴偶作示禪者
快雨快晴寒食近。崢嶸芳事趁佳辰。弄風柳絮疑成雪。 滿地榆錢買得春。雷吐英英茶爪露。 暖班茁茁蕨拳伸。桃華眼
【現代漢語翻譯】 現代漢語譯本 唇滑。 雲錦人家照眼光。應變縱橫看伎倆。隨身干木慣逢場。
與李居士 枯禪胸底洗余紛。一點虛明湛若存。剎剎塵塵成凈土。 華華葉葉發靈根。無心頗肖云爲潤。 有照渾如月破昏。舒捲縱橫俱在我。個人真得總持門。
森禪人持缽求頌 森羅萬象本同根。個事虛通有化門。歷歷當機元不爽。 頭頭大用了無痕。妙明田地傳家祖。 參飽叢林委子孫。緣就歸來牆面坐。秋空連水月黃昏。
立春后五日次本上人韻 雪繞樓欄同楚些。梅將青子柳柔柯。山林臭味入新語。 風月膺胸遵古科。夢付曲肱春困甚。 乞如胼拇老間何。雨師雷伯情多妒。收拾陶家壁上梭。
良禪人乾田求頌 良田一片望無涯。曠古相傳佛祖家。四至町畦誰作伴。 中心樹子自開華。示人鐮樣秋云卷。 催牯鞭聲春日斜。收拾歸來付耕事。衲僧氣味較些些。
古上人出丐求頌 化門到處大千身。古鑒無塵谷有神。方信相隨混不得。 堂堂獨露是何人。
江郎中求頌 凈治心地廓無垠。一段光明破夙昏。撥轉機輪分化事。 百千三昧見門門。
雨晴偶作示禪者 快雨快晴寒食近。崢嶸芳事趁佳辰。弄風柳絮疑成雪。 滿地榆錢買得春。雷吐英英茶爪露。 暖班茁茁蕨拳伸。桃華眼
【English Translation】 English version Lips are slippery. The brocade-clad families dazzle the eyes. Adaptability and strategy are on display. Carrying 'Gan Mu' (a type of shield) is a familiar scene.
To Layman Li Dry meditation washes away the remaining chaos in the heart. A point of emptiness and clarity remains serene. Each and every moment, each and every dust mote becomes a pure land. Each and every flower, each and every leaf sprouts a spiritual root. Being without intention is quite like the clouds providing moisture. Having illumination is entirely like the moon breaking through the darkness. Unfolding and gathering, moving horizontally and vertically, all are within me. Individually, one truly obtains the 'Dharani' (總持) gate.
For Zen Monk Sen, Requesting a Verse While Holding a Bowl The myriad phenomena are originally of the same root. This matter is empty and pervades, having a gate of transformation. Clearly and distinctly, responding to the moment is never mistaken. In each and every instance, the great function leaves no trace. The wondrously bright field is the ancestral heritage. Having fully participated in the monastic community, entrust it to descendants. When the conditions are right, return to sit facing the wall. The autumn sky connects to the water, the moon at dusk.
Five Days After the Beginning of Spring, Rhyming with Superior Man Ben Snow encircles the balustrade like the 'Chu Ci' (楚辭). Plum blossoms bear green fruit, willow branches are soft. The rustic flavor of mountains and forests enters new language. The wind and moon fill the chest, following ancient disciplines. Entrusting dreams to a bent arm, spring sleepiness is extreme. Begging is like the calloused thumb of an old man. The rain master and thunder god are quite jealous. Put away the potter's shuttle on the wall.
For Zen Monk Liang, Requesting a Verse for Dry Fields A piece of good land is boundless in sight. Passed down from ancient times, it is the Buddha's family. Who accompanies the four boundaries and field paths?. The tree at the center spontaneously blossoms. Showing people the sickle-like autumn clouds rolling. Urging the ox with the whip, the spring sun slants. Gathering everything up and entrusting it to farming. The flavor of a mendicant monk is somewhat different.
For Superior Man Gu, Requesting a Verse for Begging The gate of transformation is everywhere, the body of the great thousand worlds. The ancient mirror is without dust, the valley has spirit. Only then do you believe that following along cannot be mixed up. Who is this, openly revealed in the hall?
For Vice Minister Jiang, Requesting a Verse Purifying the mind-ground, it is vast and boundless. A segment of light breaks through past darkness. Turning the wheel of the machine, dividing the affairs of transformation. Seeing the gates of hundreds and thousands of 'Samadhis' (三昧).
Composed Casually After Rain, Showing to Zen Practitioners Quick rain, quick clearing, the 'Cold Food Festival' (寒食) is near. Towering and prominent, fragrant affairs take advantage of the good time. Willow catkins playing in the wind seem to become snow. The ground is full of elm coins, buying spring. Thunder spits out flourishing tea sprouts. Warm patches, thriving fern fists stretch. Peach blossom eyes
鬧隨蝴蝶。誰似靈云識故人。
來上人干延壽院乞頌
披蓁卜築古林阿。百丈心於老病多。照徹有無方得我。 緣分生滅不干他。谷云冷抱松根石。 山月明懸屋角蘿。若子慇勤圓此話。毗耶城裡問維摩。
道禪人發心乾田乞頌
道人慾乞一囊錢。為我成褫負郭田。淺水駕牛披曉月。 深云下耒破春煙。力耕妙用吾家事。 坐照真機自己禪。寄語檀那好相助。年年長得飯僧緣。
以何學士韻示像侍者
茂養高標松抱苓。歲寒姿傲雪霜丁。蕭騷風度山林韻。 偃蹇氣鐘丘壑形。霽月霽云胸次淡。 秋山秋水眼棱青。磨磚誰問馬師語。妙發枯龜一灼靈。
夢齊求頌
香風華雨政紛紛。春困何妨聊曲肱。三世佛相傳寐語。 覺來無我壞兒孫。
觀知殿化殿堂燈油求頌
廣堂清白照蒲團。相續真燈未許殘。寂默無聲閑口醭。 光明不掉寸心寒。蓮開似對秋波淺。 夢覺渾疑曉漏干。十法界身流影事。自他交徹鏡中看。
海上人知浴求頌
溫溫氣象半篙津。匏杓調和冷暖勻。直得通身渾是水。 端知赤肉了無塵。風埃面目揩磨凈。 丘壑形骸洗濯春。妙觸宣明佛子住。首楞嚴會有斯人。
時司理求頌
凈磨心鑒絕游塵。本際靈明自照神。個里機回圓歷歷。 化分百億
【現代漢語翻譯】 現代漢語譯本 鬧隨蝴蝶。誰似靈云識故人。
來上人干延壽院乞頌
披開草木，選址在古老的樹林深處。百丈禪師的心境，在年老多病時更加深刻。徹底照見有無的真諦，才能真正認識自我。緣分的生滅變化，與他人毫無關係。山谷的雲霧寒冷地擁抱著松樹根旁的石頭，山間的明月高懸在屋角的藤蘿之上。如果你們慇勤地想要圓滿理解這些話，就去毗耶離城（Vaisali，古印度城市）向維摩詰（Vimalakirti，一位著名的在家菩薩）請教吧。
道禪人發心乾田乞頌
道禪人想要乞討一囊錢，為我開墾城外田地。在淺水中駕著牛，披著曉月的清輝；在深沉的雲霧下，揮動犁耙，破開春天的煙靄。努力耕作，是吾家的妙用之事；靜坐觀照，是自己禪定的真正機要。寄語各位施主，好好地幫助他，年年都能增長供養僧人的善緣。
以何學士韻示像侍者
高聳挺拔的姿態，如同松樹懷抱著茯苓。在寒冷的歲月中，傲然挺立，經受雪霜的考驗。蕭灑的風度，蘊含著山林的韻味；高大不凡的氣概，凝聚著山丘溝壑的形態。胸懷像雨後晴朗的月亮和雲彩一樣淡泊，眼光像秋天的山和水一樣清澈。誰還會問馬祖道一（Mazu Daoyi，唐代禪師）磨磚作鏡的故事呢？即使是乾枯的龜甲，經過灼燒也能靈驗地顯示出神妙的啟示。
夢齊求頌
香風吹拂，華美的雨紛紛飄落，春天睏倦，不妨暫時彎著手臂休息。過去、現在、未來三世諸佛，都是這樣口耳相傳的。覺悟之後，了知沒有『我』的存在，打破對子孫後代的執著。
觀知殿化殿堂燈油求頌
寬廣的殿堂清凈潔白，照亮著蒲團。相續不斷的真燈，不容許熄滅。寂靜無聲，閑談的口水會使燈光昏暗；光明不減，哪怕只有寸許，也能使內心溫暖。蓮花開放，彷彿面對著秋波般清澈的眼神；從夢中醒來，完全懷疑是天亮時分。十法界（Ten realms of existence）的身影，都只是光影流動的幻象，自己與他人相互交融，如同在鏡中觀看。
海上人知浴求頌
溫暖的氣息，如同半篙深的水。用匏瓜做成的水瓢調和冷暖，使之均勻。能夠使全身都浸潤在水中，才能真正明白赤裸的身體本來就沒有塵埃。將沾染風塵的面目擦拭乾凈，將丘壑般的形骸洗滌一新，迎接春天。以微妙的觸覺來宣揚光明，佛的弟子安住於此。在《首楞嚴經》（Surangama Sutra）的法會上，就有這樣的人。
時司理求頌
將心鏡磨拭得清凈，斷絕一切塵埃。本來的靈明，自然照耀著神性。在這個境界里，機鋒運轉，圓融而清晰，化現出百億化身。
【English Translation】 English version Fluttering with the butterflies. Who is like Lingyun, recognizing an old friend?
Requested Verse for Layman Lai at Yanshou Monastery
Clearing the thickets, I chose a site in the ancient forest. Baizhang's (Hyakujo Ekai, a Zen master) heart is deepened by old age and illness. Only by thoroughly illuminating existence and non-existence can one truly find oneself. The arising and ceasing of conditions have nothing to do with others. Valley clouds coldly embrace the stones at the pine roots, the mountain moon brightly hangs above the vines on the roof corner. If you diligently seek to fully understand these words, go to Vaisali (an ancient Indian city) and ask Vimalakirti (a famous lay Bodhisattva) in that city.
Requested Verse for Chan Practitioner Dao's Vow to Cultivate Fields
Chan practitioner Dao wishes to beg for a bag of money to cultivate fields outside the city for me. Driving the ox in shallow water, draped in the clear light of the morning moon; beneath deep clouds, wielding the plow, breaking through the spring mist. Diligently cultivating is the wondrous function of our family's affairs; sitting in contemplation is the true essence of one's own Chan practice. Tell the benefactors to assist him well, so that the good karma of supporting monks may grow year after year.
Showing to Attendant Xiang in the Style of Scholar He
A lofty and upright bearing, like a pine tree embracing fuling (a type of fungus). In the cold of winter, proudly standing tall, enduring the test of snow and frost. A graceful demeanor, containing the charm of mountains and forests; a tall and extraordinary spirit, gathering the essence of hills and valleys. A mind as clear as the moon and clouds after rain, eyes as clear as the autumn mountains and waters. Who still asks about Mazu Daoyi's (a Tang Dynasty Zen master) story of polishing a brick to make a mirror? Even a dry tortoise shell, when burned, can miraculously reveal divine omens.
Requested Verse by Meng Qi
Fragrant winds blow, and beautiful rains fall in abundance. In the drowsiness of spring, it doesn't matter to rest with a bent arm. The Buddhas of the past, present, and future transmit this sleeping talk from mouth to ear. Upon awakening, one realizes there is no 'self,' breaking the attachment to descendants.
Requested Verse for Realizing the Lamp Oil for the Hall in Guanzhi Hall
The wide hall is pure and white, illuminating the meditation cushions. The continuous true lamp must not be allowed to extinguish. Silent and still, idle talk will dim the light; if the light does not diminish, even by an inch, it can warm the heart. The lotus flower blooms, as if facing clear eyes like autumn waves; waking from a dream, one completely suspects it is dawn. The forms of the ten realms of existence are all just illusions of flowing light and shadows, self and others intermingling, as if watching in a mirror.
Requested Verse for Knowing Bathing by a Person from the Sea
A warm atmosphere, like water half a pole deep. Using a gourd ladle to adjust the temperature, making it even. Able to immerse the whole body in water, one can truly understand that the naked body is originally without dust. Wipe clean the face stained with worldly dust, wash away the hill-like form and bones, welcoming spring. Using subtle touch to proclaim the light, the Buddha's disciples dwell here. In the Surangama Sutra assembly, there are such people.
Requested Verse by the Current Sili
Polishing the mirror of the mind until it is pure, cutting off all dust. The original clarity naturally illuminates the divine nature. Within this realm, the turning of the subtle mechanism is complete and clear, manifesting hundreds of billions of transformation bodies.
大千身。
行月大師求頌
霽明夜永月行空。破暗真光默默中。一點至靈虛且應。 十方圓鑑照而沖。床頭爐篆浮寒紫。 壁上龕燈對冷紅。個里宗乘訊息在。蒲團紙帳舊家風。
齊上人發心知羅漢堂求頌
修結僧緣清凈因。青油白茗與烏薪。龐眉五百聖尊者。 行腳一千吾上人。云屋芳姿開菡萏。 地爐暖氣臥麒麟。睡魔不至蒲禪穩。自照光明默默神。
華亭顧道友兒女俱出家求頌
兒兒女女著袈裟。留得閑身且在家。不作丘坈看覺地。 當鋤薈蘙種曇華。深藏北斗端能許。 吸盡西江始較些。三界脫然亡影像。凈名居士好生涯。
送明專使
廓落無依合太虛。行行何處不逢渠。功回冷眼雙眉底。 照盡橫身曠劫初。大仰默知東寺意。 玄沙明上雪峰書。將歸束肚三條篾。鈯斧相隨到處居。
月禪人出丐求頌
一月在諸水。動隨來去舟。分身能恁么。到處恰相投。 湖海墮全璧。魚龍吞曲鉤。歸來端可慶。 俱得飽參休。
應禪人出丐求頌
應身隨處見塵塵。能順因緣不背真。樹上虎頭呈伎倆。 毛端師子顯精神。平生自許得遊刃。 投老難傳知斫輪。香氣滿城㷌缽飯。叢林一洗浩然春。
王觀察求頌
廓虛深凈里頭看。一點至靈珠走盤。默默通身明有
【現代漢語翻譯】 現代漢語譯本 大千身。
行月大師求頌
晴朗的夜晚，明月在空中執行。在寂靜中破除黑暗的真光。一點至靈之性，虛空而應現。十方圓滿的智慧，照耀而衝擊。床頭的香爐里，篆字形的煙霧浮動著寒冷的紫色。墻上的佛龕燈，與冷清的紅色相對。其中的宗門心法訊息就在這裡。蒲團紙帳，是舊家的風範。
齊上人發心知羅漢堂求頌
修習結下僧眾的緣分，是清凈的因。青油、白茗和烏薪供養。五百位長著長眉的聖尊者（指羅漢）。行腳一千位，是我的上人。云屋裡，芬芳的姿態，盛開著荷花。地爐里，溫暖的氣息，盤臥著麒麟。睡魔不能侵擾，蒲團禪定穩固。自身照耀光明，默默地顯現神力。
華亭顧道友兒女俱出家求頌
兒女都穿上了袈裟。留下閑暇之身，且先在家中。不作為墳墓來看待覺悟之地。應當鋤去薈蘙，種植曇花。深深地隱藏北斗星，終究能夠允許。吸盡西江之水，才稍微比較一下。三界脫落，沒有了影像。凈名居士（Vimalakirti）真是美好的生涯。
送明專使
廓然空寂，無所依靠，與太虛融為一體。行走著，無論到哪裡，都不能不與他相逢。功德迴向，就在冷眼雙眉之下。照盡橫亙身軀的曠遠劫初。大仰禪師（Da-Yang）默默地知道東寺的意旨。玄沙禪師（Xuan-Sha）明白雪峰禪師（Xue-Feng）的書信。將要回去，用三條篾條束緊腰帶。钁頭和斧頭相隨，到處安居。
月禪人出丐求頌
一輪明月映照在諸水中。隨著來往的船隻而動。分身能夠這樣嗎？到處都恰好相投。湖海中墮落了完整的璧玉。魚龍吞下了彎曲的魚鉤。歸來終究可以慶賀。都能夠飽參而休息。
應禪人出丐求頌
應化之身，隨處可見，遍佈塵塵。能夠順應因緣，不違背真性。樹上的老虎頭，呈現著伎倆。毛端的師子，顯現著精神。平生自許，得到了遊刃有餘的技藝。到了老年，難以傳授知曉輪的製作。香氣滿城，帶著乞食的飯食。叢林中一洗，呈現出浩然的春意。
王觀察求頌
在廓然空虛、深邃清凈的裡面觀看。一點至靈的寶珠，在盤中轉動。寂靜無聲，全身通明，具有...
【English Translation】 English version The Great Thousandfold Body.
A Verse Requested by Master Xingyue
The clear night is long, and the moon travels in the sky. The true light that breaks through the darkness is in silent stillness. A point of supreme spirit, empty yet responsive. The perfect wisdom of the ten directions shines and penetrates. In the incense burner by the bed, the seal-script smoke floats with cold purple. On the wall, the niche lamp faces the cold red. The message of the lineage is within this. The rush cushion and paper tent are the old family style.
A Verse Requested by Upasaka Qi on Vowing to Build the Arhat Hall
Cultivating and forming the affinity of the Sangha is a pure cause. Offering green oil, white tea, and black firewood. Five hundred venerable sages with long eyebrows (referring to Arhats). Traveling on foot, a thousand are my Upasakas. In the cloud house, fragrant forms bloom with lotus flowers. In the earth furnace, warm air is coiled by a Qilin. The demon of sleep does not arrive, the rush cushion meditation is stable. Self-illuminating light, silently manifesting divine power.
A Verse Requested by Layman Gu of Huating When His Children Both Left Home
Sons and daughters all wear the kasaya. Leaving a leisure body, stay at home for now. Do not regard the place of enlightenment as a tomb. One should hoe away the luxuriant growth and plant曇花(曇花, Epiphyllum). Deeply hide the Big Dipper, ultimately able to allow. Drain the West River, then compare a little. The three realms are shed, without images. Vimalakirti (凈名居士) has a good life.
Sending Commissioner Ming
Vast and empty, without reliance, merging into the great void. Walking, wherever one goes, one cannot but meet him. Merit is returned, right under the cold eyes and eyebrows. Illuminating the vast beginning of endless kalpas that traverse the body. Zen Master Dayang (大仰) silently knows the intention of Dongsi Temple. Zen Master Xuansha (玄沙) understands the letter of Zen Master Xuefeng (雪峰). About to return, tighten the waist with three strips of bamboo. Hoe and axe accompany, dwelling everywhere.
A Verse Requested for Chan Practitioner Yue on Alms Round
The moon is in all waters. Moving with the coming and going boats. Can the emanation body be like this? Fitting in everywhere. A complete jade disc falls into the lakes and seas. Fish and dragons swallow the curved hook. Returning is ultimately cause for celebration. All can be satiated with Chan practice and rest.
A Verse Requested for Chan Practitioner Ying on Alms Round
The response body is seen everywhere, throughout the dust. Able to accord with conditions, not turning away from the true nature. The tiger's head on the tree presents its skills. The lion at the tip of a hair manifests its spirit. All his life, he has praised himself for gaining skill with ease. In old age, it is difficult to transmit the knowledge of making wheels. Fragrance fills the city, carrying alms-begged food. The Sangha is washed clean, presenting a vast spring.
A Verse Requested by Inspector Wang
Looking within the vast emptiness, deep and pure. A point of supreme spirit, a pearl turning on a plate. Silent and still, the whole body is bright, possessing...
眼。 塵塵分應妙無瘢。江湖浩浩月隨溜。 華木欣欣春入端。變化鯤鵬是時節。便乘羊角作風摶。
趙學士求頌
身前身後獨靈靈。一切如來出此經。歇盡狂心便相見。 水秋天凈月亭亭。
朱干辨求頌
磨洗紛塵百念秋。湛然源底未分流。其間自照因緣外。 水凈娟娟浮月鉤。
久上人出丐乞頌
孤禪抖擻起僧氈。掛缽寒藤著瘦肩。破夜無私看霽月。 開華不染出泥蓮。底心眾事水云餓。 何處人家粥飯緣。寄語毗耶老居士。相投莫怪喚春眠。
坐禪箴
佛佛要機祖祖機要。不觸事而知。不對緣而照。 不觸事而知。其知自微不對緣而照。其照自妙。 其知自微。曾無分別之思。其照自妙。曾無毫忽之兆。 曾無分別之思。其知無偶而奇。 曾無毫匆之兆。其照無取而了。水清徹底兮。 魚行遲遲。空闊莫涯兮。鳥飛杳杳。
瑞巖山鐘銘並序
四明瑞巖。山林之勝處也。胸虛豁而吞吐風雲。足舒放而濯磨潮雪。開善蘭若。居其正中。碧甍藻棟欞檻綺疏。爛爛相照。杖䔧擁衲。扣室投籌。雲水之賓。森二千指。高平范公佺。施巨鐘可受四十斛。以警寤寐。以齊動息。俾四方水云聞鯨音。而知棲食有處也。姑乞銘于予。銘曰。
巨溟之西有古招提。來遵鳥道歸陟雲梯
【現代漢語翻譯】 現代漢語譯本：
眼。 纖塵不染，處處都應合著那微妙而無瑕疵的真理。浩瀚的江湖上，月亮隨著流水漂移。 繁盛的花木欣欣向榮，春天已來到盡頭。變化成鯤鵬，正是應時的時節，便可乘著羊角般的旋風，奮力高飛。
趙學士求頌
身前身後，唯有自性是獨一無二、靈明不昧的。一切如來，皆從此經典中顯現。放下狂妄的心，便能與真性相見。 秋水澄澈，天空明凈，月亮靜靜地懸掛在空中。
朱干辨求頌
磨洗掉紛擾的塵世雜念，心如秋水般澄凈。湛然不動的本源，尚未分出支流。在這其中，自然照見因緣之外的真理。 水清月明，彎彎的月亮像鉤子一樣浮在水面。
久上人出外乞食求頌
孤身禪僧抖擻精神，拿起僧衣。掛著缽，拄著寒冷的藤杖，瘦弱的肩膀承擔著重任。在無私的夜晚，欣賞著雨後晴朗的月亮。 在污泥中盛開，卻不被污染的蓮花。到底是什麼心，讓眾生像水云般飢餓？ 哪裡的人家，能結下佈施粥飯的善緣？轉告毗耶離城的老居士（Vimalakirti，維摩詰），如果來投靠，不要怪我還在睡春覺。
坐禪箴
諸佛的關鍵，歷代祖師的關鍵。不接觸事物而了知，不對待因緣而照見。 不接觸事物而了知，那了知是多麼的微妙；不對待因緣而照見，那照見是多麼的玄妙。 那了知是多麼的微妙，沒有絲毫分別的思量；那照見是多麼的玄妙，沒有絲毫細微的跡象。 沒有絲毫分別的思量，那了知是無比的奇特；沒有絲毫細微的跡象，那照見是無比的明瞭。水清澈見底啊，魚兒慢慢地遊動；天空空曠無邊啊，鳥兒飛向遠方。
瑞巖山鐘銘並序
四明瑞巖山，是山林中的勝地。胸懷虛空開闊，吞吐著風雲；山腳舒展，洗滌著潮雪。開善蘭若（開善寺），就坐落在山的正中央。碧綠的屋頂，彩繪的棟樑，雕花的欄桿，精美的窗戶，相互輝映。拄著藜杖，穿著僧衣，擁擠的僧人，敲門請教，雲遊四方的僧人，多達兩千人。高平范公佺，捐贈了一口巨大的鐘，可以容納四十斛（古代容量單位）的糧食，用來警醒睡眠，用來統一行動。讓四方的雲水僧人聽到鐘聲，就知道有地方可以棲身和吃飯。所以向我請求撰寫銘文。銘文如下：
大海的西邊，有古老的招提（寺院），前來的人遵循著鳥道，攀登著雲梯。 English version:
Eye. Dustless and spotless, responding perfectly to the subtle and flawless truth in every aspect. On the vast rivers and lakes, the moon drifts along with the flowing water. The flourishing flowers and trees thrive, and spring has come to its end. Transforming into a Kunpeng (a mythical giant bird), it is the right season to ride on the whirlwind like a goat's horn and soar high.
Inscription requested by Scholar Zhao
Before and after life, only the self-nature is unique and spiritually bright. All Tathagatas (Buddhas) emerge from this scripture. Put down the wild mind, and you will meet the true nature. The autumn water is clear, the sky is bright, and the moon hangs quietly in the air.
Inscription requested by Zhu Ganbian
Grind away the distracting dust of worldly thoughts, and the mind is as clear as autumn water. The still and unmoved source has not yet branched out into streams. Within this, it naturally illuminates the truth beyond causality. The water is clear and the moon is bright, and the crescent moon floats on the water like a hook.
Inscription requested for Venerable Jiu who is begging for food
The solitary Chan (Zen) monk rouses his spirit, picks up his robe. Hanging the alms bowl, leaning on the cold rattan staff, his thin shoulders bear the burden. In the selfless night, he appreciates the clear moon after the rain. The lotus flower blooms in the mud, yet remains unstained. What kind of mind makes sentient beings hungry like water and clouds? Which family will form the good karma of offering porridge and rice? Tell the old lay Buddhist of Vimalakirti (Vimalakirti, a famous Buddhist figure), if you come to rely on me, don't blame me for still sleeping in the spring.
Admonition on Zazen (seated meditation)
The key of all Buddhas, the key of all Patriarchs. Knowing without touching things, illuminating without facing conditions. Knowing without touching things, that knowing is so subtle; illuminating without facing conditions, that illumination is so profound. That knowing is so subtle, without any discriminating thoughts; that illumination is so profound, without any slightest trace. Without any discriminating thoughts, that knowing is unparalleled and extraordinary; without any slightest trace, that illumination is incomparably clear. The water is clear to the bottom, the fish swim slowly; the sky is vast and boundless, the birds fly far away.
Inscription and Preface for the Bell of Mount Ruiyan
Mount Ruiyan in Siming is a scenic spot in the mountains and forests. The chest is empty and open, swallowing the wind and clouds; the feet are stretched out, washing away the tidal snow. The Kaisan Lanruo (Kaisan Temple) is located in the very center of the mountain. The green roof, the painted beams, the carved railings, and the exquisite windows reflect each other. Holding a藜杖(a wooden staff), wearing monk's robes, crowded monks, knocking on doors to ask for instruction, monks traveling from all directions, as many as two thousand. Duke Fan Quan of Gaoping donated a huge bell that can hold forty斛(ancient unit of volume) of grain, to awaken from sleep and to unify actions. Let the monks from all directions hear the sound of the bell and know that there is a place to stay and eat. Therefore, he asked me to write an inscription. The inscription reads:
West of the great ocean, there is an ancient monastery (temple), those who come follow the bird path and climb the cloud ladder.
【English Translation】 English version:
Eye. Dustless and spotless, responding perfectly to the subtle and flawless truth in every aspect. On the vast rivers and lakes, the moon drifts along with the flowing water. The flourishing flowers and trees thrive, and spring has come to its end. Transforming into a Kunpeng (a mythical giant bird), it is the right season to ride on the whirlwind like a goat's horn and soar high.
Inscription requested by Scholar Zhao
Before and after life, only the self-nature is unique and spiritually bright. All Tathagatas (Buddhas) emerge from this scripture. Put down the wild mind, and you will meet the true nature. The autumn water is clear, the sky is bright, and the moon hangs quietly in the air.
Inscription requested by Zhu Ganbian
Grind away the distracting dust of worldly thoughts, and the mind is as clear as autumn water. The still and unmoved source has not yet branched out into streams. Within this, it naturally illuminates the truth beyond causality. The water is clear and the moon is bright, and the crescent moon floats on the water like a hook.
Inscription requested for Venerable Jiu who is begging for food
The solitary Chan (Zen) monk rouses his spirit, picks up his robe. Hanging the alms bowl, leaning on the cold rattan staff, his thin shoulders bear the burden. In the selfless night, he appreciates the clear moon after the rain. The lotus flower blooms in the mud, yet remains unstained. What kind of mind makes sentient beings hungry like water and clouds? Which family will form the good karma of offering porridge and rice? Tell the old lay Buddhist of Vimalakirti (Vimalakirti, a famous Buddhist figure), if you come to rely on me, don't blame me for still sleeping in the spring.
Admonition on Zazen (seated meditation)
The key of all Buddhas, the key of all Patriarchs. Knowing without touching things, illuminating without facing conditions. Knowing without touching things, that knowing is so subtle; illuminating without facing conditions, that illumination is so profound. That knowing is so subtle, without any discriminating thoughts; that illumination is so profound, without any slightest trace. Without any discriminating thoughts, that knowing is unparalleled and extraordinary; without any slightest trace, that illumination is incomparably clear. The water is clear to the bottom, the fish swim slowly; the sky is vast and boundless, the birds fly far away.
Inscription and Preface for the Bell of Mount Ruiyan
Mount Ruiyan in Siming is a scenic spot in the mountains and forests. The chest is empty and open, swallowing the wind and clouds; the feet are stretched out, washing away the tidal snow. The Kaisan Lanruo (Kaisan Temple) is located in the very center of the mountain. The green roof, the painted beams, the carved railings, and the exquisite windows reflect each other. Holding a藜杖(a wooden staff), wearing monk's robes, crowded monks, knocking on doors to ask for instruction, monks traveling from all directions, as many as two thousand. Duke Fan Quan of Gaoping donated a huge bell that can hold forty斛(ancient unit of volume) of grain, to awaken from sleep and to unify actions. Let the monks from all directions hear the sound of the bell and know that there is a place to stay and eat. Therefore, he asked me to write an inscription. The inscription reads:
West of the great ocean, there is an ancient monastery (temple), those who come follow the bird path and climb the cloud ladder.
。叢林取則毳侶投棲。 規矩之振刀尺之齊。環十二峰翠色瓏𤧚。 大廈眾集層樓虛空。誰清凈施我高平公。 法窟永器鄧山薦銅。虛中堅外宣明破晦。 迎蟾到門送烏下岱。杵發有時聲揚無礙。 一念旋聞諸塵自在。十方會同一鳴是從。 華蜂膻蟻風虎雲龍。尊賓成序棲食相容。 楚楚法子恢恢佛宗。月低夜闌霜清曉寒。 金壺響斷玉漏津干。夢枕深省禪家正觀。動隨其後靜得其端。 希微妙音無方可尋。寄茲鴻韻導彼幽沈。 鈜鈜擊耳冷冷洗心。神應在穀風傳度林。 隱隱徐徐反聞厥初。根塵亡偶性覺含虛。 攬之不足縱之有餘。真明瞭了凈智如如。 觸之而聲轟雷吼鯨。當處滅盡當處出生。 化蝶影散債魚業清。山海固深天地成平。
本際庵銘
平等本際非去來今。豈墮諸數妙圓一心。一心妙圓自照靈然。 超出生滅混融正偏。正偏混融可中忘功。 鸞騰玉鑒鶴出銀籠。如是住處佛祖同得。 同得之宗凈名一默。
至游庵銘
長蘆第一座臻兄老禪相從久如。深造道妙姑以所得之奧。柄麈調牧云來衲子。茲日語予曰。禪家動靜游燕。常在其中。佛束比丘不可肆意。獨居者屋則尖頭。個所謂庵者是也。我所住處。師可以名之。隨問而應曰。至游。夫道人之至游矣。履虛極守妙明。飲真醇住清白
【現代漢語翻譯】 現代漢語譯本： 在叢林中選擇適合的同伴一起棲息。 規矩的執行如同刀尺般整齊劃一。 環繞的十二座山峰翠色慾滴，晶瑩剔透。 高大的樓宇聚集，層層疊疊，顯得空曠。 是誰清凈地施捨我這高平之地？ 法窟如永恒的器皿，鄧山進獻銅材。 內心虛空而外表堅固，宣揚光明破除黑暗。 迎接月亮來到門前，送烏鴉飛下岱山。 杵發的聲音有時響起，傳播開來沒有阻礙。 一念之間，所有的塵埃都變得自在。 十方匯聚，一聲鳴叫便都隨之響應。 華麗的蜜蜂、腥膻的螞蟻、威猛的風虎、飄渺的雲龍。 尊貴的賓客排列有序，棲息和食物彼此相容。 清秀的佛門弟子，廣大的佛法宗門。 月亮低垂，夜色已深，霜色清冷，曉寒襲人。 金壺滴漏的聲音停止，玉漏中的液體也已乾涸。 從夢中醒來，深刻地領悟禪家的正觀。 行動跟隨其後，靜止則把握其根本。 希有而微妙的聲音，無處可以尋覓。 將這宏大的韻律寄託，引導那些沉溺於幽暗的人。 鈜鈜的聲音敲擊耳鼓，冷冷的感覺洗滌心靈。 神靈的迴應在山谷中，風聲傳遞在茂密的樹林里。 隱隱約約，緩緩地，反過來聽聞最初的本性。 根塵消失，不再相對，本性覺悟，包含虛空。 想要完全掌握卻無法做到，放任自由則綽綽有餘。 真正的光明清清楚楚，清凈的智慧如如不動。 觸碰它便發出聲音，如轟鳴的雷霆、怒吼的鯨魚。 就在此處滅盡，就在此處出生。 化為蝴蝶的影子消散，償還債務的魚兒業障清凈。 山海原本就深邃，天地成就太平。
《本際庵銘》 平等本際，沒有過去、現在、未來。 怎會落入各種數量之中？妙圓一心。 一心妙圓，自然照耀，靈明澄澈。 超越出生和滅亡，混合融合，既是正也是偏。 正與偏混合融合，可以達到無為的境界。 如同鸞鳥騰飛于寶鏡之前，仙鶴飛出銀色的籠子。 像這樣的住所，佛和祖師都能得到。 共同得到的宗旨在《維摩詰經》中的沉默。
《至游庵銘》 長蘆寺的第一座臻兄老禪師與我相處很久了。他深入研究佛道精妙之處，姑且用他所領悟的奧妙，執掌拂塵來調教雲集而來的僧人。近日對我說：『禪家的動靜游燕，常常就在其中。佛陀約束比丘不可隨意而為，獨居者的房屋則是尖頂的。這所謂的庵，就是指這個。我所居住的地方，您可以為它命名。』我隨口應道：『至游』。道人的至高遊樂啊！踐行虛無的極致，守護微妙的光明，飲用純真的美酒，安住于清白之地。
【English Translation】 English version: Choosing suitable companions to dwell together in the forest. The execution of rules is as precise as the use of knives and rulers. The surrounding twelve peaks are lush green and exquisitely beautiful. Tall buildings gather, layer upon layer, appearing vast and empty. Who is it that purely donates this high and level land to me? The Dharma cave is like an eternal vessel, with Deng Mountain offering copper materials. The inside is empty while the outside is firm, proclaiming light and dispelling darkness. Welcoming the moon to the door, sending crows flying down Mount Dai. The sound of the pestle sometimes arises, spreading without hindrance. In a single thought, all dust becomes free and at ease. The ten directions converge, and a single cry is followed by all. Splendid bees, pungent ants, mighty wind tigers, and ethereal cloud dragons. Honored guests are arranged in order, with dwelling and food accommodating each other. Elegant Dharma disciples, vast Buddhist sects. The moon hangs low, the night is deep, the frost is clear, and the morning is cold. The sound of the golden water clock ceases, and the liquid in the jade clepsydra dries up. Awakening from a dream, deeply comprehending the proper view of the Zen school. Action follows behind, and stillness grasps its root. Rare and subtle sounds, nowhere to be found. Entrusting this grand melody, guiding those who are immersed in darkness. The 'hong hong' sound strikes the ears, and the cold sensation washes the heart. The spirit's response is in the valley, and the wind transmits through the dense forest. Faintly, slowly, turning back to hear the original nature. The root and dust disappear, no longer opposing each other, and the nature of awakening contains emptiness. Trying to fully grasp it is impossible, and letting it go is more than enough. True light is clear and distinct, and pure wisdom is unchanging. Touching it produces sound, like roaring thunder and bellowing whales. Extinguishing at this very place, and being born at this very place. The shadow of the transformed butterfly dissipates, and the karmic debts of the fish are cleared. The mountains and seas are inherently deep, and heaven and earth achieve peace.
Inscription for the Hermitage of Original Essence (Benji An Ming) The original essence of equality has no past, present, or future. How could it fall into various numbers? Wondrously perfect one mind. The wondrously perfect one mind naturally illuminates, spiritually clear. Transcending birth and death, mixing and merging, both right and biased. Right and bias mix and merge, and one can reach the state of non-action. Like a phoenix soaring before a precious mirror, a crane emerging from a silver cage. Such a dwelling place can be attained by both Buddhas and Patriarchs. The doctrine of common attainment is the silence in the Vimalakirti Sutra.
Inscription for the Hermitage of Utmost Wandering (Zhiyou An Ming) The first seat of Changlu Temple, the old Zen master Zhen, has been with me for a long time. He deeply studies the subtleties of the Buddhist path, and for now, uses the mysteries he has comprehended to wield the whisk and teach the monks who gather like clouds. Recently, he said to me: 'The movements and stillness, the wandering and resting of Zen practitioners are always within it. The Buddha restrains the Bhikkhus from acting arbitrarily, and the houses of those who live alone have pointed roofs. This so-called hermitage refers to this. You can name the place where I live.' I casually replied: 'Utmost Wandering (Zhiyou)'. The supreme joy of a Daoist! Treading the extreme of emptiness, guarding the subtle light, drinking the pure wine, and dwelling in the state of purity.
。斷崖放足。空劫轉身。一得妙存。亡絕對待。自然出應無方。谷響水月。塵塵無礙。心心一如。彼我相忘。是非斯泯。方圓大小。歷歷不爽。能如是也。入諸世間。真契遊戲三昧。斯可謂至游矣。衲僧之所住處。何必縛屋編茨。孤兀世外。因系以銘曰。
道人至游。了無方所。何辨從來。何求止住。去來跡絕。 言詮句滅。寒水吞空。垂云作雪。十分明白。 還須轉側。直下相逢。箇中誰識。識也回頭。 煙冷山秋。默默自得。綿綿至游。至游綿綿。 后地先天。虛空體合。萬像理圓。其間遊刃。 電掣機鈍。該括十方。通同一印。一印通同。 十方混融。鏡影谷響。水月松風。應之自然。 誰正誰偏。明明絕慮。恰恰周旋。歸復舊家。 黃蘆放華。夜船隱隱。桂魄斜斜。至游如是。 真實行履。不墮人天。何曾云冰。家風寥寥。 無可咬嚼。枯槁身心。清涼法藥。相期底處。 結庵而住。量外難窺。主中之主。如是至游。 如是真樂。傳最上機。提第一著。
明州天童山宏智覺禪師廣錄偈頌箴銘
偈頌
五位
正中偏。霽碧星河冷浸干。半夜木童敲月戶。 暗中驚破玉人眠。
偏中正。海云依約神山頂。歸人鬢髮白垂絲。 羞對秦臺寒照影。
正中來。月夜長鯤蛻甲開。大背摩天振云
【現代漢語翻譯】 現代漢語譯本： 斷崖放足，意為在斷崖邊放下腳步；空劫轉身，意為空劫中轉身。一旦領悟妙理，便能存心於中，忘卻一切對待之念。自然而然地應付萬方，如同山谷迴響和水中月影，塵塵無礙，心心相印。彼此相忘，是非自然泯滅。方圓大小，歷歷分明，毫不差錯。如果能夠做到這樣，進入世間，就能真正契合遊戲三昧（一種自在解脫的境界），這就可以說是達到了最高的遊樂境界。衲僧（指僧人）的住所，何必一定要用房屋捆縛，用茅草編織，孤零零地處在世外？因此作銘文如下： 道人至游，了無方所。意為得道之人最高的遊樂，是沒有固定地方的。何辨從來，何求止住？又何必辨別從哪裡來，又追求在哪裡停止呢？去來跡絕，言詮句滅。來去之間的痕跡都消失了，所有的言語和句子都無法表達。寒水吞空，垂云作雪。寒冷的水面吞噬了天空，低垂的雲朵化作雪花。十分明白，還須轉側。即使十分明白，還需要轉變角度。直下相逢，箇中誰識？直接相逢，其中又有誰能認識呢？識也回頭，煙冷山秋。即使認識了也要回頭，煙霧籠罩，山色清冷，已是秋天。默默自得，綿綿至游。默默地領悟，綿延不斷地達到最高的遊樂境界。至游綿綿，后地先天。最高的遊樂綿延不斷，後天迴歸到先天。虛空體合，萬像理圓。與虛空融為一體，萬物的道理都圓滿了。其間遊刃，電掣機鈍。在這其中游刃有餘，即使是閃電般的速度也會變得遲鈍。該括十方，通同一印。概括了十方，貫通為同一個印記。一印通同，十方混融。一個印記貫通相同，十方世界混合融通。鏡影谷響，水月松風。如同鏡中的影子，山谷的迴響，水中的月亮，松樹間的風。應之自然，誰正誰偏？自然而然地應付，誰正誰偏呢？明明絕慮，恰恰周旋。明明瞭了，斷絕了思慮，恰到好處地周旋。歸復舊家，黃蘆放華。迴歸到原來的家，黃色的蘆葦開放了花。夜船隱隱，桂魄斜斜。夜晚的船隻隱隱約約，月亮斜掛在空中。至游如是，真實行履。最高的遊樂就是這樣，真實地踐行。不墮人天，何曾云冰？不墮落於人天道，又何曾說過云是冰呢？家風寥寥，無可咬嚼。家風寥寥無幾，沒有什麼可以咀嚼的。枯槁身心，清涼法藥。即使身心枯槁，也有清涼的佛法作為良藥。相期底處，結庵而住。相約在何處，結廬而居呢？量外難窺，主中之主。難以窺測度量之外，是主宰中的主宰。如是至游，如是真樂。這樣的才是最高的遊樂，這樣的才是真正的快樂。傳最上機，提第一著。 明州天童山宏智覺禪師廣錄偈頌箴銘 偈頌 五位 正中偏。霽碧星河冷浸干。半夜木童敲月戶，暗中驚破玉人眠。 偏中正。海云依約神山頂。歸人鬢髮白垂絲，羞對秦臺寒照影。 正中來。月夜長鯤蛻甲開。大背摩天振云
【English Translation】 English version: Releasing the feet at the edge of a cliff, turning around in the empty eon. Once the subtle principle is attained, it is preserved in the mind, and all duality is forgotten. Responding naturally and without obstruction in all directions, like echoes in a valley and the moon in water, every particle is unimpeded, and every mind is in accord. Forgetting self and others, right and wrong naturally disappear. Square and round, large and small, are all clearly distinguished without error. If one can do this, entering the world, one can truly accord with the playful samadhi (a state of blissful absorption), which can be said to be the highest form of play. For a mendicant monk (Na Seng), why must their dwelling be bound by houses and thatched with straw, isolated from the world? Therefore, I inscribe this inscription: The Daoist's ultimate play has no fixed place. Why distinguish where it comes from, or seek where it stops? The traces of coming and going are cut off, and words and sentences are extinguished. Cold water swallows the sky, and drooping clouds make snow. Perfectly clear, yet one must still shift perspectives. Meeting directly, who can recognize it within? Even if recognized, turn back, the smoke is cold, and the mountains are autumnal. Silently attaining, continuously reaching the ultimate play. The ultimate play is continuous, returning from the acquired to the innate. The body merges with emptiness, and the principles of all phenomena are perfected. Playing with ease within it, even lightning speed becomes dull. Encompassing the ten directions, connecting to the same seal. The same seal connects, and the ten directions merge. Like reflections in a mirror, echoes in a valley, the moon in water, and the wind in the pines. Responding naturally, who is right and who is wrong? Clearly and without thought, precisely maneuvering. Returning to the old home, the yellow reeds bloom. Night boats are faintly visible, and the moon hangs obliquely. The ultimate play is like this, truly practiced. Not falling into the realms of humans and gods, when has one ever said that clouds are ice? The family style is sparse, with nothing to chew on. Even with a withered body and mind, there is the cool Dharma as medicine. Where do we expect to meet, to build a hermitage and dwell? Difficult to fathom beyond measure, the master of masters. Such is the ultimate play, such is true joy. Transmitting the highest opportunity, raising the first move. Extensive Records of Chan Master Hongzhi Zhengjue of Tiantong Mountain in Mingzhou - Verses, Inscriptions, and Admonitions Verses The Five Positions The center within the right. After the rain, the blue Milky Way is coldly soaked and dried. In the middle of the night, a wooden child knocks on the moonlit door, startling the jade maiden from her sleep. The right within the center. Sea clouds vaguely cling to the peak of the divine mountain. A returning traveler's temples are white as silk, ashamed to face the cold reflection in the Qin Terrace. Coming from the center. On a moonlit night, a long Kun (mythical fish) sheds its scales and opens. Its great back brushes the sky, shaking the clouds.
羽。 翔游鳥道類難該。
兼中至。覿面不須相忌諱。風化無傷的意玄。 光中有路天然異。
兼中到。斗柄橫斜天未曉。鶴夢初醒露氣寒。 舊巢飛出云松倒。
五王子誕生
星攢金殿降生時。稱體宮衣覆雪肌。功就轉身全合父。 光中潛撥玉輪移。
朝生
雄心脫略戰文場。端把煙蓑換龍章。葵藿奉君知貴味。 肯懷歸去見嚴光。
未生
甘分清孤守固窮。衡門寥落正西風。一鳴便是蒼梧鳳。 不意飄流鷗鷺中。
化生
絲綸傳得出宸幃。宣花春城類莫齊。妙握當途無字印。 馬蹄終不染塵泥。
內生
妙齡天嗣自重瞳。尊貴威嚴鎮六宮。規步從來不出禁。 閽人祇得頌芳風。
四賓主賓中賓
平生心事結眉頭。滿面風埃鬢已秋。大底出門無伎術。 柰何今日路貧愁。
賓中主
不戀經商利萬金。晚來古路問家音。分明得報尊親健。 爭柰難平喜懼心。
主中賓
御樓吹角六街明。金馬將軍出禁城。閫外化權良有準。 不傷風物致昇平。
主中主
不動金輪萬德全。宸苔含月未排班。當頭諱字寰中禁。 誰敢依俙犯聖顏。
四料簡奪人不奪境
懶問誰持造化權。門前春事正喧妍。雨晴花色明如錦。 風暖鶯聲滑似弦。
【現代漢語翻譯】 現代漢語譯本 羽。 像鳥兒在難以捉摸的道路上飛翔。
兼中至。 面對面時不必相互猜忌。 風化沒有損傷，意境玄妙。 光明之中有道路，天然不同尋常。
兼中到。 北斗星橫斜，天還未亮。 仙鶴從夢中初醒，露氣寒冷。 從舊巢飛出，雲中的松樹倒了。
五王子誕生
降生時，星星聚集在金殿。 合身的宮廷服裝覆蓋著雪白的肌膚。 功德成就，轉身完全像父親。 在光明中悄悄撥動玉輪。
朝生
雄心壯志，不拘泥於科舉考場。 最終把煙蓑換成了龍章（皇帝的象徵）。 像葵花向著太陽一樣侍奉君主，知道其中珍貴的滋味。 怎肯懷著歸隱之心去見嚴光（東漢高士）呢？
未生
甘願清貧孤獨，堅守固窮。 簡陋的家門冷落蕭條，正對著西風。 一旦鳴叫，便是蒼梧的鳳凰。 沒想到會飄流在鷗鷺之中。
化生
詔書從皇宮深處傳出。 宮廷的裝飾華麗，像春天一樣，沒有可以相比的。 巧妙地掌握著當途的無字印。 馬蹄終究不會沾染塵泥。
內生
妙齡的天子，天生就具有重瞳（異相）。 尊貴威嚴，鎮守六宮。 一舉一動從來不出宮禁。 守門人只能歌頌美好的風尚。
四賓主賓中賓
平生的心事都凝結在眉間。 滿面風塵，鬢髮已經斑白。 本來出門沒有什麼技能。 為何今天在路上如此貧愁？
賓中主
不貪戀經商的萬金之利。 傍晚時分，在古老的道路上打聽家鄉的訊息。 清楚地得知父母親安康。 怎奈難以平息喜悅和擔憂的心情。
主中賓
在皇宮樓上吹響號角，街道一片光明。 金馬將軍從皇宮禁城中出來。 在朝廷之外運用權力，確實有分寸。 不損害風俗事物，帶來太平。
主中主
不動搖的金輪，萬德圓滿。 宮殿的臺階上含著月光，還沒有排列班次。 當頭的名諱，是天下禁止的。 誰敢稍微冒犯聖上的尊顏？
四料簡奪人不奪境
懶得問是誰掌握著造化的權力。 門前的春天景象正熱鬧美好。 雨後天晴，花色明亮如錦緞。 風和日暖，鶯歌婉轉如琴絃。
【English Translation】 English version Feather. Flying and swimming, bird paths are hard to fathom.
Reaching the Center of the Combined. Face to face, there's no need for mutual suspicion. The essence of refinement remains unharmed, its meaning profound. Within the light, there's a path, naturally extraordinary.
Arriving at the Center of the Combined. The Big Dipper slants, the sky not yet dawn. A crane awakens from its dream, the dew is cold. Flying from the old nest, the pine tree in the clouds falls.
The Birth of the Five Princes
When born, stars gather in the golden palace. A well-fitting palace garment covers snowy skin. Merit accomplished, turning around, completely like the father. Silently moving the jade wheel within the light.
Born in the Court
With heroic ambition, breaking free from the literary arena. Ultimately exchanging the raincoat for the dragon robe (symbol of the emperor). Serving the ruler like a sunflower facing the sun, knowing the precious taste within. How could one harbor thoughts of returning to see Yan Guang (a recluse of the Eastern Han Dynasty)?
Not Yet Born
Willing to accept purity and solitude, guarding poverty. The humble gate is desolate, facing the west wind. Once it cries out, it will be a phoenix of Cangwu. Unexpectedly drifting among seagulls and egrets.
Born by Transformation
The imperial decree is transmitted from the imperial chambers. The decorations of the palace are magnificent, like spring, unmatched. Skillfully grasping the wordless seal of the path. The horse's hooves will never be stained by dust.
Born Within
A young emperor, naturally possessing double pupils (an auspicious sign). Noble and dignified, guarding the six palaces. Every move never leaves the palace. The gatekeepers can only praise the beautiful customs.
The Four Guests, Guest within Guest
Life's concerns are knotted between the brows. Face covered in dust, temples already gray. Originally, there were no skills upon leaving home. Why is the road so poor and sorrowful today?
Guest within the Host
Not greedy for the wealth of a merchant. In the evening, inquiring about news from home on the ancient road. Clearly receiving news that parents are well. How can one calm the heart of joy and worry?
Host within the Guest
Horns are blown on the imperial tower, the streets are bright. The Golden Horse General emerges from the forbidden city. Exercising authority outside the court, indeed with measure. Without harming customs and things, bringing peace.
Host within the Host
The unmoving golden wheel, complete with all virtues. The moss on the palace steps contains moonlight, not yet arranged in ranks. The name of the one at the head is forbidden throughout the realm. Who dares to slightly offend the sacred countenance?
The Four Distinctions: Seizing the Person, Not Seizing the Environment
Too lazy to ask who holds the power of creation. The spring scenery before the door is lively and beautiful. After the rain, the flower colors are bright as brocade. The warm wind, the warbling of orioles is smooth as strings.
奪境不奪人
厭余客路忽思家。鬢髮春饒盡雪華。月底路岐通著腳。 歸心未穩隔煙霞。
人境兩俱奪
罷奏笙篁夜欲闌。銀河光浸紫微寒。星移月暗無訊息。 客散云樓酒碗乾。
人境俱不奪
十分花事屬歌喉。笑入芳塵爛漫遊。皇道太平無忌諱。 縱橫何處不風流。
借功明位
蘋末風休夜正央。水天虛碧共秋光。月船不犯東西岸。 須信篙人用意良。
借位明功
六戶虛通路不迷。太陽影里不當機。縱橫妙展無私化。 恰恰行從鳥道歸。
藉藉不借借
識盡甘辛百草頭。鼻無牽纏得優遊。不知有去成知有。 始信南泉喚作牛。
全超不借借
霜重風嚴景寂寥。玉關金鎖手慵敲。寒松盡夜無虛籟。 老鶴移棲空月巢。
針線貫通
峨峨青山著秋瘦。毛髮凋減風骨舊。白雲乃子久相依。 清風借力扶出岫。人間雨足便歸來。 澹濘寒明同去就。箇中消息妙不傳。白雲無心青山壽。
真身
一葉落時天下秋。不風流處卻風流。木人退步金繩斷。 直下無機牽鐵牛。
應身
雙六盤中信彩贏。風行草偃月彎晴。欄街截巷憨皮袋。 彌勒何時不下生。
門裡出身
無位真人赤肉團。大千沙界著毛端。明明不借他家事。 用處
【現代漢語翻譯】 現代漢語譯本 奪境不奪人 厭倦了旅途生活，忽然思念起家鄉。鬢角的頭髮即使在春天也顯得雪白。月光下的岔路口都可以落腳。 歸家的心還未安定，被煙霧和雲霞阻隔。
人境兩俱奪 停止演奏笙和竹，夜色將盡。銀河的光芒浸透，紫微星顯得寒冷。星星移動，月亮昏暗，沒有訊息。 客人散去，云樓空空，酒碗也幹了。
人境俱不奪 所有的花事都屬於歌喉。笑著進入花叢，爛漫地遊玩。皇道太平，沒有禁忌。 無論在哪裡，都顯得風流倜儻。
借功明位 水蘋（一種植物）上的風停了，夜晚正中央。水天一片虛空碧藍，共享秋天的光芒。月亮船不觸犯東西兩岸。 必須相信船伕的用心良苦。
借位明功 六個門戶空虛，道路暢通不迷路。即使在太陽的影子里，也不錯過時機。 縱橫巧妙地展現無私的教化。恰恰是從鳥道返回。
藉藉不借借 嚐遍了各種草藥的甘甜和辛辣。鼻子沒有牽絆，得以自由自在。 不知道有去，反而成就了有。這才相信南泉（禪宗祖師）所說的『喚作牛』。
全超不借借 霜重風大，景色寂寥。玉門關（Yumen Pass）和金鎖（jin suo）都懶得敲打。 寒冷的松樹整夜都沒有虛假的聲響。老鶴遷移到空空的月亮巢穴。
針線貫通 高聳的青山在秋天顯得瘦削。毛髮凋零，風骨依舊。白雲是它的孩子，長久地相互依偎。 清風借力，將它扶出山岫。人間雨水充足，便歸來。 清淡和寒冷，都一同前往。其中的訊息，巧妙地無法傳達。白雲無心，青山長壽。
真身 一片葉子落下，天下就知道秋天來了。不風流的地方，卻顯得風流。木頭人退步，金繩斷裂。 直接放下，沒有機巧，牽著鐵牛。
應身 在雙陸（一種棋類遊戲）盤中，相信能贏得好彩頭。風吹過，草就倒伏，月亮彎彎，天空晴朗。 在街道上攔截，是個憨態可掬的布袋和尚。彌勒（Maitreya）何時才能下生？
門裡出身 沒有地位的真人，就是這赤裸的肉團。大千世界，都顯現在毛髮的末端。明明是不借用他人的事情。 用處
【English Translation】 English version Duojing Bu Duo Ren (Seize the Territory, Not the People) Tired of traveling, I suddenly miss my home. The hair at my temples, even in spring, appears snow-white. Under the moonlight, every fork in the road is accessible. My heart is not yet settled on returning home, obstructed by mist and clouds.
Renjing Liang Ju Duo (Seize Both People and Territory) The playing of sheng (a reed pipe wind instrument) and bamboo flutes ceases, the night is about to end. The light of the Milky Way permeates, the Ziwei (Purple Forbidden) Star appears cold. The stars shift, the moon dims, there is no news. Guests have departed, the cloud pavilion is empty, and the wine bowls are dry.
Renjing Ju Bu Duo (Seize Neither People Nor Territory) All the affairs of flowers belong to the singing voice. Laughing, I enter the flower bushes, roaming freely. The imperial way is peaceful, without taboos. No matter where I am, I appear elegant and unrestrained.
Jie Gong Ming Wei (Borrow Merit to Clarify Position) The wind on the water apple (a plant) ceases, it is the middle of the night. The water and sky are a void of blue, sharing the autumn light. The moon boat does not touch the east or west bank. You must believe in the good intentions of the boatman.
Jie Wei Ming Gong (Borrow Position to Clarify Merit) The six gates are empty, the road is clear and not confusing. Even in the shadow of the sun, do not miss the opportunity. Display the selfless teachings skillfully in all directions. Precisely return from the bird path.
Jie Jie Bu Jie Jie (Borrow, Borrow, Not Borrow, Borrow) Having tasted all the sweetness and bitterness of various herbs. The nose is free from entanglement, able to be carefree. Not knowing there is departure, instead accomplishes existence. Only then do I believe what Nanquan (Zen master) said, 'Call it a cow'.
Quan Chao Bu Jie Jie (Completely Transcend, Not Borrow, Borrow) The frost is heavy, the wind is strong, the scenery is desolate. I am too lazy to knock on the Yumen Pass (Yumen Pass) and the golden lock (jin suo). The cold pine tree has no false sounds all night. The old crane migrates to the empty moon nest.
Zhenxian Guantong (Needle and Thread Penetrate) The towering green mountains appear thin in autumn. Hair is withering, the spirit remains. White clouds are its children, relying on each other for a long time. The clear wind borrows strength, helping it out of the mountain peak. When the rain is sufficient in the human world, it returns. The light and cold go together. The message within cannot be conveyed skillfully. The white clouds are without intention, the green mountains are long-lived.
Zhen Shen (True Body) When a leaf falls, the world knows autumn has arrived. Where there is no elegance, there is elegance. The wooden man retreats, the golden rope breaks. Directly let go, without skill, pulling the iron ox.
Ying Shen (Response Body) In the Shuanglu (a board game) game, believe in winning good luck. The wind blows, the grass bends, the moon is curved, the sky is clear. Intercepting on the streets is a jolly cloth bag monk. When will Maitreya (Maitreya) descend?
Men Li Chushen (Emerging from the Gate) The true person without position is this naked flesh. The great universe is manifested at the tip of a hair. Clearly, it is not borrowing from others. Use
全功祇個般。
身里出門
放曠還來荊棘林。倒騎牛自醉吟吟。誰嫌煙雨鬧蓑笠。 祇個虛空不掛針。
因覽仰山小釋迦語成唱道二首
脫盡諸緣空不空。杳無邊表喻難同⊙。須知月蚌腸中物。
體取云犀角里通[○@日]。建化何妨行鳥道。
回途復妙顯家風<
禮三祖智鑒禪師塔
道無揀擇。水深山嶷。祖無出沒。月寒天碧。不萌枝上覺華春。 無影樹頭靈鳥宅。天柱巍峨兮星河瀉清。 石牛哮吼兮洞云生白。
禮四祖大醫禪師塔
祖道已傳。黃梅妙齡。幻泡忽滅。白凈無形。真相堂堂照膏火。 教音默默鳴風鈴。老松掛月寒方夜。 凍鶴巢雲夢未醒。
禮五祖大滿禪師塔
黃梅果熟白藕花開。問唯佛性種異凡胎。衣傳南嶺人將去。 松老西山我再來。兩借皮囊成底事。 一壺風月湛無埃。
禮投子青禪師塔
塔藏玉骨。云抱山腰。跡塵外泯。道光內昭。度金針之玉線。 續鳳弦之鸞膠。壺春在而花芳枯木。
【現代漢語翻譯】 現代漢語譯本：
全功就在這個地方。
從自身中走出門外， 放曠之後又回到荊棘叢林。倒騎著牛，自顧自地醉醺醺吟唱。誰會嫌棄煙雨中穿著蓑衣戴著斗笠呢？ 這個虛空之中，不掛一根針。
因為讀了仰山小釋迦（Yangshan Xiaoshijia，人名)的語錄，寫成兩首唱道偈：
脫盡所有的因緣，空也不空。深遠得沒有邊際，難以用比喻來形容。要知道月蚌中的東西， 要從云犀角里去體會貫通。建立教化不妨礙行走鳥道， 返回的路途更加奇妙，彰顯家風。太平的遊子也該回來了， 雲鬢霜眉，向內轉化功夫。一念之間完全超越曠劫之初， 玉人端坐在白牛車上。往來經歷窮盡了傍參的奧妙， 回頭看，途中萬物都是它。
禮拜三祖智鑒禪師（Zhiyan Chanshi，禪師名號）塔：
道沒有揀擇分別，水深山高聳立。祖師沒有出現和消失，月亮清冷，天空碧藍。不萌芽的樹枝上，覺悟之花春天盛開， 沒有影子的樹頭，是靈鳥的家宅。天柱山巍峨啊，星河傾瀉清輝， 石牛怒吼啊，山洞雲霧生出潔白。
禮拜四祖大醫禪師（Dayi Chanshi，禪師名號）塔：
祖師之道已經傳開，在黃梅（Huangmei，地名）正值妙齡。幻影泡沫忽然破滅，潔白空凈沒有形體。真相堂堂正正，照亮如膏火， 教誨之音默默無聲，像風鈴鳴響。老松樹掛著月亮，寒冷正濃的夜晚， 冬天的鶴在雲中築巢，美夢未醒。
禮拜五祖大滿禪師（Daman Chanshi，禪師名號）塔：
黃梅的果實成熟，白蓮花開放。請問只有佛性，種類不同於凡人的胎。衣缽傳到南嶺，人將它帶走， 老松樹在西山，我再次到來。兩次借用皮囊，成就了什麼事？ 一壺風月，清澈沒有塵埃。
禮拜投子青禪師（Touzi Qing Chanshi，禪師名號）塔：
塔中藏著玉骨，雲霧環抱著山腰。足跡在塵世之外泯滅，道的光芒在內里昭顯。用金針穿過玉線， 接續鳳凰琴絃的鸞膠。壺中春天常在，花在枯木上芬芳。
【English Translation】 English version:
The entire achievement lies right here.
Going out the door from within oneself, After unrestrained freedom, returning to the thorny jungle. Riding the ox backward, drunkenly chanting to oneself. Who would dislike wearing a straw raincoat and hat in the misty rain? In this void, not a single needle hangs.
Having read the sayings of Yangshan Xiaoshijia (Yangshan Xiaoshijia, a person's name), I composed two verses of enlightenment:
Having shed all conditions, emptiness is not empty. So profound without boundaries, difficult to describe with metaphors. Know that it is something within the moon-shell, To be comprehended and penetrated from the rhinoceros horn in the clouds. Establishing teachings does not hinder walking the bird's path, The returning path is even more wondrous, displaying the family tradition. The peaceful traveler should also return, With cloudy temples and frosted eyebrows, transforming the effort inward. In a single thought, completely surpassing the beginning of countless eons, The jade person sits upright on the white ox cart. Going back and forth, experiencing the subtleties of side-by-side participation, Looking back, all things on the path are it.
Paying respects to the stupa of the Third Patriarch, Zhiyan Chanshi (Zhiyan Chanshi, a Zen master's title):
The Dao has no discrimination, the water is deep, and the mountains stand tall. The Patriarch has no appearance or disappearance, the moon is cold, and the sky is blue. On the non-sprouting branches, the flowers of enlightenment bloom in spring, The shadowless tree is the home of the spiritual bird. Mount Tianzhu is majestic, the Milky Way pours down its clear light, The stone ox roars, and the cave clouds give birth to whiteness.
Paying respects to the stupa of the Fourth Patriarch, Dayi Chanshi (Dayi Chanshi, a Zen master's title):
The Patriarch's Dao has already been transmitted, in Huangmei (Huangmei, a place name) at its prime. Illusory bubbles suddenly burst, pure white and formless. The true form is dignified, illuminating like lamp oil, The teaching sound is silent, like the ringing of a wind chime. The old pine tree hangs the moon, in the cold of night, The winter crane nests in the clouds, its beautiful dream not yet awakened.
Paying respects to the stupa of the Fifth Patriarch, Daman Chanshi (Daman Chanshi, a Zen master's title):
The fruits of Huangmei are ripe, and the white lotus flowers bloom. May I ask, only the Buddha-nature, is its kind different from the womb of ordinary people? The robe is transmitted to the Southern Ridge, and people take it away, The old pine tree is on the Western Mountain, and I come again. Twice borrowing a skin bag, what has been accomplished? A pot of wind and moon, clear and without dust.
Paying respects to the stupa of Touzi Qing Chanshi (Touzi Qing Chanshi, a Zen master's title):
The stupa hides jade bones, and clouds embrace the mountainside. Traces are extinguished beyond the dust, and the light of the Dao shines within. Using a golden needle to thread jade thread, Continuing the phoenix zither's luan glue. Spring is always in the pot, and flowers are fragrant on the withered tree.
夜鶴鳴而月浸孤巢。家風清淡兮石牛飲水。 兒孫秀拔兮天柱摩霄。
贊芙蓉師祖真
鳳眼鶴形。宗門偉匠。量外提撕。聲前敲唱。據令兮長劍倚天。 應機兮明珠在掌。太虛有月兮。 老兔含霜。大海無風兮。華鯨吹浪。
默照銘
默默忘言。昭昭現前。鑒時廓爾。體處靈然。靈然獨照。 照中還妙。露月星河。雪松云嶠。晦而彌明。 隱而愈顯。鶴夢煙寒。水含秋遠。浩劫空空。 相與雷同。妙存默處。功忘照中。妙存何存。 惺惺破昏。默照之道。離微之根。徹見離微。 金梭玉機。正偏宛轉。明暗因依。依無能所。 底時回互。飲善見藥。檛涂毒鼓。回互底時。 殺活在我。門裡出身。枝頭結果。默唯至言。 照唯普應。應不墮功。言不涉聽。萬象森羅。 放光說法。彼彼證明。各各問答。問答證明。 恰恰相應。照中失默。便見侵凌。證明問答。 相應恰恰。默中失照。渾成剩法。默照理圓。 蓮開夢覺。百川赴海。千峰向岳。如鵝擇乳。 如蜂採花。默照至得。輸我宗家。宗家默照。 透頂透底。舜若多身。母陀羅臂。始終一揆。 變態萬差。和氏獻璞。相如指瑕。當機有準。 大用不勤。寰中天子。塞外將軍。吾家底事。 中規中矩。傳去諸方。不要賺舉。
凈樂室銘
色
【現代漢語翻譯】 現代漢語譯本 夜裡仙鶴鳴叫，月光浸潤著孤單的鳥巢。家風清廉淡泊啊，如同石牛飲水一般（比喻不可能的事情，形容清貧）。 兒孫俊秀挺拔啊，如同天柱一般高聳入雲霄（形容子孫後代非常傑出）。
讚頌芙蓉師祖的真容 鳳眼鶴形（形容芙蓉師祖的相貌不凡）。是禪宗門庭中的偉大匠師。在思量之外提攜後輩，在音聲之前敲擊吟唱（指點迷津）。把握法度時，他的智慧如長劍倚天。應對機緣時，他的智慧如明珠在掌。太虛之中有明月啊，老兔在月宮中含著霜。大海之中沒有風啊，華鯨在吹動著海浪。
默照銘 默默地忘卻言語，昭昭然顯現在眼前。觀照世事時心胸廓然開朗，體會真理時身心靈妙自然。靈妙自然地獨自觀照，在觀照之中更見玄妙。顯露出月亮、星河，雪松和雲山。隱晦反而更加光明，隱藏反而更加顯現。仙鶴在寒冷的煙霧中做夢，秋水飽含著深遠的意境。經歷無數劫難后一切皆空，萬物相互之間雷同無異。玄妙存在於靜默之處，功用忘卻于觀照之中。玄妙存在於何處？存在於惺惺覺悟，破除昏昧之中。默照的法門，是離開細微之念的根本。徹底看清離開細微之念的境界，如同金梭玉機般運轉自如。正與偏圓融無礙，明與暗相互依存。依存沒有能與所的對立，到底何時才能相互回互？如同飲用善見藥（比喻佛法），又如同敲打涂毒鼓（比喻警醒世人）。回互到底在何時？殺與活都掌握在我手中。如同從門裡出身，又如同在樹枝頭結果。靜默是至高的言語，觀照是普遍的迴應。迴應不落入功用，言語不涉及聽聞。萬象森羅，都在放光說法。彼此都在證明，各自都在問答。問答與證明，恰恰相應。在觀照中失去靜默，就會見到侵凌。證明與問答，相應得恰恰好。在靜默中失去觀照，就會完全成為多餘的法。靜默與觀照在理上圓融無礙，如同蓮花盛開，從夢中覺醒。百川奔赴大海，千峰朝向山嶽。如同鵝選擇乳汁，如同蜜蜂採摘鮮花。靜默與觀照達到極致，才算真正繼承了我的宗風。宗家的靜默與觀照，是透徹的、徹底的。如同舜若多（Sunyata，空性）的身，如同母陀羅（Mudra，手印）的手臂。始終如一，變化萬千。如同和氏獻上璞玉，相如指出瑕疵。當機立斷，運用自如，不費力氣。如同寰宇之中的天子，塞外的將軍。我們家的根本是什麼？是中規中矩。將它傳向四方，不要用花言巧語來欺騙。
凈樂室銘 色
【English Translation】 English version At night, the crane cries, and the moonlight soaks the solitary nest. The family tradition is pure and simple, like a stone ox drinking water (an impossible event, describing poverty). The descendants are handsome and outstanding, like a pillar reaching the sky (describing outstanding descendants).
In Praise of the True Likeness of Ancestor Furong (Lotus) Phoenix eyes and crane form (describing Furong's extraordinary appearance). He is a great craftsman of the Zen school. He guides disciples beyond conceptual thought, and chants before sound (pointing out the path). When upholding the precepts, his wisdom is like a long sword leaning against the sky. When responding to opportunities, his wisdom is like a bright pearl in his palm. In the great void, there is a bright moon, and the old rabbit in the moon palace holds frost. In the great sea, there is no wind, and the whale blows waves.
Inscription on Silent Illumination Silently forgetting words, clearly appearing before you. When observing the world, the mind is broad and open; when experiencing truth, the body and mind are spiritually natural. Spiritually and naturally illuminating alone, in the illumination, there is even more mystery. Revealing the moon, the Milky Way, the snow-covered pines, and the cloudy peaks. Obscure, yet becoming brighter; hidden, yet becoming more apparent. The crane dreams in the cold mist, and the autumn water contains distant meaning. After countless eons, all is empty, and all things are the same. The mystery exists in silence, and the function is forgotten in illumination. Where does the mystery exist? It exists in being awake and breaking through delusion. The path of silent illumination is the root of leaving subtle thoughts. Thoroughly seeing the state of leaving subtle thoughts is like a golden shuttle and jade loom, operating freely. Right and biased are perfectly integrated, and light and dark depend on each other. Dependence has no subject or object, and when will they reciprocate? Like drinking the medicine of good vision (a metaphor for the Dharma), and like beating the drum of poisoned coating (a metaphor for awakening the world). When does reciprocity occur? Killing and life are in my hands. Like being born from the door, and like bearing fruit on the branch. Silence is the supreme word, and illumination is the universal response. Response does not fall into function, and words do not involve hearing. The myriad phenomena are all radiating light and expounding the Dharma. They are proving each other, and each is asking and answering. Questioning and answering, proving, are exactly corresponding. Losing silence in illumination will lead to encroachment. Proving and questioning, corresponding exactly. Losing illumination in silence will become superfluous Dharma. Silence and illumination are perfectly integrated in principle, like a lotus flower blooming, awakening from a dream. Hundreds of rivers flow to the sea, and thousands of peaks face the mountains. Like a goose choosing milk, like a bee gathering flowers. Reaching the ultimate in silent illumination is truly inheriting my lineage. The silence and illumination of the lineage are thorough and complete. Like the body of Sunyata (emptiness), like the arm of Mudra (hand seal). Consistent from beginning to end, changing in myriad ways. Like He Shi offering the jade, and Xiang Ru pointing out the flaws. Decisive at the moment, using it freely, without effort. Like the emperor in the universe, and the general beyond the borders. What is the foundation of our family? It is being in accordance with the rules. Transmit it to all directions, and do not deceive with flowery words.
Inscription on the Pure Joy Chamber Form
見聲求。取道未正。自得之淵。常樂我凈。其凈者常。 其樂者我。是二相資。如薪與火。我樂無窮。 凈常無終。湛存象外。智照環中。環中自虛。 非有非無。密運靈機。妙轉玄樞。玄樞機轉。 本光瑞現。心緣未萌。言像何辨。其辨者誰。 了了自知。圓該家慧。不涉思惟。思惟不涉。 蘆花照雪。一段光明廓然瑩徹。瑩徹無方。 初不覆藏。乘時則出涉化則昌。涉化隨宜凈樂不移。 空含海印。恰恰無虧。無虧之功。內外沖融。 法法絕待。門門虛通。虛通之門。遊戲之徑。 脫落根塵蘆灑眺聽。眺聽夤緣手眼千千。 彼亡勤勤我常綿綿。綿綿之妙未痕眹兆。凈中之樂。 默中之照。默照之家。凈樂之室。居安忘勞。 去華取實。取實之銘。無得而言。善哉摩詰入不二門。
僧堂記
夫靈山之笑溫。少林之坐寒。東西繩繩。三十三傳。 老盧授衣缽而逃。厥事顯著。開闔歙張。 波瀾光焰。肆口而說。肆心而應。道傳器受。 源深流長。南嶽青原。代以得人。或默有所宗。 幽潛遠遁。掃跡世外。研究生死。松食荷衣。 巢棲草座晦而不輝。持養老成。有慕其風。 師而親之。鋤植舂炊。采汲烹瀹。溪芼原粟。枯槁自甘來遠集繁。 乃建僧堂而統受焉。齋臥之華。 師友同事。刳情刲智。擯學黜思。
【現代漢語翻譯】 現代漢語譯本： 執著于聲音和形象去尋求真理，說明所選擇的道路並不正確。如果從自身狹隘的認知出發，就會陷入自以為是的深淵。真正的境界是常樂我凈（Nitya-sukha-atma-shuddha，永恒的快樂、真我和清凈）。 其中的『凈』（Shuddha，清凈）是永恒不變的，其中的『樂』（Sukha，快樂）是真我的體現。這兩者相互依存，就像柴與火的關係一樣。我的快樂是無窮無盡的，清凈和永恒也沒有終結。它湛然存在於現象之外，智慧之光照耀著內在的圓滿。圓滿的中心是空虛的，既不是有，也不是無。它秘密地執行著靈妙的機能，巧妙地轉動著玄妙的樞紐。玄妙的樞紐一旦轉動，本有的光明就會顯現瑞相。當心唸的攀緣尚未萌發時，言語和形象又如何能夠分辨呢？能夠分辨這些的是誰呢？ 明明白白地自我了知，圓滿地具備了家中的智慧，不涉及任何思惟。思惟無法觸及，就像蘆花照耀著白雪一樣，呈現出一段光明，廓然空寂而又晶瑩透徹。晶瑩透徹沒有固定的方向，起初就沒有被任何事物覆蓋和隱藏。順應時機就會顯現出來，參與世事變化就會昌盛。參與世事變化，隨順因緣，清凈和快樂不會改變。 空性中包含著海印三昧（Samudra-mudra Samadhi，如大海般印現一切事物的禪定），恰恰沒有絲毫虧損。沒有虧損的功用，使內外融為一體。一切法都超越了對待，一切門徑都空虛通達。空虛通達的門徑，是遊戲神通的路徑。 脫落了根塵，就像蘆葦拂去了眺望和聽聞。眺望和聽聞相互關聯，就像千手千眼一樣。他們失去了勤奮，而我卻常常綿延不斷。綿延不斷的奧妙，沒有留下任何痕跡和預兆。清凈中的快樂，寂默中的照耀。寂默照耀的家，清凈快樂的室。安居其中，忘記勞累，去除虛華，獲取真實。獲取真實的銘文，是無法用言語表達的。太好了，維摩詰（Vimalakirti）進入了不二法門（Advaya-dvara）。
《僧堂記》 靈山會上釋迦牟尼佛（Sakyamuni Buddha）拈花微笑，少林寺里達摩祖師（Bodhidharma）面壁而坐，東西方一脈相承，傳承了三十三代。老祖慧能（Huineng）傳授衣缽后隱遁，這件事非常顯著。開合翕張，波瀾壯闊，光芒四射。暢所欲言，隨心而應。道通過器物來傳承，源頭深遠，流傳長久。南嶽懷讓（Huairang）和青原行思（Xingsi），世代都有人得道。有的人默默地有所領悟，幽居隱遁，遠離世俗，研究生死大事。吃松子，穿荷葉做的衣服，在草窩裡棲身，隱晦而不張揚。他們保持著年老的德行，有人仰慕他們的風範，像對待老師一樣親近他們。一起鋤地、種植、舂米、做飯，採摘、打水、烹煮。吃溪邊的野菜和粗糧，甘於清貧，遠方的人們聚集而來，日益繁盛。於是建造僧堂來統一接納他們。齋戒和住宿，師友們一起做事，剖析情感，挖掘智慧，拋棄學問，摒棄思慮。
【English Translation】 English version: Clinging to sound and form to seek the truth indicates that the chosen path is not correct. If one starts from one's own narrow understanding, one will fall into a self-righteous abyss. The true state is Nitya-sukha-atma-shuddha (eternal happiness, true self, and purity). The 'Shuddha' (purity) is eternal and unchanging, and the 'Sukha' (happiness) is the manifestation of the true self. These two are interdependent, like the relationship between firewood and fire. My happiness is endless, and purity and eternity have no end. It exists serenely beyond phenomena, and the light of wisdom illuminates the inner perfection. The center of perfection is emptiness, which is neither existence nor non-existence. It secretly operates the subtle function, skillfully turning the mysterious pivot. Once the mysterious pivot turns, the inherent light will manifest auspicious signs. When the mind's clinging has not yet sprouted, how can words and images be distinguished? Who is it that can distinguish these? Clearly and distinctly self-knowing, fully possessing the wisdom of the family, not involving any thought. Thought cannot touch it, like reed flowers illuminating white snow, presenting a segment of light, vast and empty, yet crystal clear. Crystal clear without a fixed direction, never covered or hidden from the beginning. Following the opportunity, it will appear, and participating in worldly affairs will prosper. Participating in worldly affairs, following conditions, purity and happiness will not change. Emptiness contains the Samudra-mudra Samadhi (meditation that manifests all things like the ocean), exactly without any loss. The function of no loss makes the inside and outside merge into one. All dharmas transcend duality, and all paths are empty and accessible. The path of empty accessibility is the path of playful supernatural powers. Dropping off the roots and dust, like reeds brushing away gazing and listening. Gazing and listening are interconnected, like a thousand hands and a thousand eyes. They have lost diligence, but I am often continuous. The mystery of continuousness leaves no trace or omen. The happiness in purity, the illumination in silence. The home of silent illumination, the room of pure happiness. Residing in peace, forgetting labor, removing vanity, obtaining reality. The inscription of obtaining reality cannot be expressed in words. Excellent, Vimalakirti entered the Advaya-dvara (non-dual gate).
Record of the Monastic Hall Sakyamuni Buddha smiling while holding a flower at Vulture Peak (Grdhrakuta), Bodhidharma sitting facing the wall at Shaolin Temple, East and West are inherited in one continuous line, passed down for thirty-three generations. The old ancestor Huineng hid after passing on the robe and bowl, this event is very significant. Opening and closing, expanding and contracting, magnificent waves, radiant light. Speaking freely, responding at will. The Dao is transmitted through objects, the source is deep, and the flow is long. Huairang of Nanyue and Xingsi of Qingyuan, generations have people who attain the Dao. Some silently have some understanding, living in seclusion, far from the world, studying the great matter of life and death. Eating pine nuts, wearing clothes made of lotus leaves, dwelling in grass nests, hidden and not ostentatious. They maintain the virtue of old age, and some admire their style, treating them as teachers and being close to them. Together they hoe, plant, pound rice, cook, pick, fetch water, and cook. Eating wild vegetables and coarse grains, content with poverty, people from afar gather and become increasingly prosperous. Therefore, they built a monastic hall to uniformly receive them. Fasting and lodging, teachers and friends work together, dissecting emotions, excavating wisdom, abandoning learning, and discarding thoughts.
妙盡心空。 宗通眼活。發越于設施。果其能而備也。建炎之末。 人病亂離。湘漢江淮。兵火燔掠尊宿叢林。 蕪沒十八九。毳衣瓶錫。投棲於東南。四明禪席。 素號小廬山。郡東六十里。天童道場。 山紆盤而氣幽。松偃蹇而皮皴。蒼壁附蘿。煙晞而翠膩。 孤虹枕澗。埃濯而清揚。予住山之四年。 十方來學。云趨水赴。屋不能容。比丘行深。 遽來白事曰。柏庭友于露坐檐宿。殆無尋赤與受單缽。 欲募凈信增大其堂得乎。予頷之已。 而匠披于林。斧鳴于谷。一年餘礎布楹列。 梁橫桷攢。棼橑翼張。甍瓦鱗覆。前後十四間。 二十架。三過廊。兩天井。日屋承雨。下無廧陼。 縱二百尺。廣十六丈。窗牖床榻。深明嚴潔。 萬指食息。超搖容與。謀始於紹興壬子之冬。 工畢於甲寅之春。總費紙錢萬五千有奇。 冬溫夏涼。晝香夜燈。開缽而飯。洗足而坐。耕牧其間。 警導以寂。秋涵古井。春人化機。淵兮默成。 粲兮用光。水盈科而流。谷隨呼而響。理契平等。 智應自然。動靜威儀。鍼砭相益。撿責滲漏。 磨瑩瘢痕。淬礪光芒。錯礱圭角。高標遠到。 追武古人。丐心施力。等不負負。噫器劣學弊。 希易欲速。以機械為蹊。放蕩為詣。耕于空言。 餒無所獲。戰於強辨。勝無所歸。見聞流習
【現代漢語翻譯】 現代漢語譯本： 妙盡心空（達到精妙之處，內心空明）。 宗通眼活（通達宗旨，眼光敏銳）。 發揮于設施（將佛法體現在各種設施中），果真能夠完備一切。 建炎末年（南宋建炎年間末期），人們飽受戰亂之苦。 湘江、漢江、長江、淮河流域，兵火焚燒搶掠寺廟叢林。 十之八九的寺廟荒廢倒塌，僧人們身披袈裟，手持缽盂和錫杖，投奔到東南地區。 四明（今浙江寧波）的禪席，向來被稱為小廬山。 位於郡東六十里的天童道場。 山勢蜿蜒盤旋，氣息幽深，松樹彎曲傾斜，樹皮粗糙。 蒼翠的巖壁上攀附著藤蘿，煙霧消散后顯得更加翠綠潤澤。 彩虹橫跨山澗，洗去塵埃后顯得更加清澈明亮。 我住在山上的四年裡，十方前來求學的人，像云一樣聚集，像水一樣奔流，房屋都容納不下。 比丘行深（法號），急忙來稟告說：『柏庭的僧侶們露天而坐，在屋檐下睡覺，幾乎沒有尋赤（指沒有多餘的衣服）和接受單獨供養的機會。 想要募集善男信女，擴建殿堂，可以嗎？』我點頭同意了。 於是工匠們進入山林，斧頭的聲音響徹山谷。 一年多后，地基已經鋪好，柱子也排列整齊，橫樑架起，椽子緊密排列。 斗拱飛檐像鳥的翅膀一樣張開，屋頂覆蓋著魚鱗般的瓦片，前後共有十四間，二十架，三個過廊，兩個天井。 下雨時，屋頂承接雨水，下面沒有墻壁阻擋，縱向長二百尺，橫向寬十六丈，窗戶、床榻，都非常明亮、整潔、莊嚴。 可以容納上萬人在這裡吃飯休息，自由自在地生活。 計劃開始於紹興壬子年（1132年）的冬天，工程完成於甲寅年（1134年）的春天，總共花費紙錢一萬五千多。 冬天溫暖，夏天涼爽，白天有香，夜晚有燈，打開缽盂吃飯，洗完腳後坐禪，耕種放牧就在這期間進行。 用寂靜來警醒引導，秋天倒映著古井，春天孕育著生機，深沉而默默地成就，光彩奪目地發揮作用。 水滿了才流動，山谷隨著呼喊而回響，道理契合平等，智慧應和自然。 一舉一動，一威一儀，都像鍼砭一樣互相幫助，檢查過失，彌補漏洞。 磨礪瑕疵，淬鍊光芒，仔細雕琢，樹立高遠的目標。 追趕古代的賢人，盡心盡力地付出，才能不辜負自己。 唉，器具粗劣，學風敗壞，希望容易成功，追求速度。 把機械的模仿當作捷徑，把放蕩不羈當作高妙的境界，在空洞的言論中耕耘，卻一無所獲。 在強詞奪理的辯論中爭鬥，即使勝利也毫無意義，見聞流於形式，習慣成自然。
【English Translation】 English version: Profoundly exhausting the mind, achieving emptiness. Penetrating the doctrine, enlivening the eye of wisdom. Manifesting in facilities, truly capable and complete. At the end of the Jianyan era (late Southern Song Dynasty), people suffered from the chaos of war. In the regions of Xiang, Han, Yangtze, and Huai rivers, soldiers burned and looted temples and monasteries. Eight or nine out of ten temples were deserted and collapsed. Monks, wearing kasayas, carrying alms bowls and staffs, fled to the southeast. The Chan seat of Siming (present-day Ningbo, Zhejiang) has always been known as Little Mount Lu. The Tiantong Monastery is located sixty li east of the prefecture. The mountains meander and coil, the atmosphere is secluded, the pine trees are bent and gnarled, and the bark is rough. Green cliffs are covered with vines, the mist dissipates, and the green becomes more lush and moist. A solitary rainbow rests on the stream, the dust is washed away, and it becomes clear and bright. During the four years I lived on the mountain, students came from all directions, gathering like clouds and flowing like water, the houses could not accommodate them all. The Bhikkhu Xing Shen (Dharma name) hurriedly came to report: 'The monks in Baiting are sitting in the open air and sleeping under the eaves, barely having enough clothes or receiving individual offerings. Is it possible to solicit donations from devout believers to expand the hall?' I nodded in agreement. So the craftsmen entered the forest, and the sound of axes echoed through the valley. After more than a year, the foundation was laid, the pillars were arranged, the beams were erected, and the rafters were closely arranged. The brackets and eaves spread like the wings of a bird, the roof was covered with fish-scale tiles, there were fourteen rooms in the front and back, twenty frames, three corridors, and two courtyards. When it rains, the roof catches the rain, and there are no walls below to block it. It is two hundred feet long and sixteen zhang wide. The windows and beds are bright, clean, and solemn. It can accommodate tens of thousands of people to eat, rest, and live freely. The plan began in the winter of Shaoxing Renzi year (1132), and the project was completed in the spring of Jiayin year (1134), costing a total of more than 15,000 paper coins. It is warm in winter and cool in summer, there is incense during the day and lamps at night, opening the alms bowl to eat, sitting in meditation after washing feet, farming and herding are carried out in between. Using silence to awaken and guide, autumn reflects the ancient well, spring breeds vitality, silently achieving profound results, and brilliantly displaying its function. Water flows when it is full, the valley echoes with shouts, the principle accords with equality, and wisdom responds to nature. Every movement, every demeanor, is like acupuncture, helping each other, checking for faults, and making up for loopholes. Polishing flaws, tempering brilliance, carefully carving, and setting high goals. Catching up with the ancient sages, giving wholeheartedly, so as not to let oneself down. Alas, the tools are crude, the learning style is corrupt, hoping for easy success and pursuing speed. Taking mechanical imitation as a shortcut, taking licentiousness as a high realm, cultivating in empty words, but gaining nothing. Fighting in sophistry, even if victorious, it is meaningless, what is seen and heard becomes a mere formality, and habit becomes second nature.
。 知解汩心。佛祖之所呵。魔外之得便。其疵癘萌[薜/子]。 治不可緩也。登崑崙之丘。決河源之水。 濯肝膽之洿。蕩心目之翳。生滅跡亡而妙存。 有無轍泯而過量。大夜之夢破。永劫之疑拔。 出家之志償。行腳之事辦。相從儔侶。殆庶幾焉。
天童宏智禪師廣錄終
天童宏智禪師廣錄卷第八 大正藏第 48 冊 No. 2001 宏智禪師廣錄
宏智禪師廣錄卷第九
真精進而離妄。法供養以無疵。妙莊嚴以從緣。慧方便而不縛。毗盧性空而智身了了。普賢毛孔而法界重重。仰之高鉆之堅。涅不緇磨不磷。珊瑚瀛海夜潮。飲其光明。薝蔔叢林春律。洗其寒色。齊物蝶翻乎夢。截流鷗赴于盟。四明玲瓏巖寺。束篾住山幾三十年。眾集食貧。躬出持缽。仍承化士。循乞以供。寫幻儀須鄙語。隨處見人得助談柄。僧編欲刻。家醜莫揚。且夫知之者愚。言之者失。祖證明之親到。佛開演之恐迷。面壁燈聯。心空光發。神遊其奧。靈靈自照而體虛。道得其全。綿綿若存而用細。鼻孔車載不起。舌頭鉗拔不伸。祖意窮而通。佛事光而備。劍揮空而縱橫出礙。珠受影而趣舍相隨。云鳥無章。風鈴自韻。秋蟲之語。木蠹之文。相傳佛選器同。向道宗全說半。比丘(師儼)請為之引。紹興
【現代漢語翻譯】 現代漢語譯本： 以知解來擾亂心性，是佛祖所呵斥的，是魔外（指佛教以外的修行者）得以乘虛而入的機會。這種弊病一旦萌生，就像毒瘤一樣。 治療這種弊病不可延緩。要登上崑崙山的高峰，決開黃河的源頭之水， 洗滌肝膽中的污垢，盪滌心目中的障礙。使生滅的痕跡消失而妙用長存， 使有和無的界限泯滅而超越常理。打破漫長黑夜的迷夢，徹底拔除永劫的疑惑， 償還出家修行的志向，完成雲遊參訪的事務。與同道之人互相追隨，大概就接近目標了吧。
《天童宏智禪師廣錄》終
《天童宏智禪師廣錄》卷第八 大正藏第48冊 No. 2001 宏智禪師廣錄
《宏智禪師廣錄》卷第九
以真正的精進遠離虛妄，以純凈的法供養沒有瑕疵，以微妙的莊嚴隨順因緣，以智慧的方便而不受束縛。毗盧遮那佛（Vairocana，報身佛）的自性本空，而智慧之身卻明明白白；普賢菩薩（Samantabhadra）的每個毛孔都顯現重重法界。仰望它，越高越覺得堅固；涅（指黑色）不能使其變黑，磨礪不能使其變薄。珊瑚在瀛海中沐浴夜潮，飲用它的光明；薝蔔（Campaka）叢林在春天的旋律中，洗去它的寒冷之色。齊物論中，蝴蝶在夢中翻飛；截斷水流，海鷗飛向盟約。四明玲瓏巖寺，用竹篾捆紮著住在山上近三十年。大眾聚集在一起，生活貧困，親自出去托缽乞食，仍然接受化緣之士的供養，沿途乞討以供養大眾。書寫幻化的儀容需要鄙俗的語言，隨處見到人就能得到幫助，談論佛法的要點。僧人編輯想要刊刻，家醜不可外揚。況且知道的人是愚蠢的，說出來的人就失去了真意。祖師證明的親身證悟，佛陀開示的恐怕使人迷惑。面壁而坐，燈光相連，心空則光明煥發。精神遨遊于其中，靈明地自我照耀而本體空虛；道出了它的全部，綿綿不斷地存在而作用細微。鼻孔用車載也載不動，舌頭用鉗子拔也拔不出來。祖師的意旨窮盡而通達，佛事光明而完備。劍在空中揮舞而縱橫無礙，珠子接受光影而趣舍相隨。雲和鳥沒有固定的章法，風鈴自然發出韻律。秋蟲的鳴叫，木蠹魚的文字，相傳佛陀選擇的法器相同。向道的人說宗門只說了一半。比丘（師儼）請求為此作序。紹興
【English Translation】 English version: To disturb the mind with intellectual understanding is what the Buddhas and Patriarchs rebuke, and it provides an opportunity for demons and externalists (those practicing outside of Buddhism). Once this flaw arises, it is like a malignant tumor. Treating this ailment cannot be delayed. One must ascend the heights of Mount Kunlun and breach the source of the Yellow River, to cleanse the filth in the liver and gallbladder, and to wash away the obstructions in the eyes and mind. To make the traces of arising and ceasing disappear while the wondrous function remains, to make the boundaries of being and non-being vanish and transcend the ordinary. Break the delusion of the long night's dream, and completely uproot the doubts of endless kalpas, repay the aspiration of leaving home to practice, and complete the affairs of traveling and visiting. Following each other with companions, perhaps one is close to the goal.
The End of the Extensive Records of Zen Master Hongzhi of Tiantong
Extensive Records of Zen Master Hongzhi of Tiantong, Volume 8 Taisho Tripitaka, Volume 48, No. 2001, Extensive Records of Zen Master Hongzhi
Extensive Records of Zen Master Hongzhi, Volume 9
To be truly diligent and depart from delusion, to make faultless Dharma offerings, to adorn wonderfully in accordance with conditions, and to use skillful means without being bound. The nature of Vairocana (Vairocana, the Reward Body Buddha) is empty, yet the wisdom body is clear and distinct; each pore of Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) manifests layers upon layers of the Dharma Realm. Looking up to it, the higher it is, the more solid it feels; neither dirt (referring to blackness) can blacken it, nor polishing can thin it. Coral bathes in the night tide of the Ying Sea, drinking its light; the Champaka (Campaka) grove washes away its cold color in the spring rhythm. In the 'Equality of Things,' butterflies flutter in dreams; cutting off the stream, seagulls fly to the covenant. At Siming Linglong Rock Temple, he lived on the mountain bound with bamboo strips for nearly thirty years. The community gathered together, living in poverty, personally going out to beg for food, still accepting the offerings of those who were transformed, begging along the way to support the community. Writing about illusory appearances requires vulgar language, and one can receive help wherever one meets people, discussing the key points of the Dharma. The monks editing want to publish it, but family scandals should not be aired. Moreover, those who know are foolish, and those who speak lose the true meaning. The Patriarch's proof is personal realization, and the Buddha's exposition is feared to be misleading. Facing the wall, the lamps are connected, and when the mind is empty, light radiates. The spirit roams within it, luminously self-illuminating and the essence is empty; speaking of its entirety, it exists continuously and its function is subtle. The nostrils cannot be moved by a cart, and the tongue cannot be pulled out with pliers. The Patriarch's intention is exhausted and understood, and the Buddha's affairs are bright and complete. The sword is wielded in the air and is unhindered in all directions, and the pearl receives light and shadow, and its inclinations follow. Clouds and birds have no fixed patterns, and wind chimes naturally emit rhythms. The chirping of autumn insects, the writing of woodworms, it is said that the Buddha chose the same Dharma vessels. Those who aspire to the Way say that the sect only speaks half of it. The Bhikshu (Shi Yan) requested to write a preface for it. Shaoxing
二十七年夏安居日。正覺書。
明州天童覺和尚真贊
侍者師儼編
六代祖師畫像贊並引
天童乞食于黃巖。用祥上人。出六代祖師畫像。以贊見托。原所以為祖者。直明第一頭事。因緣建立。皆兒孫分上。祖不云乎。不與凡聖同躔。超然名之曰祖。繁枝遠派。應化機用。妙得根源。自然隨順。斯不言可諭。茲幸隨喜稽首贊云。
初祖達磨禪師
西付不了。東行相討。大乘氣遙。少林春早。九年面壁。 求人而急。三拜髓傳。得嗣而賢。蘆華明月夜船轉。 水遠天低秋色連。
二祖大祖禪師
立雪齊腰。求法斷臂。有志忘諸軀。無心契諸己。 了了常知。其知密微。妙不借口。的自傳衣。 全功歸父底時節。拈轉虛空絕所依。
三祖監智禪師
道無揀擇。宗非促延。死生外著。清白家傳。覓罪性空。 廓然大同。妙盡亡能境。機回卻借功。 虛明自照。靡心識。海月靈犀夜魄通。
四祖大醫禪師
授屈眴衣。秉毗盧印。師坐西山。名稱東震。蜂服之粉兮春蜜之滋。 蚌腸之珠兮夜蟾之孕。 遠氣呈祥靈枝發旁。牛頭接得融居士。華鳥不來庵外忙。
五祖大滿禪師
奇女之兒。雙峰之嗣。傳衣世稱乎妙齡。栽松我愧乎頹齒。 前後兩身。古今一心。
【現代漢語翻譯】 現代漢語譯本
二十七年夏安居日。正覺書。
明州天童覺和尚真贊
侍者師儼編
六代祖師畫像贊並引
天童在黃巖乞食。用祥上人拿出六代祖師畫像，請我作贊。探究成為祖師的原因，直接闡明第一等大事。因緣建立，都是子孫的事情。祖師不是說過嗎？不與凡夫聖人同路，超然地稱之為祖師。繁茂的枝條和遙遠的支派，應化機用，巧妙地得到根源，自然隨順。這些不用說也能明白。現在我很高興地稽首讚頌：
初祖達磨禪師（Bodhidharma）： 在西邊沒有完成的事情，到東方來尋找。大乘的氣息遙遠，少林寺的春天來得早。九年面壁， 求人非常迫切。三拜之後傳授了精髓，得到傳承的人很賢能。像蘆葦花在明月夜裡，船隻轉動。 水遠天低，秋色連綿。
二祖慧可禪師： 在雪地裡站立，雪齊腰深，爲了求法，砍斷手臂。有志向的人忘記自己的身體，無心的人與真理相契合。 明明白白地常常知道，這種知道非常隱秘。玄妙之處不能用口說，確實是親自傳授衣缽。 全部的功用歸於父親的時候，拈轉虛空，沒有任何依靠。
三祖僧璨禪師： 道沒有選擇，宗旨不是促進或延遲。將生死置之度外，清白的家風代代相傳。尋找罪的本性是空， 廣大而相同。玄妙到了極點，能與境都消失了，機鋒運轉，反而要借用功力。 虛空光明，自然照耀，沒有心識。像海中的月亮，靈犀一點，夜晚的魂魄相通。
四祖道信禪師： 接受屈眴的袈裟，秉持毗盧的印記。禪師坐在西山，名聲震動東方。像蜜蜂採花粉，春天蜜的滋味。 像蚌的腸子里的珍珠，夜晚蟾蜍的懷胎。 遙遠的氣息呈現吉祥，靈枝向旁邊生長。牛頭宗接納了融居士，花鳥不來，庵外一片繁忙。
五祖弘忍禪師： 奇異女子的兒子，雙峰山的繼承人。傳衣缽世人稱讚他的妙齡，栽松樹我慚愧自己的老邁。 前後兩身，古今一心。
【English Translation】 English version
Summer retreat day, year twenty-seven. Written by Zhengjue.
True Eulogy for Monk Jue of Tiantong Monastery, Mingzhou
Compiled by attendant Shiyan
Eulogy and Introduction to the Portraits of the Six Patriarchs
Tiantong begged for food in Huangyan. Superior Yongxiang presented portraits of the Six Patriarchs, entrusting me with writing eulogies. The reason for becoming a patriarch is to directly clarify the foremost matter. The establishment of conditions is all the affair of descendants. Did the patriarch not say? Not walking the same path as ordinary beings and sages, transcending and calling them patriarchs. Flourishing branches and distant lineages, responding to transformation and function, skillfully obtaining the root source, naturally following. These can be understood without words. Now, I happily bow and praise:
First Patriarch, Damo Zen Master (Bodhidharma): What was not completed in the West, came East to seek. The aura of Mahayana is distant, the spring of Shaolin is early. Nine years facing the wall, Seeking people urgently. After three bows, the essence was transmitted, and the one who received the succession is virtuous. Like reed flowers on a moonlit night, the boat turns. The water is far, the sky is low, and the autumn colors are continuous.
Second Patriarch, Huike Zen Master: Standing in the snow, the snow reaches the waist, cutting off his arm to seek the Dharma. Those with ambition forget their bodies, those without mind accord with the truth. Clearly and constantly knowing, this knowing is subtle and profound. The mystery cannot be spoken, the robe is indeed personally transmitted. When all merit returns to the father, turning emptiness, there is nothing to rely on.
Third Patriarch, Sengcan Zen Master: The Way has no selection, the principle is not to hasten or delay. Placing life and death outside, the pure family tradition is passed down. Seeking the nature of sin is emptiness, Vast and the same. The mystery reaches its limit, both the ability and the object disappear, the mechanism turns, but it borrows effort. Empty and bright, naturally illuminating, without consciousness. Like the moon in the sea, the spiritual rhinoceros, the night spirit communicates.
Fourth Patriarch, Daoxin Zen Master: Receiving the robe of Quqian, holding the seal of Vairocana. The master sits on West Mountain, his name shakes the East. Like bees collecting pollen, the taste of spring honey. Like pearls in the intestines of clams, the pregnancy of toads at night. Distant aura presents auspiciousness, spiritual branches grow sideways. The Niutou School accepted layman Rong, flowers and birds do not come, outside the hermitage is busy.
Fifth Patriarch, Hongren Zen Master: The son of a strange woman, the successor of Shuangfeng Mountain. Passing down the robe, the world praises his youth, planting pine trees, I am ashamed of my old age. Two bodies before and after, one heart from ancient times to the present.
孤鸞風舞玻璃鏡。 長鯨月𩥇珊瑚林。缽盂狤獠人將云。 幾夜春坊無碓音。
六祖大監禪師
廣南樵夫。淮西行者。明珠走盤。黃金出冶。 透影像兮凡聖罔得同塵。續光明兮家世自然不夜。 眾星之拱斗之魁。百川之趨海之下。 棄缽袋而逃。提不起而懇招。非風幡之搖。示即物之情超。 葉落歸根兮來時無口。百千三昧兮九牛一毛。
天童老師。未下筆之前。祖師鼻孔。一時穿卻了也。事不獲已。更拈出這個語話。當面直指。使人讀是贊無別贊。言下知歸即自讚也。見是祖無別祖。可中默契即自祖也。夫如是則正佛祖之眉目。而風彩不彰。五葉一華。隨處春色。嗚呼晝夜。孰不與祖師同起同坐一出一沒耶。仰山云。不道見。只是不別。真歇清了跋。
四明天童禪師。作六代祖師畫像贊。意真語妙。超佛越祖。明眼漢筆墨間。自別有孔竅。非世間文字章句之學。所能彷彿也。平日甚富。恨未盡見之耳。後學讀此贊。乃知大善知識寓妙意於此本。可忘乎。紹興癸亥三月初十日。老禪士圭書。
雪竇宗長老茲寫師像。以授天童知事。壁龕而掛之乞語。書其上
妙藏絕鄰。畢竟無身也。清虛之理真。幽靈獨神。 須臾返色也。自照之智親。云寒有雪意。天遠連秋津。 緣起佛種。覺生幻塵
【現代漢語翻譯】 現代漢語譯本： 孤單的鸞鳥在風中舞動，映照在玻璃鏡上。 巨大的鯨魚在月光下棲息，身旁是珊瑚林。 拿著缽盂的狤獠人，似乎要將雲彩帶走。 多少個夜晚，春天的作坊里沒有舂米的聲音。
——六祖慧能禪師
廣南的樵夫，淮西的行者，他們的心性像明珠在盤中滾動，像黃金從冶煉中提煉出來。 透徹地認識到萬法的影像，凡夫和聖人無法在塵世中分別。 延續佛法的光明，我們家族世代自然光明不滅。 （六祖猶如）眾星拱衛的北斗星，百川歸向的大海。 拋棄缽盂和布袋而逃離，提不起（放不下）又懇切地召喚。 不是風在搖動幡，而是揭示了即物而超脫的真情。 落葉歸根，來的時候沒有口（指本來面目）。 百千種三昧，也只是九牛一毛。
——天童老師。在未下筆之前，祖師的鼻孔，一時就被穿透了。 事已至此，不得不拈出這段話，當面直接指點，使人讀這段讚語，知道贊祖與讚自己沒有分別，在言語下明白歸宿，就是自讚。 見到祖師與見到自己沒有分別，可以在心中默默契合，就是自悟。 如果這樣，就是端正了佛祖的眉目，而風采並不顯揚。 五葉開花，處處都是春色。 嗚呼，日日夜夜，誰不與祖師一同起坐，一同出現一同隱沒呢？ 仰山說：『不是說見到，只是不要分別。』真歇清了題跋。
——四明天童禪師，作六代祖師畫像贊，意境真切，語言精妙，超越佛和祖師。 明眼人能在筆墨間，自然看出其中的奧妙。 不是世間的文字章句之學所能比擬的。 （天童禪師）平日作品甚多，遺憾未能全部見到。 後學讀此贊，才知道大善知識將妙意寄託於此。 怎能忘記呢？紹興癸亥三月初十日，老禪士圭書。
——雪竇宗長老，現在寫六祖師的畫像，交給天童知事，掛在壁龕里，請他題寫幾句話。
玄妙的真理隱藏在絕對的空寂中，畢竟沒有身形。 清凈虛空的理體是真實的，幽深靈妙的自性是獨立的。 須臾之間，萬物返本還源，恢復本來的色彩。 自我觀照的智慧是親切的。 寒冷的云帶來下雪的預兆，遙遠的天空連線著秋天的渡口。 因緣生起佛種，覺悟產生如幻的塵埃。
【English Translation】 English version: The solitary Luan bird dances in the wind, reflected in the glass mirror. The giant whale rests in the moonlight, surrounded by coral forests. The Jieliao person holding a缽盂 (Bōyú, alms bowl) seems to be taking the clouds away. For many nights, there is no sound of rice pounding in the spring workshop.
-- Zen Master Huineng (六祖慧能, Liùzǔ Huìnéng, the Sixth Patriarch)
The woodcutter of Guangnan, the traveler of Huaixi, their minds are like pearls rolling on a plate, like gold refined from smelting. Thoroughly understanding the images of all dharmas, ordinary people and sages cannot be distinguished in the mundane world. Continuing the light of the Buddha-dharma, our family's generations are naturally bright and undying. (The Sixth Patriarch is like) the Big Dipper surrounded by stars, the sea to which hundreds of rivers flow. Abandoning the alms bowl and cloth bag to flee, unable to lift (let go) yet earnestly summoning. It is not the wind that is shaking the banner, but revealing the true feeling of being in things and transcending them. Fallen leaves return to their roots, there is no mouth when coming (referring to the original face). Hundreds of thousands of Samadhis are only a hair on a cow.
-- Teacher Tiantong. Before putting pen to paper, the nostrils of the Patriarch were pierced through at once. Since things have come to this, I have no choice but to pick out this passage, directly pointing it out face to face, so that people who read this praise know that praising the Patriarch is no different from praising themselves, and understanding the destination in words is self-praise. Seeing the Patriarch is no different from seeing oneself, and one can silently agree in the heart, which is self-enlightenment. If so, it is to correct the eyebrows of the Buddhas and Patriarchs, and the demeanor is not obvious. Five petals bloom, and everywhere is the color of spring. Alas, day and night, who does not rise and sit with the Patriarch, appear and disappear together? Yangshan said: 'It is not said to see, just do not distinguish.' Zhenxie Qingliao's postscript.
-- Zen Master Tiantong of Siming wrote a eulogy for the portraits of the Sixth Patriarchs, the artistic conception is true, the language is exquisite, surpassing the Buddhas and Patriarchs. Enlightened people can naturally see the mysteries in the brush and ink. It is not comparable to the learning of worldly words and sentences. (Zen Master Tiantong) has many works on weekdays, and it is a pity that I have not seen them all. Later scholars read this praise and know that the great virtuous teacher has entrusted the wonderful meaning to this. How can we forget it? Written by the old Zen scholar Gui on the tenth day of the third month of Shaoxing Guihai.
-- Elder Xuedou Zong is now writing a portrait of the Sixth Patriarch and giving it to the Tiantong supervisor to hang in the niche, asking him to write a few words on it.
The subtle truth is hidden in absolute silence, after all, there is no body. The pure and empty principle is true, and the profound and spiritual self-nature is independent. In an instant, all things return to their origin and restore their original color. The wisdom of self-illumination is intimate. The cold clouds bring the omen of snow, and the distant sky connects to the autumn ferry. Conditions arise for the Buddha-seed, and enlightenment produces illusory dust.
。語細音柔。丹山鳳鶵之韻。 目深眉重。檀林師子之顰。借位途中賓主。 借功門裡君臣。洞水逆流。望雲巖而半肯。 曹山顛酒。知清稅未全貧。曲木床頭握麈尾。 心傳一句付其人。
大寧悟長老寫師像求贊
眼睛活髑髏干。妙在離微轉處看。魚潛水而秋痕愈碧。 鶴臥松而月夢猶寒。應呼之神居谷。 隨色之珠走盤。影響黏誰眉得用。斫泥餘地鼻無漫。
萬壽暉長老寫師像求贊
空而無痕。綿綿體之若存。卓而莫群。恰恰用之不勤。 光明破夜月淡濘。出山云無得而得。 不聞而聞。少林之傳默默。靈山之笑欣欣。龍雷相送魚燒尾。 豹霧俄披虎炳文。齊物飄飄兮。 流夢似隨蝴蝶去。亡機蕩蕩兮。清閑還與白鷗分。
保福萃長老寫師像求贊
少食棗而齒黃。老飽鹽而癭亡。兔分月魄入犀角。 蜂采華滋歸蜜房。源深流長。體明用光。 巍巍堂堂。煒煒煌煌。檀篆香消默無語。烏藤相伴倚繩床。
清潭榮長老寫師像求贊
家山水兮靜忘處所。友魚鳥兮動忘爾汝。默默之得誰傳。 的的之宗自舉。冰壺春未回。而痕垢無些。 玉林月已上而清光有許。湛存此個宗乘。 肯壞人家男女。黃梅之缽笑夜偷。少室之衣疑浪與。 方徹地區。圓該天宇。神發幽而空谷應呼。 聲出礙而
【現代漢語翻譯】 現代漢語譯本： 語調細緻，聲音柔和，如同丹山鳳凰幼鳥的鳴叫。 眼神深邃，眉毛濃重，如同檀林中獅子的皺眉。 在借位途中，分清賓主關係； 在借功門裡，明確君臣之分。 洞中的水逆流而上，仰望雲巖，似乎半肯答應； 曹山喝醉了酒，才知道清稅禪師並非一無所有。 曲木床頭，手握拂塵； 以心傳心，將禪宗心法傳給有緣人。
大寧悟長老請人為其老師畫像並求題贊
眼睛如同乾枯的骷髏，精妙之處在於細微的轉動處。 魚兒潛入水中，秋天的痕跡顯得更加碧綠； 仙鶴棲息在松樹上，月光下的夢境依然寒冷。 應聲而來的神靈居住在山谷中， 隨顏色的變化而變化的寶珠在盤中滾動。 影像依附於誰，才能讓眉毛髮揮作用？ 雕琢泥土后剩餘的地方，鼻子沒有隨意塗抹。
萬壽暉長老請人為其老師畫像並求題贊
空寂而無痕跡，綿延不絕地體會它的存在。 卓然而不合羣，恰到好處地運用它而不覺費力。 光明驅散黑夜，月光照亮泥濘。 走出山間的云，無所得而有所得， 不聞而聞。少林寺的傳承默默無聲， 靈山的微笑欣欣向榮。龍和雷互相護送，魚燒焦了尾巴， 豹在霧中若隱若現，虎身上的花紋鮮明。 齊物逍遙自在啊， 飄忽的夢境似乎隨著蝴蝶飛去； 忘卻機心，心胸坦蕩啊，清閑的生活還與白鷗分享。
保福萃長老請人為其老師畫像並求題贊
少吃棗子而牙齒髮黃，年老時多吃鹽而脖子上的癭消失。 兔子分享月亮的精華進入犀牛角， 蜜蜂採集花朵的精華回到蜂巢。 源頭深遠，水流長長，本體光明，作用顯揚。 高大雄偉，光明燦爛。 檀香篆字燃盡，默默無語，烏藤手杖相伴，倚靠繩床。
清潭榮長老請人為其老師畫像並求題贊
家鄉的山水啊，在寧靜中忘記身在何處；與魚鳥為友啊，在活動中忘記彼此的稱謂。 默默領悟的真諦由誰來傳授？ 明明白白的宗旨自然顯現。 冰壺中的春天尚未迴歸，但污垢沒有絲毫沾染； 玉林中的月亮已經升起，清澈的光芒充滿空間。 完全儲存這個宗乘， 怎會破壞人家的男女？黃梅的衣缽被夜裡偷走，引人發笑， 少室山的袈裟被風浪捲走，令人疑惑。 徹底貫穿地區，圓滿包含天宇。 精神在幽深之處煥發，空曠的山谷應聲迴應， 聲音穿透阻礙，
【English Translation】 English version: Delicate in tone, gentle in sound, like the chirping of phoenix chicks from Dan Mountain (mythical mountain). Eyes deep, eyebrows heavy, like the frown of a lion in the Sandalwood Forest (metaphor for a place of spiritual practice). Distinguish between guest and host on the borrowed path; Clarify the roles of ruler and subject within the gate of merit. The water in the cave flows upstream, gazing at Cloud Cliff (name of a place), seemingly half-agreeing; Caoshan (name of a Zen master) gets drunk, realizing that Qing Shui (another Zen master) is not entirely poor. At the head of the crooked wooden bed, he holds a duster; Mind-to-mind transmission, imparting the essence of Zen to the destined one.
Elder Daning Wu requests an inscription for a portrait of his teacher
The eyes are like dry skulls, the wonder lies in observing the subtle turning points. Fish dive into the water, and the autumn traces appear even more emerald; Cranes rest on pine trees, and their moonlit dreams remain cold. The spirit that responds to calls dwells in the valley, The jewel that changes with color rolls on the plate. Whose image does it cling to, to make the eyebrows useful? After sculpting the mud, the remaining space leaves the nose unblemished.
Elder Wanshou Hui requests an inscription for a portrait of his teacher
Empty and without trace, continuously experiencing its existence. Standing out from the crowd, using it appropriately without exertion. Light dispels the night, and the moonlight illuminates the mud. The clouds emerging from the mountain, gaining without gaining, Hearing without hearing. The transmission of Shaolin (Buddhist monastery) is silent, The smile of Ling Mountain (another name for Vulture Peak, where Buddha preached) is joyful. Dragons and thunder escort each other, fish burn their tails, Leopards appear faintly in the mist, and the patterns on tigers are distinct. Free and unrestrained in the equality of things, The fleeting dreams seem to follow the butterflies away; Forgetting scheming thoughts, with a broad mind, sharing the leisurely life with white gulls.
Elder Baofu Cui requests an inscription for a portrait of his teacher
Eating few dates causes the teeth to turn yellow, eating more salt in old age causes the goiter to disappear. The rabbit shares the essence of the moon, entering the rhinoceros horn, Bees gather the essence of flowers, returning to the honeycomb. The source is deep, the stream is long, the essence is bright, and the function is manifest. Tall and majestic, bright and radiant. The sandalwood incense burns out, silently without words, accompanied by a rattan staff, leaning against a rope bed.
Elder Qingtan Rong requests an inscription for a portrait of his teacher
The mountains and rivers of my hometown, forgetting where I am in tranquility; befriending fish and birds, forgetting each other's names in activity. Who will transmit the truth understood in silence? The clear and distinct purpose naturally reveals itself. The spring in the ice pitcher has not yet returned, but there is no trace of dirt; The moon in the jade forest has already risen, and the clear light fills the space. Completely preserving this lineage, How could it corrupt the men and women of others? The robe and bowl of Huangmei (referring to the Sixth Patriarch Huineng) were stolen at night, causing laughter, The robe of Shaoshi (another name for Shaolin Monastery) was swept away by the waves, causing doubt. Thoroughly penetrating the region, completely encompassing the universe. The spirit emanates from the depths, and the empty valley responds to the call, The sound penetrates obstacles,
霜鐘忽杵。
光孝恭長老寫師像求贊
問者不親。傳者不真。默成之性。空照而神。湛存而無像。 幽靈而絕鄰。赫爐冶而鑄其器。吹風煙而造其春。 建立諸幻。發明至淳。匠手之揮斤刃利。 蠅泥之去鼻端塵。其斫有信。其受難人。 偃蹇之松兮。獨扶疏於雪試。𦤞卼之石兮。 幾破碎于雷瞋。
能仁翼長老寫師像求贊
行腳句親。住山跡陳。默有餘味。言還失真。金髮響而出礙。 玉雕文以喪純。胸中器宇。眉底精神。 虎生三日食牛氣。海闊萬里吞舟鱗。性得全提鼻。 心傳不掛唇。白雪家庭兮。獨立腰齊之士。 紅蕉棋局兮。嘗觀柯爛之人。
南明慧長老寫師像求贊
發之白兮蒼山雪寒。眼之冷兮遠水秋還。機自轉兮夜斗有柄。 氣自清兮星河無瀾。谷應聲而亡像。 珠受色而不瘢。瀛海潮落兮平且凈。 天宇云收兮虛更寬。萬化起滅兮默見其端。
祖印漸長老寫師像求贊
面孔誰傳。身心自然。鑒含萬像。海吞百川。錦機動而彩絲度。 玉線透而金針聯。說法借口。 嚇人空拳。平等莫移兮。任鶴長而鳧短。縱橫從變兮。 爻坤斷而干連。
凈居照長老寫師像求贊
真乘無門兮佛佛道同。面壁有句兮祖祖心空。 靜居方外智入環中。借功明寂默。借伴入樊籠。
{ "translations": [ "現代漢語譯本", "霜鐘忽然敲響。", "", "光孝恭長老請人為其畫像作贊", "", "提問的人並不真正瞭解，傳述的人也未能傳達真相。在沉默中成就的本性，以空性的智慧照亮一切而顯得神妙。它深邃地存在著卻沒有具體的形象，幽深靈妙而與任何事物都隔絕。如同用熾熱的爐火冶煉鑄造器物，又像是吹動風煙創造出春天。", "建立起各種幻象，從而闡明至純的真理。工匠揮動斧頭的技藝非常精湛，蒼蠅落在鼻尖上的泥點般的灰塵也能去除。他的砍削是可信的，他的承受是常人難以做到的。", "那偃蹇的松樹啊，獨自在經受雪的考驗中顯得挺拔；那𦤞卼（è niè）的石頭啊，幾乎要在雷霆的震怒中破碎。", "", "能仁翼長老請人為其畫像作贊", "", "雲遊四方的語句親切，安住山林的足跡清晰。沉默中蘊含著無盡的意味，用語言表達反而會失去真意。如同金髮敲擊發出聲響卻毫無阻礙，又像是用玉石雕琢花紋反而喪失了純真。", "胸中的氣度和度量，眉宇間流露的精神。如同老虎出生三天就具有吞食牛的氣概，遼闊的大海能容納萬里的舟船魚鱗。本性得以完全提持，心法傳承不依賴言語。", "在白雪皚皚的家庭里啊，他像獨立不倚的齊腰之士；在紅蕉掩映的棋局邊啊，他曾是觀看棋局變化如爛柯之人。", "", "南明慧長老請人為其畫像作贊", "", "頭髮白得像蒼山寒冷的雪，眼神冷峻得像遠方秋水的迴流。智慧的機樞自然運轉，像黑夜的北斗星自有方向；氣度自然清朗，像星河一樣沒有波瀾。", "山谷迴應聲音卻不留下形象，寶珠接受色彩卻不留下瑕疵。瀛海的潮水退落後平坦而潔凈，天空中的雲彩消散后顯得更加空曠。", "萬物的生起和滅亡，都在寂靜中默默地顯現出端倪。", "", "祖印漸長老請人為其畫像作贊", "", "這面容是誰傳下來的？身心本來就是自然而然的。像鏡子一樣映照萬物，像大海一樣容納百川。織錦機運轉，彩色的絲線穿梭交織；玉線穿透，金針巧妙連線。", "說法只是借用口舌，嚇唬人只是空空的拳頭。平等之性不可動搖，任憑鶴長而鳧短；縱橫變化順其自然，像《易經》中坤卦斷裂而乾卦相連。", "", "凈居照長老請人為其畫像作贊", "", "真正的佛法沒有門徑，佛佛之間所證之道相同。面壁參禪自有妙句，祖祖相傳之心皆是空寂。靜居世外，智慧融入圓融之中。藉由外在的功用來彰顯寂靜，藉由同伴的幫助進入世俗的樊籠。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Suddenly, the frost bell tolls.", "", "In Praise of an Image of Elder Guangxiao Gong", "", "The questioner is not intimate; the transmitter does not convey the truth. The nature perfected in silence, illuminates with emptiness and is divine. It exists profoundly without form, mysterious and utterly isolated. It is like a blazing furnace forging its vessels, or blowing wind and smoke to create spring.", "Establishing all illusions, it reveals the ultimate purity. The craftsman's hand wields the axe with keenness, removing the fly-stuck dust from the tip of the nose. His carving is trustworthy, his endurance beyond the ordinary.", "That reclining pine, stands alone, flourishing in the trial of snow; that rugged stone, nearly shattered by the thunder's wrath.", "", "In Praise of an Image of Elder Nengren Yi", "", "The words of the wandering monk are intimate; the traces of dwelling in the mountains are evident. Silence holds lingering flavor; speech loses the truth. Golden hair resonates without obstruction; jade carving loses its purity.", "The capacity in his chest, the spirit beneath his brows. Like a tiger born for three days possessing the strength to devour an ox, the vast sea swallowing boat-sized scales. The nature is entirely grasped by the nose; the mind's transmission does not rely on the lips.", "In the snowy family, he stands alone like a waist-high warrior; by the red banana tree chessboard, he has observed those who watch the game until their axe handles rot.", "", "In Praise of an Image of Elder Nanming Hui", "", "His hair is as white as the cold snow of Cangshan (Green Mountain); his eyes are as cold as the autumn waters returning from afar. The mechanism turns by itself, like the night's Big Dipper holding its handle; his spirit is naturally clear, like the Milky Way without waves.", "The valley responds to sound without leaving an image; the pearl receives color without a blemish. The tides of the Ying Sea recede, leaving it flat and clean; the clouds in the sky disperse, making the void even wider.", "The arising and ceasing of all transformations are silently seen at their inception.", "", "In Praise of an Image of Elder Zuyin Jian", "", "Whose face is this passed down? Body and mind are naturally so. Like a mirror reflecting all images, like the sea swallowing hundreds of rivers. The brocade loom moves, and colorful threads interweave; jade threads penetrate, and golden needles connect skillfully.", "Preaching the Dharma is merely borrowing the mouth; scaring people is just an empty fist. Immovable in equality, letting the crane be long and the duck be short; yielding to change, like the broken lines of the Kun trigram connecting to the Qian trigram in the Book of Changes.", "", "In Praise of an Image of Elder Jingju Zhao", "", "True Vehicle has no gate; Buddhas share the same path. Facing the wall has its phrases; patriarchs' minds are empty. Dwelling in stillness beyond the world, wisdom enters the center of the circle. Borrowing merit to illuminate silence, borrowing companions to enter the mundane cage." ] }
十方周匝。三世混融。剎剎塵塵齊說法。 見聞互換自相通。
報愿慧長老寫師像求贊
水秋而清。月寒而明。萬機休罷。三際齊平。塵消卻到法身住。 幻起還從佛口生。長天之覆。 大地之擎。諸祖與之同道。眾匯與之同行。龜毛拂而握豎。 兔角杖而膝橫。更無一物借來底。 招手憨僧作證成。
能仁仁長老寫師像求贊
大圓鏡性。平等智心。老兔臥寒兮清炯炯明月之窟。 長鯨𩥇海兮光漾漾珊瑚之林。千里雪翻波渺渺。 百川潮漲水深深。鵬搏鯤蛻殼。 子和鶴鳴陰。隨應還遊刃。相逢有賞音。
惠首座寫師像求贊
衰颯儀容。僶俯頹慵。玲瓏巖寺。夭矯云松。艷冷晚秋菊。 韻清霜曉鐘。剎剎塵塵三昧事。知音何處不相逢。
璋監寺寫師像求贊
杳杳冥冥。寒雁影沒而秋遠煙青。寂寂惺惺。 老蠶繭就而風高葉零。天機靜時活。道環虛處靈。 瀛之涵崧之鎮。干之健坤之寧。海運鵬搏氣宇揚揚。 而吞舟魚蛻。霧披豹變文章炳炳。 而嘯風虎猛。少林之燈未續兮。洛陽人腰齊雪庭。 黃梅之衣欲傳兮。狤獠祖步移碓桯。 物不當情而冰凌腳快。鱗或燒尾兮電火氣腥。 諸塵崝嶸乎影響。三昧遊戲于眺聆。跛跛挈挈也其行自信。 哆哆和和也其言不輕。家法冷淡子孫寧馨
【現代漢語翻譯】 現代漢語譯本： 十方周匝（指整個宇宙），三世混融（過去、現在、未來融為一體）。每個剎土（佛國）的每粒微塵都在說法。 見聞覺知互相轉換，自然融通。
（報愿慧長老請人為其師父畫像並求贊） 水因秋而清澈，月因寒而明亮。一切思慮停息，過去、現在、未來達到平等。塵埃消散，便到達法身所居之處。 幻象生起，還是從佛的口中產生。長天覆蓋，大地承載。歷代祖師與他同道，大眾與他同行。手中拿著用烏龜毛做的拂塵，拄著用兔子角做的枴杖。更沒有一樣東西是借來的。 招手讓憨厚的僧人來作證。
（能仁仁長老請人為其師父畫像並求贊） 如大圓鏡般的自性，如平等般的智慧之心。老兔臥在寒冷的洞穴中，清澈明亮如同明月之窟。長鯨在海中嬉戲，光芒閃耀如同珊瑚之林。千里雪浪翻滾，波濤渺茫，百川漲潮，水勢深沉。 大鵬展翅，鯤魚蛻皮，子和鳴叫，仙鶴在樹蔭下啼鳴。隨順因緣而遊刃有餘，相逢之時自有知音。
（惠首座請人為其師父畫像並求贊） 衰老憔悴的儀容，勉強支撐著疲憊的身軀。在玲瓏的巖寺中，有高聳挺拔的云松。冷艷的晚秋菊花，韻味清幽的霜曉鐘聲。每個剎土的每粒微塵都在講述三昧的境界，知音何處不能相逢？
（璋監寺請人為其師父畫像並求贊） 深遠而幽暗，寒雁的身影消失在秋色中，煙霧呈現青色。寂靜而清醒，老蠶結繭，秋風高起，樹葉凋零。天機在靜止時顯現活力，道環在空虛處顯現靈性。如同大海包容山嶽，如同天道的剛健和地道的安寧。海運中大鵬展翅，氣宇軒昂，吞舟之魚蛻變。 霧氣消散，豹子顯露出斑斕的文采，嘯風的老虎威猛無比。少林寺的燈火未能延續，洛陽之人腰部與雪庭齊平。黃梅的衣缽將要傳授，狤獠祖師腳步移動石碓。 事物不合心意，如同在冰凌上行走，腳步飛快。鱗片如果燒焦，如同電火般氣息腥臭。諸塵都在爭相輝映，三昧在觀賞聆聽中游戲。跛跛挈挈地行走，是自信的表現。哆哆和和地說話，是不輕率的表現。家風冷淡，子孫才能安寧。
【English Translation】 English version: The ten directions are all-encompassing, the three times (past, present, future) are intermingled. Every mote of dust in every Buddha-land is expounding the Dharma. Seeing, hearing, and knowing interchange, naturally interpenetrating.
(Eldar Baoyuan Hui requested a portrait of his master and sought praise) Water is clear because of autumn, the moon is bright because of cold. All thoughts cease, the three times are equal. When dust disappears, one arrives at the abode of the Dharmakaya (Dharma body). Illusions arise, still from the Buddha's mouth. The long sky covers, the earth supports. All patriarchs share the same path with him, the multitude walks with him. Holding a whisk made of tortoise hair, leaning on a cane made of rabbit horn. There is nothing borrowed. Beckoning the simple monk to bear witness.
(Elder Nengren Ren requested a portrait of his master and sought praise) Like the nature of a great round mirror, like the mind of equal wisdom. An old rabbit lies in a cold cave, clear and bright like a moonlit cave. A long whale plays in the sea, its light shimmering like a coral forest. Thousands of miles of snow waves roll, the waves are vast, hundreds of rivers rise, the water is deep. A Peng (roc) soars, a Kun (mythical fish) sheds its skin, Zihe (a mythical bird) sings, and cranes cry in the shade of trees. Following conditions with ease, meeting brings appreciation.
(Head Seat Hui requested a portrait of his master and sought praise) A withered and weary appearance, barely supporting a tired body. In the exquisite rock temple, there are towering pine trees in the clouds. The cold and beautiful late autumn chrysanthemums, the clear and melodious sound of the bell at dawn. Every mote of dust in every Buddha-land is telling the story of Samadhi (state of meditative consciousness), where can't kindred spirits meet?
(Supervisor Zhang requested a portrait of his master and sought praise) Distant and obscure, the shadow of a wild goose disappears into the autumn, the mist is green. Silent and awake, an old silkworm spins a cocoon, the autumn wind rises, and the leaves fall. The heavenly mechanism is active when still, the ring of the Tao is spiritual in emptiness. Like the sea containing mountains, like the strength of heaven and the peace of earth. In maritime transport, the Peng (roc) spreads its wings, its spirit is high, and the fish that swallows boats transforms. The fog dissipates, the leopard reveals its colorful patterns, and the tiger that howls in the wind is mighty. The lamp of Shaolin Temple has not been continued, the waist of the people of Luoyang is level with the snow court. The robe of Huangmei is about to be passed on, the Yello ancestor moves the stone mortar. Things do not suit the heart, like walking on ice, the steps are fast. If the scales are burned, the smell is like electric fire. All dusts compete with each other, Samadhi plays in viewing and listening. Walking awkwardly is a sign of self-confidence. Speaking deliberately is a sign of prudence. The family style is indifferent, and the descendants can be peaceful.
。 心歲寒而松柏試雪。色清白兮河漢含星。 鳴陰之鶴臞而壽。巢蓮之龜小而齡。 棋局未散柯爛樵丁。
參頭智舒與眾行者寫師像求贊
背鮐齒鯢。皮雞發鶴。西北出家。東南行腳。選佛到空覺覺空。 為人除藥病病藥。夕壑云生。 秋潭月落。偏正機輪。方圓枘鑿。蝴蝶之春夢栩栩而物齊。 白鷗之野盟飄飄而閑樂。妙觸無當沖。 應何作。劍之揮空而彼此不痕。 珠之受影而自他相若。氣韻巖棱音旨拗斡。 跛跛挈挈兮有底迂疏。哆哆和和兮不空罥索。
湯壽鄉察推寫真求贊
形儀潦倒。氣貌寒槁。野云自閑。巖樹誰老。性元靜而妙存。 體本真而空了。幻世應諸緣。荒田不揀草。 風煙望斷兮鴻影冥冥。天水相連兮秋容渺渺。
錢郎中寫真求贊
勝凈明心。混融古今。河漢之氣清秋闊。牛斗之光寒夜深。 機歷歷兮錦梭吐緒。道綿綿兮玉線聯針。 月漾珊瑚海。春回薝蔔林。法法變通手段。 塵塵出礙胸襟。明鏡誰嫌差別像。空山自答合同音。
張漢鄉寫真求贊
頂覆白雪。眼橫碧波。清霜濡斗柄。古壁掛龍梭。 少林之華未老。曹溪之鏡非磨。所得幾何。 家傳不多。飽諳雲水三條篾。釣盡江湖一片蓑。
張監稅寫真求贊
幽討厥初。湛存若虛。體明無盡。氣
清有餘。太行之雪厭屋。 黃河之冰載車。豹霧變文之虎。 龍雷燒尾之魚。風煙濡膩。草木光舒。根根塵塵了了。 法法念念如如。舂坊行者得衣缽。可信心傳不在書。
智宣直歲寫師像求贊
霜顱雪髭。壑眼巖眉。崑崙源我據。渾沌鑿誰持。 雁行沒處秋天闊。華氣繁時春日遲。諸塵出礙妙觸無疵。
禪人並化主寫真求贊
云橫其肩。雪覆其顛。空空養慧。兀兀忘緣。月射珊瑚兮。 海發光而不夜。松生琥珀兮。根擁膏而有年。 性惟平等。道法自然。鈐錘之在握。 杖拂之當拳。豹霧披梓樹之野。龍雷吼桃華之川。 雲水叢林秋。與老成之氣韻。溪山草木春曾醞釀于風煙。 兒孫之力學。佛祖之家傳。 針線之關度。龕燈之焰聯。向道龍門無宿客。 而今龜鶴盡成仙。
氣清水秋。骨寒木槁。青眼柳春深。白頭山雪早。 具大人相也。空落不驚。有大力量也。風吹便倒。 個些妙處難傳。向道畫工草草。
松節老剛。巖棱早霜。鷗閑沙漠漠。雁沒煙蒼蒼。 爻象干連坤斷。形器規圓矩方。鬧市相逢聊舉似。 東家杓短西家長。
淵默湛存。道超見聞。真照本有。妙盡新勛。虛谷之神兮大千界滿。 明月之影兮百億身份。 無住也浮萍流水。自由也飛鳥行雲。得之有據。 用之不勤。
口闊鼻隆。神靜心空。雪蘆岸棱遠。水天秋色同。 夜寒北斗垂金柄。月落西山藏玉弓。真機宛轉。 幻住圓融。古佛自然交露柱。翻手覆手看變通。
巖壑之間草木之陽春。江湖之上風煙之精神。 發須野雪眉目秋津。淵默入寒蟾之窟。圓明養老蚌之珍。 步步入塵。門門出身。莫愁指端兮焦尾之曲。 可意鉤上兮赤稍之鱗。
身閑類莫收。心靜情不流。片月自炯炯。孤雲長悠悠。 顛毛衰白高山雪。眉目寒清古澗秋。 把似春風些子妙。施於草木十方周。
太行盤紆。黃河泄舒。肝膽明潔。胸膺廓虛。清風未生齒頰。 白雪已上眉須。少林之默無他說。 黃梅之舂不識書。徹見本來人面目。名言安敢妄分疏。
識浪瀝乾。肚皮束寬。口翻瀾而海闊。發垂雪而山寒。 妙傳家法髑髏眼。巧幻神通赤肉團。 相隨來也。捶鑿無瘢。
山覆雪兮一顛白。水深秋兮兩眼青。卦爻初作象。 皮骨自成形。混沌已前之樸。陰陽未判之靈。 道傳不出世佛。義備勿開題經。應兮云月用也雷霆。 有守而涵海鎮岳。無羈而斷梗流萍。
癡坐頹然。山空壑干。離微出入。偏正往還。千年琥珀之松兮。 鶴巢夢冷。半夜珊瑚之月兮。 鯨𩥇波寒。全功及盡。借路何難。轉步而回叢林也津津和氣。 放口而說河漢也浩浩翻瀾
【現代漢語翻譯】 現代漢語譯本： 鼻樑高挺，口型方正。精神安寧，內心空明。遠處的雪白蘆葦岸邊輪廓分明，水天一色，如同秋日景色。 寒冷的夜晚，北斗星的斗柄閃耀著金色的光芒垂向地面，月亮在西山落下，彷彿藏起了玉製的弓箭。真正的玄機巧妙地運轉。 幻化的居所圓滿融合。古佛自然地站在露柱旁，翻手覆手之間，觀看世事的變通。
山巖峽谷之間，草木充滿了春天的生機。江湖之上，風光煙景充滿了精神。 頭髮鬍鬚如同原野上的白雪，眉目清澈如同秋天的水潭。深沉寂靜，如同進入了寒蟾的洞穴。圓滿光明，如同老蚌孕育的珍珠。 每一步都深入塵世，每一個門徑都能通向解脫。不要為指尖的《焦尾》琴曲而憂愁，可以從魚鉤上得到那紅色的魚鱗。
身心閒適，如同什麼都沒有收藏。內心平靜，情感不再流動。一彎月亮獨自閃耀，一片孤雲長久地飄蕩。 鬢髮衰白，如同高山上的積雪，眉目寒冷清澈，如同古老山澗的秋水。 將那春風般的微妙之處，施加於草木，遍佈十方世界。
太行山蜿蜒盤旋，黃河奔騰舒緩。肝膽光明純潔，胸懷開闊空虛。清風尚未從齒頰間產生，白雪已經覆蓋在眉毛鬍鬚之上。少林寺的沉默，沒有什麼其他可說。 黃梅的舂米，不認識文字書籍。徹底見到本來面目，言語名稱怎敢胡亂分辨。
將意識的波浪瀝乾，將肚皮束緊放寬。口若翻江倒海般開闊，頭髮垂落如雪山般寒冷。 巧妙地傳授家法，如同骷髏般的眼睛，精巧地幻化神通，如同赤裸的肉團。 互相跟隨而來，捶打雕琢沒有留下痕跡。
山被雪覆蓋，一片雪白，水在深秋時節，呈現出清澈的青色。卦象爻辭最初顯現形象，皮囊骨骼自然形成。 混沌未開之前的質樸，陰陽尚未判分的靈性。道傳給不問世事的佛陀，義理完備，不必打開經書的題目。 應和著云月，運用著雷霆。有所堅守，如同大海容納萬物，山嶽鎮守四方，沒有束縛，如同折斷的樹枝，漂浮的浮萍。
癡呆地坐著，頹廢而安然。山谷空曠，山澗乾涸。細微的出入，偏頗與正道的往還。千年琥珀色的松樹啊， 仙鶴築巢，夢境寒冷。半夜珊瑚色的月亮啊，鯨魚吞吐，波濤寒冷。全部功德已經完成，借路又有何難。 轉身回到叢林，處處都是津津的和氣，放開喉嚨談論銀河，浩浩蕩蕩，波濤翻滾。 English version: Broad mouth and prominent nose. Spirit serene and heart empty. Snowy reed banks distant, water and sky share the same autumn hue. On cold nights, the Big Dipper hangs with its golden handle pointing down, the moon sets in the western mountains, concealing a jade bow. True mechanism subtly turns. Illusory dwelling perfectly integrates. Ancient Buddha naturally stands by the dew-covered pillar, turning hands over and back, observing the transformations of the world.
Amongst cliffs and valleys, the vitality of spring for grasses and trees. Above rivers and lakes, the spirit of wind and mist. Hair and beard like wild snow, eyebrows and eyes like autumn pools. Profound silence enters the cave of the cold toad. Perfect brightness nourishes the pearl of the old clam. Step by step entering the dust, through every gate emerging from the body. Do not worry about the 'Jiaowei' melody at your fingertips, find satisfaction in the red-tipped scales on the hook.
Body idle as if nothing is collected, heart quiet and emotions do not flow. A sliver of moon shines alone, a solitary cloud drifts leisurely. White hair like snow on high mountains, cold and clear eyes like autumn in ancient streams. Take that subtle wonder of the spring breeze, and bestow it upon grasses and trees, throughout the ten directions.
The Taihang Mountains wind and coil, the Yellow River rushes and relaxes. Liver and gallbladder bright and pure, chest and mind broad and empty. Before the clear wind arises from the teeth and cheeks, white snow already covers the eyebrows and beard. The silence of Shaolin has nothing else to say. The rice-pounding of Huangmei does not recognize books. Thoroughly see the original face, how dare names and words be recklessly distinguished.
Draining the waves of consciousness, tightening the belly wide. Mouth overturning waves, as vast as the sea, hair hanging down like snowy mountains, cold. Subtly transmitting the family tradition, like the eyes of a skull, skillfully transforming spiritual powers, like a naked flesh body. Coming along together, hammering and chiseling leave no marks.
The mountain covered in snow, a white crown, the water deep in autumn, eyes clear and blue. The trigrams and lines initially create images, the skin and bones naturally form. The simplicity before chaos, the spirit before yin and yang are separated. The Dao is transmitted to the Buddha who renounces the world, the meaning is complete, no need to open the title of the scripture. Responding to clouds and moon, using thunder and lightning. Having something to guard, like the sea containing all things, the mountains guarding the four directions, without restraint, like a broken branch, floating duckweed.
Sitting foolishly, collapsed and at ease. Valleys empty, streams dry. Subtle entrances and exits, deviations and returns to the right path. The thousand-year-old amber pine, cranes nest, dreams cold. The midnight coral moon, whales spout, waves cold. All merits are completed, what difficulty is there in borrowing the path. Turning back to the forest, everywhere is a pleasant and harmonious atmosphere, opening the mouth to speak of the Milky Way, vast and boundless, waves rolling.
【English Translation】 Broad mouth and prominent nose. Spirit serene and heart empty. Snowy reed banks distant, water and sky share the same autumn hue. On cold nights, the Big Dipper hangs with its golden handle pointing down, the moon sets in the western mountains, concealing a jade bow. True mechanism subtly turns. Illusory dwelling perfectly integrates. Ancient Buddha naturally stands by the dew-covered pillar, turning hands over and back, observing the transformations of the world. Amongst cliffs and valleys, the vitality of spring for grasses and trees. Above rivers and lakes, the spirit of wind and mist. Hair and beard like wild snow, eyebrows and eyes like autumn pools. Profound silence enters the cave of the cold toad. Perfect brightness nourishes the pearl of the old clam. Step by step entering the dust, through every gate emerging from the body. Do not worry about the 'Jiaowei' melody at your fingertips, find satisfaction in the red-tipped scales on the hook. Body idle as if nothing is collected, heart quiet and emotions do not flow. A sliver of moon shines alone, a solitary cloud drifts leisurely. White hair like snow on high mountains, cold and clear eyes like autumn in ancient streams. Take that subtle wonder of the spring breeze, and bestow it upon grasses and trees, throughout the ten directions. The Taihang Mountains wind and coil, the Yellow River rushes and relaxes. Liver and gallbladder bright and pure, chest and mind broad and empty. Before the clear wind arises from the teeth and cheeks, white snow already covers the eyebrows and beard. The silence of Shaolin has nothing else to say. The rice-pounding of Huangmei does not recognize books. Thoroughly see the original face, how dare names and words be recklessly distinguished. Draining the waves of consciousness, tightening the belly wide. Mouth overturning waves, as vast as the sea, hair hanging down like snowy mountains, cold. Subtly transmitting the family tradition, like the eyes of a skull, skillfully transforming spiritual powers, like a naked flesh body. Coming along together, hammering and chiseling leave no marks. The mountain covered in snow, a white crown, the water deep in autumn, eyes clear and blue. The trigrams and lines initially create images, the skin and bones naturally form. The simplicity before chaos, the spirit before yin and yang are separated. The Dao is transmitted to the Buddha who renounces the world, the meaning is complete, no need to open the title of the scripture. Responding to clouds and moon, using thunder and lightning. Having something to guard, like the sea containing all things, the mountains guarding the four directions, without restraint, like a broken branch, floating duckweed. Sitting foolishly, collapsed and at ease. Valleys empty, streams dry. Subtle entrances and exits, deviations and returns to the right path. The thousand-year-old amber pine, cranes nest, dreams cold. The midnight coral moon, whales spout, waves cold. All merits are completed, what difficulty is there in borrowing the path. Turning back to the forest, everywhere is a pleasant and harmonious atmosphere, opening the mouth to speak of the Milky Way, vast and boundless, waves rolling.
。 道逢作者誰敢相謾。
妙傳乎真轉側而神。赤腳劫空歸去路。白頭借伴卻來人。 無心分物我。何處著根塵。煙柳鶯華鬧浩浩。 太平時節大家春。
炯炯寒瞳。絲絲衰鬢。丘壑之姿。煙霞之韻。據坐而心空。 森羅而海印。中虛也干而成離。內動也艮而變震。 云行而用閑。電掣而機迅。狤獠人不惹塵埃。 黃梅祖親傳屈眴。
兀兀心傳。了了忘緣。葉零白露。雲散青天。玉轂兔推。 而洗開夜色。銀籠鶴出。而飛度寒煙。 借功明位。借伴入廛。應無爽而理之平等。 用不勤而道之自然。相逢識者。便與開拳。
頂雪抗春。目寒射人。蓑裹江湖雨。斗浮河漢津。 拙忘機兮抱甕。妙不傳兮斫輪。谷鳥巖華自聲色。 十方普現剎塵身。
氣貌棱棱。眉目溫溫。一脈之分派。發崑崙之源。 百川之吞潮。落珊瑚之根。風煙清遠秋之痕。 草木秀拔春之恩。古壁之梭兮蟄龍之骨。 寒潭之璧兮夜月之魂。老發衰髭。頂雪頷絲。 方頭似鑿。鈍口如椎。相逢閑受用。慣吃落便宜。 蒲鞋價賤陳尊宿。漿水錢還王老師。法不當情兮。 平等得定慧之學。心無所住兮。自然見離微之時。
松石歲寒。云月高閑。野雪發須上。秋波眉睫間。 用持智柄。靜入道環。覺心了了。幻事斑斑。 草木精神兮。風流自得
【現代漢語翻譯】 現代漢語譯本 道逢作者誰敢相謾：在路上遇到真正的修行者，誰又敢欺騙呢？
妙傳乎真轉側而神：精妙的傳承在於靈活變通，達到神妙的境界。 赤腳劫空歸去路：赤腳行走，超越空無，迴歸本源之路。 白頭借伴卻來人：即使年老，也要藉助同伴的力量，引導後來者。 無心分物我：心中沒有分別，不執著於物與我。 何處著根塵：哪裡會有塵埃落腳生根呢？ 煙柳鶯華鬧浩浩：煙霧籠罩的柳樹，鳴叫的黃鶯，繁華而廣闊。 太平時節大家春：太平盛世，大家共享春光。
炯炯寒瞳：目光炯炯，眼神清冷。 絲絲衰鬢：鬢髮稀疏，顯出衰老。 丘壑之姿：具有山丘溝壑般的胸懷和氣度。 煙霞之韻：擁有如煙霞般飄逸灑脫的韻致。 據坐而心空：端坐靜思，內心空明。 森羅而海印：面對萬象，心如海印般清晰映照。 中虛也干而成離：中間空虛，乾卦變為離卦（《易經》用語，象徵變化）。 內動也艮而變震：內部變動，艮卦變為震卦（《易經》用語，象徵變化）。 云行而用閑：雲彩飄動，運用自然而閒適。 電掣而機迅：閃電劃過，機鋒敏捷迅速。 狤獠人不惹塵埃：即使是粗獷的人，也能不沾染塵埃。 黃梅祖親傳屈眴：黃梅禪宗的祖師親自傳授頓悟的法門。
兀兀心傳：默默地用心傳授。 了了忘緣：明明白白地放下一切因緣。 葉零白露：樹葉凋零，白露凝結。 雲散青天：雲彩消散，天空湛藍。 玉轂兔推：玉兔推動著車輪（指月亮）， 而洗開夜色：洗凈並開啟了夜色。 銀籠鶴出：銀色的籠子里飛出仙鶴， 而飛度寒煙：飛過寒冷的煙霧。 借功明位：藉助修行功德來明白自己的位置。 借伴入廛：藉助同伴的力量進入紅塵。 應無爽而理之平等：一切都真實不虛，道理是平等的。 用不勤而道之自然：運用不刻意，道法自然。 相逢識者：如果遇到懂得的人， 便與開拳：就直接開示禪機。
頂雪抗春：頂著白雪，對抗嚴寒，迎接春天。 目寒射人：目光清冷，直射人心。 蓑裹江湖雨：身披蓑衣，行走在江湖風雨中。 斗浮河漢津：用斗來量取銀河之水。 拙忘機兮抱甕：雖然笨拙，但忘記了機巧，像抱著水甕一樣。 妙不傳兮斫輪：真正的奧妙無法言傳，就像木匠斫輪一樣，只能意會。 谷鳥巖華自聲色：山谷中的鳥鳴，巖石上的花朵，都自然地展現著聲音和色彩。 十方普現剎塵身：在十方世界普遍顯現如微塵般眾多的化身。
氣貌棱棱：氣宇軒昂，棱角分明。 眉目溫溫：眉目溫和，充滿慈悲。 一脈之分派：是同一脈的分支。 發崑崙之源：發源于崑崙山。 百川之吞潮：百川匯聚，吞吐潮汐。 落珊瑚之根：珊瑚紮根于海底。 風煙清遠秋之痕：風煙清淡，秋天的痕跡悠遠。 草木秀拔春之恩：草木秀麗挺拔，是春天的恩賜。 古壁之梭兮蟄龍之骨：古老墻壁上的紋路，像蟄伏的龍的骨骼。 寒潭之璧兮夜月之魂：寒冷深潭中的璧玉，像夜月的靈魂。 老發衰髭：頭髮斑白，鬍鬚稀疏。 頂雪頷絲：頭頂白髮如雪，下巴鬍鬚如絲。 方頭似鑿：方正的頭顱像鑿子一樣。 鈍口如椎：遲鈍的嘴巴像木槌一樣。 相逢閑受用：相逢時，悠閒地享受生活。 慣吃落便宜：習慣於佔些小便宜。 蒲鞋價賤陳尊宿：陳尊宿的蒲鞋價格低廉。 漿水錢還王老師：把賣漿水的錢還給王老師。 法不當情兮：如果佛法不合乎人情， 平等得定慧之學：在平等心中獲得定慧的學問。 心無所住兮：心中沒有任何執著， 自然見離微之時：自然能看到細微的變化。
松石歲寒：松樹和石頭，在寒冷的歲月中依然挺拔。 云月高閑：雲彩和月亮，高遠而悠閑。 野雪發須上：野外的雪落在頭髮和鬍鬚上。 秋波眉睫間：秋天的波光在眉目之間流轉。 用持智柄：運用智慧，掌握關鍵。 靜入道環：在靜心中進入道的境界。 覺心了了：覺悟之心清清楚楚。 幻事斑斑：世間萬事如幻影般虛幻。 草木精神兮：草木也具有精神， 風流自得：風流倜儻，自在灑脫。
【English Translation】 English version Meeting an author on the road, who would dare to deceive?
The wonderful transmission lies in truth, transforming and becoming divine. Barefoot, seizing emptiness, returning to the path of origin. White-haired, borrowing companions, guiding those who come after. Without intention, separating self and other. Where can dust take root? The misty willows, the warbling orioles, bustling and vast. In times of peace, everyone enjoys the spring.
Bright and cold pupils. Thinning, aging temples. The posture of hills and valleys. The charm of mist and clouds. Sitting firmly, the mind is empty. Facing all phenomena, the mind is like a sea-seal, clearly reflecting. The center is empty, Qian (☰, Heaven) transforms into Li (☲, Fire) (from the Book of Changes, symbolizing change). The inner movement, Gen (☶, Mountain) transforms into Zhen (☳, Thunder) (from the Book of Changes, symbolizing change). Clouds move, and the function is leisurely. Lightning flashes, and the opportunity is swift. Even the rugged people do not attract dust. The Huangmei patriarch personally transmitted the blink of an eye (sudden enlightenment).
Silently transmitting with the heart. Clearly forgetting all conditions. Leaves fall with white dew. Clouds scatter in the blue sky. The jade cart, the rabbit pushes (referring to the moon), Washing and opening the night. The silver cage, the crane emerges, Flying across the cold mist. Borrowing merit to understand one's position. Borrowing companions to enter the marketplace (world). There should be no error, and the principle is equality. The use is not diligent, and the Dao is natural. Meeting someone who understands, Then directly offer the Zen opportunity.
Resisting spring with snow on the head. Cold eyes pierce people. Wearing a straw cloak, walking in the rivers and lakes. Using a dipper to measure the Milky Way. Clumsy, forgetting the machine, embracing the urn. The subtlety is not transmitted, like a wheelwright carving a wheel (it can only be understood intuitively). Valley birds and rock flowers naturally display sound and color. Universally manifesting countless bodies in the ten directions.
Aura and appearance are distinct. Eyebrows and eyes are gentle. A branch of the same lineage. Originating from Mount Kunlun. Hundreds of rivers swallowing the tide. Coral roots sinking to the seabed. The wind and smoke are clear and distant, the traces of autumn. The grass and trees are beautiful and upright, the grace of spring. The shuttle of the ancient wall, the bones of a hibernating dragon. The jade of the cold pool, the soul of the night moon. Old hair and sparse beard. Snow on the head, silk on the chin. Square head like a chisel. Dull mouth like a mallet. Meeting, leisurely enjoying life. Accustomed to taking small advantages. Chen Zunsus's straw sandals are cheap. Returning the money for the rice water to Teacher Wang. If the Dharma does not suit human feelings, Obtain the learning of Samadhi and Prajna in equality. The mind dwells nowhere, Naturally seeing the time of subtle changes.
Pine and stone endure the cold year. Clouds and moon are high and leisurely. Wild snow falls on hair and beard. Autumn waves flow between eyebrows and eyes. Using wisdom to hold the handle. Entering the circle of the Dao in stillness. The awakened mind is clear. Illusory things are varied. Grass and trees have spirit, Elegant and free.
。叢林氣像兮。春信誰慳。
雪浸髮根。秋生眼棱。明月泉頭客。清風樓上僧。 潮翻麈尾兮蹴踏龍象。風旋羊角兮變化鯤鵬。 主盟佛事最得人憎。
三河野人。兩淅社賓。湛存該理智。妙觸出根塵。 烏藤行腳叢林事。鈯斧住山雲水身。
枯木形骸。野云軌跡。照兮夜色月摩。默也潭空秋入。 三千界露半身。九萬里成一息。隨類應緣。 何翅百億。
巖巖山有秋痕。淡淡云無宿根。入極一默之底。 出成三昧之門。用不勤湛若存。澄弗清兮攪不渾。
漆黑眸子。梔黃麵皮。智靜霽月相照。身閑野云不羈。 該抹把手陳尊宿。細膩點頭王老師。 針兮線兮明聯暗綴。音兮律兮自拍獨吹。爾道是誰。 芙蓉之孫兮丹出之兒。
棱棱之山早雪。淵淵之水先秋。靜也虛谷之應。 動也閑云之流。自憐方外專默。誰與環中至游。
雲山之姿。水月之像。大海之容。太虛之量。受也的的無心。 應也頭頭離相。隨緣有照兮。妙而不痕。 徹底亡依兮。空而不蕩。
默有心傳。休將相觀。煙巢鶴夢。月窟蟾寒。靜里萬緣藏鼻孔。 笑中百事見眉端。而今鬚髮點半白。 向道叢林歷百難。
只是個人。到處分身。萬水中間月。百華頭上春。 不外一法。不受諸塵。生處熟也疏處親。默時說也靜時神。 缽盂著
【現代漢語翻譯】 現代漢語譯本 叢林的氣象啊，是誰吝嗇了春天的資訊？
雪水浸濕了髮根，秋意染上了眼角。是明月泉邊的客人，是清風樓上的僧人。 潮水般翻滾的麈尾啊，踐踏著龍象。風一般旋轉的羊角啊，變化成鯤鵬。 主持佛事卻最讓人厭憎。
是三河的鄉野之人，是兩浙的社廟賓客。深湛的存養涵蓋了理智，微妙的觸動超越了根塵。 拄著烏藤杖行走是叢林中的事務，拿著鈯斧居住在山中，以雲水為身。
枯木般的形骸，野云般的軌跡。照耀啊，夜色中月亮的摩挲。寂靜啊，潭水空明，秋意滲入。 三千世界顯露半身，九萬里路程化為一息。隨順類別，應和因緣。 何止百億。
高聳的山有秋天的痕跡，淡淡的云沒有停留的根基。進入到極致寂靜的底部。 顯現出三昧的門徑。運用時不費力氣，深湛得好像本來就存在。澄清不清澈啊，攪動也不渾濁。
漆黑的眸子，梔子黃的麵皮。智慧的寂靜與晴朗的月亮相互輝映，身心的閒適如同野云般無拘無束。 堪稱抹一把手的陳尊宿，細膩點頭的王老師。 針線啊，明明暗暗地連線綴補。音律啊，獨自吹奏。 你說我是誰？是芙蓉道楷的後代，是丹霞燒佛的兒子。
棱角分明的山峰早早地迎來白雪，深邃的潭水率先感受到秋意。寂靜時，是空曠山谷的迴應。 行動時，是悠閑雲朵的流動。獨自憐惜方外之人的沉默，誰能與我一同在世俗之中達到至高的境界？
雲山的姿態，水月的形象。大海的容量，太虛的度量。接受時，清清楚楚，沒有分別心。 迴應時，頭頭是道，遠離表象。隨順因緣而有照見啊，玄妙而沒有痕跡。 徹底擺脫依賴啊，空曠而不動盪。
寂默中有心領神會的傳承，不要用表面的現象來觀察。煙霧繚繞的鳥巢里有鶴的夢，月亮照耀的洞穴里有蟾蜍的寒冷。靜默中萬般因緣都藏在鼻孔里。 笑容中世間百事都顯現在眉梢。如今鬚髮已經半白。 向道之心在叢林中經歷了無數艱難。
只是一個人，到處顯現分身。萬水之中有一輪明月，百花之上是融融春意。 不離於這一法，不受各種塵埃的沾染。生疏的地方變得熟悉，疏遠的地方變得親近。寂默時也在說法，安靜時也顯現神通。 缽盂放下
【English Translation】 English version The atmosphere of the jungle, who is stingy with the spring news?
Snow soaks the roots of the hair, autumn arises in the corners of the eyes. A guest at the Bright Moon Spring, a monk in the Clear Breeze Pavilion. The whisk swirling like a tide treads upon dragons and elephants. The ram's horn spinning like the wind transforms into a Kunpeng. Presiding over Buddhist affairs, yet most people detest it.
A rustic from the Three Rivers, a guest at the shrines of Two Zhejiang. Profound preservation encompasses reason and wisdom, subtle touch transcends roots and dust. Walking with a wisteria staff is the affair of the jungle, dwelling in the mountains with a tomahawk, taking clouds and water as one's body.
A withered tree's form, wild clouds' traces. Illuminating, the moon's caress in the night. Silent, the clear pool, autumn seeping in. Three thousand worlds reveal half a body, ninety thousand miles become a single breath. Following the categories, responding to conditions. More than hundreds of billions.
Lofty mountains bear the marks of autumn, faint clouds have no roots to dwell in. Entering the bottom of utter silence. Emerging as the gateway to samadhi. Using without effort, profound as if it were originally there. Clear yet not clear, stirred yet not turbid.
Jet-black pupils, gardenia-yellow complexion. The stillness of wisdom reflects the clear moon, the leisure of the body is unrestrained like wild clouds. Worthy of Chen Zunsuk, who wipes his hand, Wang Laoshi, who nods delicately. Needles and threads, connecting and stitching in light and darkness. Tones and rhythms, blowing alone. Who do you say I am? A descendant of Furong Daokai, the son of Danxia burning the Buddha.
The jagged mountains greet the early snow, the deep waters sense the early autumn. In stillness, it is the echo of the empty valley. In movement, it is the flow of idle clouds. Pitying oneself for the silence of one beyond the world, who can travel with me to the highest realm within the mundane?
The form of cloud mountains, the image of water and moon. The capacity of the great sea, the measure of the great void. Receiving, clearly and without discrimination. Responding, each and every thing is apart from appearances. Following conditions, there is illumination, wondrous without a trace. Thoroughly abandoning reliance, empty without being turbulent.
In silence, there is a transmission of the mind, do not observe with superficial phenomena. In the smoky nest, there is the crane's dream, in the moon's cave, there is the toad's cold. In stillness, all conditions are hidden in the nostrils. In laughter, all affairs of the world are seen in the eyebrows. Now the hair is half white. The aspiration for the Way has endured countless hardships in the jungle.
Just a single person, manifesting bodies everywhere. In the midst of ten thousand waters, there is a bright moon, above a hundred flowers, there is the warmth of spring. Not apart from this one Dharma, not receiving the defilement of various dusts. Familiar where it is strange, intimate where it is distant. Speaking in silence, displaying spiritual powers in stillness. The alms bowl is placed
飯飽還喜。柱杖入拳饑放嗔。
一相無相虛空等量。一身多身物像俱春。動也出岫之云。 靜也居谷之神。現形說法也剎剎塵塵。
看看變態毫端。春風不泮顛毛雪。秋色自摩眸子寒。 笑添面孔兩眉展。參飽肚皮三篾寬坐曲木床。 握烏藤杖。鑄佛祖之楷模。活叢林之氣像。 爾莫來虎口撩須。誰更敢蛇頭揩癢。
山寒帶雪痕。春信入華根。造化豈無柄。區分自有門。 出出沒沒也。俱承此恩。
髑髏歷干。鼻孔覺寬。廓空三際。不立毫端。 面目風霜殺。身心水月寒。情塵淨盡兮。萬像齊觀。
寒肩自高。饑眼較大。烏藤瘦握拳。曲木默據座。 無言而獨靈。有唱而誰和。秋摩水色兮清絕瘢痕。 春入華枝兮妙亡程課。
衰發半白。笑面微紅。野水秋無像。叢林春有功。 華繁紛夢蝶。天遠沒飛鴻。借問分身幾許。 相隨南北西東。
舌頭肉一臠。口唇皮。兩片有時說道談禪。忽地轟雷掣電。 萬機影銷。一色功轉。本來無物鏡非臺。 胡漢不痕何所見。
風觀癡甚。形骸老生。眉棱陰覺重。鼻息靜還清。 二儀未兆。一點圓明。霜洗鬥牛濕。秋晴河漢橫。 莫將毫忽痕空性。向道環中長太平。
身心山野。面目草灰。默說一句。明暗全該。機流電天上之火。 動發陽地中之雷。變化窮通有許
【現代漢語翻譯】 現代漢語譯本 吃飽了飯就高興。拄著枴杖，餓了就生氣。
一相和無相，就像虛空一樣不可衡量。一身和多身，萬物都充滿春意。動起來就像山間的云，靜下來就像山谷里的神。顯現形體說法，遍及每個剎土和微塵（剎剎塵塵：指極多的地方）。
看看毫毛末端的變態。春風吹不化鬢角的雪，秋色自然使眼珠感到寒冷。笑容增添在臉上，眉毛舒展開來。吃飽了肚子，腰帶放鬆了三篾（篾：竹片）。寬寬地坐在彎曲的木床上，握著黑色的藤杖。這是佛祖的楷模，是叢林的氣象。你不要來老虎嘴邊捋鬍須，誰還敢在蛇頭上撓癢癢？
山寒帶著雪的痕跡，春天的資訊進入花朵的根部。造化難道沒有主宰嗎？區分自有門徑。出現和消失，都承受著這份恩情。
骷髏已經乾枯，鼻孔感覺寬闊。空曠了三際（三際：過去、現在、未來），不立足於毫端。面目飽經風霜，身心像水中的月亮一樣寒冷。情塵完全乾凈，萬象一起顯現。
寒冷的肩膀自然高聳，飢餓的眼睛顯得更大。烏黑的藤杖瘦削地握在手中，彎曲的木頭默默地支撐著身體。無言卻獨自靈驗，有唱和卻沒有人和應。秋天映照著水色，清澈得沒有一絲瑕疵。春天進入花枝，美妙得無法衡量。
頭髮半白，笑容微微泛紅。野外的水在秋天沒有形象，叢林在春天有功勞。花朵繁盛，像蝴蝶紛飛的夢境，天空遙遠，沒有飛鴻的蹤影。請問分身有多少？相隨於南北西東。
舌頭是一塊肉，口唇是兩片皮。有時說道談禪，忽然像轟雷閃電。萬機（萬機：指各種思慮）的影子都消失了，一色的功用運轉起來。本來就什麼都沒有，鏡子也不是檯子。胡人和漢人都沒有痕跡，還能看見什麼？
風觀（風觀：指禪風）癡迷得很，形骸像個老書生。眉棱隱隱感到沉重，鼻息安靜而清澈。在天地還沒有顯現的時候，就有一點圓明。霜洗過的斗宿和牛宿都濕潤了，秋晴的銀河橫貫天空。不要把毫末的痕跡當作空性，要說環中長久太平。
身心如同山野，面目如同草灰。默默地說一句，明暗全都包括。機鋒像閃電一樣從天上發出，動發像雷聲一樣從地中發出。變化窮盡，有許多奧妙。
【English Translation】 English version Happy when full of food. Leaning on a staff, anger arises when hungry.
One form and no form are immeasurable like emptiness. One body and many bodies, all things are full of spring. Moving is like clouds emerging from the mountains, stillness is like the spirit dwelling in the valleys. Manifesting form and speaking Dharma, everywhere in every land and every dust mote (剎剎塵塵: countless places).
Look at the changes at the tip of a hair. The spring breeze cannot melt the snow on the temples, the autumn colors naturally make the eyes feel cold. Smiles add to the face, eyebrows unfold. Having eaten one's fill, the belt is loosened by three 'mie' (篾: bamboo strips). Sitting wide on a curved wooden bed, holding a black rattan staff. This is the model of the Buddha, the atmosphere of the Sangha. Do not come to stroke the tiger's beard, who would dare to scratch the snake's head?
The mountain cold carries traces of snow, the spring message enters the roots of the flowers. Does creation have no master? Differentiation has its own path. Appearing and disappearing, all receive this grace.
The skull is dry, the nostrils feel wide. Emptying the three times (三際: past, present, future), not standing on the tip of a hair. The face is weathered, the body and mind are cold like the moon in the water. When emotional dust is completely cleansed, all phenomena are seen together.
Cold shoulders naturally high, hungry eyes appear larger. The black rattan staff is held thinly in the hand, the curved wood silently supports the body. Without words, it is uniquely efficacious; with singing, no one responds. Autumn reflects the water's color, clear without a trace of blemish. Spring enters the flowering branches, wonderful beyond measure.
Hair half white, smiling face slightly red. Wild water has no form in autumn, the Sangha has merit in spring. Flowers flourish, like butterflies in a dream; the sky is distant, without the trace of flying geese. May I ask how many are the manifested bodies? Following each other to the north, south, west, and east.
The tongue is a lump of flesh, the lips are two pieces of skin. Sometimes speaking of the Dao and discussing Zen, suddenly like thunder and lightning. The shadows of all thoughts vanish, the function of one color turns. Originally there is nothing, the mirror is not a stand. Huns and Han have no traces, what can be seen?
The wind view (風觀: Zen wind) is very infatuated, the form is like an old scholar. The brow ridges feel heavy, the breath is quiet and clear. Before the two realms (heaven and earth) appeared, there was a point of perfect brightness. The Dipper and the Ox constellations washed by frost are wet, the Milky Way stretches across the clear autumn sky. Do not take the slightest trace as emptiness, say that there is lasting peace within the circle.
Body and mind are like mountains and fields, the face is like ashes of grass. Silently saying a word, darkness and light are all included. The quickness is like lightning from the sky, the movement is like thunder from the earth. Changes are endless, with many mysteries.
事。 向道俱從恁么來。
靜據胡牀。久而愈芳。默亡痕黑白。貧不覺蒼黃。 住無相兮龜之藏。行無章兮鳥之翔。月爛爛而魚吞光。 華菲菲而蜂采音。相隨來也觸處堂堂。
眉下眼深。額上骨隆。說禪口窄。受道心空。閑閑無伎倆默默有家風。 片月濯磨秋更白。百華點染春能工。
暗而明虛而盈。水天秋色共。月晝夜潮平。無在不在。 無生不生。諸塵隨起倒。萬化得縱橫。 默默大全兮壁掛閑口。堂堂正受兮誰粘惡名。
這樣師僧。面目可憎。名摸還不似。藏覆又何曾。 虛空闊無工夫掛劍。滄海深有伎倆挑燈。 抖擻頭陀備。玲瓏道者棱。入閩借問何如個能。
心閑不被身礙。飯飽仍嫌口多。妙應群機活卓卓。 默傳一句圓陀陀。呈似了也。還相識么。
鼻筒直眼眶深。默時自覺失卻口。妙處誰會相傳心。 便與么只如今。影中辨取兮戶掛凋林。
這個儀形。叢林飯丁。春山有雪發衰白。秋水無風眼冷青。 妙明田地。凈濁門庭。萬緣不倚活卓卓。 一事不著空靈靈。把手與藥兮誰尋本草。 問津指源兮自得圖經。
形儀淡如。胸腹空虛。懶不學佛。鈍不知書。靜應諸緣而無外。 默容萬像而有餘。齊物而夢蝶。 樂性而觀魚。渠正是我兮我不是渠。
靈靈一物。名模不得。長鯨居滄海
【現代漢語翻譯】 事。 向道都從這裡來。 靜靜地坐在胡牀上，時間越久越顯得芬芳。沉默中消除了痕跡，貧困中不覺得蒼老。 安住于無相的境界，像烏龜一樣藏身；行動沒有固定的章法，像鳥兒一樣飛翔。月光燦爛，魚兒也吞沒了光芒；花朵芬芳，蜜蜂採擷花的聲音。彼此相隨而來，處處都顯得光明正大。 眉毛下眼睛深邃，額頭上骨骼隆起。談論禪理時嘴巴很小，接受佛法時內心空明。悠閒自在沒有什麼伎倆，默默無聞卻有家風。一片月亮經過洗滌更加潔白，百花經過點綴春天更加精巧。 暗中顯光明，虛空中充滿盈滿。水天一色，秋天的景色共同呈現。月亮無論白天黑夜都照耀，潮水無論何時都平靜。無處不在，無生無滅。各種塵埃隨著因緣生起和倒下，萬物變化得以縱橫馳騁。 默默地包含一切，就像墻上掛著的閑置的口；光明正大地接受一切，誰會去沾染惡名呢？ 這樣的師父，面目令人厭憎。模仿他的名聲還不像，隱藏遮蓋又何曾有過？ 虛空廣闊沒有地方可以掛劍，滄海深邃有本領可以挑燈。 抖擻精神，具備苦行僧的風範；精巧靈動，具有得道者的棱角。進入福建，請問如何才能做到這樣？ 心無雜念，不被身體所束縛；吃飽了飯，仍然嫌棄口舌太多。巧妙地應對各種機緣，靈活而敏捷。 默默地傳達一句圓滿的話語。呈現給你們了，還認識嗎？ 鼻樑挺直，眼眶深陷。沉默時自覺失去了說話的口，其中的妙處誰能領會並用心相傳？ 就這樣，就在當下。在影子中辨別，就像門上掛著凋零的樹林。 這個人的儀容，是寺廟裡吃飯的人。春天的山上有雪，頭髮衰老而發白；秋天的水面沒有風，眼神冷峻而清澈。 微妙光明的田地，清凈與污濁的門庭。不依靠任何外緣，活潑而敏捷；不執著于任何事物，空明而靈動。 把手與藥，誰會去尋找本草？詢問渡口，指明源頭，自然會得到地圖。 外形平淡，胸懷空虛。懶惰而不學習佛法，遲鈍而不懂得讀書。平靜地迴應各種因緣而無所遺漏，默默地容納萬物而有餘。 達到齊物的境界而夢見自己變成蝴蝶，快樂地順應天性而觀看魚兒。 他正是我啊，我不是他。 靈妙的一物，無法用名相來描繪。巨大的鯨魚居住在滄海之中。
【English Translation】 Affairs. All paths lead from here. Silently sitting on the 'hu' bed, the longer the time, the more fragrant it becomes. In silence, traces disappear; in poverty, one does not feel old. Dwelling in the realm of no-form, like a turtle hiding itself; acting without fixed rules, like a bird soaring. The moonlight is brilliant, and the fish swallow the light; the flowers are fragrant, and the bees gather the sound of the flowers. Coming together, everywhere is bright and upright. Deep eyes beneath the eyebrows, prominent bones on the forehead. When discussing Zen, the mouth is small; when receiving the Dharma, the heart is empty. Leisurely and free, without any skills; silently, yet possessing a family tradition. A piece of moon becomes whiter after being washed, and a hundred flowers become more exquisite after being adorned in spring. Darkness reveals brightness, emptiness is filled with fullness. The water and sky share the same color, and the autumn scenery is presented together. The moon shines day and night, and the tide is calm at all times. Everywhere and nowhere, neither born nor unborn. All kinds of dust arise and fall with conditions, and all changes can be carried out freely. Silently containing everything, like an idle mouth hanging on the wall; openly and uprightly accepting everything, who would want to be stained with a bad name? Such a master, with a face that is hateful. Imitating his name is still not like him, and hiding and covering have never existed. The void is vast, with no place to hang a sword; the sea is deep, with the ability to hold a lamp. Shaking off the spirit, possessing the demeanor of an ascetic; exquisite and agile, possessing the edges and corners of an enlightened person. Entering Fujian, may I ask how to achieve this? The mind is free from distractions, not bound by the body; having eaten enough, still disliking too much talk. Skillfully responding to various opportunities, lively and agile. Silently conveying a complete saying. Presented to you, do you recognize it? Straight nose and deep eye sockets. When silent, one feels that one has lost the mouth for speaking, who can understand the subtlety and pass it on with the heart? Just like this, right now. Discern in the shadow, like a withered forest hanging on the door. This person's appearance is that of a rice server in the monastery. The spring mountains have snow, and the hair is aging and white; the autumn water has no wind, and the eyes are cold and clear. The field of subtle brightness, the gate of purity and turbidity. Not relying on any external conditions, lively and agile; not clinging to anything, empty and spiritual. Holding hands and giving medicine, who would look for the original herbs? Asking for the ferry, pointing out the source, one will naturally get the map. The appearance is plain, and the chest and abdomen are empty. Lazy and not learning the Buddha Dharma, dull and not knowing how to read. Responding to all conditions calmly and without omission, silently accommodating all things with abundance. Reaching the realm of equality and dreaming of becoming a butterfly, happily following nature and watching the fish. He is me, and I am not him. The spiritual thing cannot be described by name. The great whale lives in the vast sea.
之淵。老兔臥明月之窟。 已展不縮。拗直作曲。只么贏時會也無。 不須喝彩兮盤中雙六。
似則不是。是則不似。動兮行雲。靜兮止水。 能隨緣不墮類。百草頭上老僧。二儀已前自己。 莫將此個形骸。枉掛他人唇齒。
靜掩雙皮。喜揚兩眉。秋容清水色。春信鬧華枝。 跛跛挈挈。憨憨癡癡。摩觸家風兮鼻孔累垂。
聞名不如見面。都盧是個一件。風埃鬧處常閑。 行市貴時卻賤。圓珠不撥轉。精金久磨鍊。 觸犯機鋒兮青天流電。
鬚髮老如。眉目清亮。秋生野水之中。雪照寒山之上。 湛海之心。吞川之量。頭頭不爽機宜。 處處相投穩當。
依樣畫胡盧。相逢識也無。蹉過了豐城埋劍。 覷得破合浦還珠。
發白寒山有雪。眼深秋井澄波。混沌鑿那亡大道。 崑崙源自發長河。一笑十方三世事。不妨隨處薩婆訶。
山高早雪水深先秋。功勛極處退一步。黑白前時贏一籌。 相隨來也還知否。南北東西得自由。
身兮芭蕉。口兮葛藤。雪乞人天飯。光傳佛祖燈。 機活作春像。念冷摩風棱。金針玉線兮誰我繩繩。
發作殘雪之白。目帶深秋之寒。春山未暖。野水無瀾。 家風摩鼻孔。好事上眉端。三世因緣兮半身而應。 十方剎海兮一吸而干。
寒坐無言。孤藤在拳。片心群像外。
【現代漢語翻譯】 現代漢語譯本 深淵啊。老兔子安臥在明月的洞穴中。 已經伸展開了就不再收縮。將拗曲的弄直，只爲了在贏的時候相會。 不必喝彩啊，這盤中的雙陸游戲。
相似卻不是。是卻不相似。動起來像飄行的云，靜下來像止息的水。 能夠隨順因緣而不墮入任何一類。百草頭上的老僧，二儀（天地）出現之前的自己。 不要將這個形骸，白白地掛在別人的口頭上。
安靜地閉上雙眼。喜悅時揚起雙眉。秋天的景色如清澈的水色，春天的資訊喧鬧著繁華的枝頭。 一瘸一拐，傻里傻氣。摩觸著家風啊，鼻孔低垂。
聞名不如見面。總歸是一個整體。在喧鬧的塵世中常常閒適。 行情高漲時反而低賤。圓珠不需撥動自轉，精金久經磨鍊。 觸犯了機鋒啊，如同青天劃過閃電。
鬚髮老了，像雪一樣白。眉目清澈明亮。秋天生於野水之中，雪光照耀在寒山之上。 有如湛藍大海般的心胸，吞納江河般的度量。處處都不違背時機， 處處都能穩妥地相互投合。
照著葫蘆畫葫蘆。相逢了也未必相識。錯過了豐城埋劍的故事， 看破了合浦還珠的典故。
白髮如寒山上的雪，深邃的眼睛如秋井裡澄澈的波光。混沌被鑿開反而失去了大道， 崑崙山是發源長河的地方。一笑看盡十方三世事，不妨隨處說薩婆訶（sa po he）。
山高早就降雪，水深先感到秋意。功勛達到極點時退一步。黑白棋子之前贏了一籌。 相隨而來是否還知道？南北東西都得到自由。
身體像芭蕉一樣空虛，口像葛藤一樣纏繞。像雪一樣乞求人天的飯食，像光一樣傳遞佛祖的燈火。 機鋒活躍時像春天的景象，念頭冷卻時像摩擦風的棱角。金針玉線啊，誰能束縛我呢？
頭髮像殘雪一樣白，眼睛帶著深秋的寒意。春天的山還不溫暖，野外的水沒有波瀾。 家風摩挲著鼻孔，好事展現在眉梢。三世的因緣啊，半身就能應驗。 十方剎土的海洋啊，一口就能吸乾。
寒冷地靜坐無言，手中握著孤零零的藤杖。一片心意在群像之外。
【English Translation】 English version The abyss. An old rabbit lies in the cave of the bright moon. Once extended, it does not retract. Bending the crooked to make it straight, only to meet when winning. No need to applaud, this game of Shuanglu (a kind of board game) in the plate.
Similar yet not the same. The same yet not similar. Moving like drifting clouds, still like stagnant water. Able to follow conditions without falling into any category. An old monk atop a hundred grasses, the self before the two elements (heaven and earth). Do not let this form be vainly hung on the lips of others.
Quietly close both eyes. Raise both eyebrows in joy. Autumn scenery like clear water, spring tidings noisy with flourishing branches. Limping and staggering, foolish and silly. Caressing the family tradition, nostrils drooping.
Hearing the name is not as good as meeting the face. It is all one piece. Often idle in the noisy dust. Cheap when the market is expensive. A round pearl turns without being pushed, fine gold is tempered through long grinding. Offending the quick wit, like lightning across the blue sky.
The beard and hair are old, white as snow. The eyebrows and eyes are clear and bright. Autumn is born in the wild waters, snow shines on the cold mountains. A heart like the vast ocean, a capacity to swallow rivers. Everything is in accord with the occasion, Everywhere is in harmony and fitting.
Drawing a gourd like a gourd. Meeting, but perhaps not recognizing. Missing the story of the buried sword of Fengcheng, Seeing through the story of the returned pearl of Hepu.
White hair like snow on the cold mountain, deep eyes like clear waves in an autumn well. Chisel open chaos and lose the great Dao, Kunlun Mountain is the source of the long river. A smile sees through the affairs of the ten directions and three times, might as well say 'sa po he' (薩婆訶) everywhere.
High mountains have early snow, deep waters feel autumn first. Retreat a step when merit reaches its peak. Winning a move before the black and white pieces. Coming along, do you still know? Freedom is obtained in the north, south, east, and west.
The body is like a banana tree, the mouth is like kudzu vine. Begging for food from humans and gods like snow, passing on the Buddha's lamp like light. When the quick wit is active, it is like the scene of spring, when the thought is cold, it is like rubbing the edges of the wind. Golden needles and jade threads, who can bind me?
Hair as white as the remaining snow, eyes with the coldness of deep autumn. The spring mountains are not yet warm, the wild waters have no waves. The family tradition caresses the nostrils, good things appear on the eyebrows. The karma of the three lifetimes, half the body can respond. The ocean of lands in the ten directions, can be dried in one breath.
Sitting silently in the cold, holding a solitary cane in hand. A piece of heart outside the multitude of images.
一句萬機前。 身閑眼活。盤滑珠旋。虛空故無壁落礙。 解了十方三世緣。
道隨緣而不變。源赴汲而不枯。禪悅之食兮飽其腹。 法空之座兮跏其趺。青原自喜有麟角。 黃檗誰嫌捋虎鬚。
野水秋清。寒蟾夜明。氣像能虛白。家風自混成。 鼻快筒直。眼瞋角生。太空同體而豁落。萬像同用而崢嶸。 人間有飯飽皮袋。默默憨憨謝太平。
老態垂垂。歲月浸欺。半頭生白髮。瘦骨裹黃皮。 情閑用而活。句妙默而知。河闊斗寒云靜夜。 天無四壁風披披。
眉垂而楊。口默而方。了見源底。凈極發光。月魂排夜色。 鬥氣濯秋霜。誰嫌眼上瞋生角。我道機前影不章。
面孔何如。雪髮霜須。秋明月窟。春發冰壺。妙盡還移步。 功忘聊放鋤。拈來隨處成宗要。向道斯人德不孤。
白髮顱上。青瞳眉底。雪點疏林。秋明野水。萬像自相投。 一靈還不倚。默默一塵入正受。歷歷諸塵三昧起。
凈而純中無一塵。純而凈中有萬應。眼睛明鼻孔正。 更將折箸攪滄溟。令彼龍魚知水為命。
瀛涵崧鎮。深兮高兮。默默之得。類之不齊。一鼻直兩眉低。 影像爾能半露。語言誰得全提。 少林九年兮癡坐悽悽。
白髮星星。骨臞氣清。雪浸山嵂𡵉。秋在水渟泓。 流琥珀兮澗松老。射珊瑚而波月明。
【現代漢語翻譯】 現代漢語譯本 一句萬機前：在處理萬千事務之前，先把握住根本。 身閑眼活：身心閒適，眼光敏銳。 盤滑珠旋：如圓盤般光滑，如珠子般旋轉，形容圓融無礙。 虛空故無壁落礙：虛空本來就沒有墻壁阻礙。 解了十方三世緣：通達了十方三世的因緣。
道隨緣而不變：道隨著因緣而顯現，其本性卻不變。 源赴汲而不枯：源泉供給汲取，卻不會枯竭。 禪悅之食兮飽其腹：以禪悅為食，內心充實。 法空之座兮跏其趺：在法空的座位上，結跏趺坐。 青原自喜有麟角（青原：指青原行思禪師，麟角：比喻稀有的人才）：青原行思禪師自喜門下有如麒麟角般稀有的人才。 黃檗誰嫌捋虎鬚（黃檗：指黃檗希運禪師）：誰會嫌棄捋黃檗希運禪師的虎鬚（比喻親近危險）。
野水秋清：秋天的野水清澈。 寒蟾夜明：寒冷的蟾蜍在夜晚發光。 氣像能虛白：氣象能夠虛空而潔白。 家風自混成：家風自然渾厚而成。 鼻快筒直：鼻子靈敏如筒般筆直。 眼瞋角生：眼睛怒睜，如同生角。 太空同體而豁落：太空與本體相同，豁達開朗。 萬像同用而崢嶸：萬象共同作用，顯得崢嶸。 人間有飯飽皮袋：人世間有吃飽飯的皮囊（指只知吃飯，不求智慧的人）。 默默憨憨謝太平：默默地，憨厚地感謝太平盛世。
老態垂垂：老態龍鍾。 歲月浸欺：歲月漸漸侵蝕。 半頭生白髮：一半的頭髮都白了。 瘦骨裹黃皮：瘦骨嶙峋，包裹著黃色的面板。 情閑用而活：情致閒適，運用起來卻很靈活。 句妙默而知：語句精妙，默默體會。 河闊斗寒云靜夜：河流寬闊，斗星寒冷，雲彩靜止的夜晚。 天無四壁風披披：天空沒有四壁，風自由地吹拂。
眉垂而楊：眉毛低垂而舒展。 口默而方：嘴巴沉默而端正。 了見源底：徹底看清源頭。 凈極發光：清凈到極點，自然發光。 月魂排夜色：月亮的魂魄驅散夜色。 鬥氣濯秋霜：斗星的氣息洗滌秋霜。 誰嫌眼上瞋生角：誰會嫌棄眼睛上怒睜生角。 我道機前影不章：我說在機鋒之前，影子也無法掩蓋。
面孔何如：面容如何？ 雪髮霜須：頭髮如雪，鬍鬚如霜。 秋明月窟：秋天明亮的月亮在月宮。 春發冰壺：春天在冰壺中萌發。 妙盡還移步：妙處窮盡，還要繼續前進。 功忘聊放鋤：功成身退，姑且放下鋤頭。 拈來隨處成宗要：拈起任何事物，都能成為宗門的要旨。 向道斯人德不孤：說明這個人有德行，不會孤單。
白髮顱上：白髮在頭頂上。 青瞳眉底：青色的眼珠在眉毛下。 雪點疏林：雪點綴著稀疏的樹林。 秋明野水：秋天明亮的野外水面。 萬像自相投：萬象自然相互投合。 一靈還不倚：唯一的靈性還不依賴。 默默一塵入正受：默默地，一塵不染地進入正受（禪定）。 歷歷諸塵三昧起：清清楚楚地，從各種塵境中生起三昧（正定）。
凈而純中無一塵：清凈而純粹，其中沒有一絲塵埃。 純而凈中有萬應：純粹而清凈，其中有萬種應化。 眼睛明鼻孔正：眼睛明亮，鼻孔端正。 更將折箸攪滄溟：更用折斷的筷子攪動大海。 令彼龍魚知水為命：讓那些龍魚知道水是它們的生命。
瀛涵崧鎮（瀛：指東海，崧：指嵩山）：東海涵養，嵩山鎮定。 深兮高兮：多麼深啊，多麼高啊！ 默默之得：默默地領悟。 類之不齊：種類各不相同。 一鼻直兩眉低：一個鼻子筆直，兩道眉毛低垂。 影像爾能半露：影像你只能顯露一半。 語言誰得全提：語言誰能完全表達？ 少林九年兮癡坐悽悽：在少林寺九年，癡坐淒涼。
白髮星星：白髮稀疏。 骨臞氣清：骨瘦如柴，氣息清明。 雪浸山嵂𡵉：雪浸潤著高聳的山峰。 秋在水渟泓：秋天在平靜的水潭中。 流琥珀兮澗松老：流淌的琥珀，山澗的松樹蒼老。 射珊瑚而波月明：照射珊瑚，波浪中的月亮明亮。
【English Translation】 English version A single phrase before myriad affairs: Grasp the fundamental before dealing with countless matters. Body at ease, eyes alive: Body and mind are relaxed, vision is sharp. Plate smooth, pearl spinning: Like a smooth plate, like a spinning pearl, describing perfect harmony. Emptiness inherently has no walls to obstruct: Emptiness originally has no walls to hinder. Understood the karmic connections of the ten directions and three times: Comprehended the causes and conditions of the ten directions and the past, present, and future.
The Dao follows conditions but does not change: The Dao manifests according to conditions, but its nature remains unchanged. The source flows to the well but does not dry up: The source provides for drawing water but never runs dry. The food of Chan joy fills the belly: Taking Chan joy as food, the inner self is fulfilled. On the seat of Dharma emptiness, sit in full lotus posture: On the seat of Dharma emptiness, sit in the lotus position. Qingyuan rejoices in having unicorn horns (Qingyuan: refers to Chan Master Qingyuan Xingsi, unicorn horns: a metaphor for rare talent): Chan Master Qingyuan Xingsi rejoices in having rare talents like unicorn horns among his disciples. Who dislikes stroking the tiger's whiskers of Huangbo (Huangbo: refers to Chan Master Huangbo Xiyun): Who would dislike stroking the tiger's whiskers of Huangbo Xiyun (a metaphor for approaching danger).
Wild waters clear in autumn: The wild waters are clear in autumn. Cold toad bright at night: The cold toad shines at night. The atmosphere can be empty and white: The atmosphere can be empty and pure white. The family style naturally blends: The family style naturally becomes thick and complete. Nose quick, tube straight: The nose is sensitive and straight like a tube. Eyes glare, horns grow: The eyes glare angrily, as if horns are growing. Vast space is one body and open: Vast space is one body and open and free. Myriad forms are used together and are majestic: Myriad forms work together and appear majestic. In the human world, there are rice-filled leather bags: In the human world, there are leather bags filled with rice (referring to those who only know how to eat and do not seek wisdom). Silently and honestly, thank you for peace: Silently and honestly, thank you for the peaceful and prosperous times.
Old age drooping: Advanced in years. Years gradually encroach: The years gradually erode. Half the head grows white hair: Half of the hair has turned white. Thin bones wrapped in yellow skin: Skinny bones wrapped in yellow skin. Emotions are used freely and are alive: Emotions are used freely and are flexible. Sentences are subtle and known silently: Sentences are subtle and understood silently. The river is wide, the Dipper is cold, the clouds are still at night: The river is wide, the Dipper is cold, and the clouds are still on a quiet night. The sky has no four walls, the wind blows freely: The sky has no four walls, and the wind blows freely.
Eyebrows droop and stretch: Eyebrows droop and stretch. Mouth silent and square: The mouth is silent and upright. Completely see the source: Completely see the source. Purity to the extreme emits light: Purity to the extreme naturally emits light. The moon's soul dispels the night: The moon's soul dispels the darkness of night. The Dipper's energy washes the autumn frost: The energy of the Dipper washes the autumn frost. Who dislikes the angry eyes growing horns: Who would dislike the angry eyes growing horns. I say the shadow is not hidden before the opportunity: I say that before the opportunity, the shadow cannot be hidden.
What is the face like?: What does the face look like? Snow hair, frost beard: Hair like snow, beard like frost. Autumn bright moon cave: The bright autumn moon is in the moon palace. Spring sprouts in an ice pot: Spring sprouts in an ice pot. Exhaust the wonderful and still move forward: Exhaust the wonderful and still move forward. Forget the merit and put down the hoe: Retire after success and put down the hoe. Pick it up and it becomes the essence of the sect everywhere: Pick up anything and it can become the essence of the sect everywhere. Towards the Dao, this person's virtue is not lonely: Explains that this person has virtue and will not be lonely.
White hair on the head: White hair on the head. Green pupils under the eyebrows: Green pupils under the eyebrows. Snow dots sparse forest: Snow dots the sparse forest. Autumn bright wild water: Autumn bright wild water. Myriad forms naturally come together: Myriad forms naturally come together. One spirit still does not rely: The one spirit still does not rely. Silently, a speck of dust enters right samadhi: Silently, without a speck of dust, enter right samadhi (meditation). Clearly, all dusts arise from samadhi: Clearly, from all dust realms, samadhi (right concentration) arises.
Pure and pure, without a speck of dust: Pure and pure, without a trace of dust. Pure and pure, with myriad responses: Pure and pure, with myriad responses. Eyes bright, nostrils straight: Eyes bright, nostrils straight. Even more, use broken chopsticks to stir the vast sea: Even more, use broken chopsticks to stir the vast sea. Let the dragons and fish know that water is their life: Let the dragons and fish know that water is their life.
Ying harbors, Song stabilizes (Ying: refers to the East Sea, Song: refers to Mount Song): The East Sea harbors, Mount Song stabilizes. How deep, how high!: How deep, how high! Silent attainment: Silent attainment. Categories are not uniform: Categories are not uniform. One nose straight, two eyebrows low: One nose straight, two eyebrows low. Images can only be half revealed: Images can only be half revealed. Who can fully express language?: Who can fully express language? Nine years in Shaolin, sitting foolishly and bleakly: Nine years in Shaolin, sitting foolishly and bleakly.
White hair sparse: White hair sparse. Bones thin, qi clear: Bones thin, qi clear. Snow soaks the towering mountains: Snow soaks the towering mountains. Autumn is in the calm pool: Autumn is in the calm pool. Amber flows, the mountain stream pine is old: Amber flows, the mountain stream pine is old. Shooting coral, the moon in the waves is bright: Shooting coral, the moon in the waves is bright.
影落大千去也。 何妨觸處崢嶸。
月犀得暈。霧豹養文。有通有變。或合或分。夜寒河濯鬥。 山潤石生云。妙湛體前明歷歷。從交天下樂忻忻。
不寒不枯而秋頹。不凈不垢而春來。神虛而應。 機發而回。分身慈氏。合掌善財。彈指作聲兮樓閣門開。
身心清恬。面目冷嚴。煙巢寒翠棲鳥夢。風漪綠凈游魚潛。 蕩蕩兮眺聽自妙。閑閑兮聲色不粘。
看看氣味歷艱難。百城心膽老。三篾肚皮寬。 秋晚長河淡。霜清北斗寒。哆哆和和兮休嫌冷語。 點點閃閃兮定遭熱謾。
霜縑寫病姿。寒木得春遲。山居自肯束三篾。 塵立每煩顰兩眉。牛頭不懶虎頭不癡。個事十成還自知。 飯塞飢腸衣補破。不妨唧𠺕出家兒。
臞山早寒。老木先槁。心潛三界空。念動一塵眇。 太虛誰與增添。萬像何曾欠少。止猶穀神唯自知。 肯把閑身相攪擾。
無像而像。有許模樣。不真而真。只個形神。豁清也千巖萬壑而秋。 光麗也諸塵百草而春。 恁么來兮處處相親。
默默而知。靈靈者誰。無像而獨存鼻孔。有句處不掛唇皮。 夜冷星河闊。霜清斗柄垂。從緣應世也。 恰恰相隨。
山林眉目。水月身心。雪何早而古巖棱。秋似先而寒潭深。 機頭錦緒。線尾金針。誰云道大兮自有知音。
神靜氣清。心
空眼明。諸塵中豁落。萬像里崢嶸。 去而隨來而迎。三世豎十方橫。風吹便倒須相信。 恰恰誰曾與物爭。
鬚髮衰白。雪點寒林。眉目冷青。秋生古澗。應之有餘。 用之何限。風浪不管兮閑似浮鷗。水天相連兮遠隨歸雁。
拙口默默。閑身寥寥。去住妙提其印。死生誰與同條。 捋鬚黃檗。奪杖芭蕉。十方三世兮一句全超。
傳之失真。體之而神。明白智圓而有照。清虛理極而無身。 心萠法法。影落塵塵。一段精光華上春。
是真是假。誰相描畫。似我似誰。莫入思惟。地方成矩。 天圓自規。三界更無些法剩。一身還與十方宜。
眉目炯炯。鬚髮蒼蒼。疏林沾野雪。古澗湛秋光。 錦縫誰分梭路細。鍼關初透線芒長。鶴夢未曉。 鳥行無章。平買平賣兮還他當行。
深默而耀。至虛而靈。我亡黑白。誰為丹青。 一點落機紐。萬緣分化形。月下水而明潔。云出岫而輕盈。 善應無方果如此。這回隨處立門庭。
兀兀之姿。拙鈍之師。靜而亡像。動不知時。 有口要掛壁。無機不度絲。秋氣清而星河淡淡。 天宇闊而夜斗垂垂。是個面目兮與爾相隨。
氣清山秋。用光月浮。一無所寄。六不得收。任騰騰而異類。 活鱍鱍而隨流。天上天下。雲水自由。
孤身云間。老發雪白。叢林眼孔清
【現代漢語翻譯】 現代漢語譯本 空明的眼界，在各種塵世景象中豁然開朗，在萬千事物中顯得卓爾不群。 離去也罷，迎來也罷，三世縱向延伸，十方橫向擴充套件。風一吹就倒，務必要相信這個道理。 仔細想想，有誰曾與外物相爭呢？
鬚髮衰老變白，如同雪花點綴在寒冷的樹林。眉目清冷，如同秋意降臨在古老的山澗。應對事物綽綽有餘， 運用起來沒有窮盡。不理會風浪，悠閑得像浮在水面的鷗鳥。水天相連，遙遠地追隨著歸雁。
笨拙的口不說話，閒適的身子無所事事。離去和留下，巧妙地把握其中的關鍵。死亡和生存，又有誰與你相同？ 捋著鬍鬚，如同黃檗禪師。奪過手杖，如同芭蕉樹。十方三世，一句話就完全超越。
傳授會失真，體會才能領會精神。明白事理，智慧圓融而有照亮一切的能力。清靜虛無，道理達到極致而沒有形體。 心念萌動，法法皆生。身影落下，塵塵皆現。這段精妙的光華，如同春天的美景。
是真是假，誰能描繪？像我還是像誰？不要陷入思索。地方自然成矩形， 天圓自然有規矩。三界再沒有多餘的法，一身與十方都相宜。
眉目炯炯有神，鬚髮蒼蒼。稀疏的樹林沾染著原野的雪，古老的山澗映照著秋天的光芒。 誰能分辨錦緞縫隙中細密的梭路？針眼剛剛穿透，線芒就顯露出來。仙鶴的夢境尚未醒來， 鳥兒的飛行沒有規律。公平買賣，還是讓他按行規來。
深深地沉默卻閃耀著光芒，極其虛空卻充滿靈性。我忘記了黑白，誰來為我描繪色彩？ 一點落在關鍵之處，萬物因緣而分化成形。月亮映照在水中，明亮而潔凈。雲朵從山洞中飄出，輕盈而自在。 善於應對，沒有固定的方法，結果就是這樣。這次隨處都可以建立門庭。
姿態笨拙，如同遲鈍的老師。靜止時沒有形象，行動時不知道時間。 有口卻要掛在墻上（不說話），沒有機會就不度絲。秋天的氣息清爽，星河淡淡的， 天空廣闊，夜裡的北斗星低垂。這個面目，與你相隨。
氣息清朗，山色秋意，光芒閃耀，月亮浮動。一無所寄託，六根不得收攝。任憑騰飛，與衆不同， 活潑跳躍，隨波逐流。天上天下，雲水自由。
孤身在云間，老去的頭髮雪白。叢林中的眼界清明。
【English Translation】 English version Empty and bright eyes, opening up in all the dusts, standing out among all things. Going and coming, welcoming and following, the three worlds extend vertically, the ten directions horizontally. You must believe that it falls when the wind blows. Think carefully, who has ever contended with external things?
The beard and hair are aging and turning white, like snowflakes adorning the cold forest. The eyebrows and eyes are cold and clear, like autumn descending on the ancient ravine. Responding to things is more than enough, Using it has no limit. Ignoring the wind and waves, leisurely like a floating seagull. Water and sky are connected, distantly following the returning geese.
A clumsy mouth is silent, a leisurely body is idle. Leaving and staying, skillfully grasping the key. Death and life, who is the same as you? Stroking the beard, like Huangbo (Huangbo Xiyun) Zen master. Snatching the staff, like a banana tree. The ten directions and three worlds, one sentence completely transcends.
Transmission loses truth, experience gains spirit. Understanding is wise and has the ability to illuminate everything. Pure and empty, the principle reaches its limit and has no form. Thoughts sprout, every dharma arises. Shadows fall, every dust appears. This exquisite brilliance is like the beauty of spring.
True or false, who can depict it? Like me or like whom? Do not fall into thinking. The ground naturally becomes a rectangle, The circle of the sky naturally has rules. There is no extra dharma in the three realms, the whole body is suitable for the ten directions.
The eyebrows and eyes are bright and piercing, the beard and hair are gray. Sparse forests are stained with snow in the wilderness, ancient ravines reflect the autumn light. Who can distinguish the fine shuttle paths in the brocade seams? The needle eye has just penetrated, and the thread is revealed. The crane's dream has not yet awakened, The birds' flight has no pattern. Fair buying and selling, let him follow the rules.
Deeply silent but shining, extremely empty but full of spirit. I have forgotten black and white, who will paint colors for me? One point falls on the key point, all things differentiate and take shape due to conditions. The moon reflects in the water, bright and clean. Clouds emerge from the cave, light and free. Being good at responding, there is no fixed method, the result is like this. This time, you can establish a portal everywhere.
A clumsy posture, like a dull teacher. Still without image, moving without knowing the time. Having a mouth but hanging it on the wall (not speaking), not passing silk without opportunity. The autumn air is clear, the Milky Way is faint, The sky is vast, and the Big Dipper hangs low at night. This face accompanies you.
The air is clear, the mountains are autumnal, the light shines, the moon floats. Nothing is entrusted, the six senses cannot be collected. Letting it soar, different from others, Lively and jumping, following the flow. Above and below the sky, clouds and water are free.
Alone in the clouds, old hair white as snow. The eyes in the forest are clear.
。河漢口門窄。 應時誰外諸緣。轉處自消一色。崢嶸萬像森羅。 向道與他平出。
赤肉鑿竅。干骨裹皮。自然無我。爾道是誰。雙瞳秋點點。 兩鬢雪絲絲。筇倚床頭。不去諸方行腳。 口掛壁上。欲學古人住持。淵默有句。真得無師。 崖蜂春采薝蔔華。海鳥夢臥珊瑚枝。
歲寒之姿。衰髮絲絲。明白之傳。湛存綿綿。秋空霽而天連水遠。 夜色冷而河橫斗旋。平買平賣兮將高就下。 中規中矩兮隨方逐圓。
像兮非真。真兮非像。妙明四大之前。自出諸緣之上。 不把一字之心傳。有吞百川之器量。 隨方普應而不虧。的的夜光而在掌。
默默家風如如規矩。妙不可以言傳。真不可以相取。 明白月壺。廓清天宇。物我情忘兮誰分爾汝。
智須轉色。凈還發光。活眼唯自照。喜眉為誰揚。 巍巍堂堂。煒煒煌煌。莫道儂家兮觸事面牆。
凈智而昭昭。體空而寥寥。天心河淡月欲下。 松頂雪寒春未消。三世遷流兮彈指可斷。萬年長久兮一念全超。 恁么來也。順風上潮。
山之寒兮帶雪。水之清兮含月。默而靈兮卓卓妙存。 靜而應兮塵塵光發。徹見離微兮任出任沒。
赤肉一團。疏通數竅。惟色惟聲。乃聽乃眺。不借應而即真。 不外虛而常照。長時默坐亡世機。 萬里青天絕飛鳥。謂爾
【現代漢語翻譯】 現代漢語譯本 河漢的入口狹窄。 順應時節，不依賴外在的因緣。轉變之處，自然消融為一體。高峻的山峰，萬象繁多而有秩序。 要說與它平等相處。
紅色的肉體上鑿了孔竅，乾燥的骨頭包裹著面板。自然而然地沒有『我』，你說這是誰？雙眼瞳仁如秋水般清澈，兩鬢的頭髮如雪般斑白。拄著竹杖靠在床頭，不再去各處雲遊。 口掛在墻壁上（指畫像），想要學習古人主持道場。深沉寂靜中有真理，真正得道于無師自通。 山崖上的蜜蜂春天採摘薝蔔花，海鳥在夢中安睡于珊瑚枝上。
寒冷季節的姿態，衰老的頭髮絲絲縷縷。明白的傳承，清澈地存在，綿延不絕。秋空晴朗，天水相連，遙遠無際。 夜色寒冷，銀河橫貫，斗柄旋轉。公平買賣啊，將高的就下。合乎規矩啊，隨著方圓而變化。
像啊，不是真的；真啊，不是像。在玄妙光明的四大假合之前，自然超越一切因緣之上。 不傳授一個字的心法，卻有吞納百川的器量。 隨順各方普遍應現而不虧損，明亮的夜光珠就在掌中。
默默無言的家風，如如不動的規矩。玄妙之處無法用言語傳達，真理無法用形象獲取。 明白如月壺，廓清整個天宇。物我兩忘，誰來區分你我？
智慧需要轉變顏色，清凈還要發出光芒。靈動的眼睛只照見自己，喜悅的眉毛為誰而揚？ 高大威嚴，光輝燦爛。不要說我啊，觸事都是面對墻壁（指開悟）。
清凈的智慧而光明，本體空寂而寥廓。天上的心，銀河清淡，月亮將要落下。 松樹頂上的雪寒冷，春天還沒有消融。三世的遷流，彈指間可以斷絕，萬年的長久，一念之間完全超越。 這樣來啊，順風而上潮。
山的寒冷啊，帶著雪；水的清澈啊，含著月。寂靜而靈妙啊，卓越地存在。 靜默而應驗啊，處處都發出光芒。徹底看清細微之處啊，任憑出現任憑消失。
一團紅色的肉，疏通了許多孔竅。只有顏色和聲音，才能聽和看。不借助於外在的應和而即是真，不依賴於虛空而常照。 長久地沉默靜坐，忘記世俗的機巧。萬里青天，沒有飛鳥的軌跡。告訴你
【English Translation】 English version The mouth of the Milky Way is narrow. Responding to the times, not relying on external conditions. Where it turns, it naturally dissolves into one. Towering peaks, myriad images are numerous and orderly. To say to be equal with it.
Red flesh with holes carved into it, dry bones wrapped in skin. Naturally without a 『self』, who do you say this is? Pupils clear like autumn water, temples of hair as white as snow. Leaning on a cane by the bedside, no longer traveling to various places. The mouth hangs on the wall (referring to a portrait), wanting to learn from the ancients in presiding over the monastery. In profound silence there is truth, truly attained without a teacher. Cliff bees gather champak flowers in spring, sea birds dream and sleep on coral branches.
The appearance of the cold season, the aging hair in strands. The clear transmission, purely existing, continuous and unbroken. The autumn sky is clear, the sky and water are connected, distant and boundless. The night is cold, the Milky Way crosses, the Big Dipper rotates. Fair buying and selling, going from high to low. Conforming to the rules, changing with the square and the round.
Like, not real; real, not like. Before the wondrously bright union of the four great elements, naturally beyond all conditions. Not transmitting a single word of the mind-dharma, yet having the capacity to swallow hundreds of rivers. Universally responding in all directions without deficiency, the bright night-shining pearl is in the palm.
The silent family tradition, the unmoving rules. The subtlety cannot be conveyed in words, the truth cannot be obtained through images. Clear like a moon-pot, clearing the entire sky. Forgetting self and others, who distinguishes you and me?
Wisdom needs to change color, purity must also emit light. The lively eyes only illuminate themselves, for whom do the joyful eyebrows raise? Tall and majestic, radiant and brilliant. Don't say that I, in everything, am facing a wall (referring to enlightenment).
Pure wisdom is bright, the essence is empty and vast. The heart of heaven, the Milky Way is faint, the moon is about to set. The snow on the pine top is cold, spring has not yet melted. The migration of the three worlds can be cut off in an instant, the eternity of ten thousand years is completely transcended in a single thought. Coming like this, going upstream with the wind.
The coldness of the mountain, carrying snow; the clarity of the water, containing the moon. Silent and spiritual, existing excellently. Silent and responsive, everywhere emitting light. Thoroughly seeing the subtle, allowing appearance and disappearance.
A lump of red flesh, with many holes opened. Only color and sound, can hear and see. Not borrowing from external response and is immediately true, not relying on emptiness and constantly shining. Long silent sitting, forgetting worldly cleverness. Ten thousand miles of blue sky, without the trace of birds. Telling you
畫工。那得其妙。
心得而真。物應而神。幻住三昧。覺了諸塵。灑灑落落不共法。 浩浩蕩蕩無邊身。明明白白隨流月。 葉葉華華到處春。
情謂之外兮言路那通。形殼之外兮模畫那同。 一方明有月。萬籟嘯而風。其應而妙。其用而沖。 圖星之拱兮周羅而北。流水之向兮曲折而東。
木石形骸冰雪肝膽。一點妙難名。十方機未感。 寒林搖落兮。誰捋老虎之須。滄海潮干兮。 誰探老驪之頷。默默湛存。昭昭元鑒。發用也連乾斷坤。 緣應也明離暗坎。
寒著蒼山之骨。雪壓老松之顛。形氣清而有像。 心跡泯而亡緣。諸塵不受。一印周旋。大大小小兮。 方方圓圓。神觀湛湛。和氣津津。玉澗流月。 瓊林發春。恰恰相融也。何此何彼。堂堂不在也。 奪境奪人。
心空月高。發白雪饒。氣吞百川兮其口如海。 浪捲萬里兮其舌翻潮。一句直指。三乘獨超。 忽雷破蟄起平地。赤腳踏虹登九霄。影草笑無術。 爛柯知有樵。
眉目十分。精神一段。巖高雪釋遲。木老春來緩。 古澗明月賓。青山白雲伴。借光何處不分身。 剎剎塵塵誰解喚。
默默有得。靈靈無依。妙窮出沒。照徹離微。萬像齊收一印。 三昧遍在群機。而今恁么相隨去。 終日如愚不我違。
肅蕭而秋。萬化潛收。英英
【現代漢語翻譯】 現代漢語譯本 畫工（畫家）。那得其妙（真正領悟其中奧妙）。
心得而真（用心體會才能獲得真諦），物應而神（事物相應才能達到神妙的境界）。幻住三昧（處於虛幻但又真實的禪定狀態），覺了諸塵（覺悟並瞭解世間萬物）。灑灑落落不共法（灑脫自在，擁有獨特的佛法），浩浩蕩蕩無邊身（廣闊無垠，擁有無限的身軀）。明明白白隨流月（清清楚楚，像月亮隨著流水而動），葉葉華華到處春（每一片葉子，每一朵花，都充滿了春意）。
情謂之外兮言路那通（情感表達之外，語言的道路如何能暢通？），形殼之外兮模畫那同（形體外表之外，模仿描繪又如何能相同？）。一方明有月（一方晴朗，明月高懸），萬籟嘯而風（各種聲音呼嘯，大風吹拂）。其應而妙（它的迴應是如此巧妙），其用而沖（它的作用是如此深遠）。圖星之拱兮周羅而北（星圖的拱形，像眾星拱衛北極星），流水之向兮曲折而東（流水的方向，曲折蜿蜒向東流去）。
木石形骸冰雪肝膽（擁有木石般的外形，冰雪般的肝膽）。一點妙難名（其中一點奧妙難以言說），十方機未感（十方世界的機緣尚未感知）。寒林搖落兮（寒冷的樹林搖搖欲墜），誰捋老虎之須（誰敢去捋老虎的鬍鬚？）。滄海潮干兮（滄海的潮水退去），誰探老驪之頷（誰敢去探尋老驪龍的下巴？）。默默湛存（默默地存在著），昭昭元鑒（明明白白的本性）。發用也連乾斷坤（發揮作用時，連線天道，斷絕地道），緣應也明離暗坎（因緣相應時，明白離卦和坎卦的道理）。
寒著蒼山之骨（寒冷侵蝕著蒼山的骨骼），雪壓老松之顛（白雪壓在老松的樹頂）。形氣清而有像（形體和氣息清澈而有形象），心跡泯而亡緣（心跡泯滅，沒有了因緣）。諸塵不受（不受世間萬物的干擾），一印周旋（用一個印記來應對一切）。大大小小兮（或大或小），方方圓圓（或方或圓）。神觀湛湛（精神境界清澈明亮），和氣津津（平和之氣充盈）。玉澗流月（清澈的溪澗中流淌著月光），瓊林發春（美麗的樹林里煥發出春意）。恰恰相融也（恰好融合在一起），何此何彼（哪裡分得清彼此？）。堂堂不在也（光明正大，無處不在）。奪境奪人（超越了環境和人）。
心空月高（內心空明，如明月高懸），發白雪饒（頭髮斑白，如白雪豐饒）。氣吞百川兮其口如海（氣概吞吐百川，它的口像大海一樣寬廣），浪捲萬里兮其舌翻潮（波浪席捲萬里，它的舌頭翻滾如潮水）。一句直指（一句話直接點明），三乘獨超（超越了聲聞乘、緣覺乘、菩薩乘）。忽雷破蟄起平地（突然一聲雷霆，驚醒了蟄伏的生物，從平地而起），赤腳踏虹登九霄（赤腳踩著彩虹，登上九重天）。影草笑無術（影子和草木嘲笑自己沒有辦法），爛柯知有樵（王質爛柯的故事，知道有樵夫的存在）。
眉目十分（眉目清晰），精神一段（精神飽滿）。巖高雪釋遲（高高的巖石上，積雪融化得很慢），木老春來緩（老樹的春天來得比較晚）。古澗明月賓（古老的溪澗，明月是它的客人），青山白雲伴（青山和白雲相伴）。借光何處不分身（藉著光明，哪裡不能分身？），剎剎塵塵誰解喚（每一個剎那，每一粒微塵，誰能理解並呼喚它？）。
默默有得（默默地有所領悟），靈靈無依（靈性空明，沒有依靠）。妙窮出沒（奧妙窮盡于出沒之間），照徹離微（照亮並徹悟細微之處）。萬像齊收一印（將世間萬象都收攝於一個印記之中），三昧遍在群機（禪定遍佈于各種機緣之中）。而今恁么相隨去（現在就這樣跟隨而去），終日如愚不我違（整天像個愚人一樣，不違背本性）。
肅蕭而秋（肅穆蕭瑟的秋天），萬化潛收（萬物都潛藏收斂）。英英（英氣勃勃）。
【English Translation】 English version Painter. That obtains its subtlety (truly understands its mysteries).
Gained by heart and true (Only by experiencing with the heart can one obtain the truth), things respond and become divine (things respond to each other to reach a divine state). Illusory dwelling Samadhi (being in a state of illusory but real meditation), awakened to all dusts (awakened and understood all things in the world). Free and unrestrained, unique Dharma (free and at ease, possessing unique Buddhist teachings), vast and boundless, limitless body (vast and boundless, possessing a limitless body). Clearly and plainly following the flowing moon (clear and plain, like the moon moving with the flowing water), every leaf and flower, spring everywhere (every leaf, every flower, is full of spring).
Beyond emotional expression, how can language communicate? (Beyond emotional expression, how can the path of language be clear?), beyond physical form, how can imitation be the same? (Beyond physical appearance, how can imitation be the same?). One side is clear with the moon (one side is clear, with the bright moon hanging high), myriad sounds whistle and the wind blows (various sounds whistle, the wind blows). Its response is subtle (its response is so subtle), its use is profound (its use is so profound). The arch of the star chart, surrounded and facing north (the arch of the star chart, like the stars surrounding the North Star), the direction of the flowing water, winding and turning east (the direction of the flowing water, winding and turning east).
Wood and stone form, ice and snow courage (possessing the form of wood and stone, the courage of ice and snow). A point of mystery is difficult to name (a point of mystery is difficult to name), the opportunity of the ten directions is not yet felt (the opportunity of the ten directions has not yet been felt). Cold forest swaying and falling (the cold forest swaying and falling), who dares to stroke the tiger's whiskers? (who dares to stroke the tiger's whiskers?). The tide of the vast sea recedes (the tide of the vast sea recedes), who dares to explore the old dragon's chin? (who dares to explore the old dragon's chin?). Silently existing (silently existing), clearly the original mirror (clearly the original nature). Its function connects heaven and severs earth (when it functions, it connects the way of heaven and severs the way of earth), its response clarifies separation and obscures the pit (when the conditions respond, it clarifies the principles of the trigrams 'Li' and 'Kan').
Cold touches the bones of the green mountain (cold erodes the bones of the green mountain), snow presses the top of the old pine (snow presses the top of the old pine). The form and energy are clear and have an image (the form and energy are clear and have an image), the mind and traces are extinguished and there is no cause (the mind and traces are extinguished and there is no cause). All dusts are not received (not disturbed by all things in the world), one seal revolves (using one seal to respond to everything). Big and small (big or small), square and round (square or round). Divine view is clear (the spiritual realm is clear and bright), harmonious energy is abundant (harmonious energy is abundant). Jade stream flows with the moon (the clear stream flows with moonlight), jade forest blooms with spring (the beautiful forest blooms with spring). They blend perfectly (they blend perfectly), where is this and that? (where can one distinguish between this and that?). Magnificently not there (magnificently not there). Seizing the environment and seizing people (transcending the environment and people).
The mind is empty and the moon is high (the mind is empty and clear, like the bright moon hanging high), the hair is white and the snow is abundant (the hair is white, like abundant snow). The breath swallows hundreds of rivers, its mouth is like the sea (the breath swallows hundreds of rivers, its mouth is as wide as the sea), the waves roll ten thousand miles, its tongue turns like the tide (the waves roll ten thousand miles, its tongue rolls like the tide). One sentence points directly (one sentence points directly), the three vehicles are uniquely surpassed (surpassing the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Suddenly thunder breaks hibernation and rises from the ground (suddenly a thunderclap awakens the hibernating creatures, rising from the ground), barefoot stepping on the rainbow ascends to the ninth heaven (barefoot stepping on the rainbow ascends to the ninth heaven). Shadow grass laughs without skill (shadows and grass laugh at themselves for having no skill), rotten axe knows there is a woodcutter (the story of Wang Zhi's rotten axe, knowing there is a woodcutter).
Eyebrows and eyes are clear (eyebrows and eyes are clear), spirit is a section (spirit is full). The snow on the high rock melts slowly (the snow on the high rock melts slowly), the spring of the old tree comes late (the spring of the old tree comes late). The ancient stream is a guest of the bright moon (the ancient stream, the bright moon is its guest), the green mountain is accompanied by white clouds (the green mountain is accompanied by white clouds). Where does borrowing light not separate the body? (where does borrowing light not separate the body?), who can understand and call every moment and every dust? (who can understand and call every moment and every dust?).
Silently gaining (silently gaining), spiritually without reliance (spiritually clear, without reliance). The mystery exhausts coming and going (the mystery exhausts coming and going), illuminating and thoroughly understanding the subtle (illuminating and thoroughly understanding the subtle). All images are collected into one seal (collecting all images of the world into one seal), Samadhi is everywhere in the group of opportunities (Samadhi is everywhere in the group of opportunities). Now, how do you follow along? (Now, how do you follow along?), all day like a fool, not violating me (all day like a fool, not violating my nature).
Solemn and desolate autumn (solemn and desolate autumn), all transformations are hidden and collected (all things are hidden and collected). Heroic (heroic).
而春。群匯舒伸。天地之間誰造物。 樞機之發是何人。
八字眉低。四方口闊。髮色松雪寒。目光巖電爍。 橐籥之空。樞機之活。其間勿爾安排。里許是誰造作。 影草不彰兮。妙觸無瘢。沒身不殆兮。 長生有藥。
悽然而秋。眼冷心休。溫然而春。口笑眉伸。了了無分別智。 恢恢不思議仁。亡機返樸。得用還淳。 圖畫之巧。那有其神。
秋入眼角。春生鼻筒。鉗錘堅外。橐籥虛中。世機抱甕之拙。 道用斫輪之工。蜂采華房兮。蠟脾釀蜜。 犀酣桂轂兮。兔鼻流通。
萎萎嬴嬴。跛跛挈挈。用綿綿而云行。機歷歷而電掣。 有時緘口銜枚。也學住山束篾。生兮不生。 滅兮不滅。秋水之月兮。春山之雪。
身心自然。松石亡年。春云間似鶴。秋水遠連天。 虛能外應。默守家傳。東西南北。一等周旋。
赤肉一塊。臭膿一袋。何物著乎中。有應發於外。 妙入群機。默成三昧。個時撒手斷崖前。方見渾侖撲不碎。
教示無轍跡。贊之絕涯岸。才發名言。便成形段。 月蘆混處鳴鷗。天水連時沒雁。而今對現十成。 向道只得一半。
清白而游。江湖風月之秋。變態而神。雲煙草木之春。 體之而真。用之而淳。非佛非祖。而能佛能祖。 非天非人。而能天能人。
四大無埃。五蘊外來
【現代漢語翻譯】 現代漢語譯本： 而今是春天。萬物舒展生長。這天地之間是誰創造的？ 那運轉的機關是誰發動的？ 八字眉低垂，四方口寬闊。頭髮如寒冷的松雪，目光如巖石閃電般銳利。 風箱空虛，機關靈活運轉。其中不要人為安排，這裡面是誰在造作？ 隱藏軌跡不顯露啊，微妙的感觸沒有痕跡。隱沒自身沒有危險啊， 長生不老有靈藥。 淒涼的是秋天，眼神冷漠心也平靜。溫暖的是春天，嘴角含笑眉毛舒展。明明白白具有無分別的智慧， 寬廣包容具有不可思議的仁慈。捨棄機巧迴歸純樸，獲得作用迴歸純真。 精巧的圖畫，怎能有這樣的神韻？ 秋意進入眼角，春意萌生於鼻孔。鉗子錘子堅固外表，風箱保持虛空狀態。世俗的機巧如同抱著水甕的笨拙， 道的運用如同輪扁斫輪的精妙。蜜蜂採摘花朵，蜂巢釀造蜂蜜。 犀牛酣睡于桂樹叢中，兔子呼吸暢通。 衰弱啊，強壯啊，跛腳啊，提攜啊。運用連綿不絕如行雲流水，機巧分明如閃電飛逝。 有時閉口不言，也學習隱居山林。 生啊，不是真的生； 滅啊，不是真的滅。如同秋水中的月亮，如同春山上的白雪。 身心自然而然，如同松樹巖石般長壽。春天的雲彩間或像仙鶴，秋天的江水遙遠連線天邊。 虛空才能對外感應，默默守護家傳。東西南北，一律周全。 這不過是一塊紅肉，一個裝滿臭膿的袋子。什麼東西存在於其中，能夠對外產生感應？ 巧妙地進入各種機能，默默地成就禪定。這個時候在懸崖前撒手放開，才能看見渾然一體無法打碎的。 教導沒有固定的模式，讚美也超越了邊際。一旦發出言語，就形成了固定的概念。 月光下蘆葦叢中傳來鷗鳥的鳴叫，天水相連時淹沒了大雁。如今完全顯現， 如果向道而行，也只得到了一半。 清白自在地遊歷，如同江湖風月般的秋天。變化莫測而神奇，如同雲煙草木般的春天。 體會它就真實，運用它就純樸。不是佛也不是祖師，卻能像佛像祖師。 不是天也不是人，卻能像天像人。 四大皆空沒有塵埃，五蘊是從外而來。
【English Translation】 English version: And now it is spring. All things gather, stretch, and grow. Who is the creator of this heaven and earth? Who initiates the workings of the pivot? Eyebrows droop in an eight shape, the square mouth is wide. Hair is like cold pine snow, eyes gleam like lightning from rocks. The bellows are empty, the pivot is lively. Do not arrange things artificially within it; who is creating within this? Traces are hidden and not revealed, wondrous touch leaves no scar. Submerge yourself without danger, There is medicine for eternal life. Sorrowfully, it is autumn, eyes are cold and the heart rests. Warmly, it is spring, the mouth smiles and eyebrows stretch. Clearly possessing wisdom without discrimination, Broadly possessing inconceivable benevolence. Abandoning artifice, returning to simplicity, obtaining function, returning to purity. How can skillful paintings possess such spirit? Autumn enters the corners of the eyes, spring arises in the nostrils. Tongs and hammer strengthen the exterior, bellows remain empty within. Worldly artifice is like the clumsiness of embracing a water jar, The function of the Dao is like the skill of Wheelwright Bian carving a wheel. Bees gather from flowery chambers, wax combs brew honey, Rhinos slumber in cassia groves, rabbits' noses are unobstructed. Weak, strong, lame, carrying. Using continuously like flowing clouds, the mechanism is distinct like flashing lightning. Sometimes sealing the mouth and holding a gag, also learning to dwell in the mountains and binding reeds. Born, yet not truly born; Extinguished, yet not truly extinguished. Like the moon in autumn water, like the snow on spring mountains. Body and mind are natural, like pines and rocks without years. Spring clouds resemble cranes, autumn waters extend far connecting to the sky. Emptiness can respond externally, silently guarding the family tradition. East, west, north, south, equally complete. Just a piece of red meat, a bag of foul pus. What dwells within it, that can respond externally? Subtly entering all functions, silently accomplishing samadhi (Samadhi: a state of meditative consciousness). At this moment, letting go before the cliff, only then can you see the undivided whole that cannot be shattered. Teaching has no fixed pattern, praise transcends all boundaries. As soon as words are uttered, they form fixed concepts. In the moonlight, gulls cry among the reeds, when heaven and water connect, wild geese disappear. Now fully manifest, If you turn towards the Dao, you only obtain half. Purely and freely wandering, like autumn with rivers, lakes, wind, and moon. Changing and wondrous, like spring with clouds, mist, grass, and trees. Embody it and it is true, use it and it is pure. Not Buddha, not Patriarch, yet able to be Buddha and Patriarch. Not Heaven, not human, yet able to be Heaven and human. The four elements are without dust, the five aggregates come from outside.
。智慧尚歸父。因緣初不媒。 西山寒月下。東海夜潮回。一一根塵妙觸事。 千千手眼隨宜開。眾生世界瞭如幻。影像那涴吾靈臺。
看看心空骨寒。槁木暖未發。髑髏津瀝乾。秋入眼角。 春生鼻端。相呼相喚知音會。為我門前倒剎竿。
個是何人。氣清骨貧。煙霞面目。丘壑精神。二儀自然一體。 萬像況與同塵。床上全威白額虎。 鉤頭可意赤稍鱗。
爾是何人。緇衣裹身。靜住天無四壁。機回月帶重輪。 夢蝶境中間有趣。露蟬胸次凈無塵。 相隨化事入𢌅井。百草頭上風煙春。
貌古而孤。氣清而臞。秋生林壑。月在江湖。見道之體盈而虛。 隨世之用有而無。佛佛祖祖。 只個規模。
靜而純湛而存。海日珊瑚樹。巖松琥珀根。家風傳父祖。 事業付兒孫。回途妙觸了機用。個是百千三昧門。
寒林氣清。晚浦潮平。自由之像。相隨而名。孤藤拳脫略。 三篾肚膨亨。鬧市誰嫌機用熟。叢林人道飽參生。
清白傳家。湛存授手。木落風高。水明月晝。雙瞳冷用眉。 片舌閑搖口。宗通也洞水逆。流孝滿也曹山顛酒。
寒雪覆顛。閑云擁肩。動隨爾後。靜住其前。百草頭邊老僧句。 千華臺上古佛禪。法法出礙。 心心密傳。百戰之瘡兮風雨瘢癢。九野之耕兮泥水領穿。
體之湛存。
【現代漢語翻譯】 現代漢語譯本：智慧最終歸於本源（父，指本源）。因緣的產生最初並非由外力撮合（媒，指媒合）。 西山之下，寒冷的月光灑落；東海之濱，夜晚的潮水涌動。每一個根塵相接的微妙體驗， 都伴隨著千千萬萬的手眼，根據需要而開啟。眾生的世界，了知如夢如幻；這些虛幻的影像，又怎能玷污我清凈的靈臺？
看看這顆心，空明而清冷，骨骼也似寒冰。枯木雖然乾枯，卻蘊含著生機尚未萌發；骷髏頭雖然乾涸，或許還會有津液滴落。秋意已染上眼角， 春意卻已在鼻端悄然萌生。互相呼喚，互相尋找，只為與知音相會；請為我在門前，將那倒立的剎竿扶正。
這個人是誰？氣質清逸，骨骼清貧。擁有如煙霞般飄渺的面容，如山丘溝壑般深邃的精神。天地萬物本為一體， 萬千景象又何須與塵世相同？床上那隻威風凜凜的白額虎，鉤頭上那條悠然自得的赤色鯉魚。
你是何人？身穿緇衣（緇衣，僧人的黑色僧衣）。靜靜地安住，感覺天地間空曠無垠；心機運轉，如同明月帶著重重光環。夢中化蝶的境界，其中自有樂趣；如同露珠下的蟬，胸懷清凈，一塵不染。 與你相隨，將教化之事帶入深井（𢌅井，深井）；百草頭上，都充滿了風煙和春意。
外貌古樸而孤高，氣質清逸而清瘦。秋意在山林溝壑間瀰漫，月光在江湖水面上盪漾。體悟大道，其本體是盈滿而虛空的， 順應世事，其作用是有用而無形的。諸佛和祖師， 都遵循著這個規律。
保持清靜，純粹而專注地存在。如同海日下的珊瑚樹，巖石上的琥珀根。家風代代相傳， 事業交付給子孫後代。迴歸本源，巧妙地運用各種機緣，這便是那千百種三昧之門。
寒冷的樹林，空氣清新；傍晚的河岸，潮水平緩。自由自在的景象，相互伴隨而得名。如同老藤掙脫束縛， 又如三個篾片紮成的肚子，膨脹而圓滿。在喧鬧的市井中，誰會嫌棄機用太過熟練？在叢林中，人們都說他已經飽參而開悟。
清白的家風代代相傳，純粹的禪定用心傳授。樹葉飄落，秋風高爽；水面清澈，月光明亮。用冷峻的雙眼， 隨意地撥動舌頭。通達宗門，如同洞山逆流而上；孝道圓滿，如同曹山在山頂飲酒。
寒冷的雪覆蓋著頭頂，悠閑的云環繞著雙肩。行動跟隨著你，靜止安住於你之前。百草頭上的老僧之句， 千華臺上的古佛之禪。法法都能破除障礙， 心心相印，秘密相傳。百戰留下的瘡疤，在風雨中隱隱作痛；九野耕耘，泥水浸透了衣領。
體悟那湛然存在的本體。
【English Translation】 English version: Wisdom ultimately returns to its source (Father, referring to the source). The arising of causes and conditions was not initially brought about by external forces (媒, referring to matchmaking). Beneath the Western Mountains, the cold moonlight scatters; along the shores of the Eastern Sea, the night tide surges. Each subtle experience of the interaction between the six sense organs and their objects, is accompanied by thousands upon thousands of hands and eyes, opening according to need. The world of sentient beings is understood as illusory; how can these illusory images defile my pure spirit?
Look at this heart, empty and clear, the bones also like cold ice. Although the withered tree is dry, it contains the potential for life yet to sprout; although the skull is parched, perhaps there will still be fluid dripping. The autumn has already touched the corners of the eyes, but the spring has already quietly sprouted at the tip of the nose. Calling out to each other, searching for each other, only to meet with kindred spirits; please, for me, set upright the inverted flagpole before the gate.
Who is this person? With a clear temperament and impoverished bones. Possessing a face as ethereal as mist and clouds, a spirit as profound as hills and valleys. Heaven and earth are naturally one body, so why should the myriad phenomena be the same as the dust of the world? The majestic white-browed tiger on the bed, the leisurely red carp on the hook.
Who are you? Clad in black robes (緇衣, the black robes of a monk). Quietly abiding, feeling the boundlessness of heaven and earth; the workings of the mind revolve, like the moon with its many halos. The realm of dreaming of becoming a butterfly, within which there is inherent joy; like the cicada beneath the dew, the heart is pure and free from dust. Following you, bringing the work of teaching into the deep well (𢌅井, deep well); atop the hundred grasses, all are filled with wind, smoke, and the essence of spring.
Appearance ancient and solitary, temperament clear and lean. Autumn pervades the forests and valleys, moonlight ripples on the rivers and lakes. Realizing the Tao, its essence is full yet empty, conforming to the world, its function is useful yet formless. All Buddhas and Patriarchs, follow this pattern.
Maintain stillness, purely and attentively existing. Like the coral tree beneath the sea sun, the amber root on the rock. The family tradition is passed down through generations, the work is entrusted to future generations. Returning to the source, skillfully utilizing all opportunities, this is the gate of thousands of Samadhis.
The cold forest, the air is fresh; the evening shore, the tide is calm. The image of freedom, named through mutual association. Like an old vine breaking free from its constraints, or like a belly made of three bamboo strips, swelling and full. In the bustling marketplace, who would dislike the skillful use of function? In the monastery, people say he has fully participated and awakened.
A pure and honest family tradition passed down through generations, pure meditation taught with the heart. Leaves fall, the autumn wind is high; the water is clear, the moonlight is bright. Using cold eyes, casually moving the tongue. Understanding the sect, like Dongshan going against the current; fulfilling filial piety, like Caoshan drinking wine on the mountaintop.
Cold snow covers the crown of the head, leisurely clouds embrace the shoulders. Movement follows after you, stillness abides before you. The words of the old monk atop the hundred grasses, the Chan of the ancient Buddha on the thousand-flower platform. Every Dharma can break through obstacles, heart to heart, secretly transmitted. The scars of a hundred battles, aching faintly in the wind and rain; plowing the nine fields, mud and water soak through the collar.
Realize that which is purely and constantly existing.
潮縮海門。用之亡痕。春入華根。光明射珊瑚之魂。 波瀾派崑崙之源。影動非幡。 聲揚度垣。靜以應繁。沖以待喧。騏驥之姿千里之奔。 雲夢之量八九之吞。斫輪之工兮擬誰授克家之學。 抱甕之樸兮將自灌丈人之園。
歲寒之容。高巖雪松。清白之胸。冷月霜鐘。種田博飯。 地藏之春農。明鏡非臺。黃梅之夜舂。 百草頭上閑和尚。而今何處不相逢。
本體無生。諸塵幻成。白髮雪漫頂。青瞳秋在泓。 妙觸出礙。機用超情。珠走不留影。谷虛還應聲。 默默坐寒唯自照。天無四壁月三更。
神定氣平。心空智明。其機靜而自應。其用虛而不盈。 寒潭月落。霽夜河橫。紹了亡祖位。借功成佛名。 建立因緣皆爾爾。剎塵世界與眾生。
蟄梭未飛。肌膚不把。老虎似衰。眼力猶威。頭須霜雪塢。 舌頰風雷機。氣爽秋高河漢闊。霽寒夜永鬥牛輝。 陰陽爻象。天地範圍。借伴來也。 相逢庶幾。
二儀同根。萬物一源。機活靜樞之臼。像成玄牝之門。 幽而不昏。湛而若存。用妙觸而出礙。 體至虛而無痕。車轍出門而合度。桃李成蹊而不言。
枯木之春。蟠桃之辰。自然時節。不費精神。啐啄丹山之鳳窟。 游躍桃華之龍津。一機歷歷。 三昧塵塵。眼中之物物中眼。身里出門門裡身。
【現代漢語翻譯】 現代漢語譯本 潮水退去，海門平靜。運用它，不留痕跡。春意進入花根，光明照耀珊瑚的靈魂。 波濤源於崑崙山脈。影像晃動，並非幡動。 聲音傳播，超越界限。以靜來回應喧囂，以衝來等待喧鬧。駿馬的資質，能奔馳千里。 雲夢澤的容量，能吞吐八九。高明的工匠啊，要向誰傳授興家立業的學問？ 抱著瓦罐的老人啊，將親自灌溉自己的園子。
歲末寒冬的景象，如同高巖上的雪松。清白坦蕩的胸懷，如同寒夜的冷月霜鐘。種田只為果腹。 如同地藏菩薩一樣辛勤的農夫。明鏡本來就不是臺，如同黃梅禪宗的夜晚舂米一樣平常。 百草頭上的閒適和尚，如今在哪裡不能相逢呢？
本體本無生滅，諸般塵世皆是幻化而成。白髮如雪，佈滿頭頂，清澈的眼瞳，如同秋水般明凈。 微妙的感觸超越阻礙，機敏的運用超越情感。珍珠滾動不留痕跡，空曠的山谷能夠迴應聲音。 默默地在寒冷中打坐，獨自觀照自身。天空沒有四壁，明月已是三更。
精神安定，氣息平和。內心空明，智慧顯現。它的機能靜止而自然應答，它的作用空虛而不盈滿。 寒潭映照月亮的倒影，雨後晴朗的夜晚，銀河橫跨天際。繼承了亡祖的地位，借用功德成就佛的名號。 建立因緣，一切都是如此。剎塵世界與所有眾生。
蟄伏的蟲子尚未飛動，肌膚不加修飾。老虎看似衰老，眼力依然威猛。頭須如同霜雪覆蓋的山塢。 舌頭和臉頰如同風雷般迅猛。秋高氣爽，銀河廣闊，雨後寒冷的夜晚漫長，斗宿和牛宿閃耀光輝。 陰陽的爻象，天地的範圍，借個伴侶來吧。 相逢的機會是多麼難得。
天地二儀同根同源，萬物本為一體。機能活躍如同靜止的樞紐，現象顯現如同玄妙的門戶。 幽深而不昏暗，澄澈而彷彿存在。用微妙的感觸來超越阻礙，本體至虛而沒有痕跡。 車輪駛出門外而符合規度，桃李樹下走出小路，卻不需言語。
枯木逢春，蟠桃成熟的時節。一切都是自然而然，無需耗費精神。小鳥從丹山鳳穴中破殼而出。 魚兒在桃花盛開的龍津中自由遊動。一機運轉，歷歷分明。 三昧真火，遍佈塵世。眼中之物，物中之眼，身里出門，門裡之身。
【English Translation】 English version The tide recedes, and the sea gate is calm. Using it, no trace remains. Spring enters the flower roots, and light shines upon the soul of the coral. Waves originate from the Kunlun Mountains. The shadow moves, but it is not the pennant that moves. The sound spreads, transcending boundaries. Respond to the clamor with stillness, and await the noise with emptiness. The quality of a fine steed is to gallop a thousand miles. The capacity of Yunmeng Lake is to swallow eight or nine. O skilled craftsman, to whom will you impart the knowledge of building a successful family? The old man holding the earthen jar will personally irrigate his own garden.
The appearance of the cold winter is like a snow-covered pine on a high cliff. A pure and upright heart is like a cold moon and a frosty bell. Farming is only for sustenance. Like the diligent farmer who is like Ksitigarbha Bodhisattva. The bright mirror is not a stand, just like the night of Huangmei Zen, pounding rice is ordinary. The leisurely monk on top of the hundred grasses, where can you not meet him now?
The essence has no birth or death, all worldly dust is illusory. White hair like snow covers the head, clear pupils are like autumn water. Subtle touch transcends obstacles, and skillful use transcends emotions. Pearls roll without leaving a trace, and empty valleys can echo sounds. Silently sitting in the cold, only illuminating oneself. The sky has no four walls, and the moon is at the third watch.
The spirit is settled, and the breath is peaceful. The mind is empty and bright, and wisdom appears. Its function is still and responds naturally, and its use is empty and not full. The cold pool reflects the moon, and on a clear night after the rain, the Milky Way spans the sky. Inherited the position of the deceased ancestor, and borrowed merit to achieve the name of Buddha. Establishing causes and conditions, everything is like this. The world of dust and all sentient beings.
The hibernating insect has not yet flown, and the skin is not adorned. The tiger seems old, but its eyesight is still fierce. The head and beard are like a mountain village covered in frost and snow. The tongue and cheeks are like wind and thunder. The autumn is crisp and high, the Milky Way is vast, and the cold night after the rain is long, with the stars Dou and Niu shining brightly. The symbols of yin and yang, the scope of heaven and earth, borrow a companion. The opportunity to meet is so rare.
Heaven and earth have the same root and origin, and all things are one. The function is active like a still pivot, and the phenomenon appears like a mysterious portal. Deep and not dark, clear and seemingly existent. Use subtle touch to transcend obstacles, and the essence is empty and without trace. The wheels go out the door and conform to the rules, and a path is formed under the peach and plum trees without words.
The spring of withered trees, the season of ripe peaches. Everything is natural, without expending energy. The chick breaks out of the egg in the Phoenix cave of Dan Mountain. The fish swim freely in the Dragon Ford where peach blossoms bloom. One machine operates, clearly and distinctly. Samadhi fire pervades the world. The object in the eye, the eye in the object, going out the door in the body, the body in the door.
疏豁性情。谷虛而不盈。舒散胸膚。冰渙而不凝恁么來也。 觸處相應。
錦云晚晴。璧月夜明。妙心無住住。幻事不生生。 天際冥冥雁字沒。潮痕滟滟鯨波平。
靜復湛存。潮退珊瑚之根。智隨用奔。派發崑崙之源。 光風草木獻春像。霽夜魚龍吞月魂。
山向岳奔。川趨海吞。船浮水柔有力。雁沒煙冷無痕。 二三四七傳持之句。百千萬億變化之門。 招手授手。知恩報恩。
孤節老全。叢林歲寒。機用千變時事百難。玉經火而愈潤。 蓮秀水而常幹。牛頭之懶口掛壁。 麈尾之辯舌翻瀾。觸事出礙兮虛空揮劍。 眾影不粘兮明珠走盤。
老節疏蹤。傲雪之松。真智證理。吟云之龍。飽叢林而彭亨肚。 善知識而隗磊胸。春成萬物兮平等無像。 海吞百川兮自然有容。
智靜用沖。道明體空。清白轉色。幽微借功。一乘句里那回互。 百草頭上還疏通。虎頭之顧。 牛頭之融。且癡且懶。不謀而同。
江湖之秋。清入雙眸。草木之春。溫生兩唇。髑髏眉底自照眼。 赤肉團上無位人。門門得用。 薄藝隨身。
觀身因緣。芭蕉不堅。悟世幻化。木槿之謝。舒叢林之氣兮。 時節長春。分密室之燈兮。光明不夜。 應物現形。見聞閑暇。
節棱棱而老松之孤。心空空兮修竹之臞。雪霜之氣。
【現代漢語翻譯】 現代漢語譯本 疏朗豁達的性情。山谷空虛而不盈滿。舒展胸懷。如同冰雪消融而不凝結，這是如何達到的呢？ 觸處都能相應。
晚霞如錦，晴空萬里。明月如璧，照亮夜晚。妙心不住于任何事物，幻化的事物不真實存在。 天邊昏暗，大雁的身影消失不見。潮水退去，波光粼粼，鯨魚在平靜的海面遊動。
靜止時澄澈深邃，潮水退去，露出珊瑚的根基。智慧隨著運用而奔騰，如同崑崙山涌出河流的源頭。 和煦的春風吹拂草木，呈現出春天的景象。晴朗的夜晚，魚龍吞吐著月亮的精華。
山巒朝著高山奔去，河流朝著大海奔流。船隻漂浮在柔和的水面上，卻蘊含著巨大的力量。大雁消失在煙霧瀰漫的寒冷中，不留痕跡。 '二三四七'所傳持的語句，是通往'百千萬億'變化的法門。 招手示意，傳授心法。知恩圖報，感恩戴德。
高尚的節操保持完整，如同經歷寒冬的叢林。機智的運用千變萬化，時事艱難困苦。玉石經過火的燒煉反而更加潤澤。 蓮花在水中生長卻保持潔凈。牛頭的懶惰，口掛在墻壁上（形容無所事事）。 麈尾的辯論，口若懸河，滔滔不絕。觸事無礙，如同在虛空中揮舞寶劍。 眾多的影子無法沾染，如同明珠在盤中滾動。
年老的節操，疏遠的軌跡，如同傲雪的青松。真正的智慧證悟真理，如同吟云的蛟龍。飽食叢林，肚子圓滾滾的。 善知識胸懷寬廣，氣度不凡。春天成就萬物，平等而沒有分別。 大海容納百川，自然而有包容。
智慧寂靜而運用無窮，道義明瞭而本體空寂。清白可以轉化為各種色彩，幽微之處可以藉助功德顯現。在一乘的教義里如何相互轉化？ 在百草的頂端仍然可以疏通。如同虎頭回顧， 牛頭融合。既癡又懶，卻不謀而合。
江湖的秋色，清澈地映入眼簾。草木的春意，溫暖地滋潤著雙唇。骷髏的眉眼，能夠自我照見。 在赤肉團上，沒有地位的人（指真我）。處處都能運用自如。 即使是微薄的技藝，也能伴隨終身。
觀察身體的因緣，如同芭蕉樹不堅固。領悟世間的幻化，如同木槿花轉瞬凋謝。舒展叢林的氣息啊， 時節永遠是春天。分發密室的燈火啊，光明永不熄滅。 應物而顯現各種形態，見聞之時保持閒適。
節操棱角分明，如同蒼老的松樹般孤傲。心境空明澄澈，如同修長的竹子般清瘦。雪霜的氣息。
【English Translation】 English version A free and uninhibited disposition. A valley is empty, not full. Relaxing the chest and body. Like ice melting and not freezing, how does one achieve this? Responding appropriately to everything.
Brocade clouds in the evening, clear sky. A jade-like moon illuminates the night. The wonderful mind dwells nowhere, illusory things are not truly born. The sky is dark, the wild geese disappear. The tide recedes, the waves glisten, whales swim on the calm sea.
Still and deeply preserved. The tide recedes, revealing the roots of coral. Wisdom follows its use and rushes forth, like the source of a river flowing from Kunlun (a legendary mountain). A gentle breeze and plants offer the image of spring. On a clear night, fish and dragons swallow the moon's essence.
Mountains rush towards the high peaks, rivers flow towards the sea. A boat floats on the soft water, yet possesses great strength. Wild geese disappear into the cold, misty air, leaving no trace. The phrases transmitted by 'two, three, four, seven' are the gateway to 'hundreds of millions' of transformations. Waving a hand, imparting the mind-method. Knowing kindness, repaying kindness.
A noble character remains complete, like a forest enduring the cold winter. The use of ingenuity is ever-changing, worldly affairs are difficult and challenging. Jade becomes more lustrous after being fired. The lotus grows in water yet remains pure. The laziness of Niu-tou (Ox-head, a Zen master), his mouth hangs on the wall (idiom for being idle). The eloquence of the deer-tail whisk, the tongue stirs up waves. Unobstructed in all matters, like wielding a sword in empty space. Numerous shadows cannot cling, like a bright pearl rolling on a plate.
An old and sparse trail, like a pine tree that defies the snow. True wisdom proves the truth, like a dragon chanting in the clouds. Having eaten his fill in the forest, his belly is round and full. A good teacher has a broad mind and extraordinary demeanor. Spring brings forth all things, equal and without distinction. The sea swallows hundreds of rivers, naturally accommodating.
Wisdom is still and its use is vast, the Way is clear and its essence is empty. Purity can be transformed into various colors, the subtle can be revealed through merit. How do they interact in the One Vehicle teaching? At the top of the hundred grasses, there is still unobstructed passage. Like the tiger head looking back, The ox head merges. Both foolish and lazy, yet unintentionally in agreement.
The autumn of rivers and lakes, clear and reflected in the eyes. The spring of plants and trees, warm and generating on the lips. The skull's eyebrows can see themselves. On the red flesh mass (the heart), there is no position for a person (the true self). Able to use freely everywhere. Even with meager skills, one can accompany oneself throughout life.
Observe the causes and conditions of the body, like the banana tree, not firm. Realize the illusion of the world, like the hibiscus flower that fades quickly. Relax the atmosphere of the forest, The season is always spring. Distribute the lamps of the secret chamber, the light never goes out. Manifesting forms in response to things, maintaining leisure when seeing and hearing.
The integrity is distinct, like the solitary old pine. The mind is empty and clear, like the slender bamboo, lean. The air of snow and frost.
丘壑之軀。雲水之去就。叢林之典模。 放開來底。相識也無。
余云消于霽虛。片月上于秋壺。光清巖壑。影現江湖。 類中之異。物中之殊。虎生三日食牛氣。 馬走千里隨母駒。賞音有以。德鄰不孤。
虛空之身兮遍十方。古佛之心兮逾三光。得之而藏。 兀然如秋兮。百念自涼。用之而芳。粲然如春兮。 萬像成章。德形外徼。道在中央。
剎剎塵塵。隨應現身。百川之月。百華之春。阿爾隨宜手眼快。 更誰敢議骨頭貧。道交德鄰。 主主賓賓。
三世混融。據本來而合同。六門變通。在今日而亡功。 下錢胡餅案。放手饅頭籠。南山起云兮。 北山下雨。古佛露柱兮。互換家風。
寒雪一顛。秋云半肩。淵默曲木。月行霽天。轉功能就位。 借伴還入𢌅。機用也離虛坎實。變通也坤斷干連。
無明而明。無生而生。靜樞機活。玄牝象成。隨緣百億縱橫用。 妙觸門門出礙情。
從身出門。即物契神。一機歷歷。三昧塵塵。逢場且了遊戲事。 向道非無幻化人。
心空觀身。眼冷對塵。本來無物。幻起成春。動若行雲而應。 止猶虛谷而神。門門隨事得三昧。 機用縱橫不倩人。
秋山臞而清。秋水瘦而凈。萬法自齊觀。一音還普應。 方圓之器著虛空。隨來隨與無餘剩。
寒巖著雪
【現代漢語翻譯】 現代漢語譯本 丘壑之軀（指隱士或高僧的身體）。雲水之去就（指行蹤不定，隨緣而安）。叢林之典模（指寺院的規範和榜樣）。 放開來底（指放下一切執著）。相識也無（指是否真正認識了自己）。 余云消于霽虛（指殘餘的雲彩消散在晴朗的天空中）。片月上于秋壺（指一輪明月升起在秋夜）。光清巖壑（指月光清澈地照亮山谷）。影現江湖（指月影倒映在江河湖泊中）。 類中之異（指同類中的特殊）。物中之殊（指萬物中的獨特）。虎生三日食牛氣（指老虎出生三天就具有吞食牛的勇氣）。 馬走千里隨母駒（指馬即使走了千里，仍然跟隨母馬）。賞音有以（指懂得欣賞音樂的人）。德鄰不孤（指有德行的鄰居不會感到孤獨）。 虛空之身兮遍十方（指虛空般的身體遍佈十方）。古佛之心兮逾三光（指古佛的心超越日月星三光）。得之而藏（指得到它就把它藏起來）。 兀然如秋兮（指靜止不動就像秋天一樣）。百念自涼（指各種念頭自然消散）。用之而芳（指運用它就芬芳四溢）。粲然如春兮（指燦爛如春天一樣）。 萬像成章（指萬物都呈現出美好的景象）。德形外徼（指德行顯現在外）。道在中央（指道存在於中心）。 剎剎塵塵（指每一個剎那，每一粒微塵）。隨應現身（指隨著因緣而顯現身形）。百川之月（指百條河流中的月亮）。百華之春（指百花盛開的春天）。阿爾隨宜手眼快（指能夠根據情況迅速做出反應）。 更誰敢議骨頭貧（指誰還敢議論我的貧窮）。道交德鄰（指與有道之人交往，與有德之人為鄰）。 主主賓賓（指主客之間相互尊重）。 三世混融（指過去、現在、未來三世融合在一起）。據本來而合同（指依據本來的面目而合為一體）。六門變通（指六根可以靈活變通）。在今日而亡功（指在今天放下一切功勞）。 下錢胡餅案（指放下金錢和胡餅的案件）。放手饅頭籠（指放開手中的饅頭籠）。南山起云兮（指南山升起雲彩）。 北山下雨（指北山下起雨來）。古佛露柱兮（指古佛像露柱一樣）。互換家風（指互相交換家風）。 寒雪一顛（指經歷寒雪的顛簸）。秋云半肩（指肩上擔著半邊秋云）。淵默曲木（指深沉寂靜的彎曲樹木）。月行霽天（指月亮在晴朗的天空中執行）。轉功能就位（指轉變功能使其各就各位）。 借伴還入𢌅（指借用伴侶，最終迴歸空性）。機用也離虛坎實（指機用也離開了虛無，落入了實在）。變通也坤斷干連（指變通也像坤卦斷裂，乾卦相連）。 無明而明（指從無明中生出光明）。無生而生（指從無生中生出有生）。靜樞機活（指靜止的樞紐變得靈活）。玄牝象成（指玄妙的母性形象形成）。隨緣百億縱橫用（指隨著因緣百億縱橫地運用）。 妙觸門門出礙情（指美妙的觸覺從各個門中流出，消除了障礙和情感）。 從身出門（指從自身出發）。即物契神（指接觸事物就能與神契合）。一機歷歷（指每一個機緣都清晰可見）。三昧塵塵（指每一個三昧都存在於微塵之中）。逢場且了遊戲事（指遇到場合就完成遊戲之事）。 向道非無幻化人（指修道之人並非沒有幻化之身）。 心空觀身（指心空才能觀察自身）。眼冷對塵（指用冷靜的眼光看待塵世）。本來無物（指本來什麼都沒有）。幻起成春（指幻化而生，形成春天）。動若行雲而應（指行動如行雲般自然而應）。 止猶虛谷而神（指靜止如空谷般充滿神韻）。門門隨事得三昧（指每個門都隨著事物而獲得三昧）。 機用縱橫不倩人（指機用縱橫，不需要依靠他人）。 秋山臞而清（指秋山清瘦而清澈）。秋水瘦而凈（指秋水清澈而乾淨）。萬法自齊觀（指萬法自然齊觀）。一音還普應（指一個聲音普遍迴應）。 方圓之器著虛空（指方形和圓形的器物放置在虛空中）。隨來隨與無餘剩（指隨著來者給予，沒有剩餘）。 寒巖著雪（指寒冷的巖石覆蓋著雪）。
【English Translation】 English version A body of hills and valleys (referring to the body of a hermit or a high monk). The comings and goings of clouds and water (referring to unfixed whereabouts, settling according to circumstances). A model of the Sangharama (referring to the norms and examples of a monastery). Letting go of the bottom (referring to letting go of all attachments). Are you acquainted (referring to whether you truly know yourself). Remaining clouds dissipate in the clear void (referring to the remaining clouds dissipating in the clear sky). A sliver of moon rises in the autumn pot (referring to a bright moon rising in the autumn night). Light clears the rocks and valleys (referring to the moonlight clearly illuminating the mountains and valleys). Shadows appear in the rivers and lakes (referring to the moon's reflection appearing in the rivers and lakes). Different within the same kind (referring to the special within the same category). Unique among things (referring to the uniqueness among all things). A tiger, three days old, has the spirit to eat an ox (referring to a tiger having the courage to devour an ox just three days after birth). A horse travels a thousand miles following its mother (referring to a horse still following its mother even after traveling a thousand miles). Appreciating music has a reason (referring to those who understand how to appreciate music). A virtuous neighbor is not alone (referring to a virtuous neighbor not feeling lonely). A body of emptiness pervades the ten directions (referring to a body like emptiness pervading the ten directions). The mind of the ancient Buddha surpasses the three lights (referring to the mind of the ancient Buddha surpassing the sun, moon, and stars). Obtain it and hide it (referring to obtaining it and hiding it away). Motionless like autumn (referring to being still like autumn). A hundred thoughts naturally cool (referring to various thoughts naturally dissipating). Use it and it is fragrant (referring to using it and it is fragrant). Radiant like spring (referring to being radiant like spring). Ten thousand images form a pattern (referring to all things presenting a beautiful scene). Virtue manifests externally (referring to virtue manifesting externally). The Dao is in the center (referring to the Dao existing in the center). Each and every moment, each and every dust particle (referring to every moment, every particle of dust). Manifesting bodies according to circumstances (referring to manifesting bodies according to conditions). The moon in a hundred rivers (referring to the moon in a hundred rivers). The spring of a hundred flowers (referring to the spring of a hundred flowers blooming). Ar is quick with hands and eyes according to circumstances (referring to being able to react quickly according to the situation). Who dares to criticize the poverty of my bones (referring to who dares to criticize my poverty). Dao interacts with virtuous neighbors (referring to interacting with those who have the Dao, and being neighbors with those who have virtue). Host and guest (referring to mutual respect between host and guest). The three worlds merge (referring to the past, present, and future merging together). According to the original, they are united (referring to being united according to the original face). The six gates transform (referring to the six senses being able to transform flexibly). In today, there is no merit (referring to letting go of all merit today). Putting down the case of money and sesame cakes (referring to putting down the case of money and sesame cakes). Letting go of the steamed bun cage (referring to letting go of the steamed bun cage in hand). Clouds rise from the Southern Mountain (referring to clouds rising from the Southern Mountain). Rain falls on the Northern Mountain (referring to rain falling on the Northern Mountain). The ancient Buddha is like a pillar (referring to the ancient Buddha statue being like a pillar). Exchanging family traditions (referring to exchanging family traditions with each other). A tumble in the cold snow (referring to experiencing the bumps of cold snow). Half a shoulder of autumn clouds (referring to carrying half a shoulder of autumn clouds). Silent and curved wood (referring to deep and silent curved trees). The moon travels in the clear sky (referring to the moon traveling in the clear sky). Transforming functions to take their place (referring to transforming functions to make them each take their place). Borrowing companions and returning to emptiness (referring to borrowing companions and ultimately returning to emptiness). The function of the machine also leaves the emptiness and enters the reality (referring to the function of the machine also leaving the emptiness and falling into reality). Transformation is like the broken Kun trigram and the connected Qian trigram (referring to transformation being like the broken Kun trigram and the connected Qian trigram). Ignorance and yet clarity (referring to clarity arising from ignorance). No birth and yet birth (referring to birth arising from no birth). The still pivot becomes active (referring to the still pivot becoming active). The mysterious female image is formed (referring to the mysterious female image being formed). Following conditions, a hundred billion are used vertically and horizontally (referring to following conditions, a hundred billion are used vertically and horizontally). Wonderful touches emerge from every door, eliminating obstacles and emotions (referring to wonderful touches flowing out from every door, eliminating obstacles and emotions). Going out from the body (referring to starting from oneself). Contacting things and uniting with the spirit (referring to contacting things and being able to unite with the spirit). Every opportunity is clear (referring to every opportunity being clearly visible). Every samadhi is in the dust (referring to every samadhi existing in the dust). Meeting the occasion and completing the game (referring to meeting the occasion and completing the game). Those who seek the Dao are not without illusory bodies (referring to those who cultivate the Dao not being without illusory bodies). Emptying the mind to observe the body (referring to emptying the mind to observe the body). Cold eyes facing the dust (referring to looking at the world with cold eyes). Originally there is nothing (referring to originally there being nothing). Illusion arises and forms spring (referring to illusion arising and forming spring). Moving like flowing clouds and responding (referring to moving naturally and responding like flowing clouds). Stillness is like an empty valley and is spiritual (referring to stillness being like an empty valley and being full of spirit). Every door obtains samadhi according to things (referring to every door obtaining samadhi according to things). The function of the machine is vertical and horizontal, not relying on others (referring to the function of the machine being vertical and horizontal, not relying on others). The autumn mountain is emaciated and clear (referring to the autumn mountain being thin and clear). The autumn water is thin and clean (referring to the autumn water being clear and clean). All dharmas are naturally observed equally (referring to all dharmas being naturally observed equally). One sound universally responds (referring to one sound universally responding). Square and round vessels are placed in emptiness (referring to square and round vessels being placed in emptiness). Giving as it comes, with no remainder (referring to giving as it comes, with no remainder). Cold rocks covered with snow (referring to cold rocks covered with snow).
。老木含春。獨靈空劫眼。不礙肉團身。 枯禪三椽兮。自守其默。豁凈四壁兮。誰管其貧。 森羅萬像兮。根根塵塵。
山秋而臞。水秋而凈。得丘壑偃蹇之姿。賦猿鳥超搖之性。 離微徹見根。動靜該聽瑩。提來萬法上看。 更沒一絲頭剩。
性不疏通。機不捷敏。頹慵陋見聞。急快失容忍。 一默清秋兮。芙蓉華開。萬態浩春兮。葛藤蔓引。
鬚髮滄浪。形容寒瘠。春林帶雪痕。雲山染秋色。 光明一點兮。蚌有蘊于月華。清凈八弦兮。 鳥不飛而天碧。
其來何從。云起孤峰。其去何詣。月落寒水。而今處處相隨行。 的的渾身是眼睛。萬像森羅互為用。 不許蠅泥粘鼻孔。
如圭如璧。雕文喪德。如雲如石。堅潤是式。蒼竹無心歲寒色。 老松有傲霜雪力。照破諸緣兮。 兩眼如漆。
氣宇豁落。精神蕭散。塵劫坐空。世緣居簡。閑閑淡淡。 枯木云。瀝瀝漉漉通身眼。森羅萬像同條。 莫道個人檐板。
山寒露風棱。水瘦褪沙痕。劫空須到底。用妙不循根。 宗派誰傳衣缽。他家自有兒孫。
清若松篁雪。虛明河漢秋。深心老節歲寒事。 穩放胡牀默默游。
寒山骨瘦。雪林氣清。萬機寢削。一點光明。其靈不可像。 其妙不可名。默倚蒲團坐終日。爾道何時不太平。
一片間心。
【現代漢語翻譯】 現代漢語譯本 老木含春。指老朽的樹木也蘊含著春意。 獨靈空劫眼（空劫眼：指超越時空限制的智慧之眼）。不礙肉團身（肉團身：指人的肉身）。 即使擁有肉身，也無法阻礙這獨特的、超越時空的智慧之眼。 枯禪三椽兮（三椽：指簡陋的房屋）。自守其默。豁凈四壁兮。誰管其貧。 在這簡陋的禪房裡，獨自守護著沉默，四壁空空蕩蕩，誰又會在意我的貧困呢？ 森羅萬像兮。根根塵塵。 世間萬物，都由無數微小的塵埃組成。
山秋而臞（臞：指消瘦）。水秋而凈。得丘壑偃蹇（偃蹇：指高低不平）之姿。賦猿鳥超搖之性。 秋天的山顯得清瘦，秋天的水顯得清澈。山水擁有高低不平的姿態，猿猴和鳥雀也天性自由。 離微徹見根。動靜該聽瑩。提來萬法上看。 即使是細微之處也能徹底看清根源，動靜之間都能聽得清清楚楚。將世間萬法都提起來仔細觀察。 更沒一絲頭剩。 最終會發現什麼都不剩下。
性不疏通。機不捷敏。頹慵陋見聞。急快失容忍。 天性不夠通達，機敏也不夠敏捷，頹廢懶惰，見識淺陋，急躁冒進，缺乏容忍。 一默清秋兮。芙蓉華開。萬態浩春兮。葛藤蔓引。 在清秋的沉默中，芙蓉花悄然綻放；在萬物繁盛的春天裡，葛藤蔓延生長。
鬚髮滄浪。形容寒瘠。春林帶雪痕。雲山染秋色。 鬚髮蒼白，形容枯槁。春天的樹林還帶著殘雪的痕跡，雲霧繚繞的山峰染上了秋天的色彩。 光明一點兮。蚌有蘊于月華。清凈八弦兮。 一點光明，如同蚌蘊藏著月亮的精華；清凈的琴聲，如同八根琴絃。 鳥不飛而天碧。 即使沒有鳥兒飛翔，天空依然湛藍。
其來何從。云起孤峰。其去何詣。月落寒水。而今處處相隨行。 它從哪裡來？像孤峰升起的云。它要到哪裡去？像寒水沉落的月。如今它無處不在，與我相伴。 的的渾身是眼睛。萬像森羅互為用。 清清楚楚，渾身都是眼睛。世間萬物相互作用。 不許蠅泥粘鼻孔。 不允許蒼蠅的污泥粘在鼻孔上（比喻不為外物所迷惑）。
如圭如璧。雕文喪德。如雲如石。堅潤是式。蒼竹無心歲寒色。 像圭玉一樣，雕琢紋飾反而失去了原有的美德。像云像石頭一樣，堅硬潤澤才是本來的樣子。蒼翠的竹子沒有私心，在寒冷的季節依然保持本色。 老松有傲霜雪力。照破諸緣兮。 老松擁有傲視霜雪的力量。照破一切因緣。 兩眼如漆。 雙眼如同黑漆一般明亮。
氣宇豁落。精神蕭散。塵劫坐空。世緣居簡。閑閑淡淡。 氣度開闊，精神灑脫。在漫長的歲月中靜坐，看破世俗的緣分，過著清閑平淡的生活。 枯木云。瀝瀝漉漉通身眼。森羅萬像同條。 如同枯木一樣，全身都是眼睛。世間萬物本為一體。 莫道個人檐板。 不要說只是個人的屋檐。
山寒露風棱。水瘦褪沙痕。劫空須到底。用妙不循根。 山寒冷，露水凝結成冰棱。水乾涸，沙灘顯露出痕跡。要徹底領悟空劫的真諦，運用妙法不能拘泥於形式。 宗派誰傳衣缽。他家自有兒孫。 宗派的衣缽由誰來傳承？他們自有子孫後代。
清若松篁雪。虛明河漢秋。深心老節歲寒事。 清澈如松竹上的雪，空明如秋天的銀河。內心深處堅守著高尚的節操，如同在寒冷的季節一樣。 穩放胡牀默默游。 安穩地坐在胡牀上，默默地遊歷于內心世界。
寒山骨瘦。雪林氣清。萬機寢削。一點光明。其靈不可像。 寒山清瘦，雪林氣息清冽。世間萬事都逐漸消減，只剩一點光明。它的靈性無法用形象來描繪。 其妙不可名。默倚蒲團坐終日。爾道何時不太平。 它的奧妙無法用言語來形容。默默地靠著蒲團坐一整天，你說什麼時候才能不太平呢？
一片間心。 一片空明的心境。
【English Translation】 English version The old tree contains spring. It means that even old and decaying trees can still hold the essence of spring. The unique and spiritual eye of the void kalpa (空劫眼: wisdom eye beyond space and time). It does not hinder the physical body (肉團身: human body). Even with a physical body, it cannot obstruct this unique, transcendent wisdom eye. A withered Zen in three rafters (三椽: simple house). Guarding its silence. Emptying the four walls. Who cares about its poverty? In this simple Zen room, I guard my silence alone. The four walls are empty, who cares about my poverty? The myriad phenomena of the universe. Each and every dust. All things in the world are composed of countless tiny dust particles.
The mountain is lean in autumn (臞: thin). The water is clear in autumn. Obtaining the posture of hills and valleys (偃蹇: uneven). Endowing the nature of apes and birds. The mountains appear lean in autumn, and the water appears clear. The mountains and rivers have an uneven posture, and the apes and birds are naturally free. Thoroughly seeing the roots of subtle things. Comprehensively hearing the essence of movement and stillness. Bringing all dharmas up to look at. Even the subtle details can be seen thoroughly, and the essence of movement and stillness can be heard clearly. Bring all the dharmas of the world up for careful observation. There is not a single thread left. In the end, you will find that nothing remains.
Nature is not smooth. The machine is not quick and agile. Decadent and lazy, with shallow knowledge. Impatient and quick, losing tolerance. Nature is not smooth, agility is not quick, decadent and lazy, knowledge is shallow, impatient and quick, lacking tolerance. In the silent autumn, the lotus flowers bloom. In the prosperous spring, the kudzu vines spread. In the silence of the clear autumn, the lotus flowers bloom quietly; in the prosperous spring, the kudzu vines spread.
Hair and beard are gray. The appearance is cold and barren. The spring forest has traces of snow. The cloud mountains are dyed with autumn colors. Hair and beard are gray, and the appearance is haggard. The spring forest still has traces of snow, and the cloud-shrouded mountains are dyed with autumn colors. A point of light. The clam contains the essence of moonlight. The pure eight strings. A point of light, like a clam containing the essence of the moon; the pure sound of the zither, like eight strings. The birds do not fly, but the sky is blue. Even if there are no birds flying, the sky is still blue.
Where does it come from? Clouds rise from a solitary peak. Where does it go? The moon sets in the cold water. Now it accompanies me everywhere. Where does it come from? Like clouds rising from a solitary peak. Where does it go? Like the moon sinking into the cold water. Now it is everywhere, accompanying me. Clearly, the whole body is eyes. The myriad phenomena of the universe are mutually used. Clearly, the whole body is eyes. All things in the world interact with each other. Do not allow the fly's mud to stick to the nostrils. Do not allow the fly's mud to stick to the nostrils (a metaphor for not being confused by external things).
Like jade tablets. Carving patterns loses virtue. Like clouds and stones. Firmness and smoothness are the style. The green bamboo has no intention, and its color remains in the cold season. Like jade tablets, carving patterns loses the original virtue. Like clouds and stones, firmness and smoothness are the original appearance. The green bamboo has no selfishness and maintains its color in the cold season. The old pine has the power to defy frost and snow. Illuminating all causes and conditions. The old pine has the power to defy frost and snow. Illuminating all causes and conditions. The eyes are like lacquer. The eyes are as bright as black lacquer.
The spirit is open and unrestrained. The spirit is free and scattered. Sitting empty through the dust kalpas. Living simply in worldly affairs. Leisurely and lightly. The spirit is open and unrestrained. Sitting quietly through the long years, seeing through worldly relationships, living a leisurely and simple life. The withered tree says. Dripping and dripping, the whole body is eyes. The myriad phenomena of the universe are the same. Like a withered tree, the whole body is eyes. All things in the world are one. Do not say it is just an individual's eaves. Do not say it is just an individual's eaves.
The mountain is cold, and the dew forms ice. The water is thin, and the sand shows traces. The kalpa of emptiness must be understood to the end. The wonderful use does not follow the roots. The mountain is cold, and the dew freezes into ice. The water is dry, and the sand shows traces. To thoroughly understand the truth of the empty kalpa, the wonderful use cannot be confined to forms. Who will pass on the mantle of the sect? They have their own descendants. Who will inherit the mantle of the sect? They have their own descendants.
Clear as snow on pine and bamboo. Empty and bright as the autumn Milky Way. Deep in the heart, the old integrity is a matter of the cold season. Clear as snow on pine and bamboo, empty and bright as the autumn Milky Way. Deep in the heart, uphold noble integrity, as in the cold season. Steadily placing the Hu bed, silently wandering. Steadily sitting on the Hu bed, silently wandering in the inner world.
Cold Mountain is thin. The snow forest is clear. The myriad machines are reduced. A point of light. Its spirit cannot be imagined. Cold Mountain is thin, and the snow forest is clear. All worldly affairs are gradually reduced, leaving only a point of light. Its spirit cannot be described with images. Its mystery cannot be named. Silently leaning on the futon, sitting all day. When do you say it will not be peaceful? Its mystery cannot be described with words. Silently leaning on the futon, sitting all day. When do you say it will not be peaceful?
A piece of space heart. A piece of empty and bright heart.
十方充塞。春律行兮發華。秋風斂兮落木。 誰調誰牧。不傷不觸。萬像同放光明。 太虛了無棱骨。中規矩兮東西南北。
眉目古澗秋。鬚髮寒巖雪。去就叢林出身。觸動葛藤生舌。 揚拂握拳。破關擊節。霧變豹而草木光。 雷趁蛟而山石裂。
輕重之衡。妍𡟎之鑑。堂堂類而莫齊。的的混而不濫。 身世閑閑。情田淡淡。秋水澄澄。江鷗泛泛。 一點徹底兮。叢林淵源。萬化夤緣兮。葛藤枝蔓。
視物眼深。說禪口快。一點不著虛空。萬化誰分器界。 應眾緣而間六根。入諸塵而住三昧。 其小無內。其大無外。
木老春何晚。山寒秋最先。淵默有佳處。湛存天地前。 靜亡所住。動解隨緣。黃蘆淮上東西岸。 明月渡頭南北舡。
臞而且老寒木未春。靜而愈明古潭有月。天蒼蒼而無空無缺。 云閑閑而乍出乍沒。二儀同根萬物一體。 莫向諸緣分彼此。
眼深眉長。口闊面黃。秋月破夜色。古澗含秋光。 念萌自得出沒像。功轉不落偏正方。拈起能來應機用。 者回觸處露堂堂。
默而不凝。照而不流。關棙虛而活。機輪轉處幽。 閑云淡而無雨。野水清而有秋。要將平等一如相。 著在森羅萬像頭。
山肥擁云。水明濯月。動隨偏正往來。靜見離微出沒。 得萬像之根源。識諸緣之窠窟。
相隨來也。 不遺毫忽。
額高聳骨。眼深藏神。諸緣㳷合。一默真醇。自得混成物我。 誰能碎折根塵。不來而來不見見。 會方知音彼上人。
白髮半山雪。青瞳兩眼秋。的的環中意。綿綿方外游。 虛空說法何須口。萬像森羅自點頭。
默默而游。如如而說。魚行澗底秋。鶴夢松頭月。 大智而愚兮。大巧而拙。
顛毛如許白。面孔較些肥。寒松偃蹇兮雪在頂。 枯山臞瘠兮春添衣。據床握杖。雷吼電飛。 光痕已露也。是誰見幾。
鬚髮老白。眉目窮愁。六窗寒照雪。一點冷摩秋。 干處著腳。鬧里刺頭。樞靜機活兮。全放全收。
鼻似截筒長。目如點漆光。據床握柱杖。河漢夜來霜。 雲山蒼蒼。水天茫茫。爍迦羅眼三角。 舜若多身十方。
面目風霜。身心春陽。用殺活之手段。整宗祖之紀綱。 秋生野水魚潛穩。月在寒松鶴夢長。
機鋒不敏。神觀不清。一點寒灰后。三乘熱碗鳴。 歷代祖咽喉把定。十方心手段放行。春風剪剪兮。 物像英英。
緘默之妙。本光自照。鑒物之真。眼裡有筋。出氣之快。 鼻頭有竅。見道之根。德象之要。處處相應兮。 不餘不少。
情態云間。身心月寒。鼻孔氣出快。髑髏津瀝乾。 鱗龍遊躍兮。雨翻雷吼。鯤鵬變化兮。海運風搏。
妙處難
【現代漢語翻譯】 現代漢語譯本 跟隨而來，沒有絲毫遺漏。
額頭高聳，骨骼突出，眼神深邃，蘊藏神采。各種因緣和諧融合，沉默是真正的純粹。自然而然地獲得渾然一體的境界。 誰能粉碎這根塵？不來而來，不見而見。 領會了才能明白，這位高僧是真正的知音。
頭髮半白如山頂的雪，清澈的眼睛如同秋天的湖水。真意就在這圓環之中，綿延不斷地在世外遨遊。 在虛空中說法，何須開口？萬象森羅，自然點頭。
默默地遊走，如如不動地說法。魚兒在秋天的溪底遊動，仙鶴在松樹梢頭夢見明月。 大智慧的人看起來愚笨啊，大技巧的人看起來笨拙。
頭髮如此雪白，面容稍微有些發胖。寒冷的松樹挺拔不屈，頂上覆蓋著白雪。 乾枯的山體瘦骨嶙峋，春天為它增添了綠色的新衣。拄著禪杖坐在床邊，雷霆般怒吼，閃電般飛舞。 光明的痕跡已經顯露，是誰能洞察先機？
鬍鬚頭髮老而雪白，眉宇之間充滿憂愁。六扇窗戶被寒冷的雪光照亮，一點寒意在秋天輕輕摩擦。 在乾燥的地方落腳，在喧鬧的地方刺痛頭腦。樞紐靜止而機能靈活，完全放開，完全收回。
鼻子像截斷的竹筒一樣長，眼睛像點上的漆一樣明亮。拄著禪杖坐在床邊，如同夜晚的銀河霜降。 雲山蒼茫，水天浩渺。Śakra（帝釋天）的眼睛是三角形的，Śūnyatā（空性）的身體遍佈十方。
面容飽經風霜，身心充滿春天的氣息。運用殺與活的手段，整頓宗門的綱紀。 秋天，野水中的魚兒潛藏得很穩，月亮照在寒冷的松樹上，仙鶴在夢中安詳。
機鋒不夠敏銳，神觀不夠清明。一點寒灰之後，三乘的飯碗熱氣騰騰。 歷代祖師的咽喉要道被牢牢把定，十方世界的心性手段得以放行。春風輕輕吹拂啊，萬物都顯得生機勃勃。
緘默的奧妙，在於本性的光明自然照耀。鑑別事物的真實，在於眼睛裡有筋骨。出氣的快速，在於鼻孔有竅穴。見道的根本，德行的重要。處處相應啊，不多也不少。
情態如同云間，身心如同月亮般寒冷。鼻孔出氣快速，頭骨里的津液乾涸。蛟龍遊動跳躍啊，帶來雨水，引發雷鳴。鯤鵬變化啊，在海中執行，搏擊風浪。
妙處難以言說。
【English Translation】 English version Following along, without omitting the slightest bit.
Forehead high and bones prominent, eyes deep and concealing spirit. All conditions harmoniously blended, silence is true purity. Naturally attaining the state of oneness. Who can shatter these roots of sense-objects? Coming without coming, seeing without seeing. Only by understanding can one know that this eminent monk is a true kindred spirit.
Hair half white like snow on the mountain, clear eyes like autumn waters. The true meaning is within this circle, endlessly wandering beyond the world. Preaching the Dharma in emptiness, why need to open the mouth? The myriad phenomena naturally nod in agreement.
Silently wandering, speaking in suchness. Fish swim in the autumn stream, cranes dream of the moon on the pine tree. Great wisdom appears as foolishness, great skill appears as clumsiness.
Hair so white, face somewhat plump. The cold pine stands tall and unyielding, its top covered in snow. The withered mountain is gaunt and emaciated, spring adds new green garments to it. Leaning on a staff, sitting by the bed, roaring like thunder, dancing like lightning. The trace of light has already been revealed, who can perceive the signs?
Beard and hair old and white, eyebrows and eyes full of sorrow. The six windows are illuminated by cold snow, a touch of cold gently rubs against autumn. Planting feet on dry ground, pricking the head in the midst of noise. The pivot is still, but the mechanism is lively, completely releasing, completely收回.
Nose long like a cut bamboo tube, eyes bright like dots of lacquer. Leaning on a staff, sitting by the bed, like the Milky Way at night with frost descending. Cloudy mountains vast, water and sky boundless. Śakra's (Indra's) eye is triangular, Śūnyatā's (emptiness) body pervades the ten directions.
Face weathered by wind and frost, body and mind filled with the warmth of spring. Using the means of killing and giving life, rectifying the discipline of the lineage. In autumn, fish hide securely in the wild waters, the moon shines on the cold pine, cranes dream peacefully.
The sharpness of wit is not keen, the clarity of spiritual vision is not clear. After a bit of cold ash, the bowls of the three vehicles are steaming hot. The vital point of the throats of the ancestral teachers of all generations is firmly grasped, the means of the mind of the ten directions are released. The spring breeze gently blows, all things appear vibrant and flourishing.
The mystery of silence lies in the natural illumination of one's inherent light. The truth of discerning things lies in the sinews in the eyes. The quickness of exhaling lies in the openings of the nostrils. The root of seeing the Way, the importance of virtue. Everything corresponds, neither too much nor too little.
The demeanor is like clouds in the sky, the body and mind are as cold as the moon. The breath from the nostrils is quick, the fluids in the skull are dry. Dragons swim and leap, bringing rain and thunder. The Kunpeng transforms, moving in the sea, battling the wind and waves.
The wonder is difficult to express.
傳。明明像先。光凝雪月。秋連水天。百億分身隨應事。 更嫌何處不周旋。
白髮寒巖雪。青眸古澗秋。身心明月磨田地。 河漢清霜洗鬥牛。識金鍮用錐鉤。萬化區分柱杖頭。
靜據胡牀。間握柱杖。正念絕機絲。起家無伎倆。 珠旋翡翠盤中。月在珊瑚枝上。
默時說說時默。白雲無定心。青山有奇骨。半夜月移兮老兔推。 百川潮落兮長鯨沒。
個住山人。平生慣貧。寒枯青嶂骨。閑淡白雲身。 無影樹頭兮。露鶴夢月。不萌枝上兮。華蜂采春。
是個人欠精神。家風青天沒四壁。事業白雲間一身。 古澗之津。枯木之春。水曲折而歸大海。 華次第而趁芳辰。
默默而坐。佛祖勘破。水冷魚潛。天空鳥過。半夜失卻牛。 平明拾得火。乍卷乍舒兮無可不可。
衲僧頂相。不可近向。俯而九淵之下。仰而重霄之上。 以法界為疆以虛空為量。鬧市裡釋提洹因。 百草頭俱低和尚。
阿儂家風。至窮而通。豹變文而霧重。龍退骨而潭空。 指南畫北。說西道東。點頭搖手。佯狂詐聾。
顛毛衰白。眸子寒青。閑口能吞佛。虛空解講經。 古鑒出匣。太阿發硎。放得無依用得靈。
應現般般。初無異端。春晝華麗。月明水寒。 界方四棱榻地。珠圓一向走盤。呈似識與不識。 請君急著眼看
【現代漢語翻譯】 現代漢語譯本： 傳（chuán）：傳遞，傳達。明明像先（míng míng xiàng xiān）：明明地像先機一樣。光凝雪月（guāng níng xuě yuè）：光芒凝聚，如同雪白的月亮。秋連水天（qiū lián shuǐ tiān）：秋色連線著水面和天空。百億分身隨應事（bǎi yì fēn shēn suí yìng shì）：無數化身隨著需要而應現。 更嫌何處不周旋（gèng xián hé chù bù zhōu xuán）：還嫌哪裡沒有照顧到呢？ 白髮寒巖雪（bái fà hán yán xuě）：白髮如寒冷巖石上的雪。青眸古澗秋（qīng móu gǔ jiàn qiū）：清澈的眼眸如同古老山澗的秋色。身心明月磨田地（shēn xīn míng yuè mó tián dì）：用身心如同明月般照亮和耕耘田地。 河漢清霜洗鬥牛（hé hàn qīng shuāng xǐ dǒu niú）：銀河的清霜洗滌著斗宿和牛宿（均為星宿名）。識金鍮用錐鉤（shí jīn tóu yòng zhuī gōu）：辨別真金和鍮石（一種劣質金屬）要用錐子和鉤子。萬化區分柱杖頭（wàn huà qū fēn zhù zhàng tóu）：區分萬物的變化就在拄杖的頂端。 靜據胡牀（jìng jù hú chuáng）：安靜地坐在胡牀上（一種坐具）。間握柱杖（jiān wò zhù zhàng）：有時握著柱杖。正念絕機絲（zhèng niàn jué jī sī）：正念斷絕了機巧的思緒。起家無伎倆（qǐ jiā wú jì liǎng）：發家致富沒有什麼伎倆。 珠旋翡翠盤中（zhū xuán fěi cuì pán zhōng）：寶珠在翡翠盤中旋轉。月在珊瑚枝上（yuè zài shān hú zhī shàng）：月亮懸掛在珊瑚枝上。 默時說說時默（mò shí shuō shuō shí mò）：沉默的時候說，說話的時候沉默。白雲無定心（bái yún wú dìng xīn）：白雲沒有固定的心。青山有奇骨（qīng shān yǒu qí gǔ）：青山有奇特的風骨。半夜月移兮老兔推（bàn yè yuè yí xī lǎo tù tuī）：半夜月亮移動啊，是老兔子在推動它。 百川潮落兮長鯨沒（bǎi chuān cháo luò xī cháng jīng mò）：眾多河流潮水退落啊，巨大的鯨魚潛入了海底。 個住山人（gè zhù shān rén）：這位住在山裡的人。平生慣貧（píng shēng guàn pín）：平生習慣了貧窮。寒枯青嶂骨（hán kū qīng zhàng gǔ）：寒冷枯槁如同青色山峰的骨骼。閑淡白雲身（xián dàn bái yún shēn）：閒適淡泊如同白雲的身影。 無影樹頭兮（wú yǐng shù tóu xī）：在沒有影子的樹頭啊。露鶴夢月（lù hè mèng yuè）：露珠下的白鶴夢見月亮。不萌枝上兮（bù méng zhī shàng xī）：在不發芽的樹枝上啊。華蜂采春（huá fēng cǎi chūn）：蜜蜂採摘春天的花朵。 是個人欠精神（shì gè rén qiàn jīng shén）：這個人缺少精神。家風青天沒四壁（jiā fēng qīng tiān méi sì bì）：家風如同青天一樣空曠沒有四壁。事業白雲間一身（shì yè bái yún jiān yī shēn）：事業如同白雲一樣，只有一身。 古澗之津（gǔ jiàn zhī jīn）：古老山澗的渡口。枯木之春（kū mù zhī chūn）：枯木逢春。水曲折而歸大海（shuǐ qū zhé ér guī dà hǎi）：水流曲折最終歸向大海。 華次第而趁芳辰（huá cì dì ér chèn fāng chén）：花朵依次開放，趕上美好的時光。 默默而坐（mò mò ér zuò）：默默地坐著。佛祖勘破（fó zǔ kān pò）：佛祖也難以看破。水冷魚潛（shuǐ lěng yú qián）：水冷了魚就潛藏起來。天空鳥過（tiān kōng niǎo guò）：天空有鳥飛過。半夜失卻牛（bàn yè shī què niú）：半夜丟失了牛。 平明拾得（píng míng shí dé ）：天亮時又撿到了。卷乍舒兮無可不可（ juǎn zhà shū xī wú kě bù kě）：卷突然展開啊，沒有什麼可以或不可以。 衲僧頂相（nà sēng dǐng xiàng）：僧人的頭頂。不可近向（bù kě jìn xiàng）：不可以輕易靠近。俯而九淵之下（fǔ ér jiǔ yuān zhī xià）：俯視到九幽深淵之下。仰而重霄之上（yǎng ér chóng xiāo zhī shàng）：仰望到重重雲霄之上。 以法界為疆以虛空為量（yǐ fǎ jiè wèi jiāng yǐ xū kōng wèi liàng）：以法界為疆界，以虛空為度量。鬧市裡釋提洹因（nào shì lǐ shì tí huán yīn）：在熱鬧的市集中如同釋提桓因（Śakro devānām indra，帝釋天）。 百草頭俱低和尚（bǎi cǎo tóu jù dī hé shàng）：所有的草都向和尚低頭。 阿儂家風（ā nóng jiā fēng）：我的家風。至窮而通（zhì qióng ér tōng）：到了極點反而通達。豹變文而霧重（bào biàn wén ér wù zhòng）：豹子變化了花紋，霧氣更加濃重。龍退骨而潭空（lóng tuì gǔ ér tán kōng）：龍退去了骨頭，水潭變得空曠。 指南畫北（zhǐ nán huà běi）：指著南方卻畫著北方。說西道東（shuō xī dào dōng）：說著西方卻道著東方。點頭搖手（diǎn tóu yáo shǒu）：點頭又搖頭。佯狂詐聾（yáng kuáng zhà lóng）：假裝瘋狂，假裝耳聾。 顛毛衰白（diān máo shuāi bái）：頭髮衰老變白。眸子寒青（móu zǐ hán qīng）：眼珠寒冷清澈。閑口能吞佛（xián kǒu néng tūn fó）：閑著的時候能吞下佛。虛空解講經（xū kōng jiě jiǎng jīng）：虛空也能講解佛經。 古鑒出匣（gǔ jiàn chū xiá）：古老的鏡子從匣子里拿出來。太阿發硎（tài ē fā xíng）：太阿劍（傳說中的寶劍）在磨刀石上磨礪。放得無依用得靈（fàng dé wú yī yòng dé líng）：放開一切依賴，才能用得靈驗。 應現般般（yìng xiàn bān bān）：應現各種各樣的形態。初無異端（chū wú yì duān）：最初沒有什麼不同。春晝華麗（chūn zhòu huá lì）：春天的白晝華麗多彩。月明水寒（yuè míng shuǐ hán）：月光明亮，水面寒冷。 界方四棱榻地（jiè fāng sì léng tà dì）：界線方正，四角著地。珠圓一向走盤（zhū yuán yī xiàng zǒu pán）：圓潤的珠子始終在盤中滾動。呈似識與不識（chéng sì shí yǔ bù shí）：呈現出認識與不認識的狀態。 請君急著眼看（qǐng jūn jí zhuó yǎn kàn）：請你趕快睜大眼睛看。
【English Translation】 English version: Transmit. Clearly like a precursor. Light congeals like snow and moonlight. Autumn connects water and sky. Hundreds of millions of incarnations respond to events. Still disliking where is not fully attended to. White hair, cold rock snow. Green pupils, ancient stream autumn. Body and mind, bright moon tilling the field. The Milky Way's clear frost washes the Dipper and Ox (constellations). Distinguishing gold from pyrite uses an awl and hook. Differentiating myriad transformations is at the head of the staff. Quietly seated on a Hu bed (a type of folding stool). Occasionally grasping the staff. Right mindfulness severs the threads of contrivance. Starting a family without tricks. Pearls spin in a jade plate. The moon is on coral branches. Silent when speaking, speaking when silent. White clouds have no fixed mind. Green mountains have extraordinary bones. In the middle of the night, the moon moves, pushed by the old rabbit. As the tides of a hundred rivers ebb, the long whale disappears. A mountain dweller. Accustomed to poverty all his life. Cold and withered, the bones of green peaks. Leisurely and serene, the body of white clouds. At the head of a shadowless tree. A dew-covered crane dreams of the moon. On a branch that does not sprout. A bee gathers spring blossoms. This person lacks spirit. The family style is like the blue sky, without walls. The career is like a single body amidst white clouds. The ford of an ancient stream. The spring of a withered tree. Water meanders and returns to the great sea. Flowers bloom in sequence, catching the fragrant season. Silently sitting. Buddhas and ancestors cannot fathom it. The water is cold, fish hide. The sky, birds pass. In the middle of the night, losing the ox. At dawn, picking up *. * scroll suddenly unfolds, nothing is impossible. A mendicant monk's crown. Cannot be approached closely. Bowing down to the depths of the nine abysses. Looking up to the highest heavens. Taking the Dharma realm as its boundary, taking emptiness as its measure. Śakro devānām indra (釋提桓因) in the bustling market. The heads of all grasses bow to the monk. My family style. Reaching the extreme of poverty, it becomes accessible. The leopard changes its spots, and the fog is heavy. The dragon retreats its bones, and the pool is empty. Pointing south, drawing north. Speaking of the west, talking of the east. Nodding and shaking the head. Feigning madness, pretending to be deaf. Hair gray and white. Pupils cold and green. An idle mouth can swallow the Buddha. Emptiness can explain the scriptures. An ancient mirror emerges from its case. The Tai'e sword (太阿) is sharpened on the whetstone. Letting go of all reliance, it is used effectively. Responding and manifesting in various ways. Initially, there is no difference. Spring day is splendid. The moon is bright, the water is cold. The boundary is square, with four corners touching the ground. The round pearl always rolls on the plate. Presenting what is known and unknown. Please, quickly open your eyes and look.
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深深沉沈。心不見心。理亡出沒妙超古今。錦機絲度密無縫。 玉澗水流寒有音。友約寒山拾得子。 拍手一笑舒胸襟。
動若出山云。止如居穀神。無心千種用。有應十方真。 通氣相煩鼻孔。說禪不掛口唇。誰知默默坐中意。 長養曇華劫外春。
靜而神默而真。方寸絕四壁。大千成一塵。拈來百草頭邊看。 浩蕩華華葉葉春。
貌悴情枯。云間月孤。諸根影像有。百念肺腸無。 毒蛇頭少人揩癢。猛虎口是誰捋鬚。有時變態兮。 電卷雷驅。
默默工夫。心田自鋤。醭生唇上滿。泥斫鼻頭余。 少林何曾說話。曹溪不識文書。誰言伎倆渾無巧。 自信家風也不疏。
湛而不渾。妙而長存。秋水何色。野云無根。半夜天空河漢凈。 老兔濯濯明月魂。
寫出個僧。冷淡無能。默耕田地。力鋤葛藤。入海泥牛絕訊息。 度河月兔有光棱。攜去塵中成化事。 更嫌何處不相應。
默守枯寒。心心見端。琉璃井秋光湛湛。珊瑚枝月影團團。 髑髏眼活兮。妄識瀝乾。
靜而無像。動而無功。湛兮秋下水。應也樹頭風。 到處隨緣成佛事。超情只個是神通。
視之其夷。聽之曰希。真聲真色。何是何非。春山潤而云起。 秋水澄而月歸。見聞斷痕而外分變化。 功勛轉處而內盡玄微。
兩眼碧
【現代漢語翻譯】 現代漢語譯本 深深沉寂，心無法看見真心。真理超越了出現和消失，玄妙地超越了古今。如同錦緞織機，絲線交織緊密，毫無縫隙。 如同玉澗流水，寒冷而有聲響。與寒山（指寒山子，唐代隱士和詩人）和拾得（指拾得，寒山子的朋友）相約。 拍手一笑，舒展胸懷。
動起來像出山的云，靜下來像居於山谷的神。心中無念，卻能發揮千種作用；有所感應，則能顯現十方真理。 呼吸吐納，似乎要麻煩鼻孔；談論禪理，卻不掛在嘴唇上。誰能知道默默禪坐中的真意？ 那是在劫難之外，長養著曇花般的春意。
靜止時神妙，沉默時真實。方寸之地，隔絕四壁，卻能容納整個大千世界。 拈起一株小草，仔細觀看，浩蕩的春意在每一片葉子上展現。
容貌憔悴，情感枯竭，如同云間的孤月。諸根的影像依然存在，但心中已無百般雜念。 沒有人會去給毒蛇的頭撓癢，誰又敢去捋猛虎的鬍鬚？有時變化莫測，如同電閃雷鳴。
默默地用功，在心田里辛勤耕耘。口唇上佈滿白霜，鼻頭上沾滿泥土。 少林寺（指少林寺，中國佛教禪宗祖庭）何曾說過話？曹溪（指曹溪，禪宗六祖慧能弘法之地）不識文字。 誰說我的技藝完全沒有巧妙之處？我自信家風並不疏遠。
清澈而不渾濁，玄妙而長存。秋水是什麼顏色？野云沒有根。 半夜天空，銀河清凈，皎潔的月光照耀著老兔（指月亮）。
寫出一個僧人，冷淡而無能。默默地耕田種地，努力地剷除葛藤。 泥牛入海，杳無音訊；月兔渡河，光芒閃耀。將這化育之事帶到塵世中，更嫌何處不能相應？
默默地守護著枯寒，心心相印，顯現端倪。琉璃井（比喻清澈的心）中，秋光湛湛；珊瑚枝上，月影團團。 骷髏的眼睛活了過來，妄識被徹底瀝乾。
靜止時沒有形象，行動時沒有功勞。清澈如秋天的水，應物如樹頭的風。 到處隨緣成就佛事，超越情感，這便是神通。
看它，平淡無奇；聽它，虛無縹緲。什麼是真聲？什麼是真色？什麼是是？什麼是非？春山潤澤，雲霧升起； 秋水澄澈，月亮迴歸。見聞斷絕痕跡，外在的變化；功勛運轉之處，內在窮盡玄妙。 兩眼碧綠。
【English Translation】 English version Deeply silent, the heart cannot see the true heart. The truth transcends appearance and disappearance, subtly surpassing the ancient and modern. Like a brocade loom, the threads are interwoven tightly, without any seams. Like the flowing water of the Jade Stream, cold and with sound. A friend's appointment with Hanshan (referring to Hanshanzi, a recluse and poet of the Tang Dynasty) and Shide (referring to Shide, Hanshanzi's friend). Clapping hands and laughing, relieving the mind.
Moving like clouds emerging from the mountains, still like a god dwelling in the valley. Without intention in the heart, yet able to exert a thousand uses; with response, then able to manifest the truth of the ten directions. Breathing in and out, seemingly troubling the nostrils; discussing Zen principles, yet not hanging on the lips. Who can know the true meaning in silent meditation? That is outside of kalpas, nurturing the spring-like intention of the Udumbara flower.
Silent in stillness, true in silence. A square inch of land, isolated from the four walls, yet able to contain the entire macrocosm. Picking up a blade of grass, observing it carefully, the vast spring intention is displayed on every leaf.
Appearance haggard, emotions withered, like a lonely moon in the clouds. The images of the senses still exist, but the heart is without a hundred thoughts. No one would scratch the head of a venomous snake, who would dare to stroke the whiskers of a fierce tiger? Sometimes unpredictable, like lightning and thunder.
Silently working hard, diligently cultivating in the field of the heart. The lips are covered with frost, the nose is covered with mud. Shaolin Temple (referring to Shaolin Temple, the ancestral home of Chinese Buddhist Zen) has never spoken? Caoxi (referring to Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) does not recognize writing. Who says my skills have no ingenuity at all? I am confident that the family style is not distant.
Clear without being turbid, subtle and long-lasting. What color is the autumn water? The wild clouds have no roots. In the midnight sky, the Milky Way is clear, and the bright moonlight shines on the old rabbit (referring to the moon).
Writing about a monk, indifferent and incompetent. Silently cultivating the fields, diligently removing kudzu vines. A mud ox enters the sea, without any news; a moon rabbit crosses the river, with shining light. Bringing this transformative matter to the world, even disliking where it cannot correspond?
Silently guarding the withered cold, heart to heart, revealing the clues. In the crystal well (a metaphor for the clear heart), the autumn light is clear; on the coral branches, the moon shadows are round. The eyes of the skull come alive, and false knowledge is completely drained.
Without form in stillness, without merit in action. Clear like autumn water, responding like the wind in the trees. Accomplishing Buddhist affairs everywhere according to conditions, transcending emotions, this is supernatural power.
Looking at it, it is plain and unremarkable; listening to it, it is ethereal and vague. What is true sound? What is true color? What is right? What is wrong? The spring mountains are moist, and clouds rise; The autumn water is clear, and the moon returns. The traces of seeing and hearing are cut off, external changes; the place where merit operates, internal exhaustion of mystery. Both eyes are green.
一面黃。舌頭不掉。鼻孔難藏。老兔靜弄魄。 靈犀通得光。歷歷機感兮。何用思量。
披風兮崇丘。玩月兮方舟。一身不羈兮太平時節。 八纮無礙兮清白誰儔。
間云之動。野水之流。體萬像之平等。了一身而自由。 機輪無滯兮鑿枘相投。
五葉之華。三斤之麻。外無棱角兮。中無孽芽。 箭石不是虎。酒弓不是蛇。千里之失兮毫釐之差。 得非思議兮。自謂一曲之士。望絕涯畛兮。 人稱大方之家。
默默之語。如如絕慮。野水有秋。間云無雨。十方三世兮無我安排。 六道四生兮非吾行伍。
智極而藏。靜極而光。蕉雷之展。葵日之芳。占寶器而蠻眼碧。 理華須而蜂股黃。中規中矩兮。 乍圓乍方。
一亙清虛。十分明白。借兮是功。轉兮非色。天蓋地擎兮。 體之有餘。雷轟電掣兮。用之不測。 情未生時如何隔。
洞見其顏。拈卻案山。影流心鑒。智入道環。師曠不聞。 而其聲自普。離朱不辨。而其色非慳。 一點自然兮。妙超過未現在。十方平等兮。全該內外中間。
邈之不真。傳之不神。得而無得。親而無親。體離微徹照之智。 本蓋載產生之仁。出一二三之數量。 等千百億之分身。用彌光也物中之眼。 氣專柔也主中之賓。
澄潭之月。蒼山之雪。清白家風。靈明事業
【現代漢語翻譯】 現代漢語譯本 一面是黃色。舌頭不會掉落。鼻孔難以隱藏。老兔子安靜地玩弄月亮的精魄（指月亮中的陰影）。 靈敏的心效能領會到光明。清清楚楚的機敏感應啊，何必再用思慮衡量。 披著風在崇高的山丘上，賞玩著月亮在方形的船上。一身不受拘束啊，正值太平的時代。 四面八方沒有阻礙啊，清白的人有誰能相比。 雲朵在空中飄動，野外的水在流淌。體會萬物的平等，瞭解自身而獲得自由。 機巧的運轉沒有停滯啊，就像榫頭和卯眼互相投合。 五葉的花朵，三斤的麻。外面沒有棱角啊，中間沒有邪惡的萌芽。 箭石不是老虎，酒弓不是蛇。千里之失誤啊，往往在於毫釐的差別。 得到的不是可以用思議來理解的啊，自認為是鄉野鄙陋之人，遙望那沒有邊際的境界啊，人們卻稱我是見識廣博的人。 默默無聲的言語，如如不動地斷絕思慮。野外的水有了秋天的意境，飄動的雲朵沒有下雨的徵兆。十方三世啊，沒有我的安排。 六道四生啊，不是我所處的行列。 智慧達到極致就隱藏起來，安靜到極點就發出光芒。就像芭蕉葉上的雷電展現，向日葵朝著太陽開放。把寶貴的器物當成蠻人的眼睛一樣看待。 梳理花朵的須蕊，蜜蜂的腿上沾滿了花粉。符合規矩，符合法度啊，時而圓潤，時而方正。 一片清澈虛空，十分明白。借用它是有功勞的，轉化它不是色相。天覆蓋著大地承載著啊，體會它還有剩餘。 雷鳴電閃啊，運用它不可測度。情感還沒有產生的時候如何隔斷？ 透徹地看到它的面目，拈起眼前的山。影子在心中流淌，智慧進入道的循環。師曠聽不到聲音，而聲音自然普及。 離朱分辨不清，而顏色並非吝嗇。一點自然啊，美妙超過了過去、現在和未來。十方平等啊，完全包含內外中間。 遙遠得不像真實，傳揚得不像神話。得到就像沒有得到，親近就像沒有親近。體會那遠離細微而徹底照見的智慧。 原本具有覆蓋承載產生萬物的仁愛。從一二三的數量開始，等於千百億的分身。用充滿光芒的事物作為眼中的眼睛。 用氣息專一柔和的事物作為主宰中的賓客。 澄澈的潭水中的月亮，蒼翠的山上的白雪。清白純潔的家風，靈敏光明的偉大事業。
【English Translation】 English version One side is yellow. The tongue does not fall off. The nostrils are difficult to hide. The old rabbit quietly plays with the essence of the moon (referring to the shadows in the moon). The sensitive mind can comprehend the light. Clear and distinct quick-witted perception, why bother to measure with deliberation? Wearing the wind on the lofty hills, enjoying the moon on the square boat. A body unconstrained, in a time of peace. All directions are unobstructed, who can compare with the pure and innocent? Clouds are moving in the sky, wild water is flowing. Experience the equality of all things, understand oneself and gain freedom. The ingenious operation is not stagnant, just like the tenon and mortise fit together. The flowers of five leaves, three pounds of hemp. The outside has no edges, the middle has no evil sprouts. Arrow stones are not tigers, wine bows are not snakes. The loss of a thousand miles often lies in the difference of a hair. What is obtained cannot be understood by thought, I consider myself a rustic person, looking at the boundless realm, but people call me a knowledgeable person. Silent words, as if without any thoughts. The wild water has the artistic conception of autumn, the floating clouds have no signs of rain. The ten directions and three worlds, without my arrangement. The six paths and four births are not the ranks I am in. Wisdom reaches its extreme and hides, quietness reaches its extreme and emits light. Like the lightning on the banana leaf, the sunflower opens towards the sun. Treat precious objects as the eyes of barbarians. Combing the stamens of flowers, the legs of bees are covered with pollen. Conforming to rules and regulations, sometimes round, sometimes square. A clear and empty space, very clear. Borrowing it is meritorious, transforming it is not form. Heaven covers and earth bears, experiencing it there is still surplus. Thunder and lightning, using it is unpredictable. How to separate when emotions have not yet arisen? See its face thoroughly, pick up the mountain in front of you. The shadow flows in the heart, wisdom enters the cycle of the Tao. Shi Kuang cannot hear the sound, but the sound is naturally universal. Li Zhu cannot distinguish clearly, but the color is not stingy. A little nature, wonderful beyond the past, present and future. The ten directions are equal, completely including inside, outside and middle. Far away as if not real, spread as if not a myth. Getting it is like not getting it, being close is like not being close. Experience the wisdom that is far from subtle and thoroughly illuminates. Originally has the benevolence of covering and bearing and generating all things. Starting from the number of one, two, three, equal to hundreds of billions of incarnations. Use things full of light as the eyes in the eyes. Use things with a focused and gentle breath as guests in the master. The moon in the clear pool, the white snow on the green mountain. The family style of purity and innocence, the great cause of sensitivity and light.
。秋空凈無痕。 野云閑不徹。如今借問旁觀。且道看何行列。
體之象先。得之自然。心空有以。道大誰傳。蟾任珊瑚之樹。 蚌蘊明珠之淵。彈指分身兮三千大千。
漆點兩眼。雪絲半頭。嗒然亡耦。轉處還幽。一等高閑兮。 余云斂霽。十方清白兮。片月摩秋。
青山之主兮體本平等。白雲之賓兮用能自然。 應有餘兮神不可測。得其簡兮妙不可傳。
秋山骨瘦。秋水神清。巖松寒更翠。澗月夜還明。 靈然曲木坐不語。四海九州俱太平。
面目古怪。氣宇深清。澗月夜白。松雪寒明。舜若之身兮誰前誰后。 首羅之眼兮不縱不橫。 相隨來也流水浮萍。
天蒼蒼而云間。水深深而月寒。妙一點之自得。 縱四辯以奚殫。
鬚髮垂白。麵皮淡黃。茶醒睡眼。飯塞飢腸。情田閑自廓。 心地凈而光。云斂山川雨。月明河漢霜。 門門得用亡機械。個事十成誰覆藏。
發白而老。面黃仍病。窮地水火風之根。得見聞覺知之柄。 一氣專柔。諸塵善應。魏臭而良。 橘陳而令。盡大地藥。了調和之治方。滿虛空身。 識起滅之緣性。
靜而不紛。野而不文。丘壑身心麋鹿共。江湖風月白鷗分。
全心之相全相之心。寫成這個。聊應而今。天蒼蒼兮白鳥沒。 水深深兮紅麟沈。月鉤云餌。 玉線金
【現代漢語翻譯】 現代漢語譯本 秋天的天空清澈無痕。 野外的雲朵悠閑而不停留。如今請問旁觀者，請說看的是哪一行列？
體悟的形象先於一切，得來於自然。心空無物，大道由誰來傳？蟾蜍棲息在珊瑚樹上，蚌蘊藏著明珠的深淵。彈指間分身化為三千大千世界。
漆黑點綴雙眼，雪白的頭髮半頭。寂然無伴，轉變之處仍然幽深。一等的高遠閒適啊，殘餘的雲彩消散放晴。十方世界清凈潔白啊，一輪明月映照著秋色。
青山的主人啊，本體本來平等。白雲的賓客啊，作用能夠自然。應付有餘啊，神妙不可測度。得到它的簡要啊，奧妙不可言傳。
秋山骨骼清瘦，秋水精神清明。巖石上的松樹寒冷更顯翠綠，山澗的月亮夜晚更加明亮。靈巧的彎曲樹木靜坐不語，四海九州都太平安寧。
面容古怪，氣宇深沉清明。山澗的月亮夜晚潔白，松樹上的雪寒冷而明亮。舜若（Sunyata，空性）之身啊，誰前誰后？首羅（Sura，天神）的眼睛啊，不縱不橫。 相隨而來啊，如同流水浮萍。
天色蒼茫而云在其中，水波深深而月色寒冷。美妙的一點在於自我領悟，縱然有再多的辯才又怎能窮盡？
鬚髮垂白，麵皮淡黃。茶水醒了睡眼，飯食填飽飢腸。情愛的田地空閑而自然開闊，心地清凈而光明。雲彩消散，山川顯現雨後的景色，月光明亮，銀河閃耀著霜。處處都能運用而沒有機械的造作，這件事十分圓滿，誰能掩蓋？
頭髮變白而衰老，面色發黃仍然帶病。窮究地水火風的根源，得以見到見聞覺知的把柄。一氣專一而柔和，對各種塵境善於應付。魏地出產的臭草，放置時間長了反而成為良藥，橘子陳放時間長了反而成為佳品。用盡大地的藥物，來調和治理身體。充滿虛空的身軀，認識到生起和滅亡的緣起性空。
安靜而不紛亂，曠野而不矯飾。丘陵山谷是身心與麋鹿共同的家園，江湖風月與白鷗分享。
全心之相，全相之心。寫成這些，姑且應付現在。天空蒼茫啊，白鳥消失不見，水波深深啊，紅色的鯉魚沉入水底。用月亮做鉤，用雲彩做餌，用玉線金...
【English Translation】 English version The autumn sky is clear without a trace. The wild clouds are leisurely and unceasing. Now I ask the onlookers, please tell me which row are you watching?
The image of realization precedes everything, obtained from nature. The mind is empty, who will transmit the great Dao? The toad dwells on the coral tree, the clam contains the abyss of bright pearls. In a snap of a finger, it transforms into three thousand great chiliocosms.
Black lacquer dots the eyes, snow-white hair covers half the head. Solitary and without a companion, the place of transformation is still profound. Such a high and leisurely state, the remaining clouds dissipate and clear up. The ten directions are pure and white, a sliver of moon reflects the autumn.
The master of the green mountains, the essence is originally equal. The guest of the white clouds, the function is naturally capable. Responding with abundance, the divine is immeasurable. Obtaining its simplicity, the mystery is inexpressible.
The autumn mountains are lean in bone, the autumn waters are clear in spirit. The pine trees on the rocks are even greener in the cold, the moon in the mountain stream is even brighter at night. The clever, crooked tree sits silently, the four seas and nine provinces are all peaceful.
The face is strange and ancient, the aura is deep and clear. The moon in the mountain stream is white at night, the snow on the pine trees is cold and bright. The body of Sunyata (emptiness), who is before and who is after? The eyes of Sura (deity), neither vertical nor horizontal. Following each other, like floating duckweed on flowing water.
The sky is vast and the clouds are within it, the water is deep and the moonlight is cold. The wonderful point lies in self-realization, even with the most eloquent arguments, how can it be exhausted?
The beard and hair are white, the face is pale yellow. Tea awakens sleepy eyes, food fills a hungry stomach. The field of emotions is idle and naturally broad, the mind is pure and bright. The clouds dissipate, the mountains and rivers reveal the scenery after the rain, the moonlight is bright, the Milky Way shines with frost. Everywhere can be used without mechanical contrivance, this matter is perfectly complete, who can cover it up?
Hair turns white and ages, the face turns yellow and remains ill. Exhausting the roots of earth, water, fire, and wind, one can see the handle of seeing, hearing, feeling, and knowing. The one Qi is focused, gentle, and responsive to all dust realms. The stinky grass produced in Wei becomes a good medicine after being stored for a long time, the tangerine becomes a delicacy after being aged for a long time. Exhausting the medicines of the great earth to harmonize and govern the body. The body fills the empty space, recognizing the arising and ceasing of the conditioned nature of existence.
Quiet and not chaotic, wild and not artificial. Hills and valleys are the common home of body and mind with deer, rivers and lakes share the wind and moon with white gulls.
The mind of the whole heart, the heart of the whole mind. Writing these, just to respond to the present. The sky is vast, the white birds disappear, the water is deep, the red carp sinks to the bottom. Using the moon as a hook, using the clouds as bait, using jade thread and gold...
針。一般料理兮。妙出威音。
是兮不是。別兮不別。水冷涵秋。山寒帶雪。傳家之印兮中間無文。 常用之針兮兩頭無穴。 游世之身云月間。說禪之口河漢決。自然隨順因緣。 向道不乖時節。
發之白兮高峰早雪。目之青兮古澗先秋。月炯炯兮。 自有光通犀角。草蒼蒼兮。誰能硬桉牛頭。
額顱高眼孔深。畫工不識。誰是知音。江湖爛爛兮。 月還有魄。丘壑閑閑兮。云自無心。幾處相逢不會喚。 蓑衣箬笠賣黃金。
器宇廓落。形像乾枯。一點徹靈府。萬年空劫壺。 青原門下識麟角。黃檗床頭捋虎鬚。死中還活兮。 活中還死。無中卻有兮。有中卻無。
天庭寬而祖宗光。地閣闊而兒孫昌。中間鼻孔自家底。 出氣通快渾不妨。坤六短干三長。 飽叢林漢休雌黃。今年蠶食兩葉桑。
目瞳秋炯炯。顛發雪毿毿。飯塞肚皮飽。茶湔舌頰甘。 齪家有彩。機事無堪。白牯厘奴卻知有。 而今羸得放癡憨。
毗盧之口鬧嘈嘈。普賢之身閑飄飄。理無不備。 事不相饒。小舟點點浮煙水。柔柳垂垂映竹橋。
何須魁斗之名高。不在山川之氣豪。有口掛壁。 亡牛奏刀。縱橫佛用。分付兒曹。
雲水性調。叢林氣高。肚皮束篾。版齒生毛。十方身虛空樣放。 二升米柱杖頭挑。
蒲寒柳衰。融
【現代漢語翻譯】 現代漢語譯本： 針，尋常的料理啊，卻能巧妙地超出威音王佛（過去七佛之一）的境界。 是這樣嗎？不是這樣嗎？有區別嗎？沒有區別嗎？水冷得像秋天一樣寒冷，山寒冷得像帶著雪一樣。傳家的印章啊，中間沒有文字。常用的針啊，兩頭沒有孔。 遊歷世間的身軀像雲和月一樣自由，說禪的口像銀河決堤一樣滔滔不絕。自然而然地隨順因緣，向道修行不違背時節。 頭髮白了啊，像高峰上早早的積雪。眼睛清澈啊，像古老的山澗先於秋天到來。月亮明亮啊，自然有光芒可以貫通犀牛角。草木蒼翠啊，誰能強行按住牛頭？ 額頭高，眼窩深，畫像的工匠也不認識，誰是真正的知音？江湖廣闊明亮啊，月亮還有光輝。山丘幽靜閒適啊，雲朵自然無心。幾處相逢卻不會招呼，穿著蓑衣戴著斗笠，卻在賣黃金。 器宇軒昂，形貌清癯。一點靈性徹照靈府，萬年空劫如同壺中。青原行思禪師門下能識得麒麟角，黃檗希運禪師床頭敢捋虎鬚。死中還能復活啊，活中還會死去。無中卻能生有啊，有中卻又歸於無。 天庭飽滿祖上有光，地閣方圓兒孫興旺。中間的鼻孔是自己的，出氣通暢沒有妨礙。坤卦六爻都是陰爻，乾卦三爻都是陽爻。飽學的叢林禪僧不要妄加評論，今年蠶吃了兩片桑葉。 眼睛明亮像秋水一樣清澈，頭髮花白像雪一樣蓬鬆。吃飯塞飽肚子，喝茶清洗舌頭和臉頰，寒酸的家裡也有光彩，世俗的事務沒有能力承擔。老牛般的僕人卻知道，現在老弱了，就放任他癡呆吧。 毗盧遮那佛（法身佛）的口喧鬧嘈雜，普賢菩薩（象徵理德）的身形閒適飄逸。道理無所不備，事相互不相擾。小船點點漂浮在煙霧瀰漫的水面上，柔嫩的柳條垂下來映照著竹橋。 何必追求魁星和北斗星一樣高的名聲，不在於山川的雄偉氣概。有口卻掛在墻上（指木雕的口），宰殺亡失的牛（指庖丁解牛）。縱橫自在地運用佛法，交付給後輩弟子。 像雲和水一樣性情調和，像叢林一樣氣度高尚。肚子用篾條束緊，牙齒上長出毛。十方身像虛空一樣放開，二升米用拄杖挑著。 蒲草枯萎，柳樹衰敗，融
【English Translation】 English version: A needle, an ordinary task, yet subtly transcends the realm of Weiyin Wang Buddha (one of the past seven Buddhas). Is it so? Is it not so? Is there a difference? Is there no difference? The water is as cold as autumn, the mountain as cold as snow. The family heirloom seal, without inscription in the center. The commonly used needle, without holes at either end. The body wandering the world is as free as clouds and moon, the mouth speaking Zen is like the Milky Way bursting its banks. Naturally following the causes and conditions, practicing the Way without violating the seasons. The hair is white, like early snow on a high peak. The eyes are clear, like an ancient mountain stream arriving before autumn. The moon is bright, naturally possessing light that can penetrate a rhinoceros horn. The grass is lush, who can forcibly hold down a bull's head? The forehead is high, the eye sockets are deep, the painting artisan does not recognize, who is the true confidant? The rivers and lakes are vast and bright, the moon still has its essence. The hills are quiet and leisurely, the clouds are naturally without intention. Meeting in several places but not greeting each other, wearing straw coats and bamboo hats, yet selling gold. Bearing and appearance are broad and sparse, form and image are withered. A single point of spirit illuminates the spiritual mansion, ten thousand years of emptiness are like a pot. Under the gate of Qingyuan Xingsi Zen Master, one can recognize the unicorn horn, at the head of Huangbo Xiyun Zen Master's bed, one dares to stroke the tiger's whiskers. In death, there is still life, in life, there is still death. From nothing, there is something, from something, there is nothing. The heavenly court is broad and the ancestors are glorious, the earthly pavilion is wide and the children and grandchildren are prosperous. The nostrils in the middle are one's own, exhaling freely without hindrance. The Kun hexagram has six yin lines, the Qian hexagram has three yang lines. The learned forest monks should not comment rashly, this year the silkworm ate two mulberry leaves. The pupils are bright like autumn water, the hair is white like snow. Eating fills the belly, drinking tea cleanses the tongue and cheeks. The humble home has its splendor, worldly affairs are beyond capability. The old ox-like servant knows, now that he is old and weak, let him be foolish. The mouth of Vairocana Buddha (Dharmakaya Buddha) is noisy and clamorous, the form of Samantabhadra Bodhisattva (symbolizing reason) is leisurely and elegant. The principle is all-encompassing, phenomena do not interfere with each other. Small boats float on the misty water, soft willows hang down reflecting the bamboo bridge. Why seek a reputation as high as Kui Xing and the Big Dipper, it is not in the majestic spirit of mountains and rivers. There is a mouth hanging on the wall (referring to a wooden carved mouth), slaughtering the lost ox (referring to Cook Ding dissecting an ox). Freely using the Buddha-dharma, entrusting it to later disciples. Like clouds and water, the temperament is harmonious, like the forest, the spirit is noble. The belly is bound with bamboo strips, hair grows on the teeth. The ten-direction body is released like emptiness, two liters of rice are carried on a staff. Cattails wither, willows decline, melt
懶顧癡。坐穩實逾劫。心空佛是誰。 明而了妙。微而入離。天清河漢闊。露冷斗杓垂。 借伴而來應供。分身在處成規。百草頭邊春浩蕩。 黃鶯之語對華枝。
巖壑之骨洼而隆。煙霞之氣溫而融。其默而通。 其應而沖。流雲出谷。霽月行空。十方三世兮南北西東。
清白之標。莊嚴匪銷。袁安臥雪。許由棄瓢。不萌枝上春苒苒。 無影樹下秋寥寥。借伴入廛來賣買。 相逢莫怪不相饒。
眉目巖巖身心靜恬。萬機自息一默誰參。虛空兮霽云卷谷。 清白兮夜月濯潭。春入叢林兮。 謾道化工百億。神遊浩劫兮。底意真超二三。
鼻直口闊。目深眉低。燈連少室派接曹溪。恰恰混不得。 堂堂類不齊。把手共語。出力相攜。 春風浩浩。秋風悽悽。
發白面黃。鼻直口方。雲水精神老。叢林氣味長。 青蛇露時星爛爛。白鳥沒處煙蒼蒼。印空有據。 印泥成章。家家門前柏樹子。豈獨趙州能對揚。
兩限深秀。雙眉下垂。面目嚴冷。身心古錐。雲水盤遊。 尋常夢於行腳。叢林寂默。三十年之住持。 窮河漢于崑崙之椒。淵源親到。拈斗杓于混沌之外。 佛祖猶疑。變通不倦。施設隨宜。 向道剎塵機用穩。卻嫌石火電光遲。
發雪衰白而春晝長。目光寒碧而秋波揚。采華之滋而蜜蜂忙。 齊物之
【現代漢語翻譯】 現代漢語譯本： 懶得顧及愚癡，穩穩當當地坐著超過了漫長的劫數。心中空空蕩蕩，誰才是佛呢？ 明白而通達微妙之處，細微而進入遠離塵世的境界。天空晴朗，銀河寬闊，露水寒冷，北斗星的柄指向下方。 藉著同伴一起來應供，分身在各處都成為規矩。百草頭上春意盎然，黃鶯的鳴叫聲與盛開的鮮花相映成趣。 山巖的骨骼凹凸不平，煙霞的氣息溫暖而融合。沉默時也能通達，迴應時也能直衝雲霄。流動的雲彩從山谷中飄出，雨後晴朗的月亮在天空中執行。十方三世啊，無論南北西東。 清白的標誌，莊嚴不可磨滅。袁安臥雪（東漢大臣，因貧困而臥雪），許由棄瓢（傳說中的隱士，不願接受堯的禪讓）。不萌芽的樹枝上，春天漸漸逝去，沒有樹影的樹下，秋天顯得空曠寂寥。藉著同伴進入塵世來買賣，相逢時不要奇怪彼此不謙讓。 眉目端莊，身心平靜安詳。各種事務自然停止，一片沉默中誰來參悟？虛空中，雨後的雲彩捲回山谷，清白無瑕，夜晚的月亮洗滌著深潭。春天進入叢林，不要說造化的功勞有百億，精神遨遊在漫長的劫數中，到底真正的意義超越了二三。 鼻子挺直，嘴巴寬闊，眼睛深邃，眉毛低垂。燈火相連，從少室山（禪宗祖庭之一）一脈相承，連線到曹溪（六祖慧能弘法之地）。恰恰不能混淆，堂堂正正，與衆不同。手拉著手一起說話，同心協力互相幫助。春風浩蕩，秋風淒涼。 頭髮雪白，面容蠟黃，鼻子挺直，嘴巴方正。雲水僧的精神老練，叢林的氣息悠長。青蛇出現時，星星閃耀，白鳥消失的地方，煙霧蒼茫。印空有據可查，印在泥上成為印章。家家戶戶門前都有柏樹，難道只有趙州（趙州從諗禪師）才能用它來應對提問嗎？ 兩道眉毛深邃秀麗，雙眉向下垂。面容嚴肅冷峻，身心淳樸耿直。像雲水僧一樣四處遊歷，常常在行腳中做夢。在寂靜的叢林中，擔任了三十年的住持。窮盡銀河，像崑崙山的茱萸一樣高遠，淵源親身到達。拿著北斗星的柄，在混沌之外，佛祖也感到疑惑。變化通達，不知疲倦，設施安排，隨順適宜。說在道中，剎那間的機用穩妥，卻嫌棄石火電光太遲緩。 頭髮像雪一樣衰白，但春天的白晝卻很長。目光寒冷碧綠，但秋天的水波卻在盪漾。採摘花朵的滋味，蜜蜂忙碌不停。齊一萬物。
【English Translation】 English version: Too lazy to bother with foolishness, sitting firmly for more than eons. The mind is empty, who is the Buddha? Understanding and penetrating the subtle, entering the realm of detachment in the minute. The sky is clear, the Milky Way is vast, the dew is cold, and the handle of the Big Dipper points downwards. Coming to offer alms with companions, the manifestations become rules everywhere. Spring is abundant at the tips of all grasses, the song of the oriole complements the blooming flowers. The bones of the cliffs are concave and convex, the aura of mist and haze is warm and harmonious. It communicates in silence, and responds with a rush. Flowing clouds emerge from the valley, and a clear moon travels in the sky. The ten directions and three times, ah, whether north, south, west, or east. The mark of purity, the solemnity that cannot be erased. Yuan An slept in the snow (an official of the Eastern Han Dynasty who slept in the snow due to poverty), Xu You abandoned the gourd (a legendary hermit who refused to accept the throne from Yao). On the branch that does not sprout, spring gradually fades away, and under the shadowless tree, autumn appears empty and desolate. Entering the market with companions to buy and sell, do not be surprised if we do not yield to each other when we meet. Eyebrows and eyes are dignified, body and mind are calm and serene. All affairs cease naturally, who will contemplate in silence? In the void, the clouds after the rain roll back into the valley, pure and flawless, the night moon washes the deep pool. Spring enters the forest, do not say that the merit of creation is hundreds of millions, the spirit travels in the long eons, what is the true meaning that transcends two or three. The nose is straight, the mouth is wide, the eyes are deep, and the eyebrows are low. The lamps are connected, inheriting from Shaoshi Mountain (one of the ancestral temples of Zen Buddhism), connecting to Caoqi (the place where the Sixth Patriarch Huineng propagated the Dharma). It cannot be confused, it is upright and different. Holding hands and talking together, working together and helping each other. The spring breeze is mighty, and the autumn wind is bleak. Hair is snow-white, face is sallow, nose is straight, and mouth is square. The spirit of the wandering monk is experienced, and the atmosphere of the forest is long. When the green snake appears, the stars are shining, and where the white bird disappears, the smoke is vast. The imprint in the void is verifiable, and the imprint on the mud becomes a seal. Every family has cypress trees in front of their doors, is it only Zhaozhou (Zen Master Zhaozhou Congshen) who can use it to answer questions? The two eyebrows are deep and beautiful, and the eyebrows droop downwards. The face is stern and cold, and the body and mind are simple and honest. Traveling around like a wandering monk, often dreaming of walking. In the silent forest, serving as the abbot for thirty years. Exhausting the Milky Way, as high as the Cornus officinalis of Kunlun Mountain, the origin personally arrives. Holding the handle of the Big Dipper, outside of chaos, the Buddhas and ancestors also feel doubtful. Changing and adapting, never tired, facilities and arrangements, following what is appropriate. Saying in the Way, the function of the moment is stable, but disliking the spark of flint and the light of lightning as too slow. The hair is as white as snow, but the spring day is long. The eyes are cold and green, but the autumn waves are rippling. Tasting the flavor of picking flowers, the bees are busy. Equalizing all things.
夢而蝴蝶狂。體空影響。 機動陰陽。玉燭靜調天事業。薰風披拂水文章。 諸塵三昧分身十方。
眼橫鼻直。氣清骨寒。手眼外應金篦快。身心內照玉壺寬。 機絲交織兮。春華蔟蔟。與物齊平兮。 夢蝶團團。性習林泉。身心信緣。長虹斂雨。 照雪倚天。頭頭物物隨宜說。剎剎塵塵各住禪。 妙觸出礙幻成自然。
無言而言。默徹其源。無用而用。虛含其動。理窟之窮通。 智機之變弄。夕陽洲渚白鷗盟。韶晝園林蝴蝶夢。
功轉密藏。尋軌跡以無方。影現益彰。歷因緣而有常。 身份塵剎普。舌柱梵天長。心心不觸菩提用。 法法無依般若光。
冥冥而覺。全真絕學。海口自吞。駟舌須縮。圓混有光兮。 老蚌之胎。空同無物兮。枯龜之殼。 個事而窮通。作家不啐啄。語出科模。用無棱角。 叢林笑相看面也。萎萎羸羸。三棒打不回頭也。 齷齷齪齪。
精神矍爍。化工模邈。我轉一機。誰持六鑒。是非生奪璧之謀。 黑白戰爛柯之著。霽闊而河橫。 潭空而月落。
性得淵源。窮通自然。潭寒龍蛻骨。松老鶴成仙。 無心白雲出岫。有應明月浮川。相逢借伴人間世。 遊戲塵塵三昧緣。
發須衰白而霜雪益深。肌膚蒼老而松桂剝皴。 四十餘年而窮通一默。百千三昧而遊戲諸塵。
片月
【現代漢語翻譯】 現代漢語譯本 夢中化為蝴蝶，自在飛舞，實則一切皆為空性，如幻影般不實。 萬物執行的規律，陰陽交替變化。如玉的燭光般平靜地調和著天地的執行，這是大自然的偉業。和煦的春風吹拂，水面泛起層層波紋，如同大自然寫下的華美文章。 在每一個微塵中都證得三昧（Samadhi，專注），化身無數，遍佈十方世界。
眼睛端正，鼻子正直。氣質清朗，風骨高寒。手和眼與外界的感應敏捷，如同用金篦（刮除眼翳的器具）般迅速。身心向內觀照，如同玉壺般清澈寬廣。 萬物相互關聯，如絲線般交織在一起，春天的花朵繁盛而美麗。與萬物齊同，達到平等無別的境界，如同莊周夢蝶般自由自在。 本性安於山林泉石，身心隨順因緣。彩虹收斂雨水，光芒照亮雪山，直衝雲霄。針對不同的事物，用適合的方式去開示，在每一個剎那、每一個微塵中，都安住于禪定之中。 微妙的觸感超越了障礙，幻化成自然。
不用言語，卻能默契地領悟真理的源頭。看似無用，實則蘊含著無限的功用。窮盡事物的道理，通達萬物的本質。智慧的機用變化無窮。 夕陽西下，洲渚邊白鷗與人相伴，互相信任。美好的白晝，在園林中做著蝴蝶的夢。
功行運轉于秘密的藏識之中，追尋其軌跡卻無處可尋。雖然無形，但其影響卻更加彰顯。經歷各種因緣，其規律卻始終不變。 身體化為無數，遍佈每一個微塵。舌頭如同梵天（Brahma，創造之神）的柱子般高大。心與萬物不相觸碰，卻能發揮菩提（Bodhi，覺悟）的妙用。不依賴任何事物，般若（Prajna，智慧）之光自然顯現。
在冥昧之中覺醒，達到全然真實的最高境界。如同海口吞納萬物，言語需要收斂。圓融混同，內在蘊含光明，如同老蚌孕育珍珠。空寂無物，如同乾枯的龜殼。 對於事物要徹底地探究，通達其本質，真正的修行者不會等待別人餵食。言語出自規範，運用沒有棱角。 叢林中的修行者互相看著對方，面容憔悴，身體虛弱。即使被打三棒也不會回頭，形容固執不悟的樣子。 形容人行為卑劣，品德低下。
精神矍鑠，充滿活力。大自然的創造鬼斧神工，難以捉摸。我轉動這臺機器，誰來掌管六根（眼、耳、鼻、舌、身、意）？ 爲了爭奪寶玉而產生是非，如同下棋時黑白雙方激烈對戰。雨後天晴，河流橫貫大地。潭水清澈，月亮倒映其中。
本性得自於淵源，窮究事理，通達自然。寒潭中龍蛻去舊骨，老松樹旁仙鶴得道成仙。 無心之時，白雲從山谷中飄出。有所感應之時，明月倒映在江河之中。相逢於人世間，互相借伴，在每一個微塵中游戲，體驗三昧的妙緣。
頭髮和鬍鬚變得衰白，如同霜雪般越來越深。肌膚蒼老，如同松樹和桂樹的樹皮般粗糙。 四十多年來，對於真理的領悟都蘊含在沉默之中。在百千種三昧之中，自在地遊戲于萬物之中。
一輪彎月
【English Translation】 English version Dreaming, I transform into a butterfly, dancing freely, yet all is emptiness, like an unreal illusion. The law of the universe operates, Yin and Yang alternate. Like the jade candle quietly harmonizing the workings of heaven and earth, this is the great work of nature. The gentle breeze caresses, the water ripples, like magnificent verses written by nature. In every dust mote, one attains Samadhi (concentration), manifesting countless bodies, pervading the ten directions.
Eyes are upright, nose is straight. The spirit is clear, the bones are cold. Hands and eyes respond swiftly to the outside world, like using a gold needle (to remove eye obstructions). Body and mind look inward, as clear and broad as a jade pot. All things are interconnected, woven together like threads, the spring flowers are lush and beautiful. Being equal with all things, reaching a state of equality without difference, like Zhuang Zhou's butterfly dream, free and at ease. Nature rests in the mountains and springs, body and mind follow the conditions. The rainbow gathers rain, its light illuminates the snowy mountains, soaring into the sky. For different things, use appropriate ways to teach, in every moment, in every dust mote, abide in meditation. Subtle touch transcends obstacles, transforming into nature.
Without words, one can tacitly understand the source of truth. Seemingly useless, it contains infinite function. Exhausting the principles of things, understanding the essence of all things. The wisdom of the machine is infinitely variable. The setting sun, white gulls accompany people on the continent, trusting each other. Beautiful daytime, dreaming of butterflies in the garden.
Merit operates in the secret storehouse consciousness, tracing its traces but nowhere to be found. Although invisible, its influence is even more evident. Experiencing various causes and conditions, its laws remain unchanged. The body transforms into countless, pervading every dust mote. The tongue is as tall as the pillar of Brahma (the creator god). The heart does not touch all things, but can exert the wonderful use of Bodhi (enlightenment). Without relying on anything, the light of Prajna (wisdom) naturally appears.
Awakening in the darkness, reaching the highest state of complete truth. Like the sea swallowing all things, words need to be restrained. Round and mixed, the inner contains light, like an old oyster nurturing pearls. Empty and without things, like a dry turtle shell. For things to thoroughly explore, to understand its essence, the real practitioner will not wait for others to feed. Words from the specification, the use of no edges. The practitioners in the jungle look at each other, their faces haggard and their bodies weak. Even if beaten three sticks will not turn back, describing the appearance of stubbornness. Describes the person's behavior is despicable, the character is low.
The spirit is vigorous, full of vitality. The creation of nature is ingenious, elusive. I turn this machine, who will manage the six senses (eyes, ears, nose, tongue, body, mind)? To compete for the jade and produce right and wrong, like the black and white sides in a fierce battle when playing chess. After the rain, the river crosses the earth. The pool is clear, the moon is reflected in it.
Nature comes from the source, exploring the principles, understanding nature. In the cold pool, the dragon sheds its old bones, beside the old pine tree, the crane attains enlightenment and becomes immortal. When unintentional, white clouds float out of the valley. When there is a response, the bright moon is reflected in the river. Meeting in the human world, borrowing each other, playing in every dust mote, experiencing the wonderful relationship of Samadhi.
Hair and beard become white, like frost and snow getting deeper and deeper. The skin is old, like the bark of pine and osmanthus trees. For more than forty years, the understanding of truth is contained in silence. In hundreds of thousands of Samadhi, freely playing in all things.
A crescent moon
在水。孤雲出山。其靜而應。其動而間。體中不欲全露。 用處只窺一斑。重重樓閣門開也。 彌勒不須輕手彈。
巖巖之骨兮山臞。靡靡之姿兮水腴。心無住而乃久。 德有鄰而不孤。虛空說法。頑石聽徒。 互換證明還了了。何煩佛祖費工夫。
鬚髮衰殘。空山雪寒。眉目清淡。野水秋還。一念萬年了塵劫。 十方三世同正觀。翡翠天晴而清虛廓徹。 珊瑚海月而光焰波瀾。現形說法應機感。 笑指俱胝百草端。
劫外游神。環中契真。幽靈自照。絕學為鄰。 碧琉璃海半夜月。赤珊瑚樹長年春。專柔一氣。 和光同塵。心心不觸衲僧事。物物無私國土身。
靜之不昏。湛而若存。動之不渾。用而亡痕。入見離微之根。 出遊幻化之門。赤水之求故罔象而珠得。 庖丁之伎乃亡牛而刃奔。百川碧漲。 三月紅繁。海不失於潮信。華自得於春恩。
白雲無根。青山有棱。自得一句妙出三乘。和氣而春回百草。 光明而焰續千燈。淵默心傳諸佛體。 家風獨許少林曾。
默而非緘。辨而罔談。須菩提慧空了了。憍尸迦華雨毿毿。 更與剎塵分手眼。何妨機用見錘鉗。 個人自得古佛同參。
云無心而不羈。谷有應而相宜。寂住通感。圓明瞭知。 性汪洋而海有受。氣突兀而山不移。 百年身後所須物。
問取南陽忠國師。
衰形老容。瘦竹蒼松。野食丹山鳳。云吟枯木龍。 對機何似當臺鏡。扣應恰如隨杵鐘。了無一物還我盧舂。
癡鈍之師。枯槁之姿。鼻寒垂涕。眼老生黐。玉懷石而矩。 珠養蚌而規。長短華枝春次第。東西波棹月相隨。
雪髮霜髭。古巖阿師。坐寒空劫眼。機活用時眉。 文殊靠倒維摩詰。帝釋仰贊須菩提。如今吃飯下堂去。 誰敢等閑欺石梯。
秋生眉睫。雪積顛發。見偏正之往來。得離微之出沒。 間間霽雨之云。爛爛濯波之月。相隨來也入諸塵。 妙觸門門自超越。
遠山之雪兮發毛衰白。大壑之秋兮眼棱寒碧。 水云肝膽兮佛世之燈。叢林事業兮祖宗之脈。 龍梭錦機。金刀玉尺。諸塵三昧兮還我自由。 二儀萬像兮與宅平出。
千年氣溫。琥珀松根。半夜光吞。珊瑚月魂。混沌鑿開。 德云下妙峰之頂。崑崙推倒。張騫到盟津之源。 出岫之云意間暇。盈科之水流勢奔。 諸塵歷歷。三昧門門。妙觸應緣還出礙。成家事業付兒孫。
天與之形。月皎河橫。地與之儀。山高水低。華燈連有據。 桃李默成蹊。十方三世混不得。萬像森羅類莫齊。
天之空兮星斗寒。海之縮兮潮波還。推月之蟾止三腳。 養霧之豹窺一斑。拈出門門問相識。 知音點頭應不慳。
真見
【現代漢語翻譯】 現代漢語譯本： 問（向）南陽忠國師（謚號）請教。
（他）衰老的形貌，像瘦竹和蒼松一般。（他）在丹山以野味為食，像鳳凰一樣；吟唱時，聲音像枯木中的龍。 應對機鋒，就像面對明鏡；迴應叩擊，恰如撞擊懸掛的鐘。一無所有，還我盧舂（人名，或指一種生活狀態）。
（這是）一位遲鈍的老師，一副枯槁的姿態。鼻涕寒冷地垂下，眼睛昏花。玉藏在石頭裡，需要用矩來衡量；珍珠在蚌中孕育，需要用圓規來規範。花枝的長短，春天會依次顯現；東西方向的船槳，與月亮的倒影相互追隨。
雪白的頭髮和鬍鬚，（是）古老巖洞里的阿師（僧人）。寒冷地坐在空寂的劫眼中，機鋒活用時眉毛飛揚。文殊菩薩也靠倒維摩詰（兩位著名菩薩），帝釋天（佛教護法神）也仰慕讚歎須菩提（佛陀弟子）。如今吃完飯下堂而去，誰敢輕易地輕視這石階？
秋意在眉睫間顯現，白雪堆積在頭頂。見到偏與正的往來，領悟離與微的出沒。時而有雨後放晴的雲彩，燦爛的如同洗滌過的波光中的月亮。相互追隨而來，進入各個塵世，奇妙的觸感從各個門徑中自然超越。
遠山的雪啊，（使他）發毛衰白；深谷的秋天啊，（使他）眼角寒冷碧綠。水和云般的肝膽，是佛世的明燈；叢林的事業，是祖宗的血脈。龍梭（織布工具）般的錦繡機杼，金刀玉尺般的衡量標準。在諸塵的三昧（佛教禪定）中，還我自由；二儀（天地）萬象，與房屋一同顯現。
千年的氣溫，琥珀色的松根，半夜裡光芒吞噬，珊瑚般的月亮魂魄。混沌被鑿開，德云（高僧）在下妙峰的頂端，崑崙山被推倒，張騫（漢代使者）到達盟津的源頭。從山洞裡出來的云，意態悠閑；注滿坑的水，流動之勢奔騰。諸塵歷歷在目，三昧門門通達。奇妙的觸感應緣而生，還超越了障礙，成家立業的事業交付給子孫。
天賦予他形體，月亮皎潔，銀河橫亙。地賦予他儀態，山高水低。華燈相連，有根有據；桃李無言，默默地形成小路。十方三世（指過去、現在、未來）也無法混淆，萬象森羅，種類繁多，無法比擬。
天空空曠啊，星斗寒冷；大海退縮啊，潮水返回。推月的蟾蜍只有三隻腳，養霧的豹子窺見一斑。拈出一個個門徑詢問相識，知音點頭回應，毫不吝嗇。
真見。
【English Translation】 English version: Asking Nanyang Zhong Guoshi (posthumous title).
A withered form and aged countenance, like slender bamboo and ancient pine. He eats wild food in Dan Mountain, like a phoenix; his chanting sounds like a dragon in a withered tree. Responding to the moment is like facing a clear mirror; answering a knock is just like striking a hanging bell. Utterly devoid of anything, return me to Lu Chun (a name, or a state of life).
A dull and slow teacher, a withered and gaunt appearance. A cold nose with dripping snot, old eyes growing dim. Jade is hidden in stone and needs a square to measure it; pearls are nurtured in oysters and need a compass to regulate them. The length of flowering branches appears in spring in order; east and west boat paddles follow the moon's reflection.
Snow-white hair and frosty beard, (he is) an old master in an ancient cave. Sitting coldly in the empty kalpa-eye, his eyebrows dance when the moment is used actively. Manjusri (Bodhisattva of wisdom) leans on Vimalakirti (a wise layperson), Sakra (king of gods) admires and praises Subhuti (Buddha's disciple). Now, having finished eating, he goes down the hall; who dares to casually despise these stone steps?
Autumn arises between the eyebrows, snow accumulates on the head. Seeing the coming and going of bias and correctness, understanding the emergence and disappearance of separation and subtlety. Occasionally, there are clouds after the rain, brilliant like the moon in the washed waves. Following each other, they enter all dusts; wonderful touches naturally transcend from every gate.
The snow of distant mountains, (makes his) hair white and sparse; the autumn of deep valleys, (makes his) eye corners cold and green. Liver and gallbladder like water and clouds, are the lamp of the Buddha's world; the affairs of the monastery are the lineage of the ancestors. Brocade loom like a dragon shuttle, golden knife and jade ruler as measuring standards. In the samadhi (Buddhist meditation) of all dusts, return me to freedom; the two instruments (heaven and earth) and myriad phenomena emerge equally with the house.
Thousand-year-old temperature, amber pine roots, swallowing light in the middle of the night, coral-like moon soul. Chaos is chiseled open, De Yun (a high monk) is at the top of Xiaomiao Peak, Kunlun Mountain is pushed down, Zhang Qian (Han dynasty envoy) reaches the source of Mengjin. Clouds emerging from the cave are leisurely, water filling the pit flows torrentially. All dusts are clearly visible, every samadhi gate is accessible. Wonderful touches arise in response to conditions and transcend obstacles, the business of establishing a family is entrusted to descendants.
Heaven gives him form, the moon is bright, the Milky Way stretches across. Earth gives him demeanor, mountains are high, water is low. The connected lanterns are well-founded; peach and plum trees silently form a path. The ten directions and three times (past, present, future) cannot be confused, the myriad phenomena are numerous and cannot be compared.
The sky is empty, the stars are cold; the sea recedes, the tide returns. The toad pushing the moon has only three legs, the leopard nurturing the fog glimpses a spot. Picking out each gate to ask for acquaintance, the confidant nods in response, not stingy at all.
True seeing.
無形。真得無名。全超影向。妙出塵情。夜冷露濡而斗濕。 天空霽闊而河橫。無住而住。 無生而生。相隨卻到門門底。樓閣關開彈指聲。
松老有骨。竹臞無肉。雪發覆顛。霜眉映目。須菩提坐空而談。 維摩詰卷辨而默。拈來何處不相逢。 日面佛兮月面佛。
寒竹臞長。蒼松老剛。身心鐵石。肝膽冰霜。秋天湛湛遠連水。 賓雁冥冥初沒行。卻來借伴。 隨事成章。
寫出老僧形容可憎。秋生眼角雪點眉棱。胸次有丘壑。 口頭無葛藤。功忘自據菩提座。照盡誰傳般若燈。 借光施設。恰恰相應。
天童之師。頂雪頷絲。三篾住山計。孤藤橫膝時。 潭寒秋到早。空闊月行遲。提起宗家無字印。 門門何處不相宜。
默而藏妙而光。月之輪窄。斗之柄長。扶來草木春濡綠。 奪去山川霜落黃。相契可處。自然成章。
雲水之身叢林之人。眉毛長蓋眼。鼻孔直欺唇。 等閑西院兩聲錯。急快雲門一路親。不肯割城還奪璧。 相如肝膽抑強秦。
兀然而然。湛存象先。曹溪昧橫畫。少室還默傳。 體不匿而了了。用不勤而綿綿。得麟角兮石頭足。 捋虎鬚兮林際顛。壁上如今謾撐起。 知音自然聞說禪。
事不在容。智不到宗。待云雷而陶壁梭蟄。授衣缽而盧老逃舂。 犀通半夜月。鶴夢千年松
。 白髮蒼顏跛挈公。時人相笑老龍鍾。
稿木之形。穀神之靈。水冷看秋色。天空垂曉星。 一點心明兮。非臺之鏡。大千捲出兮。破塵之經。
源養而淵。燈傳未殘。照分光焰。流演波瀾。暫時還落薄。 客事豈艱難。春上燒瘢。綠生草端。 無心為潤云行麓。有應不留珠走盤。
非思量處。無住而住。離名象時。不為而為。香象定中渡。 寒蟾照復移。世間了了虛空相。人事叢叢混沌眉。 飽參底句如何舉。飯罷摩挲篾肚皮。
出入離微。偏正之機。變通動靜。殺活之柄。飛流電火兮。 持林際之威權。涵蓋乾坤兮。得雲門之號令。 相隨百草頭邊。恰恰初無欠剩。
了心非相。了相是心。皋禽夢寒琥珀樹。海月光射珊瑚林。 影搖風竹。響發秋砧萬像森羅俱演說。 寶陀巖上有知音。
寒淡相依。清白住持。秋橫兩目。雪覆雙眉。老兔推月河漢闊。 賓雁沒煙星斗垂。窮通有自。 機用輸誰。消得而今一瞬。不須別喚沙彌。
默默神澄。棱棱氣清。河漢之月耿耿而不夜。 蒹葭之風悽悽而有聲。相逢便說無生話。萬像森羅作證明。
佛燈未寒。祖華未殘。其傳今到爾。其事素來難。 座須諸法空為句。經在微塵破處看。而今呈似。 莫道相謾。
妙出名象。非心非相。混融古今。是相是心
【現代漢語翻譯】 現代漢語譯本 白髮蒼蒼，容顏衰老，拄著枴杖的老人啊，世人嘲笑你老態龍鍾。
枯槁的形體，卻蘊含著穀神（道家概念，指生養萬物的本源）的靈性。秋色中，水面寒冷；黎明時，天空星光閃爍。 一點靈明的心啊，不是鏡臺可以比擬的。大千世界如畫卷般展開，是破除塵世煩惱的真經。
源頭深遠才能蓄積成深淵，佛燈相傳，光焰未曾熄滅。光芒分照，流淌演變，如波濤般壯闊。暫時地隱退，也只是爲了積蓄力量。 做客的事情哪裡艱難？春風吹拂，燒過的草根上，又生出綠色的嫩芽。 無心地滋潤，雲彩在山麓間飄行；有所感應卻不滯留，像珠子在盤中滾動。
不是思慮可以到達的地方，不住留而又無所不住留。脫離名相的束縛，不刻意作為而又無所不為。如香象（比喻菩薩）入定般渡過生死之海。 寒冷的月亮照耀，光影移動。世間萬物都呈現虛空的本質，人世間的紛紛擾擾，如同混沌未開的眉毛。 飽參禪機后，如何舉起這最後一句話？飯後摩挲著竹篾編成的圓滾滾的肚子。
出入于有無之間，掌握偏正的玄機。變通動靜，掌握生殺予奪的權柄。如飛流閃電般迅速， 持有山林間的威權，包容覆蓋天地，得到雲門宗（禪宗宗派之一）的號令。 與百草一同生長，恰恰沒有絲毫的欠缺和剩餘。
明瞭真心並非外在的表象，明瞭外在的表象即是真心。如白鷺在夢中棲息于寒冷的琥珀樹上，海月的光輝照耀著珊瑚林。 風吹竹影搖曳，秋天搗衣的聲音響起，萬象森羅都在演說著佛法。 寶陀巖（觀音菩薩的道場）上自有知音。
寒冷與清淡相互依存，清白是修行的根本。秋色橫亙在雙目之中，白雪覆蓋著雙眉。老兔推著月亮，銀河浩瀚無邊。 大雁消失在煙霧中，星斗低垂。窮困與通達自有其因果。 機鋒妙用，又能輸給誰呢？珍惜當下這一瞬間，不需要另外呼喚沙彌（小和尚）。
默默無言，神思澄澈，氣度清朗。銀河的月亮明亮而不昏暗， 蘆葦間的風悽清而有聲響。相逢便說那無生之理，萬象森羅都可作為證明。
佛燈的光芒沒有減弱，祖師的法脈沒有衰殘。這傳承如今傳到你這裡，這件事向來艱難。 須以諸法皆空的道理作為座右銘，在微塵破滅之處才能看到真經。如今呈獻給你， 不要說我欺騙你。
妙處超出名相之外，非心也非相。混融古今，是相也是心。
【English Translation】 English version An old man with white hair and a wrinkled face, limping along with a cane. People laugh at his senility.
A withered form, yet containing the spirit of the Valley God (Daoist concept, referring to the origin of all things). In the autumn scenery, the water is cold; at dawn, the stars twinkle in the sky. A point of clear mind, not comparable to a mirror stand. The myriad worlds unfold like a scroll, a true scripture for breaking through worldly troubles.
A deep source nourishes a deep abyss; the Buddha's lamp is passed on, its flame never extinguished. Light shines and transforms, flowing like vast waves. Temporary retreat is only for accumulating strength. How difficult is it to be a guest? The spring breeze blows, and green shoots sprout from the burnt grass roots. Unintentionally moistening, clouds drift through the foothills; responding without lingering, like a pearl rolling on a plate.
Not a place reachable by thought, dwelling without dwelling. Free from the bondage of names and forms, acting without acting, yet accomplishing everything. Like a fragrant elephant (metaphor for a Bodhisattva) crossing the sea of birth and death in meditation. The cold moon shines, its light shifting. All things in the world reveal the essence of emptiness; the affairs of humanity, like the chaotic eyebrows before creation. After thoroughly understanding the ultimate meaning, how to utter the final word? After the meal, stroking the round belly made of bamboo strips.
Entering and exiting between existence and non-existence, grasping the mechanism of partiality and correctness. Transforming movement and stillness, holding the power of life and death. Swift as flying streams and lightning, Holding the authority of the forest, encompassing heaven and earth, receiving the commands of the Yunmen School (a branch of Chan Buddhism). Growing alongside the myriad grasses, precisely without any lack or surplus.
Understanding that the true mind is not an external appearance, understanding that the external appearance is the true mind. Like an egret dreaming in a cold amber tree, the light of the sea moon shines on the coral forest. The wind shakes the bamboo shadows, the sound of autumn pounding is heard, the myriad phenomena all expound the Dharma. On Mount Putuo (Avalokiteśvara's sacred mountain), there are kindred spirits.
Coldness and simplicity depend on each other, purity is the foundation of practice. Autumn lies across the eyes, snow covers the eyebrows. The old rabbit pushes the moon, the Milky Way is vast and boundless. The wild geese disappear into the mist, the stars hang low. Poverty and prosperity have their own causes and effects. Whose skill can surpass this? Cherish this moment, no need to call another novice monk.
Silently, the spirit is clear, the aura is pure. The moon in the Milky Way is bright and never dark, The wind through the reeds is desolate and has a sound. Meeting, we speak of the principle of non-birth, the myriad phenomena can serve as proof.
The light of the Buddha's lamp has not diminished, the ancestral lineage has not declined. This transmission now reaches you, this matter has always been difficult. You must take the principle that all dharmas are empty as your motto, and only by breaking through the dust can you see the true scripture. Now I present it to you, Don't say that I am deceiving you.
The wonder goes beyond names and forms, neither mind nor form. Blending the ancient and the present, it is form and it is mind.
。 發白曉霜厚。眼寒秋水深。寄語山形柱杖子。 大家相伴做叢林。
識得本真。不隨生滅。霽云磨空。秋波濯月。
頭上有骨。眼底無肉。分影月隨流。閑心云出谷。 萬緣圓應兮廓周大千。一點靈虛兮默照幽獨。
眼冷眉長。鼻直氣快。彼彼常不輕。門門觀自在。 寂光而無中。妙用而無外。誰怕肉團礙世界。
智明而藏。凈極而光。四大蛇非蟄。六窗猴不忙。 因緣仍善應。機用更優長。覿面相逢出思議。 自然隨處露堂堂。
默而耀虛而照。借用不慳。合體無兆。石牛臥而青山寒。 木馬嘶而明月曉。有底般人。相逢恰好。
雪洗寒巖兮。山林氣清。秋生煙水兮。江湖色明。 猶凈鏡兮對諸像。似空谷兮隨諸聲。遊戲因緣三昧用。 自然轉處不留情。
眉眼分明。風柳柔青。心膽純一。野華吐赤。了無物礙自由人。 還得觀音妙智力。連城不割誰肯休。 相如卻奪秦王璧。
真非真假非假。是影是形。成幻成化。根門隨處拽得回。 聲色自然騎與跨。耕翻海月之泥牛。 遊遍春陽之木馬。
髮際點白。眼眶含青。情枯歷歷。智照靈靈。 形骸如槁木。軌跡肖流萍。月明四海犀通暈。 春在百華蜂采馨。
梨杖橫膝。衲衣擁肩。默為佛事。情忘世緣。家風空掃四壁。 活計冷坐三椽。見
【現代漢語翻譯】 現代漢語譯本 頭髮斑白，像覆蓋著厚厚的白霜。眼睛寒冷，像深秋的湖水。告訴那拄著山形枴杖的人， 大家一起相伴，在這叢林中修行。
認識到事物的本真，就不會隨著生滅而動搖。雨後的晴朗天空被擦拭一空，秋天的波浪洗滌著月亮。
頭上有骨骼，眼眶裡沒有肉。月亮的影子隨著水流而分散，閒適的心情像雲朵從山谷中飄出。 萬事萬物圓融相應，廣闊無邊，遍及整個大千世界。一點靈明的虛空，默默地照亮著幽深寂靜之處。
眼神冷峻，眉毛修長。鼻樑挺直，氣息暢快。尊重每一個人，在任何境地都能觀照自在。 寂靜的光芒中空無一物，奇妙的作用無所不在。誰會害怕這肉身阻礙了整個世界？
智慧明亮而內藏，清凈到了極點而發出光芒。四大（地、水、火、風）就像蛇一樣不再蟄伏，六根（眼、耳、鼻、舌、身、意）像猴子一樣不再忙碌。 因緣際會仍然能很好地應對，機智的運用更加出色。面對面相逢，超越了思議的範疇， 自然而然地在任何地方都顯露出光明磊落的樣子。
在沉默中閃耀，在虛空中照亮。借用萬物而不吝嗇，合於本體而沒有絲毫痕跡。石牛靜臥，青山也感到寒冷， 木馬嘶鳴，明月也感到清曉。有什麼樣的人，相逢時才恰到好處？
像雪洗過的寒冷巖石，山林中的氣息清凈。像秋天生起的煙霧籠罩著水面，江湖的景色明亮。 就像明亮的鏡子映照著各種影像，又像空曠的山谷迴應著各種聲音。在遊戲人生的因緣中運用三昧的智慧， 自然而然地運轉，不留下任何痕跡。
眉眼分明，像風中的柳枝一樣柔和青翠。心志純潔專一，像野花一樣吐露出紅色。 沒有任何事物能夠阻礙的自由人，還獲得了觀音菩薩的奇妙智慧和力量。即使是價值連城的城池也不肯割讓， 就像藺相如在秦王那裡奪回了和氏璧一樣。
真實不是真實，虛假不是虛假，是影子還是形體，是形成還是變化。在任何地方都能把六根拉回來， 聲色自然就能騎在上面駕馭。耕耘翻動著海中月亮的泥牛， 遊遍充滿春意的陽光下的木馬。
髮際開始出現白髮，眼眶周圍泛著青色。情感枯竭而歷歷分明，智慧照耀而靈動。 形體像枯槁的樹木，軌跡像漂浮的萍草。月光照亮四海，像犀牛角一樣通透， 春天在百花叢中，蜜蜂忙著採蜜。
梨木枴杖橫放在膝蓋上，穿著僧袍裹著肩膀。默默地做著佛事，忘記了世俗的緣分。家風清貧，空空蕩蕩只有四壁， 生活清冷，只是靜靜地坐在三間茅屋裡。看見……
【English Translation】 English version Hair turning white, like covered with thick frost. Eyes cold, like deep autumn waters. Tell the one with the mountain-shaped staff, Let's all accompany each other, practicing in this forest.
Recognizing the true nature of things, one will not be shaken by birth and death. The clear sky after rain is wiped clean, and the autumn waves wash the moon.
Bones above the head, no flesh in the eye sockets. The moon's reflection scatters with the flowing water, and a leisurely mood is like clouds drifting from the valley. All things are in harmonious response, vast and boundless, pervading the entire universe. A point of luminous emptiness silently illuminates the deep and quiet places.
Eyes cold and eyebrows long. Nose straight and breath quick. Respect everyone, and observe freedom in any situation. In the silent light, there is nothing, and the wonderful function is everywhere. Who is afraid that this physical body will hinder the whole world?
Wisdom is bright and hidden within, purity reaches its extreme and emits light. The four elements (earth, water, fire, wind) are like snakes no longer hibernating, and the six senses (eye, ear, nose, tongue, body, mind) are like monkeys no longer busy. Karmic conditions can still be well responded to, and the use of wit is even more outstanding. Meeting face to face transcends the category of thought, Naturally revealing a bright and upright appearance everywhere.
Shining in silence, illuminating in emptiness. Borrowing all things without being stingy, uniting with the essence without a trace. The stone ox lies still, and the green mountains also feel cold, The wooden horse neighs, and the bright moon also feels dawn. What kind of person is it that is just right when they meet?
Like cold rocks washed by snow, the air in the mountains and forests is pure. Like the mist rising in autumn, covering the water surface, the scenery of the rivers and lakes is bright. Like a bright mirror reflecting various images, and like an empty valley responding to various sounds. Using samadhi wisdom in the karma of playing life, Naturally turning without leaving any traces.
Eyebrows and eyes are clear, like willows in the wind, soft and green. The heart is pure and single-minded, like wild flowers blooming red. A free person who cannot be hindered by anything, and also obtains the wonderful wisdom and power of Avalokitesvara. Even a city worth a lot of money is not willing to give up, Just like Lin Xiangru took back the jade from the King of Qin.
True is not true, false is not false, is it a shadow or a form, is it formation or change. You can pull back the six senses everywhere, Sound and color can naturally be ridden and driven. Cultivating and turning over the mud ox of the moon in the sea, Traveling all over the wooden horse in the spring sun.
White hair begins to appear at the hairline, and the eye sockets are tinged with blue. Emotions are exhausted and distinct, and wisdom shines and is agile. The form is like a withered tree, and the traces are like floating duckweed. The moonlight illuminates the four seas, as transparent as a rhinoceros horn, Spring is in the midst of hundreds of flowers, and bees are busy collecting honey.
A pear wood cane is placed across the knees, and a monk's robe is wrapped around the shoulders. Silently doing Buddhist affairs, forgetting worldly relationships. The family style is poor, with only four empty walls, Life is cold, just sitting quietly in three thatched huts. See...
聞聲色外相討。 破曉青山啼杜鵑。
是心絕緣。寒灰不然。是身無我。芭蕉不堅。獨靈兮卓卓。 湛存兮綿綿。春逐華枝長短。月隨水器方圓。
碧寒眼腦。䵩黑麵皮。佛魔銷鑠處。自己住持時。 針或聯線。機不掛絲。風月渡河無夜色。 水天連霽有秋姿。
畫者不相出脫。轉見面皮醜惡。蜂采百華春不饑。 兔飲長河夜不渴。無事而禪。待緣而作。 一機一警誰與知。百發百中弦銜筈。
是真非相。是相非真。拈轉四大。不立一塵。體合虛空有自己。 用周法界無別人。一葉落兮天下秋。 一華開兮天下春。
貧眉似促。饑眼覺大。口噤禪游。鼻通氣快。心不萌個處轉機。 卦未兆阿誰來買。應世隨緣。 齪家得彩。
去就清貧。擔何苦辛。兀默三椽老。平生五合陳。 出家意謂了身。住院還相累人。野水連天半夜月。 叢林和氣十方春。
顛發山雪。眶瞳水秋。月白濯河漢。霽寒摩鬥牛。 韶意千華里。光風百草頭。如幻三昧兮。妙得優遊。
默默無思。閑閑不羈。秋濯星河色。風吹月蕩漪。 二儀前是我。萬像里名誰。似難去取。決定相隨。
額高眼深。該抹叢林。人驚大膽。我自無心。默轉機梭路。 誰投缽水針。覿面相呈了也。抬頭何處相尋。
銷口而禪。篾腹而餓。透出劫空心
【現代漢語翻譯】 現代漢語譯本 聞聲色外相討：聽聞聲音和形色之外的真理。 破曉青山啼杜鵑：拂曉時分，青山中杜鵑鳥啼叫。
是心絕緣：這顆心與外物斷絕了聯繫。 寒灰不然：如同寒冷的灰燼不再燃燒。 是身無我：這個身體沒有『我』的存在。 芭蕉不堅：如同芭蕉樹一樣不堅固。 獨靈兮卓卓：唯有那獨特的靈性是如此卓越。 湛存兮綿綿：清澈地存在著，連綿不絕。 春逐華枝長短：春天隨著花枝的生長而變化。 月隨水器方圓：月亮隨著盛水的器皿而呈現不同的形狀。
碧寒眼腦：清澈寒冷的眼睛。 䵩黑麵皮：黝黑的面容。 佛魔銷鑠處：佛與魔都消失的地方。 自己住持時：是自己安住的時刻。 針或聯線：如同針線相連。 機不掛絲：如同織布機不掛一絲線。 風月渡河無夜色：風和月渡過河流，沒有夜晚的黑暗。 水天連霽有秋姿：水天相連，雨後放晴，呈現出秋天的姿態。
畫者不相出脫：作畫的人無法擺脫畫作的束縛。 轉見面皮醜惡：反而顯露出醜陋的面容。 蜂采百華春不饑：蜜蜂采百花，春天不會飢餓。 兔飲長河夜不渴：兔子飲長河水，夜晚不會口渴。 無事而禪：在無事中參禪。 待緣而作：等待因緣成熟而行動。 一機一警誰與知：一個機會，一個警醒，誰能知曉？ 百發百中弦銜筈：百發百中，箭已搭在弦上。
是真非相：這是真理，而非表象。 是相非真：表象不是真理。 拈轉四大：運用地、水、火、風四大元素。 不立一塵：不執著于任何事物。 體合虛空有自己：本體與虛空合一，卻有自己的存在。 用周法界無別人：作用遍及法界，沒有分別。 一葉落兮天下秋：一片葉子落下，天下皆知秋天來臨。 一華開兮天下春：一朵花開放，天下皆知春天來臨。
貧眉似促：貧困的眉頭緊鎖。 饑眼覺大：飢餓的眼睛顯得很大。 口噤禪游：閉口不言，在禪定中游歷。 鼻通氣快：鼻子通暢，呼吸順暢。 心不萌個處轉機：心中不起念頭，才能找到轉機。 卦未兆阿誰來買：卦象還未顯現，誰會來購買？ 應世隨緣：應世隨緣。 齪家得彩：卑微的人家也能得到好運。
去就清貧：離去或留下，都清貧。 擔何苦辛：承擔著怎樣的苦辛？ 兀默三椽老：沉默地在簡陋的屋舍中老去。 平生五合陳：一生都在講述五蘊和合的道理。 出家意謂了身：出家的意義在於了悟自身。 住院還相累人：住持寺院反而會連累他人。 野水連天半夜月：野外的水面連線著天空，半夜的月亮。 叢林和氣十方春：寺院裡一片祥和之氣，如同十方世界都是春天。
顛發山雪：蓬亂的頭髮像山上的雪。 眶瞳水秋：眼眶中的瞳孔像秋天的水。 月白濯河漢：月光潔白，照耀著銀河。 霽寒摩鬥牛：雨後寒冷，觸控著斗宿和牛宿。 韶意千華里：美好的意境在千里之外。 光風百草頭：和煦的風吹拂著百草的頂端。 如幻三昧（Samadhi，三昧）：如夢如幻的三昧境界。 妙得優遊：美妙地獲得自在逍遙。
默默無思：默默地沒有思緒。 閑閑不羈：悠閒自在，不受束縛。 秋濯星河色：秋天洗滌著星河的顏色。 風吹月蕩漪：風吹動月亮，蕩起漣漪。 二儀前是我：天地之前的是我。 萬像里名誰：萬象之中，誰能說出我的名字？ 似難去取：似乎難以取捨。 決定相隨：決定相隨。
額高眼深：額頭高，眼睛深邃。 該抹叢林：應該管理叢林。 人驚大膽：人們驚訝於他的大膽。 我自無心：我自然是無心的。 默轉機梭路：默默地轉動著織布機的梭子。 誰投缽水針：誰來投針于缽水之中？ 覿面相呈了也：面對面地呈現出來了。 抬頭何處相尋：抬頭向何處尋找？
銷口而禪：閉口不言而參禪。 篾腹而餓：忍飢挨餓。 透出劫空心：透徹地領悟了空劫之心。
【English Translation】 English version Hearing and seeking beyond sound and form. At dawn, a cuckoo sings in the green mountains.
This mind is detached. Cold ashes do not burn. This body is without self. The banana tree is not firm. The unique spirit is outstanding. Clearly existing, continuous and unbroken. Spring follows the length of the flowering branches. The moon changes shape with the water container.
Clear and cold eyes. Dark and black face. Where Buddhas and demons are extinguished. The moment when one dwells in oneself. Like a needle connecting thread. The loom does not catch a thread. Wind and moon cross the river without the darkness of night. Water and sky connect after the rain, showing the beauty of autumn.
The painter cannot escape the painting. Instead, a hideous face is revealed. Bees gather from hundreds of flowers, not hungry in spring. Rabbits drink from the long river, not thirsty at night. Meditate in the absence of affairs. Act when conditions are ripe. One opportunity, one warning, who knows? A hundred shots, a hundred hits, the arrow is on the string.
This is truth, not appearance. Appearance is not truth. Manipulating the four great elements (earth, water, fire, wind). Not establishing a single speck of dust. The essence merges with emptiness, yet there is self. The function pervades the Dharma realm, without others. One leaf falls, the world knows autumn. One flower blooms, the world knows spring.
Poor eyebrows seem furrowed. Hungry eyes seem large. Mouth closed, wandering in meditation. Nose clear, breathing easy. When the mind does not sprout, a turning point can be found. Before the divination appears, who will come to buy? Responding to the world, following conditions. Humble families can also receive good fortune.
Leaving or staying, both are impoverished. What kind of suffering is being endured? Silently growing old in a simple hut. A lifetime spent explaining the principle of the aggregation of the five skandhas. Leaving home means understanding oneself. Residing in a monastery can burden others. Wild waters connect to the sky, the moon at midnight. The monastery is filled with harmony, like spring in all directions.
Disheveled hair like mountain snow. Pupils in the eye sockets like autumn water. The moonlight is white, illuminating the Milky Way. After the rain, the cold touches the Dipper and the Ox. Beautiful intentions are thousands of miles away. Gentle wind blows over the tops of hundreds of grasses. Like an illusion, the Samadhi (Samadhi, 三昧) state. Wonderfully attaining ease and freedom.
Silently without thoughts. Leisurely and unrestrained. Autumn washes the colors of the starry river. The wind blows the moon, creating ripples. Before heaven and earth, there is me. Among all phenomena, who can say my name? Seemingly difficult to take or leave. Deciding to follow.
High forehead, deep eyes. Should manage the monastery. People are surprised by his boldness. I am naturally without intention. Silently turning the loom's shuttle. Who will throw a needle into the alms bowl? Presented face to face. Where to look when raising your head?
Meditating by silencing the mouth. Starving the belly. Penetrating the heart of the kalpa of emptiness.
相微。不見秋毫身量大。 法喜為食。法空為座。毗耶門戶打開。 少室家風覷破。言滿天下兮。而無口過。
據胡牀握麈柄。句中起倒。機頭偏正。真得出思議。 妙應亡眺聽。徹二儀萬像根源。識諸佛曆代性命。 曲直逆順兮任縱任橫。長短方圓兮何少何剩。
默握𤛆尾。誰撩虎鬚。天水連秋色。魁杓夜轉樞。 應兮鑒像。答兮谷呼。森羅萬像。縱橫也俱。
百般千樣。會歸一相。一相無相識也無。廓與虛空等其量。 河淡秋清夜寒月亮。提攜出也來人間。 明明歷歷諸緣上。
性空無根。性水無垠。應所知量。成其夢身。閑閑對萬像。 飄飄出諸塵。物外有此不名物。人間有此沒事人。
麵皮微紫。眸子深青。默臻閫奧。妙得門庭。 徹見二儀成一體。明知萬像不他形。
幻起有形。智空無名。秋生月窟。云變干城。摩娑百戰胝瘢舊。 向道而今老太平。
皮蒼老松。色暗焦桐。微塵塵破。一印印空。大千經卷鐘出礙。 三世佛口谷吞風。六門了用。 雙眉有功。
雪顛未乾。秋波更寒。雲門舌不短。百丈鼻猶酸。 心傳一燈自光焰。口翻四海看波瀾。間關半世。 經歷百難。報道頭家休喝彩。而今雙六已居盤。
松老皮皴。竹臞節棱。發白遠山雪。心明長夜燈。 回機歷歷。隨用騰騰。因
【現代漢語翻譯】 衰微啊！不見秋毫卻身量廣大。（秋毫：秋天鳥獸身上新長的細毛，比喻極細微的東西。身量大：指佛法廣大無邊。） 以法喜為食，以法空為座。毗耶離城的門戶已經打開。（毗耶：指毗耶離城，是維摩詰所居之城，常用來比喻不可思議的境界。） 少室山的家風已經被看破。（少室：指少林寺，禪宗祖庭。家風：指禪宗的修行風格。）言語傳遍天下，卻沒有口舌之過。
靠著胡牀，手握麈尾。（胡牀：一種可以摺疊的坐具。麈尾：用麈的尾毛製成的拂塵，常為清談者所用。）語句之中起伏變化，機鋒或偏或正，真是超出了思議。 妙用顯現，超越了視聽。徹底領悟天地萬物的根源，認識歷代諸佛的性命。 曲直逆順，任你縱橫；長短方圓，不多也不少。
默默地握著拂塵，誰敢去觸碰老虎的鬍鬚？天水相連，秋色一片，北斗星的斗柄在夜裡轉動。（𤛆尾：同「麈尾」。魁杓：指北斗星的斗柄。） 應答如鑑照物像，如山谷回聲。森羅萬象，縱橫交錯，無不包含其中。
百般千樣，最終會歸於一相。一相無相，認識到這一點也就沒有什麼可認識的了。它的廣闊與虛空相等。 河水清淡，秋夜清冷，月光明亮。提攜著它來到人間。 明明歷歷，顯現在各種因緣之上。
自性本空，沒有根源；自性之水，沒有邊際。應所知量而顯現，成就如夢幻般的身軀。悠閒地面對萬物。 飄然脫離塵世。在事物之外有這樣一種不可名狀的東西，在人間有這樣一種無所事事的人。
面色微紫，眸子深青。默默地深入堂奧，巧妙地領悟門徑。 徹底看清天地萬物本為一體，明白萬象並非其他。
幻化而起，顯現有形；智慧空寂，沒有名稱。秋天在月宮中誕生，雲彩變化成城池。撫摸著經歷百戰留下的老繭。 說如今已經老了，天下太平。
樹皮如蒼老的松樹，顏色如燒焦的桐木。微塵被一一破除，一印蓋在空上。大千世界的經卷，敲鐘般顯現，沒有阻礙。 三世諸佛的口，像山谷一樣吞吐風聲。六根的功能已經完全明瞭。 雙眉之間自有功德。
雪山之巔的雪還未融化，秋天的波濤更加寒冷。雲門禪師的舌頭並不短，百丈禪師的鼻子依然酸楚。（雲門、百丈：皆為著名禪師。） 心傳一燈，自有光焰；口若翻動四海，觀看波瀾。半生奔波。 經歷無數艱難。告訴各位不要喝彩，如今雙六已經佔據了棋盤。（雙六：一種古代棋類遊戲。）
松樹老了，樹皮粗糙；竹子瘦了，竹節分明。頭髮白得像遠山的雪，心明亮得像長夜的燈。 迴轉機鋒，歷歷分明；隨緣應用，騰騰不息。因為...
【English Translation】 Dim and subtle! One cannot see the tip of an autumn hair, yet the body is vast. (Autumn hair: the fine hair of birds and animals in autumn, a metaphor for extremely subtle things. Vast body: refers to the boundless nature of the Dharma.) Taking Dharma joy as food, Dharma emptiness as a seat. The gates of Vaisali are opened. (Vaisali: refers to the city where Vimalakirti lived, often used as a metaphor for an inconceivable state.) The family style of Shaoshi Mountain has been seen through. (Shaoshi: refers to Shaolin Temple, the ancestral home of Zen Buddhism. Family style: refers to the practice style of Zen Buddhism.) Words fill the world, yet there is no fault of speech.
Leaning on a Hu bed, holding a horsetail whisk. (Hu bed: a foldable seat. Horsetail whisk: a duster made of horsetail hair, often used by debaters.) Rising and falling within the sentences, the sharpness of the point is either biased or correct, truly beyond comprehension. Wonderful function manifests, transcending sight and hearing. Thoroughly understanding the root of heaven and earth and all things, recognizing the life of all Buddhas throughout the ages. Crooked or straight, reversed or smooth, let it be vertical or horizontal; long or short, square or round, nothing is too little or too much.
Silently holding the whisk, who dares to provoke the tiger's whiskers? The sky and water are connected, the autumn colors are vast, the handle of the Big Dipper turns in the night. (Horsetail whisk: same as above. Big Dipper: refers to the handle of the Big Dipper constellation.) Responding like a mirror reflecting images, like an echo in a valley. The myriad phenomena of the universe, crisscrossing and intertwined, are all contained within.
In hundreds and thousands of ways, all will eventually return to one aspect. One aspect is no aspect, and recognizing this means there is nothing to recognize. Its vastness is equal to the void. The river is faint, the autumn night is clear, the moon is bright. Carrying it out into the human world. Clearly and distinctly, it appears on all conditions.
The nature of self is empty, without roots; the water of self-nature is boundless. Manifesting according to what is known, forming a dreamlike body. Leisurely facing all things. Floating out of the dust. Outside of things there is such an indescribable thing, in the human world there is such an idle person.
The complexion is slightly purple, the eyes are deep blue. Silently reaching the inner sanctum, subtly grasping the doorway. Thoroughly seeing that heaven and earth and all things are one, clearly knowing that the myriad phenomena are not other.
Illusions arise, manifesting form; wisdom is empty, without name. Autumn is born in the moon palace, clouds transform into a city. Caressing the old calluses left by hundreds of battles. Saying that now I am old, the world is peaceful.
The bark is like an old pine tree, the color is like burnt paulownia wood. Each and every dust particle is broken through, one seal is stamped on emptiness. The sutras of the great thousand worlds, appear like ringing a bell, without obstruction. The mouths of the Buddhas of the three worlds, swallow the wind like a valley. The functions of the six senses are fully understood. There is merit between the eyebrows.
The snow on the snowy peaks has not yet melted, the autumn waves are even colder. Zen Master Yunmen's tongue is not short, Zen Master Baizhang's nose is still sour. (Yunmen, Baizhang: both are famous Zen masters.) The transmission of the mind is a lamp with its own light; the mouth turns the four seas, watching the waves. Half a lifetime of running around. Having experienced countless hardships. Tell everyone not to cheer, now the double sixes have occupied the chessboard. (Double sixes: an ancient board game.)
The pine tree is old, the bark is rough; the bamboo is thin, the joints are distinct. The hair is as white as the snow on the distant mountains, the heart is as bright as a lamp in the long night. Turning the mechanism, clearly and distinctly; following the conditions, surging endlessly. Because...
緣妙觸初無礙。個是玲瓏巖下僧。
地水火風。因緣會同。見聞知覺。門戶疏通。隨宜而得用。 及盡而亡功。明白機輪還自轉。相逢誰識大家翁。
野雪發須。秋山肌膚。物齊芳蝶夢。情盡露蟬枯。 跡弭水歸海。光回星轉樞。言前薦得猶封殼。 喝下承當又觸途。天上天下。只個規模。
靜得其根。動應其門。家傳從佛祖。機用付兒孫。 鑿開渾沌。派發崑崙。借與煙光成草木。華華葉葉氣溫溫。
發衰雪白。眼寒秋碧。壁立千尋功消一色。體得有家風。 心傳亡轍跡。少林祖師兮。豈會唐言。 黃梅行者兮。不識橫畫。
棱眉蒼厖。壑眼碧雙。未開蟄戶。誰識漳江。不須狡兔治三窟。 自有孤猿應六窗。運水般柴呈妙用。 兒孫事業更摐摐。
雪髮霜須。風袖煙裾。空殼累于可卜。木蠹偶以完成的書。 豹霧之虎。龍雷之魚。變化復何日。升騰似有初。 舊時行履故然改。向道而今井覷驢。
形聲幻為。聞見智隨。自然出礙。平等何疑。瑩明而絕累。 圓應而無疵。而今問爾。且道是誰。
霜之須雪之顱。竹之腹松之膚。河漢拍天岸。 魁杓旋夜樞珊瑚林月。長鯨𩥇琥珀松巢老鶴呼。 竿頭絲線從君弄。不犯清波意自殊本無今有。 覺空幻受。真相儼然兮威音之前。 妙觸出礙兮影響之後。功極而
【現代漢語翻譯】 現代漢語譯本 『緣妙觸初無礙』，意指微妙的感觸最初是沒有阻礙的。『個是玲瓏巖下僧』，說的是這位僧人住在玲瓏巖下。
『地水火風』（四大元素），因緣聚合在一起。『見聞知覺』（視覺、聽覺、嗅覺、味覺、觸覺），如同門戶一樣疏通暢達。『隨宜而得用』，隨著適當的條件而發揮作用，『及盡而亡功』，當作用達到極致時，反而不執著于功勞。『明白機輪還自轉』，明白事物運作的規律，它自然會運轉。『相逢誰識大家翁』，即使相遇，又有誰能認識這位大家翁（指具有大智慧的人）呢？
『野雪發須，秋山肌膚』，以野雪比喻頭髮鬍鬚，以秋山比喻肌膚。『物齊芳蝶夢，情盡露蟬枯』，萬物齊一如同莊周夢蝶，情感耗盡如同露水消失蟬也枯萎。『跡弭水歸海』，軌跡消失如同水歸大海，『光回星轉樞』，光芒迴歸如同星辰圍繞北極星旋轉。『言前薦得猶封殼』，在言語之前領悟，仍然像被外殼包裹著，『喝下承當又觸途』，在棒喝之下承擔，又會遇到障礙。『天上天下，只個規模』，天上天下，只有一個這樣的規模（指真理）。
『靜得其根，動應其門』，在靜止中把握根本，在運動中應合門戶。『家傳從佛祖，機用付兒孫』，家風傳承自佛祖，機鋒妙用傳給子孫。『鑿開渾沌，派發崑崙』，開鑿混沌，分流派發于崑崙山。『借與煙光成草木』，借給煙霞光彩，化成草木，『華華葉葉氣溫溫』，花花葉葉，生機盎然。
『發衰雪白，眼寒秋碧』，頭髮衰老如雪般白，眼神清冷如秋水般碧綠。『壁立千尋功消一色』，即使有壁立千尋的功勞，最終也會消融于空無一色。『體得有家風』，體會到佛家的家風，『心傳亡轍跡』，心領神會，不留痕跡。『少林祖師兮，豈會唐言』，少林祖師啊，哪裡會說唐朝的語言？『黃梅行者兮，不識橫畫』，黃梅的修行者啊，不認識文字。
『棱眉蒼厖，壑眼碧雙』，眉棱高聳，面容蒼老，眼窩深陷，雙眼碧綠。『未開蟄戶，誰識漳江』，蟄伏的門戶未曾打開，誰能認識漳江？『不須狡兔治三窟』，不需要狡兔準備三個洞穴，『自有孤猿應六窗』，自有孤猿應付六個窗戶。『運水般柴呈妙用』，運水砍柴都展現著妙用，『兒孫事業更摐摐』，子孫的事業更加興盛。
『雪髮霜須，風袖煙裾』，雪白的頭髮，霜白的鬍鬚，飄動的衣袖，如煙的衣襟。『空殼累于可卜』，空殼堆積，可以用來占卜，『木蠹偶以完成的書』，木頭被蟲蛀，偶然形成了文字。『豹霧之虎，龍雷之魚』，霧中的豹子，雷中的龍魚。『變化復何日』，變化又在何時？『升騰似有初』，升騰好像剛剛開始。『舊時行履故然改』，過去的行為當然要改變，『向道而今井覷驢』，如今卻像對著井底的驢子講道。
『形聲幻為，聞見智隨』，形體和聲音都是虛幻的，聽聞和見解隨著智慧而變化。『自然出礙，平等何疑』，自然而然地脫離障礙，平等還有什麼可懷疑的？『瑩明而絕累』，晶瑩透亮而斷絕牽累，『圓應而無疵』，圓融應變而沒有瑕疵。『而今問爾，且道是誰』，現在問你，請說這是誰？
『霜之須雪之顱，竹之腹松之膚』，像霜一樣的鬍鬚，像雪一樣的頭顱，像竹子一樣的腹部，像松樹一樣的面板。『河漢拍天岸，魁杓旋夜樞』，銀河拍打著天邊，北斗星旋轉著夜的樞紐。『珊瑚林月，長鯨𩥇琥珀松巢老鶴呼』，珊瑚林中映照著月亮，巨大的鯨魚吞食著琥珀，古老的松樹巢穴里老鶴在鳴叫。『竿頭絲線從君弄』，竿頭的絲線任你擺弄，『不犯清波意自殊』，不觸犯清澈的水波，意境自然不同。『本無今有』，本來沒有，現在有了，『覺空幻受』，覺悟到空性，接受虛幻。『真相儼然兮威音之前』，真相莊嚴啊，在威音王佛之前，『妙觸出礙兮影響之後』，微妙的感觸脫離障礙啊，在影響之後。『功極而』
【English Translation】 English version 'The initial subtle touch is without hindrance,' meaning the subtle sensation is initially unobstructed. 'This is a monk beneath the exquisite rock,' referring to the monk residing under the Linglong Rock.
'Earth, water, fire, wind' (the four great elements), come together through causal conditions. 'Seeing, hearing, knowing, feeling' (sight, sound, smell, taste, touch), are like open and unobstructed gateways. 'Utilizing them according to suitability,' using them appropriately according to conditions, 'and ceasing attachment when the function is complete,' not clinging to merit when the function reaches its peak. 'Understanding the mechanism, it turns by itself,' understanding the law of things, it will naturally operate. 'Meeting, who recognizes the great elder?' Even when meeting, who can recognize this great elder (referring to someone with great wisdom)?
'Wild snow for hair and beard, autumn mountains for skin,' using wild snow to symbolize hair and beard, and autumn mountains to symbolize skin. 'Things aligned like Zhuang Zhou's butterfly dream, emotions exhausted like dew disappearing and cicadas withering,' all things are one, like Zhuang Zhou dreaming of a butterfly, emotions are exhausted like dew disappears and cicadas wither. 'Traces extinguished, water returns to the sea,' traces disappear like water returning to the sea, 'light returns, stars revolve around the axis,' light returns like stars revolving around the North Star. 'Recommending before words is still a sealed shell,' understanding before words is still like being wrapped in a shell, 'accepting under a shout still encounters obstacles,' accepting under a shout still encounters obstacles. 'Above the heavens, below the heavens, only this scale,' above and below the heavens, there is only such a scale (referring to the truth).
'Stillness attains its root, movement responds to its gate,' grasping the root in stillness, responding to the gate in movement. 'Family tradition from the Buddhas, skillful application passed to descendants,' the family style is inherited from the Buddhas, and the skillful application is passed on to descendants. 'Chiseling open chaos, branching out from Kunlun,' chiseling open chaos, branching out from Kunlun Mountain. 'Lending to smoky light to become vegetation,' lending to smoky light to transform into vegetation, 'flower after flower, leaf after leaf, the atmosphere is warm,' flower after flower, leaf after leaf, the vitality is warm.
'Hair withered, white as snow, eyes cold, autumn green,' hair withered, white as snow, eyes clear and cold like autumn water. 'A thousand-foot cliff, merit vanishes into one color,' even with the merit of a thousand-foot cliff, it will eventually dissolve into emptiness. 'Embodying the family style,' embodying the family style of Buddhism, 'mind transmission without traces,' understanding with the mind, leaving no traces. 'Shaolin Patriarch, how would he speak Tang language?' Shaolin Patriarch, how would he speak the language of the Tang Dynasty? 'Huangmei practitioner, does not recognize horizontal strokes,' the practitioner of Huangmei does not recognize writing.
'Ridged eyebrows, aged face, deep-set eyes, emerald pair,' prominent eyebrows, aged face, deep-set eyes, emerald green pair. 'The hibernating door unopened, who recognizes the Zhang River?' The hibernating door has not been opened, who can recognize the Zhang River? 'No need for the cunning rabbit to prepare three burrows,' no need for the cunning rabbit to prepare three burrows, 'the solitary ape naturally responds to six windows,' the solitary ape naturally responds to six windows. 'Carrying water and chopping wood presents wonderful use,' carrying water and chopping wood all show wonderful use, 'the descendants' career is even more prosperous,' the descendants' career is even more prosperous.
'Snow hair, frost beard, wind sleeves, smoke hem,' snow-white hair, frost-white beard, fluttering sleeves, smoky hem. 'Empty shells accumulate, can be used for divination,' empty shells accumulate, can be used for divination, 'woodworm occasionally forms a book,' wood is eaten by insects, and accidentally forms words. 'Leopard in the mist, dragon fish in the thunder,' leopard in the mist, dragon fish in the thunder. 'When will the change occur again?' When will the change occur again? 'Ascension seems to have just begun,' ascension seems to have just begun. 'Past actions have certainly changed,' past actions must certainly change, 'now preaching to the donkey looking at the well,' now preaching to the donkey looking at the bottom of the well.
'Form and sound are illusory, hearing and seeing follow wisdom,' form and sound are illusory, hearing and seeing change with wisdom. 'Naturally free from obstacles, what doubt is there in equality?' Naturally free from obstacles, what doubt is there in equality? 'Bright and clear, cutting off burdens,' bright and clear, cutting off burdens, 'round and responsive, without flaws,' round and responsive, without flaws. 'Now I ask you, who is it?' Now I ask you, who is it?
'Frost for beard, snow for skull, bamboo for belly, pine for skin,' like frost for beard, like snow for skull, like bamboo for belly, like pine for skin. 'The Milky Way beats the sky's edge, the Big Dipper rotates the night's axis,' the Milky Way beats the sky's edge, the Big Dipper rotates the night's axis. 'Coral forest moon, giant whale swallowing amber, old crane calling in the pine nest,' the coral forest reflects the moon, the giant whale swallows amber, the old crane calls in the old pine nest. 'The silk thread at the end of the pole is for you to play with,' the silk thread at the end of the pole is for you to play with, 'not violating the clear waves, the meaning is naturally different,' not violating the clear waves, the meaning is naturally different. 'Originally there was nothing, now there is,' originally there was nothing, now there is, 'awakening to emptiness, accepting illusion,' awakening to emptiness, accepting illusion. 'The truth is solemn before the Buddha Wei Yin Wang,' the truth is solemn before the Buddha Wei Yin Wang, 'subtle touch free from obstacles after the influence,' subtle touch free from obstacles after the influence. 'Merit is exhausted and'
轉身。說禪而借口。 把住也洞水逆流。放行也曹山顛酒。
形骸槁如。林壑深居。衰發雪松白。閑情霜竹虛。 智游空劫珠胎蚌。妙應因緣井覷驢。豹霧之虎。 龍雷之魚。黃梅衣缽繩繩信。盧老心傳不識書。
澗月之孤。巖松之臞。秋生眉目。霜侵發須。諸法之相了空寂。 妙存之性非有無。一塵飛巨海。 片雪點紅爐。應事頭頭俱出礙。自然妙觸角回途。
兀兀堆堆。髑髏眼開。全身放下。借伴還來。一彈指響流通句。 樓閣門門見善財。
瘦骨巖巖。殘毳毿毿。坐寒云巘。心空月潭。虛應亡機而若谷。 深禪有口而如鉗。槃珠勿遺其色。 囊錐不露其尖。皇道大平沒棱角。自然雨五而風三。
老抱孤蹤。歲寒之松。靜含遠韻。霜曉之鐘。黃氏之羊起石。 陶家之梭化龍。剎剎塵塵見身相。 門門何處不相逢。
顛毛之絲。眼角之黐。是身頹老。與世支離。枯禪心了了。 空劫鼻垂垂。曉寒霜結山川薄。霽夜月行河漢遲。 借伴還來機用妙。不銷彈指知音知。
形衰柳蒲。心老江湖。魚潛波路靜。鶴夢月巢孤。 不損色香三昧手。粉粘雙股理華須。
高巖之雪兮顛毛衰白。遠水之秋兮眼棱寒碧。 氣清夜永兮月低。斗冷河空兮露泣。借伴之機。 起家之力。二儀萬像兮相與流通。十方三世兮自
【現代漢語翻譯】 現代漢語譯本： 轉身，說是爲了禪，實際上只是借口。 把持住，就像洞水逆流而上；放開手，又像是曹山喝醉了酒。
形體枯槁，隱居在深山老林之中。稀疏的頭髮像雪松一樣白，閒適的心情像霜打的竹子一樣虛靜。 智慧在空劫中游歷，如同蚌中孕育的珍珠；微妙的應機如同從井中窺視的驢子。像豹隱於霧中，虎嘯于山林；又像龍騰于雷雨，魚躍於水中。黃梅的衣缽代代相傳，盧老的心傳卻是不識字的。
像澗中孤月，像巖上瘦松。秋意在眉目間顯現，霜雪侵染著發須。諸法的相是空寂的，妙存的性不是有也不是無。一粒塵埃飛入巨大的海洋，一片雪花落在紅色的火爐上。應事接物，處處都能擺脫障礙，自然而然地妙觸，在角回之處找到歸途。
兀兀堆堆，骷髏的眼睛睜開了。全身放下，借來的伴侶又還了回來。一彈指的響聲流通著禪句，樓閣的每一扇門都顯現出善財童子。
瘦骨嶙峋，殘存的細毛稀疏。坐在寒冷的雲山之巔，心中空明如月下的水潭。虛懷若谷，即使沒有了機心；深沉的禪定，即使有口也像鉗子一樣緊閉。不要遺失槃珠的光澤，不要讓囊錐露出鋒芒。皇道太平，沒有棱角，自然而然地風調雨順。
年老了還抱著孤寂的身影，像嚴寒中的松樹一樣。靜默地蘊含著悠遠的韻味，像霜曉時分敲響的鐘聲。像黃氏的羊變成了石頭，像陶家的梭子化成了龍。每一個剎那，每一粒微塵，都能見到法身，無論走到哪裡，都能相逢。
像顛倒的毛髮，像眼角的皺紋。這身體已經衰老，與世事脫節。枯禪的心已經明瞭，空劫的鼻子垂了下來。清晨的寒霜凝結，山川顯得單薄，雨後晴朗的夜晚，月亮在銀河中緩緩移動。借來的伴侶又還了回來，機用真是巧妙，不用多說，知音自會明白。
形體衰弱像柳絮，心境蒼老像江湖。魚兒潛藏，波濤平靜；仙鶴入夢，月照孤巢。不損色香，三昧之手，粉末粘在雙腿上，整理著華麗的鬍鬚。
高巖上的雪啊，頭髮衰白；遙遠水面的秋色啊，眼角寒冷碧綠。空氣清新，長夜漫漫，月亮低垂；星斗寒冷，銀河空曠，露珠凝結。借伴的機鋒，起家的力量。天地萬象啊，相互流通；十方三世啊，自在無礙。
【English Translation】 English version: Turning around, claiming it's for Zen, but actually just an excuse. Holding on is like the water in Dong River flowing upstream; letting go is like Caoshan being drunk.
The body is withered, living in seclusion in the deep mountains and forests. Sparse hair is as white as a snow pine, and the leisurely mood is as empty as frost-covered bamboo. Wisdom travels in the empty kalpa, like a pearl nurtured in a clam; subtle response is like a donkey peeking from a well. Like a leopard hiding in the mist, a tiger roaring in the mountains; like a dragon soaring in thunder and rain, a fish leaping in the water. The robe and bowl of Huangmei are passed down from generation to generation, but the heart transmission of Old Lu is illiterate.
Like a solitary moon in a stream, like a thin pine on a rock. Autumn appears in the eyebrows, and frost and snow invade the hair and beard. The appearance of all dharmas is empty and still, and the nature of subtle existence is neither existent nor non-existent. A speck of dust flies into the vast ocean, and a snowflake falls on a red furnace. Responding to things, one can get rid of obstacles everywhere, and naturally and subtly touch, finding the way back at the corner.
Stupidly piled up, the eyes of the skull open. Letting go of the whole body, the borrowed companion is returned. The sound of a finger snap circulates Zen phrases, and every door of the pavilion reveals Sudhana.
Skinny bones are craggy, and the remaining fine hairs are sparse. Sitting on the cold cloud peak, the heart is empty and clear like a moonlit pool. Being humble like a valley, even without a scheming mind; deep Zen, even with a mouth, is as tight as pliers. Do not lose the luster of the Pan pearl, and do not let the awl in the bag reveal its sharpness. The royal way is peaceful, without edges and corners, and naturally the wind and rain are smooth.
Being old and still embracing a lonely figure, like a pine tree in the cold winter. Silently containing a distant charm, like the sound of a bell ringing at dawn. Like the sheep of the Huang family turning into stone, like the shuttle of the Tao family transforming into a dragon. In every moment, in every particle of dust, one can see the Dharma body, and wherever one goes, one can meet.
Like inverted hair, like wrinkles at the corners of the eyes. This body is old and detached from the world. The heart of dry Zen is clear, and the nose of the empty kalpa hangs down. The morning frost condenses, and the mountains and rivers appear thin. On a clear night after the rain, the moon moves slowly in the Milky Way. The borrowed companion is returned, and the machine is wonderful. No need to say more, the confidant will understand.
The body is weak like willow catkins, and the mind is old like a lake. The fish are hidden, and the waves are calm; the crane dreams, and the moon shines on the lonely nest. Without losing color and fragrance, the hand of samadhi, powder sticks to the legs, arranging the gorgeous beard.
The snow on the high rock, the hair is white; the autumn color on the distant water, the corners of the eyes are cold and green. The air is fresh, the long night is long, and the moon is low; the stars are cold, the Milky Way is empty, and the dew condenses. The opportunity to borrow a companion, the power to start a family. Heaven and earth, all phenomena, circulate with each other; the ten directions and three worlds are free and unobstructed.
然平出。
至微至精。無像無名。其傳也默而成。其得也虛而盈。 夜永斗柄轉。秋高河漢橫。人來借問正因字。 鼠糞無將污我羹。
心空自靈。性了非情。玉馬寒泉飲。泥牛夜月耕。 塵塵智起。物物幻成。二儀萬像縱橫說。相與今時作證明。
顛毛衰薄。春山雪作。胸襟疏豁。海門潮落。眉棱高而眼深。 鼻筒直而口闊。幽靈絕待兮曾傳祖禰之芳。 穀神不死兮似得仙家之藥。相逢別峰。 彈指開閣。憨皮袋截巷欄街。臭骨頭填溝塞壑。
青天無涯。白雲不羈。流水抱山轉。徵人踏月歸。 應以比丘得度者。個般形像對來機。
野云半肩。寒雪一顛海樹珊瑚月。巖松琥珀年。 眼合覓不見祖。心空初不留禪。森羅萬像縱橫說。 相與證明輸我然。
內非可形。外還絕稱。妙圓一句。通變諸乘。混十界心而靜其念。 吞三世佛而空其膺。真機了了。 祖意繩繩。偏去正來兮。閑閑受用。圓規方矩兮。 恰恰相應。
非默而默。不言而言。鑿混沌樸。決崑崙源。萬像總持句。 諸塵三昧門。法法心心成佛事。華華葉葉受春恩。
了了智空。閑閑色融。髑髏常幹世界。鼻孔摩觸家風。 湛湛河源翡翠碧。團團海日珊瑚紅。
默默道游。靈靈破幽。斗魁光轉夜。河漢氣澄秋。 入世隨流。門庭甚休。
【現代漢語翻譯】 現代漢語譯本 就這樣自然地顯現。
至微至精，無形無相。它的傳承在默默中完成，它的獲得在空虛中充盈。 長夜漫漫，北斗星柄轉動；秋高氣爽，銀河橫貫天際。有人前來詢問『正因』二字的真義， 不要讓老鼠屎玷污了我的羹湯。
心境空明自然靈動，本性通達便超越了情感。玉馬在寒冷的泉水邊飲水，泥牛在夜月的照耀下耕田。 每一粒微塵都涌現出智慧，每一件事物都是虛幻的顯現。天地萬象縱橫交錯地訴說著，我們現在一起為此作證明。
鬢髮稀疏衰敗，如同春天山上的積雪。胸懷坦蕩開闊，如同退潮時的海門。眉骨高聳，眼窩深陷， 鼻樑挺直，嘴巴寬闊。幽深靈妙，不假外求，曾經傳承了祖先的美好。 穀神不死，似乎得到了仙家的靈藥。在別的山峰相逢， 彈指間開啟樓閣。愚鈍的皮囊堵塞街巷，腐臭的骨頭填滿溝壑。
青天無邊無際，白雲自由自在。流水環繞著山巒轉動，遠行的人踏著月光歸來。 應該以比丘（Biksu，佛教出家男眾）的身份得度，用這樣的形象來應對各種機緣。
肩披一半的野云，頭頂一撮寒雪。海樹如同珊瑚般晶瑩，巖松歷經琥珀般的歲月。 閉上眼睛也找不到祖師，心空無物最初就沒有留下禪。森羅萬象縱橫交錯地訴說著， 我們一起證明，我輸了，自然就是這樣。
內在無法用形象來描繪，外在也無法用言語來稱讚。微妙圓融的一句話，通達變化各種乘法。 融合十法界的心而使念頭平靜，吞沒過去、現在、未來三世諸佛而使胸懷空曠。真實的機用清清楚楚， 祖師的意旨綿綿不斷。偏離后迴歸正道，悠閒自在地享受。圓規和方矩， 恰恰好地相互對應。
不是沉默的沉默，是不言的言語。開鑿混沌未開的璞玉，疏通崑崙山的源頭。萬象總持的一句話， 是諸塵三昧的法門。法法心心成就佛事，花花葉葉承受春天的恩澤。
明明白白，智慧空明；悠閒自在，色相融合。骷髏常常顯現整個世界，鼻孔摩挲著家風。 清澈的河源如同翡翠般碧綠，圓滿的海日如同珊瑚般鮮紅。
默默地在道中遨遊，靈靈地破除幽暗。北斗星的光芒在夜晚轉動，銀河的氣息使秋空澄澈。 入世隨順世俗的潮流，門庭十分清靜。
【English Translation】 English version It appears naturally and plainly.
To the utmost subtlety and refinement, without form or name. Its transmission is completed in silence, its attainment is filled in emptiness. The night is long, the handle of the Big Dipper turns; the autumn is high, the Milky Way stretches across the sky. Someone comes to ask about the true meaning of the word 'Zheng Yin' (正因，True Cause), Do not let rat droppings defile my soup.
The mind is empty and naturally intelligent, the nature is understood and transcends emotions. A jade horse drinks by a cold spring, a mud ox plows in the moonlight. Every dust particle gives rise to wisdom, every thing is a manifestation of illusion. The myriad phenomena of heaven and earth speak in all directions, and we now bear witness to this together.
The hair at the temples is sparse and withered, like the snow on the spring mountains. The mind is open and broad, like the receding tide at the sea gate. The brow ridges are high and the eye sockets are deep, The bridge of the nose is straight and the mouth is wide. Profound and mysterious, not seeking externally, it has inherited the beauty of the ancestors. The valley spirit never dies, seemingly having obtained the elixir of the immortals. Meeting on another peak, Opening the pavilion with a snap of the fingers. The dull leather bag blocks the streets, the foul bones fill the ditches.
The blue sky is boundless, the white clouds are unrestrained. The flowing water embraces the mountains and turns, the traveler treads on the moon and returns. One should be delivered as a Bhiksu (比丘, Buddhist monk), using this form to respond to various opportunities.
Half a shoulder of wild clouds, a tuft of cold snow on the head. The sea trees are like coral, the rock pines have the years of amber. Closing the eyes, one cannot find the ancestor; the mind is empty, initially leaving no Zen. The myriad phenomena speak in all directions, We prove together, I lose, that is how it is naturally.
The inner cannot be depicted with form, the outer cannot be praised with words. A subtle and perfect sentence, penetrates and transforms all vehicles (乘). Merge the minds of the ten realms and quiet the thoughts, swallow the Buddhas of the past, present, and future and empty the chest. The true function is clear, The ancestor's intention is continuous. Deviating and returning to the right path, enjoying leisurely. The compass and square, Correspond perfectly.
Not silent silence, is unspoken speech. Carving the uncarved jade of chaos, dredging the source of Kunlun Mountain (崑崙山). A sentence that holds all phenomena, Is the gate of the Samadhi (三昧) of all dusts. Dharma by dharma, mind by mind, accomplishing the Buddha's work, flower by flower, leaf by leaf, receiving the spring's grace.
Clearly, wisdom is empty; leisurely, form merges. The skull often manifests the entire world, the nostrils caress the family style. The clear river source is as green as jade, the full sea sun is as red as coral.
Silently roaming in the Tao, spiritually breaking through the darkness. The light of the Big Dipper turns at night, the breath of the Milky Way clears the autumn sky. Entering the world and following the worldly trends, the gate is very quiet.
青鞋蹈雨俱低老。放浪風煙百草頭。
心心無住。了了有據。河漢橫秋。斗柄濡露。須菩提坐禪。 憍尸迦雨華。蚌含明月兔懷胎。勘破少林傳底句。
相承次第。皮肉骨髓。形分古佛家。氣出阿祖鼻。 一根源既還。三昧塵全起。坦坦蕩蕩平等心。 煒煒煌煌自然智。
鬚髮老而覆霜。心念凈而發光。妙照混三世。 幽靈空十方。口吞諸佛而不為大。舌拄梵天而不覺長。 剎塵無間說。鷗鳥不亂行。平等是道。 自然成章。
妙明絕思。廓靜無涯。智空三際。性融二儀。借功光歷歷。 借伴老垂垂。文彩縱橫成底事。機頭初不掛梭絲。
垂老之姿。鬚髮如絲。淵默之味。耳口無疵。秋高河影闊。 露冷月行遲。答呼若穀神之應。對事得珠色之隨。
劫壺廓空。一句圓通。苔生玉殿。體露金風。妙盡不知處。 光回還借功。鑒像之緣。而妙觸非受。 穀神之應。而隨呼不窮。
規圓矩方。鳧矩鶴長。落日煙村牧笛。平湖月夜魚榔。
法法平齊。隨高就低。南日蜀葵向。北風胡馬嘶。
年齒垂垂。鬚髮絲絲。月寒無影樹。春在未萌枝。 得失折肱塞人馬。輸贏爛柯樵子棋。示現威儀而不起滅盡之定。 不由心念而自然圓明之知。
發雪毿毿。心老憨憨。指南話北。破二作三。守宗風之符節。 握佛
【現代漢語翻譯】 現代漢語譯本： 青色的鞋子踩著雨水，顯得老舊而低矮，自在地行走在風光煙塵和遍地草木之間。 心中沒有固定的執著，明明白白地有所依據。銀河橫貫長空，秋意正濃，北斗七星的柄上沾滿了露水。須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在禪定中，憍尸迦（Kausika，帝釋天）散下鮮花。蚌含著明月，兔子懷著身孕。徹底領悟少林寺所傳承的真諦。 代代相傳的次第，如同皮、肉、骨、髓一般層層深入。形體上分屬於古代佛陀之家，氣韻上出自禪宗初祖菩提達摩的鼻息。一旦迴歸本源，所有的三昧（Samadhi，佛教中的一種精神集中狀態）和塵埃都會涌起。坦坦蕩蕩的是平等之心，光輝燦爛的是自然智慧。 鬚髮變得蒼老，如同覆蓋著白霜，心念清凈，從而煥發出光芒。微妙的智慧照亮整個三世（過去、現在、未來），幽深的精神空明於十方（東、西、南、北、上、下、東南、西南、東北、西北）。口中吞下諸佛，卻不覺得大；舌頭抵住梵天，也不覺得長。在微塵般細小的空間里無間斷地說法，鷗鳥的飛行也不會因此而被打亂。平等就是真理，自然而然地成就文章。 精妙的光明超越了思慮，廣闊寂靜沒有邊際。智慧空明於過去、現在、未來三際，本性融合于天地二儀。憑藉外力而光芒閃耀，憑藉陪伴而逐漸衰老。縱橫交錯的文采最終成就了什麼？禪機最初就沒有掛在織布的梭子上。 呈現出衰老的姿態，鬚髮稀疏如絲。深沉寂靜的意味，體現在耳聰口利。秋高氣爽，銀河的影子顯得寬闊，露水寒冷，月亮的執行也變得遲緩。迴應呼喚如同山谷神靈的迴應，應對事物如同得到寶珠般的光彩。 劫壺空曠，一句真言圓融通達。青苔生長在玉石砌成的殿堂上，形體顯露出金秋肅殺之氣。精妙到了極點，不知其所在，光芒迴轉，仍然要憑藉外力。如同鏡子與影像的關係，但微妙的觸覺並非是感受。如同山谷神靈的迴應，隨著呼喚而無窮無盡。 用圓規畫圓，用矩尺畫方，野鴨頸長，仙鶴腿長。夕陽西下，炊煙裊裊的村莊傳來牧童的笛聲，平靜的湖面上，月夜裡傳來漁民敲擊船舷的聲音。 一切法平等齊一，隨著高處而順勢向下。向陽的蜀葵朝著南方的太陽，北風中胡人的戰馬嘶鳴。 年紀漸漸老邁，鬚髮稀疏如絲。寒冷的月光下，樹木沒有影子，春天蘊藏在尚未萌發的枝條中。因為得失而像斷了胳膊一樣，像塞翁失馬一樣，因為輸贏而像王質爛柯一樣。示現出威嚴的儀態，但並沒有進入滅盡定（Nirvana，佛教中的一種寂滅狀態），不是通過心念，而是自然而然地具有圓滿光明的智慧。 頭髮花白而稀疏，心地老實而憨厚。指著南方卻說著北方的事情，將二元對立的世界破除，化為三元統一的整體。守護著宗門的符節，掌握著佛陀的...
【English Translation】 English version: Blue shoes tread on the rain, appearing old and low, freely walking amidst the wind, smoke, and the myriad grasses. The mind is without fixed dwelling, clearly and distinctly based on evidence. The Milky Way stretches across the autumn sky, the handle of the Big Dipper is wet with dew. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) sits in meditation, Kausika (Indra, the king of gods) scatters flowers. The clam contains the bright moon, the rabbit carries a pregnancy. Thoroughly understand the phrase transmitted by Shaolin. The order of succession, like skin, flesh, bone, and marrow, penetrates layer by layer. In form, belonging to the ancient Buddha's family; in spirit, emanating from the nose of Bodhidharma (the first patriarch of Zen Buddhism). Once returning to the source, all Samadhi (a state of meditative consciousness) and dust arise. Open and magnanimous is the mind of equality, radiant and brilliant is natural wisdom. The beard and hair turn old, covered in frost; the mind becomes pure, emitting light. Subtle wisdom illuminates the three worlds (past, present, future), profound spirit empties the ten directions (east, west, south, north, up, down, southeast, southwest, northeast, northwest). The mouth swallows all Buddhas without feeling large; the tongue supports Brahma without feeling long. Speaking of Dharma uninterruptedly in spaces as small as dust particles, the flight of seagulls is not disturbed. Equality is the path, naturally forming chapters. Subtle brightness transcends thought, vast stillness is without limit. Wisdom empties the three junctures (past, present, future), nature merges with the two principles (heaven and earth). Borrowing power, the light shines brightly; borrowing companionship, old age gradually descends. What is ultimately accomplished by the crisscrossing patterns of literary talent? The loom's shuttle never initially hangs on the machine head. Presenting an aged appearance, beard and hair as thin as silk. The taste of profound silence is embodied in sharp ears and a clear mouth. The autumn sky is high, the Milky Way's reflection is wide; the dew is cold, the moon's journey is slow. Responding to calls like the echo of a valley spirit, dealing with matters like obtaining the brilliance of a pearl. The kalpa pot is vast and empty, a single phrase is perfectly understood. Moss grows on the jade palace, the body reveals the golden autumn wind. The subtlety is exhausted, its location unknown, the light returns, still borrowing power. Like the relationship between a mirror and its image, but the subtle touch is not a sensation. Like the response of a valley spirit, following the call without end. Using a compass to draw a circle, using a square to draw a square, the duck's neck is long, the crane's legs are long. The setting sun, the smoky village, the shepherd's flute; the calm lake, the moonlit night, the fisherman's oar. All dharmas are equal and uniform, following the high and yielding to the low. The sunflower faces the southern sun, the barbarian horses neigh in the northern wind. Years gradually advance, beard and hair as thin as silk. In the cold moonlight, the trees have no shadows; spring resides in the branches yet to sprout. Gain and loss are like a broken arm, like Sai Weng losing his horse; winning and losing are like Wang Zhi's rotten chess game. Manifesting dignified demeanor without entering Nirodha (cessation, a state of extinction), possessing naturally complete and bright wisdom without relying on mental thoughts. Hair snowy and sparse, heart old and simple. Pointing south while talking about the north, breaking the duality and creating a trinity. Guarding the talisman of the sect's tradition, grasping the Buddha's...
祖之錘鉗。陶形鑄器模楷妙。 迸火流金爐鞴炎。光明不斷燈燈夜龕。
學絕與鄰。名生實賓。少年行腳事。老倒住山人。 拄杖雖無二升米。虛空自有十方身。一機歷歷兮三昧塵塵。
說得一尺。行得一尺。身非肉團。心如墻壁。用光眉十方。 照世眼雙碧。諸塵三昧兮在我自然。 萬像森羅兮與渠平出。
巍巍堂堂。智不可量。煒煒煌煌。靜自然光。松老西山雪。 河明北斗霜。用之而行。舍之而藏。 深林之晦三眠繭。繞指之柔百鍊剛。
臞形老殘。孤節歲寒。照頂髑髏眼。隨緣赤肉團。 六街三市尋人去。相喚門門儘是檀。
默成用密。智空理得。歷代祖心選同科。三世佛口閑掛壁。
老境侵尋。衰殘到今。霜須雪發春猶淺。壑眼巖眉秋更深。
兀坐澗陰。潭空月沈。三乘乘外。一印印心。師子循行師子吼。 旃檀圍繞旃檀林。諸塵說法諸塵聽。 莫道無人為賞音。
煙蒼蒼兮白鳥飛。水茫茫兮金鱗嬉。空杳杳兮智不知。 覺冥冥兮性所宜。包萬像而括二儀。 徹三際而週四維。影像纍纍。品類差差。發揮元自我點化更由誰。 方之則矩。圓之則規。 不須特地。且么過時。兀兀騰騰。憨憨癡癡。跛跛挈挈而萎萎嬴嬴。
說通齒豁。宗通句活。師座心空。劫壺步闊。就位了無機。 爛柯曾
【現代漢語翻譯】 現代漢語譯本 祖師的錘子和鉗子，如同陶工塑造器物的精妙模具。 爐火迸發，金屬熔化流動，爐火的光明永不間斷，燈光照亮著每個夜晚的佛龕。 學問已達到極致，與鄰為伴。名聲只是身外的賓客。少年時四處遊歷參學，年老后隱居山林。 手中的拄杖雖然沒有二升米值錢，但虛空中卻顯現出十方佛的化身。一念機鋒歷歷分明，三昧真火無處不在。 說出一尺道理，也要行出一尺。身體不是普通的肉團，心像墻壁一樣堅定。眉間的光芒照耀十方世界，雙眼清澈如碧玉。 種種塵勞皆是三昧，一切都在我的自然之中。 萬千景象森羅排列，與他（真如自性）平等顯現。 多麼高大莊嚴，智慧不可估量。多麼光明燦爛，寂靜中自然顯現光明。老松沐浴著西山的雪，銀河照亮著北斗的霜。 運用它就行走，捨棄它就隱藏。深林中的黑暗是蠶三次沉睡的地方，纏繞手指的柔軟是經過百鍊的剛強。 形體消瘦衰老，孤高的節操在寒冬中更顯堅貞。照亮頭頂的是骷髏的眼睛，隨順因緣的是這顆赤裸的肉團心。 走遍大街小巷去尋訪有緣人，互相招呼，家家戶戶都是施主。 在沉默中成就微妙的作用，在空寂中領悟真理。歷代祖師的心印選擇的是同一科目，過去、現在、未來三世諸佛的口，閑置地掛在墻壁上。 年老體衰漸漸逼近，衰老殘損直到如今。即使是霜白的鬍鬚和雪白的頭髮，也掩蓋不住春天的氣息，深邃的眼窩和嶙峋的眉骨，更顯出秋天的深沉。 獨自靜坐在山澗的陰影中，清澈的潭水倒映著明月。超越聲聞、緣覺、菩薩三乘之外，以一印心法互相印證。獅子行走時發出獅子吼，旃檀樹林圍繞著旃檀樹林。種種塵勞都在說法，種種塵勞都在聽法。 不要說沒有人懂得欣賞這美妙的音聲。 煙霧蒼茫，白鳥飛翔。水波浩渺，金色的魚兒嬉戲。天空空曠，智慧無法測知。覺悟幽深，本性安適。包容萬象而涵蓋天地，貫穿過去、現在、未來三世而周遍四方。 影像重重疊疊，品類千差萬別。發揮本元的自我，點化更由誰來完成？ 用它來衡量就是矩形，用它來描繪就是圓形。 不需要特別做什麼，就這樣度過時光。兀兀騰騰，憨憨癡癡。跛跛挈挈而萎萎嬴嬴。 說得通透，齒豁頭童。宗門通達，句句鮮活。師座空寂，劫壺步闊。就位了無機，爛柯曾休說。
【English Translation】 English version The ancestral hammer and tongs, like the exquisite molds of a potter shaping vessels. Sparks burst forth, molten metal flows, the furnace's light never ceases, lamps illuminate the niches every night. Learning has reached its limit, dwelling with neighbors. Fame is merely an external guest. In youth, traveling to study; in old age, residing in the mountains. Though the staff in hand is not worth two measures of rice, the ten directions manifest in the empty space. One moment of insight is clearly distinct, the samadhi fire is everywhere. Speak one foot of reason, and also walk one foot. The body is not an ordinary mass of flesh, the mind is as firm as a wall. The light between the eyebrows illuminates the ten directions, the eyes are clear and emerald green. All kinds of worldly affairs are samadhi, everything is in my nature. The myriad phenomena are arranged in a forest, appearing equally with it (the true self-nature). How lofty and dignified, wisdom is immeasurable. How bright and radiant, stillness naturally reveals light. Old pines bathe in the snow of the Western Mountains, the Milky Way illuminates the frost of the Northern Dipper. Use it and walk, abandon it and hide. The darkness of the deep forest is where the silkworm sleeps three times, the softness that wraps around the finger is the strength forged through a hundred refinements. The form is emaciated and old, the solitary integrity is more steadfast in the cold winter. Illuminating the crown of the head is the skull's eye, following conditions is this naked mass of flesh. Walking through the streets and markets to seek those with affinity, greeting each other, every household is a donor. Achieving subtle function in silence, realizing truth in emptiness. The ancestral mind of all generations chooses the same subject, the mouths of the Buddhas of the three times hang idly on the wall. Old age gradually approaches, decay and ruin until now. Even the frosty beard and snowy hair cannot conceal the breath of spring, the deep eye sockets and craggy eyebrows reveal the depth of autumn. Sitting alone in the shade of the mountain stream, the clear pool reflects the bright moon. Beyond the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, sealing the mind with one seal. The lion walks and roars like a lion, the sandalwood forest surrounds the sandalwood forest. All kinds of worldly affairs are speaking the Dharma, all kinds of worldly affairs are listening to the Dharma. Do not say that there is no one who appreciates this wonderful sound. The smoke is vast, white birds fly. The water is boundless, golden fish frolic. The sky is empty, wisdom cannot fathom. Awakening is profound, the nature is at ease. Encompassing all phenomena and covering heaven and earth, penetrating the three times and pervading the four directions. Images are layered upon layers, categories are different and varied. Expressing the original self, who else can accomplish the transformation? Using it to measure is a rectangle, using it to draw is a circle. There is no need to do anything special, just pass the time like this. Carelessly and foolishly. Limping and dragging, withered and weak. Speaking fluently, teeth falling out. The school is clear, every sentence is alive. The teacher's seat is empty, the kalpa's pot is wide. Being in position is without mechanism, rotten Ke once rested.
有著。招手相隨恁么來。百草頭邊活卓卓。
性了有餘。體含太虛。心空歷歷。道契如如。答響神居谷。 隨緣井覷驢。向道塵塵住三昧。何妨觸處卷而舒。
形容老臞。鬚髮雪敷。體明千劫眼。性靜萬機樞。 變通自古門門活。伎倆而今恰恰無。一指頭禪隨處用。 拈來百草俱胝俱。
一印印空。三乘莫窮。智了離微句。身份涵蓋同。 彌勒駕來樓閣外。文殊家住覺城東。隨身干木。 到處家風。
拄杖倚床。默而成草。夜月通犀角。秋空沒雁行。 清寫芭蕉雪。秀盛芙蓉霜。青原價問廬陵米。 會有知音句廝當。
默學少林。靜全本心。幽靈絕待。虛明自任。玉線金針世家事。 鸞膠鳳弦山水音。隨方善應。 不用相尋。
其離而入。其微而出。一彈指響樓閣開。身現門門千百億。
絕待而靈。無得而名。就位難辨。借功證成。合伴應時節。 隨事放光明。神歌社舞閑心適。塊雨條風樂太平。
理極非身。智明自神。三緣未作。一默含純。回途異類。 出歷諸塵。彎彎月下漣漪水。剪剪風斜楊柳春。
野鶴骨臞。澗松皮粗。一身閑而云行林壑。兩眼冷而秋入江湖。 智到無而有。理極有而無。 齊物蝶翻晝夢。隨機蜂理華須。開口也著合也著。 風鈴發響谷隨呼。
為僧𠜾剞。與世支離。目
【現代漢語翻譯】 有著。招手相隨恁么來。百草頭邊活卓卓。 （譯：有啊。招手示意跟隨這樣而來。在百草叢生的地方，生機勃勃。） 性了有餘。體含太虛。心空歷歷。道契如如。答響神居谷。 （譯：本性明瞭，綽綽有餘。本體包含著廣闊的虛空。內心空明，清清楚楚。道與真如契合。迴應聲響，如同神靈居住在山谷。） 隨緣井覷驢。向道塵塵住三昧。何妨觸處卷而舒。 （譯：隨順因緣，如同井中窺視驢影。面向大道，即使在塵世中也能安住於三昧。又何妨在任何地方都能收放自如呢？） 形容老臞。鬚髮雪敷。體明千劫眼。性靜萬機樞。 （譯：形容枯槁衰老，鬚髮如雪。身體明亮如經歷千劫的眼睛，本性寂靜如掌控萬機的樞紐。） 變通自古門門活。伎倆而今恰恰無。一指頭禪隨處用。 （譯：變通之道自古以來在任何法門都適用。而今各種技巧反而恰恰沒有用處。一指禪的道理隨處都可以運用。） 拈來百草俱胝俱。 （譯：拈起任何一株草，都蘊含著無量無邊的道理。） 一印印空。三乘莫窮。智了離微句。身份涵蓋同。 （譯：以一法印印證空性，三乘教法都無法窮盡。智慧明瞭那微妙的語句，身份與法界本體相同。） 彌勒駕來樓閣外。文殊家住覺城東。隨身干木。 （譯：彌勒菩薩駕臨樓閣之外，文殊菩薩的家住在覺悟之城的東邊。隨身攜帶干木。） 到處家風。 （譯：到處都是祖師的家風。） 拄杖倚床。默而成草。夜月通犀角。秋空沒雁行。 （譯：拄杖靠在床邊，寂默無言如同化為草木。夜晚的月光照亮犀牛角，秋天的天空不見雁群的蹤影。） 清寫芭蕉雪。秀盛芙蓉霜。青原價問廬陵米。 （譯：清凈地描繪芭蕉上的雪，秀麗地盛開芙蓉上的霜。青原行思問廬陵米價。） 會有知音句廝當。 （譯：總會有知音能夠理解這其中的含義。） 默學少林。靜全本心。幽靈絕待。虛明自任。玉線金針世家事。 （譯：默默地學習少林禪法，清靜地保全本來的心性。幽深玄妙，超越對待。虛空光明，自然顯現。用玉線金針來縫補，這是世家的事情。） 鸞膠鳳弦山水音。隨方善應。 （譯：用鸞膠粘合琴絃，彈奏出山水之音。隨順各種情況，善巧地應付。） 不用相尋。 （譯：不用向外尋求。） 其離而入。其微而出。一彈指響樓閣開。身現門門千百億。 （譯：從分離而進入，從細微而顯現。一彈指間，樓閣打開，身體顯現在各個法門中，化為千百億。） 絕待而靈。無得而名。就位難辨。借功證成。合伴應時節。 （譯：超越對待而靈妙，無法用言語來命名。安於本位難以分辨，憑藉功夫才能證成。與同伴一起順應時節。） 隨事放光明。神歌社舞閑心適。塊雨條風樂太平。 （譯：隨著事物而放出光明。神歌社舞，閒適的心情怡然自得。大塊的雨點和細長的風，帶來太平的喜樂。） 理極非身。智明而神。三緣未作。一默含純。回途異類。 （譯：道理達到極致就超越了身體，智慧明瞭就變得神奇。三種因緣尚未發生，一默之中包含著純粹的真理。迴歸的道路上，有各種不同的種類。） 出歷諸塵。彎彎月下漣漪水。剪剪風斜楊柳春。 （譯：走出經歷各種塵世。彎彎的月亮下，水面泛起漣漪。剪剪的春風吹斜了楊柳。） 野鶴骨臞。澗松皮粗。一身閑而云行林壑。兩眼冷而秋入江湖。 （譯：野鶴骨瘦形枯，澗松樹皮粗糙。一身清閑，白雲在山林峽谷間飄蕩。兩眼冷峻，秋意進入江湖。） 智到無而有。理極有而無。 （譯：智慧達到無的境界，反而顯現有。道理達到有的極致，反而歸於無。） 齊物蝶翻晝夢。隨機蜂理華須。開口也著合也著。 （譯：齊物論中，蝴蝶在白日裡翻飛做夢。隨機應變，蜜蜂整理花蕊。開口也對，閉口也對。） 風鈴發響谷隨呼。 （譯：風鈴發出聲響，山谷隨之應和。） 為僧𠜾剞。與世支離。目 （譯：身為僧人卻行為怪異，與世俗格格不入，眼睛）
【English Translation】 It is. Beckoning to follow, thus it comes. Lively and vibrant at the edge of all grasses. (Translation: Yes, it is. Beckoning to follow, it comes in this way. Lively and vibrant in the place where all kinds of grasses grow.) The nature is complete and abundant. The body contains the great void. The mind is empty and clear. The Dao is in harmony with Suchness. Responding to echoes, the spirit dwells in the valley. (Translation: The nature is understood, and there is more than enough. The body contains the vast emptiness. The mind is empty and clear, distinct. The Dao is in accord with Thusness. Responding to sounds, the spirit dwells in the valley.) Following conditions, peering at the donkey in the well. Facing the Dao, even in the dust, abide in Samadhi. Why not roll up and stretch out freely everywhere? (Translation: Following conditions, like peering at the donkey's reflection in the well. Facing the Great Way, even in the mundane world, one can abide in Samadhi. Why not be able to contract and expand freely in all situations?) The appearance is old and emaciated. The beard and hair are like snow. The body is bright with the eyes of a thousand kalpas. The nature is still, the pivot of myriad functions. (Translation: The form is old and withered, the beard and hair are like snow. The body is bright like eyes that have seen a thousand kalpas, the nature is still, like the pivot of myriad functions.) Transformation and adaptation have always been alive in every gate. Skills and tricks are now precisely useless. The one-finger Zen is used everywhere. (Translation: Transformation and adaptation have always been alive in every gate since ancient times. Now, skills and tricks are precisely useless. The one-finger Zen can be used everywhere.) Picking up any blade of grass, all are countless. (Translation: Picking up any blade of grass, all contain countless meanings.) One seal seals the void. The Three Vehicles cannot fathom it. Wisdom understands the subtle words. The body and its divisions are the same as the encompassing cover. (Translation: One seal seals the emptiness. The Three Vehicles cannot fathom it. Wisdom understands the subtle phrases. The body and its divisions are the same as the encompassing cover.) Maitreya arrives outside the pavilion. Manjusri's home is east of the city of enlightenment. Carrying a dry staff. (Translation: Maitreya Bodhisattva arrives outside the pavilion. Manjusri Bodhisattva's home is east of the city of enlightenment. Carrying a dry staff.) Everywhere is the family style. (Translation: Everywhere is the ancestral style.) The staff leans against the bed. Silent, it becomes grass. The night moon illuminates the rhinoceros horn. The autumn sky has no geese flying. (Translation: The staff leans against the bed. Silent, it becomes grass. The night moon illuminates the rhinoceros horn. The autumn sky has no geese flying.) Clearly writing snow on the banana leaf. Beautifully blooming frost on the lotus. Qingyuan asks about the price of rice in Luling. (Translation: Clearly depicting snow on the banana leaf. Beautifully blooming frost on the lotus. Qingyuan Xingsi asks about the price of rice in Luling.) There will be a knowing friend who understands the meaning. (Translation: There will be a knowing friend who understands the meaning.) Silently learning Shaolin. Quietly preserving the original mind. Profound and mysterious, beyond duality. Empty and bright, relying on itself. Jade thread and golden needle are family matters. (Translation: Silently learning Shaolin Zen, quietly preserving the original mind. Profound and mysterious, beyond duality. Empty and bright, relying on itself. Jade thread and golden needle are family matters.) Luan glue and phoenix strings are the sounds of mountains and water. Responding skillfully in all directions. (Translation: Luan glue and phoenix strings are the sounds of mountains and water. Responding skillfully in all directions.) No need to seek elsewhere. (Translation: No need to seek elsewhere.) It departs and enters. It is subtle and emerges. With a snap of the fingers, the pavilion opens. The body appears in every gate, a thousand billion. (Translation: It departs and enters. It is subtle and emerges. With a snap of the fingers, the pavilion opens. The body appears in every gate, a thousand billion.) Beyond duality and spiritual. Without attainment and name. Difficult to discern in position. Accomplished through borrowed effort. Joining companions, responding to the seasons. (Translation: Beyond duality and spiritual. Without attainment and name. Difficult to discern in position. Accomplished through borrowed effort. Joining companions, responding to the seasons.) Releasing light according to events. Divine songs and community dances, a leisurely heart is content. Heavy rain and gentle wind, enjoying peace. (Translation: Releasing light according to events. Divine songs and community dances, a leisurely heart is content. Heavy rain and gentle wind, enjoying peace.) The ultimate principle is not the body. Wisdom is bright and divine. The three conditions are not yet made. One silence contains purity. Returning, different kinds. (Translation: The ultimate principle is not the body. Wisdom is bright and divine. The three conditions are not yet made. One silence contains purity. Returning, different kinds.) Going out and experiencing all dust. Rippling water under the curved moon. Slanting wind and willow in spring. (Translation: Going out and experiencing all dust. Rippling water under the curved moon. Slanting wind and willow in spring.) The wild crane is bony and thin. The mountain pine's bark is rough. The body is idle, and clouds travel through forests and valleys. The eyes are cold, and autumn enters the rivers and lakes. (Translation: The wild crane is bony and thin. The mountain pine's bark is rough. The body is idle, and clouds travel through forests and valleys. The eyes are cold, and autumn enters the rivers and lakes.) Wisdom reaches nothingness and becomes existence. The principle reaches existence and becomes nothingness. (Translation: Wisdom reaches nothingness and becomes existence. The principle reaches existence and becomes nothingness.) Equality of things, the butterfly dreams in the daytime. Adapting to circumstances, the bee arranges the flower stamens. Opening the mouth is right, closing the mouth is right. (Translation: Equality of things, the butterfly dreams in the daytime. Adapting to circumstances, the bee arranges the flower stamens. Opening the mouth is right, closing the mouth is right.) The wind chime rings, and the valley echoes. (Translation: The wind chime rings, and the valley echoes.) Being a monk is strange and eccentric, separated from the world, eyes (Translation: Being a monk is strange and eccentric, separated from the world, eyes)
瞳青炯炯。頭髮白絲絲。 劫空有句。真得無師。借功分照用。借位解提持。 萬像森羅一音說。何須特地拄唇皮。
妙存象先。圓成自然。佛燈焰續。祖華芳聯。野況煙霞老。 秋痕天水連。生無生性。住無住緣。 隨分雪分齋一缽。不嫌云寄屋三椽。
明白無根。茫茫月魂。清虛不渾。蒼蒼秋痕。青天固可揹負。 諸佛等閑口吞。情空超物物。妙觸應門門。 了知初不由心念。金色頭陀滅意根。
眸子射人。秋澗之津。顛毛衰白。霜松之晨。赤湖之林潮漲而長鯨𩥇浪。 丹桂之影月寒而老兔推輪。 明功借位。起幻入塵。百草頭邊有芳信。 縱橫指點自家春。
無心之心。妙超古今。無相之相。不存情量。葉落木而秋開。 月度山而潮上。柳絮之風隨。葵華之日向。
默而靜專。體之妙全。情儘性傳。心空覺圓。閑閒遊幻世。 了了應塵緣。燈籠露柱渾機用。翠竹黃華總說禪。
塵凈無餘。體明而虛。秋高夜永。河闊星疏。宛轉兼而到。 偏圓卷復舒。媚川果若珠含蚌。應物何妨井覷驢。
南臺之靜。中邑之應。圓明之知。平等之性。爛柯棋局樵。 釣雪華亭艇。披叢林明白之襟。握雲水清涼之柄。 動自風流。閑宜月定。心聞況是賞音。 相廗何妨打令。
雲水孤藤。叢林老僧。瀾翻口角。雪
【現代漢語翻譯】 現代漢語譯本： 眼睛清澈明亮，頭髮雪白。 在空劫中自有真理存在，無需他人教導。 借用功德來分擔照耀，借用位置來理解和提升。 萬象森羅都用一個聲音來表達，何必特意用嘴唇來說明？ 奇妙之處在於現象之前就已存在，圓滿成就於自然。 佛燈的火焰持續不斷，祖師的芬芳相連。 曠野的景像是煙霞繚繞的年老景象，秋天的痕跡與天水相連。 生命存在於無生之性中，安住于無住之緣中。 隨緣分得雪，分得齋飯一缽，不嫌雲彩寄居在三椽茅屋中。 明白的道理沒有根源，像茫茫的月亮之魂。 清澈虛空而不渾濁，像蒼茫的秋天痕跡。 青天本來就可以揹負，諸佛都可以輕易吞下。 情感空寂超越萬物，奇妙的感觸應和著每一扇門。 了知一切最初不是由心念產生，金色頭陀滅絕了意根。 眼光銳利，像秋天山澗的渡口。 頭髮衰白，像霜打的松樹在早晨。 赤湖的樹林潮水上漲，大鯨魚翻滾著波浪。 丹桂的影子在寒冷的月光下，老兔子推動著車輪。 借用光明功德和位置，從幻境中進入塵世。 百草頭上都有芳香的資訊，縱橫指點著自家的春天。 無心之心，奇妙地超越古今。 無相之相，不存任何情量。 樹葉飄落，秋天展現；月亮移動，潮水上漲。 柳絮隨風飄蕩，葵花向著太陽。 默默地保持安靜和專注，身體的妙用才能完全展現。 情感耗盡，本性才能傳遞；內心空明，覺悟才能圓滿。 悠閒地遊歷于虛幻的世界，明瞭地應對塵世的因緣。 燈籠和露柱都渾然天成地發揮作用，翠竹和黃花都在述說著禪意。 塵埃淨盡，身體顯現光明而虛空。 秋高氣爽，夜晚漫長，河流寬闊，星星稀疏。 宛轉兼顧而到達，偏頗和圓滿捲起又舒展。 媚川的果實如果像蚌包含珍珠，那麼應對事物又何妨像井底之驢窺視天空？ 南臺的寂靜，中邑的應機。 圓滿光明的智慧，平等無二的本性。 像王質爛柯的棋局，像子猷華亭的雪夜泛舟。 敞開叢林般明白的心胸，掌握雲水般清涼的權柄。 行動起來自然風流倜儻，閑暇時適合在月光下靜定。 用心去聽，更何況是欣賞音樂，即使言語粗俗，又何妨敲擊節拍？ 像雲水間孤獨的藤蔓，像叢林中蒼老的僧人。 口若懸河，滔滔不絕。
【English Translation】 English version: The eyes are clear and bright, the hair is snow-white. In the emptiness of kalpas, there is truth, without a teacher. Borrowing merit to share the illumination, borrowing position to understand and uplift. The myriad phenomena are expressed in one sound, why bother to explain with lips? The wonder lies in existing before phenomena, perfectly accomplished in nature. The flame of the Buddha's lamp continues, the fragrance of the patriarchs is connected. The wilderness scene is an aged view of misty clouds, the autumn traces are connected to the sky and water. Life exists in the un-born nature, dwelling in the un-dwelling conditions. Sharing snow and alms in a bowl according to circumstances, not disliking clouds lodging in a three-thatched hut. Understanding has no root, like the vast soul of the moon. Clear and empty without turbidity, like the vast autumn traces. The blue sky can be carried, the Buddhas can swallow it easily. Emotions are empty, surpassing all things, wonderful touches respond to every door. Knowing that everything initially does not arise from thoughts, the golden ascetic extinguishes the root of intention. The gaze is sharp, like the ferry of an autumn stream. The hair is gray and white, like frost-covered pines in the morning. The forest of the Red Lake has rising tides, and great whales churn the waves. The shadow of the cassia tree under the cold moonlight, the old rabbit pushes the wheel. Borrowing the merit of light and position, entering the world from illusion. There is fragrant information at the tip of every blade of grass, pointing out one's own spring. The mind of no-mind, wonderfully transcends the past and present. The form of no-form, does not contain any emotional measure. Leaves fall, autumn appears; the moon moves, the tide rises. The willow catkins drift with the wind, the sunflowers face the sun. Silently maintaining stillness and focus, the wonderful function of the body can be fully manifested. Emotions are exhausted, the nature can be transmitted; the heart is empty and bright, enlightenment can be perfected. Leisurely traveling in the illusory world, clearly responding to the conditions of the world. The lantern and the dew pillar naturally play their roles, the green bamboo and yellow flowers are all talking about Zen. When the dust is completely cleared, the body appears bright and empty. The autumn is high and the air is crisp, the night is long, the river is wide, and the stars are sparse. Arriving with both circumspection and consideration, the biased and the perfect roll up and unfold. If the fruits of Mei River are like pearls contained in oysters, then what harm is there in responding to things like a donkey at the bottom of a well peeking at the sky? The stillness of Nantai, the responsiveness of Zhongyi. The wisdom of perfect brightness, the nature of equality without duality. Like Wang Zhi's chess game of Rotten Ke, like Ziyou's snow night boating at Huating. Open the mind as clear as a forest, grasp the authority as cool as clouds and water. Acting naturally with elegance, leisure is suitable for stillness under the moonlight. Listening with the heart, let alone appreciating music, even if the language is vulgar, what harm is there in tapping the beat? Like a solitary vine in the clouds and water, like an old monk in the forest. The mouth is like a waterfall, flowing endlessly.
點眉棱。長春時節相聯蕊。 破夜光明自照燈。內無絲而系蟻。 外無糝而聚蠅。不起滅定。能應繁興。
雪髮霜須。鯢齒雞膚。年侵蒲柳。日在桑榆。用持智之大柄。 靜守道之元樞。而今百草頭邊用。 妙得雲門一字俱。
曹洞宗乘。老難發興。秋波搖眼角。春雪點眉棱。 一步跨空劫。孤心相續燈。西母之桃兮。秀結三千年實。 北冥之鯤兮。蛻翔九萬里鵬。珊瑚枝枝撐著月。 出格雲門跛腳僧。
心心絕緣。了了亡年。吞佛空三世。披經等大千。 妙觀智出礙。韶晝春無邊。齊物竹床蝴蝶夢。 雙飛栩栩華風顛。
妙而不有。空而不無。坐寒床下板。步轉劫前壺。 返色光初發。知音德不孤。流長信是盈科水。 盤走端如受影珠。
疏齒如鯢。皴皮若雞。萬機頓削。一句全提。 湛存性海闊。圓明心月低。有信風雷還破蟄。 無言桃李自成蹊。
有應之身。無位之人。隨方而見。妙觸而神。山林森森春在木。 江湖澹澹秋生津。語不投機不展事。 雲門一路從來親。
一切相空其後之心。一切心空其後之相。幽谷云生。 寒潭月上。應因緣平定二儀。了幻化森羅萬像。 恰恰不疑。如指諸掌。
清凈本然。和合因緣。涅不緇而磨不磷。仰彌高而鉆彌堅。 隨之無後。迎之無前。空空空處亡中
【現代漢語翻譯】 現代漢語譯本 點眉棱。在美好的春天，花朵相依相偎。 打破黑夜的光明，是那盞自照明亮的燈。 內部沒有一絲一毫可以給螞蟻攀附。 外部沒有一粒米可以引來蒼蠅聚集。 不落入生滅的定境，卻能應付萬物的繁榮興盛。
頭髮雪白，鬍鬚如霜，牙齒像鯢魚般稀疏，面板如雞皮般粗糙。歲月侵蝕，已是晚年。要用智慧掌握大方向。 靜心守護道的根本樞紐。如今在百草頭上運用。 巧妙地領悟了雲門宗的『一』字關。
曹洞宗的宗風，老年人難以發起興致。眼波流轉，如秋水般動人，眉梢點綴，如春雪般晶瑩。 一步跨越時空的久遠，孤獨的心燈代代相傳。西王母的蟠桃啊，歷經三千年才結出果實。 北冥的鯤魚啊，蛻變成鵬鳥，展翅翱翔九萬里。珊瑚樹的枝條支撐著明月。 不同凡響的雲門宗跛腳僧。
心與萬物斷絕聯繫，明明白白地忘記時間。吞下佛，空掉過去、現在、未來三世，披閱佛經，等同於擁有整個大千世界。 以妙觀察智超越障礙，美好的時光，春意無邊。在齊物論的境界中，竹床上的蝴蝶做著美夢。 雙雙飛舞，栩栩如生，華麗的風光令人陶醉。
玄妙卻並非實有，空寂卻並非全無。安坐在寒冷的牀板下，腳步卻能轉到劫數之前。 返照的光芒初現，知音難覓，德行不孤單。水流長遠，是因為能不斷填滿坑洼，圓珠轉動，就像映照著物體的影子。
牙齒稀疏如鯢魚，面板粗糙如雞皮。放下一切事務，一句佛法全部提起。 清澈地存在於廣闊的性海之中，圓滿光明的本心如明月般低垂。只要有信心，風雷也能驚醒蟄伏的生物。 無需言語，桃李也能自然形成道路。
有應化之身，卻不執著于任何地位的人。隨著不同的地方而顯現，以微妙的感觸而神通。 山林茂盛，春天在樹木中展現生機，江湖平靜，秋天帶來清涼的感受。言語不投機，事情就難以進展。 雲門宗的道路，向來是如此親切。
一切外在的現象空了之後的心，一切心空了之後的現象。幽深的山谷中雲霧升起。 寒冷的深潭中月亮上升。應和著因緣，平衡著天地，明瞭幻化，成就森羅萬象。 清清楚楚，毫不懷疑，就像指著自己的手掌一樣。
清凈是事物本來的狀態，由各種條件和合而成。在涅槃的境界中，不會被污染，也不會被磨損。仰望它，越高越覺得高遠，鉆研它，越深越覺得堅固。 追隨它，沒有後方，迎接它，沒有前方。空了又空，在空無之中……
【English Translation】 English version Dotting the eyebrow ridge. In the season of eternal spring, the flower buds are closely connected. Breaking through the darkness, the light shines from the self-illuminating lamp. Inside, there is not a single thread for ants to cling to. Outside, there is not a grain for flies to gather around. Not falling into the fixed state of arising and ceasing, yet able to respond to the flourishing of all things.
Hair as white as snow, beard like frost, teeth sparse like a garfish, skin rough like chicken skin. Time erodes, it is already late in life. Use wisdom to hold the great handle of direction. Quietly guard the fundamental pivot of the Dao. Now it is used at the tip of the hundred grasses. Subtly comprehending the 'one' character barrier of the Yunmen School (Yunmen School: a school of Chan Buddhism).
The teachings of the Caodong School (Caodong School: a school of Chan Buddhism), are difficult for the elderly to find interest in. Eyes ripple like autumn waves, eyebrows dotted like spring snow. One step crosses the eons of time, the solitary lamp of the heart is passed down through generations. The peaches of the Western Mother (Western Mother: a Taoist deity) ah, bear fruit only after three thousand years. The Kun fish (Kun fish: a mythical giant fish) of the Northern Sea ah, transforms into a Peng bird (Peng bird: a mythical giant bird), soaring ninety thousand miles. Coral branches support the moon. The unconventional limping monk of Yunmen.
The mind severs connections, clearly forgetting the years. Swallowing the Buddha, emptying the three worlds (past, present, future), reading the scriptures is equivalent to possessing the entire great thousand worlds. Using the Wonderful Observing Wisdom to transcend obstacles, the beautiful time, the spring is boundless. In the realm of the Equality of Things, the butterfly on the bamboo bed dreams a beautiful dream. Flying in pairs, vividly, the gorgeous scenery is intoxicating.
Mysterious yet not truly existent, empty yet not completely non-existent. Sitting cold under the bed board, the steps can turn to before the kalpa (kalpa: an aeon in Hindu and Buddhist cosmology). The light of reflection first appears, a kindred spirit is hard to find, virtue is not lonely. The water flows long because it can constantly fill the pits, the round pearl turns like reflecting the shadow of objects.
Teeth sparse like a garfish, skin rough like chicken skin. Put down all affairs, one sentence of Dharma is completely raised. Clearly existing in the vast sea of nature, the perfect and bright original mind is like the moon hanging low. As long as there is faith, the wind and thunder can awaken the hibernating creatures. Without words, the peach and plum trees can naturally form a path.
Having a responsive body, but not attached to any position. Appearing in different places, with subtle touches and spiritual powers. The mountains and forests are lush, spring shows vitality in the trees, the rivers and lakes are calm, autumn brings a cool feeling. If the words are not congenial, things are difficult to progress. The path of the Yunmen School has always been so intimate.
The mind after all external phenomena are emptied, the phenomena after all minds are emptied. Clouds rise in the deep valley. The moon rises in the cold deep pool. Responding to the causes and conditions, balancing the heaven and earth, understanding the illusion, achieving the myriad phenomena. Clearly and without doubt, like pointing to one's own palm.
Purity is the original state of things, formed by the combination of various conditions. In the realm of Nirvana (Nirvana: a state of perfect peace), it will not be polluted, nor will it be worn down. Looking up at it, the higher it is, the more distant it feels, studying it, the deeper it is, the more solid it feels. Following it, there is no rear, welcoming it, there is no front. Empty and empty, in emptiness...
邊。 而今信手拈來用。頭尾相應正復偏。
身老而衰。根鈍且遲。霽冷河闊。天空斗垂。圓明三隻目。 受用兩莖眉。塵剎大千。縱橫而妙觸。 三尺丈六。笑語而相隨。
坐忘是非。默見離微。佛祖之陶冶。天地之範圍。 髑髏眉底眼。空劫句中機。青原赭色麒麟步。 藥嶠金毛師子威。相逢捉手。大道同歸。
空劫默游。靈然破幽。潮揚光焰珊瑚月。海縮波瀾翡翠秋。 於世無求。隨緣自由。百千三昧門門事。 潦倒俱胝一指頭。
說真不真。說似不似。拈轉舌頭提得鼻。空劫家風。 衲僧田地。心心與祖相傳。佛佛見他出世。 一塵入正受。諸塵三昧起。
形貌春寒。顛毛雪殘。坐空生滅影。靜見離微端。 珊瑚樹生玳瑁海。明月珠走琉璃盤。藏天下於天下兮。 一性自然平等。出世間於世間兮。 萬像誰敢相謾。
天地含光。陰陽化章。蔬腸清白。棗齒淡黃。叢林間去就。 雲水老行藏。百鍊之金柔兮繞指。 九試之玉溫兮截肪。隨身干木。作戲逢場。
默默靈光。堆堆坐忘。衲僧事業。宗印文章。應物空三世。 隨緣遍十方。分身不用相回互。到處誰能作覆藏。 巍巍堂堂。煒煒煌煌。
雲水老身。叢林陳人發毛已雪。鼻氣猶春。平等應緣也。 心心佛佛。自然說法也。剎剎塵塵。 回
【現代漢語翻譯】 現代漢語譯本 邊。 如今信手拈來運用。頭尾相應，既正又偏。
身老體衰。根器愚鈍且遲緩。雨後天晴，河面寬闊。天空星斗低垂。圓明具備三隻眼（指智慧之眼、天眼、肉眼）。 受用兩道眉毛（指外在形象）。塵世剎土廣大無邊。縱橫自在，微妙感觸。 三尺金身，丈六法身（指佛的不同身相），談笑風生，相伴相隨。
坐忘是非，默默體悟精微。佛祖的陶冶，天地的範圍。 骷髏眉下的眼睛（指看透生死的智慧），空劫句中的玄機。青原山麒麟般的步伐， 藥山金毛獅子般的威嚴。相逢握手，大道同歸。
空劫之中默然神遊，靈性自然，破除幽暗。潮水涌起，光焰如珊瑚月，海水退縮，波瀾如翡翠秋。 於世無所求，隨緣任運自由。百千三昧，門門都是修行之事， 潦倒的俱胝禪師，一指禪（指俱胝禪師以一指說法）。
說真不真，說像不像。拈起舌頭，提起鼻子（指超越語言文字的境界）。空劫的家風， 衲僧的田地（指修行人的境界）。心心相印，與祖師相傳，佛佛出世，都能見到。 一塵入于正受（指進入甚深禪定），諸塵皆起三昧（指一切皆是禪定）。
形貌如春寒料峭，頭髮如雪殘。靜坐觀空，生滅如影，靜中體悟精微。 珊瑚樹生長在玳瑁海中，明月珠滾動在琉璃盤上。將天下藏於天下， 一性自然平等。於世間而出世間，萬象誰敢欺騙？
天地蘊含光明，陰陽變化成章。蔬菜清腸，牙齒淡黃。叢林間來去， 雲水生涯，老來行藏。百鍊之金柔軟可以繞指， 九試之玉溫潤可以截斷脂肪。隨身攜帶干木，逢場作戲。
默默的靈光，堆堆的坐忘。衲僧的事業，宗門的印證文章。應物而空三世， 隨緣而遍十方。分身不必互相迴避，到處誰能將之覆蓋隱藏？ 巍峨高大，光明輝煌。
雲水生涯的老僧，叢林中的陳舊之人，頭髮已經雪白，鼻息依然如春。平等地應緣， 心心相印，佛佛自然說法。剎剎塵塵，回
【English Translation】 English version Edge. Now readily available and used. Head and tail correspond, both correct and biased.
The body is old and declining. The roots are dull and slow. After the rain, the river is wide. The stars hang low in the sky. The perfectly enlightened one possesses three eyes (referring to the eye of wisdom, the heavenly eye, and the physical eye). Enjoying the use of two eyebrows (referring to external appearance). The lands of dust and kalpas are vast and boundless. Free and unhindered, subtle sensations. A three-foot golden body, a sixteen-foot dharma body (referring to different forms of the Buddha), talking and laughing, accompanying each other.
Sitting in forgetfulness of right and wrong, silently perceiving the subtle. The molding of the Buddhas and Patriarchs, the scope of heaven and earth. The eyes beneath the skull's brow (referring to the wisdom of seeing through life and death), the opportunity within the phrase of the empty kalpa. The Qianyuan Mountain's Qilin-like steps, The Yaoshan Mountain's golden-haired lion-like majesty. Meeting and shaking hands, the great path leads to the same return.
Silently wandering in the empty kalpa, the spirit is natural, dispelling the darkness. The tide rises, the light and flames are like coral moons, the sea shrinks, the waves are like jade autumn. Without seeking anything in the world, freely following conditions. Hundreds of thousands of Samadhis, every door is a matter of practice, The unkempt Zen master Ju-chi, one-finger Zen (referring to Zen master Ju-chi teaching with one finger).
Saying it's true, it's not true, saying it's like, it's not like. Picking up the tongue, lifting the nose (referring to the realm beyond language and words). The family style of the empty kalpa, The field of the Sangha (referring to the realm of practitioners). Mind to mind, transmitted from the Patriarchs, every Buddha appearing in the world can be seen. One dust enters into correct reception (referring to entering deep Samadhi), all dusts arise as Samadhi (referring to everything being Samadhi).
Appearance like the chill of early spring, hair like the remnants of snow. Sitting in emptiness, birth and death are like shadows, silently perceiving the subtle. Coral trees grow in the hawksbill sea, bright moon pearls roll on the crystal plate. Hiding the world within the world, One nature is naturally equal. Emerging from the world within the world, who dares to deceive the myriad phenomena?
Heaven and earth contain light, yin and yang transform into chapters. Vegetables cleanse the intestines, teeth are light yellow. Coming and going in the forest, Wandering life, old age and conduct. The gold that has been tempered a hundred times is soft and can be wrapped around the finger, The jade that has been tested nine times is warm and can cut fat. Carrying dry wood, acting according to the occasion.
Silently radiant light, piles of sitting in forgetfulness. The Sangha's undertaking, the lineage's seal of approval. Responding to things and emptying the three times, Following conditions and pervading the ten directions. The manifested bodies do not need to avoid each other, where can anyone cover and hide them? Lofty and grand, bright and radiant.
An old monk wandering in the clouds and water, an old person in the forest, hair already white as snow, breath still like spring. Responding to conditions equally, Mind to mind, Buddhas naturally speak the Dharma. Every land, every dust, return
途復妙。弄假像真。
山帶雪而歲寒。水含月而夜闌。對機轉物。影草探竿。 遊刃之牛解。爛柯之局殘。西風雨斂煙雲凈。 北斗腳垂河漢干。
形雖老蒼。事不窮忙。味真嚼蠟。面冷刮霜。撒手行空劫。 全身入帝鄉。回頭遊戲成三昧。春上百華蜂采香。
曲木坐床。烏藤倚旁。孤禪一句。三世十方。青燈含華夜耿耿。 白鳥欲沒天蒼蒼。卻來有應。 出礙無當。
丘壑精神。雲水陳人。心燈不夜。道樹長春。珠胎養乎老蚌。 龍雷躍于修鱗。爛爛光輝兮明白之窟。 棱棱浪級兮桃華之津。莊嚴三昧。遊戲諸塵。
默默有句兮祖祖相傳。心心無住兮靈靈自然。 石蘊玉而輝山。淵含珠而媚川。千億門開彌勒彈。 三十年用俱胝禪。一乘底事。百草頭邊。
二儀之門。萬象之根。有無難議。青白不痕。借功承祖禰。 了事付兒孫。采華香負蜜蜂股。齊物夢翻蝴蝶魂即相離相。 知恩報恩。
太行之雪春不消。黃河之月夜更饒。家風許清白。 身世自超搖。離微器重。出沒機調。光焰波瀾俱滿凈。 珊瑚林樹漲高潮。
雪拭晚晴。水受秋清。天空四壁。月冷三更。湛存而獨立。 定應而周行。二儀之道成且平。萬像之印虛不盈。 鷗鳥情間機事外。夕陽沙上未寒盟。
老身且懶。居然從簡。白雪覆
【現代漢語翻譯】 現代漢語譯本： 徒勞地回覆玄妙。弄虛作假，使之看起來像真的一樣。
山帶著雪，更顯歲末的寒冷。水包含著月亮，夜色已深。面對時機，靈活運用事物。像用草的影子來探測水深一樣。 像遊刃有餘的牛一樣解脫，像下圍棋下到棋局腐爛一樣結束。西風停息，雨也停止，煙雲消散乾淨。 北斗星的柄指向下，銀河似乎都要乾涸。
形體雖然衰老，但事情卻忙碌不休。品嚐真味如同嚼蠟，面容冷峻如同刮霜。放手一搏，進入空劫的境界。 全身心融入帝鄉。回頭看看，遊戲人間也成就了三昧（Samadhi，禪定）。春天到來，百花盛開，蜜蜂採蜜。
彎曲的樹木做成床，烏黑的藤條靠在旁邊。一句孤禪，貫穿三世十方（指過去、現在、未來，以及東、西、南、北、上、下、東南、西南、東北、西北）。青燈閃耀著光華，在夜晚顯得格外明亮。 白色的鳥兒即將消失在蒼茫的天空中。應機而來， 出離障礙，沒有阻礙。
擁有丘壑般的精神，像雲水僧一樣灑脫。心中的燈火永不熄滅，道樹永遠長青。珍珠在老蚌中孕育。 龍和雷在修煉的鱗片中跳躍。光輝燦爛，是明白的洞窟。 波浪棱角分明，是桃花盛開的渡口。莊嚴的三昧（Samadhi，禪定），遊戲于各種塵世之中。
默默之中有話語，祖祖輩輩相傳。心中沒有執著，靈性自然顯現。 石頭蘊藏著玉，因而山變得光輝。深淵包含著珍珠，因而河流變得嫵媚。千億法門打開，彌勒（Maitreya，未來佛）菩薩彈指。 三十年使用俱胝禪（Koti-buddhi-samadhi，百億智慧禪定）。一乘佛法（Ekayana，唯一佛乘）的究竟是什麼？就在百草的頂端。
天地二儀的門戶，萬象的根源。難以用有無來議論，也找不到青白的痕跡。藉著祖先的功德。 將事情了結，交付給子孫。採花釀蜜，蜜蜂的腿上沾滿了花粉。齊物論的夢境，翻轉成蝴蝶的靈魂，即相離相。 知恩圖報恩情。
太行山的雪，春天也不會消融。黃河的月亮，夜晚更加明亮。家風清白。 身世自然超脫逍遙。細微之處器重，出沒之間機巧調和。光焰和波瀾都充滿清凈。 像珊瑚樹林一樣漲潮。
雪后擦拭，晚霞放晴。水面接受，秋色清明。天空空曠，四壁空空。月光寒冷，已是三更。 湛然存在而獨立，堅定迴應而周遍執行。天地二儀的道理成就而且平坦。萬象的印記虛空而不盈滿。 鷗鳥的情意在世事之外，夕陽下的沙灘上還沒有寒冷的盟約。
老身且且偷懶，竟然一切從簡。白雪覆蓋
【English Translation】 English version: To futilely recover the profound. To fabricate falsehoods, making them appear as truth.
The mountain, adorned with snow, reveals the year's cold. The water, embracing the moon, deepens the night. Facing opportunities, skillfully utilize things. Like using the shadow of grass to probe the depth of water. Like a skilled ox effortlessly dismembering, like ending a game of Go when the board has decayed. The west wind ceases, the rain stops, and the smoke and clouds dissipate cleanly. The handle of the Big Dipper points downward, and the Milky Way seems about to dry up.
Though the form is aged, affairs are ceaselessly busy. Tasting true flavor is like chewing wax, and the face is stern like scraping frost. Let go and enter the realm of emptiness. Wholeheartedly merge into the Emperor's land. Looking back, playing in the world also achieves Samadhi (禪定). Spring arrives, a hundred flowers bloom, and bees gather honey.
A crooked tree is made into a bed, and a black rattan leans beside it. A solitary Zen phrase penetrates the three worlds and ten directions (referring to past, present, and future, as well as east, west, south, north, up, down, southeast, southwest, northeast, and northwest). The green lamp shines brightly, appearing particularly luminous at night. White birds are about to disappear into the vast sky. Responding to opportunities, Departing from obstacles, without hindrance.
Possessing a spirit like hills and valleys, as free as wandering monks. The lamp in the heart never goes out, and the Dao tree is forever evergreen. Pearls are nurtured in old oysters. Dragons and thunder leap in cultivated scales. The radiance is brilliant, a cave of understanding. The waves are sharply defined, a ferry crossing where peach blossoms bloom. Solemn Samadhi (禪定), playing in all kinds of worldly dust.
Silently, there are words, passed down from generation to generation. In the heart, there is no attachment, and spirituality naturally manifests. Stones contain jade, making the mountain radiant. The abyss contains pearls, making the river charming. A billion Dharma gates open, and Maitreya (未來佛) Bodhisattva snaps his fingers. Thirty years of using Koti-buddhi-samadhi (百億智慧禪定). What is the ultimate of the One Vehicle (Ekayana, 唯一佛乘)? It is at the tip of every blade of grass.
The gate of the two elements of heaven and earth, the root of all phenomena. It is difficult to discuss with existence or non-existence, and no traces of green or white can be found. Borrowing the merits of ancestors. Concluding matters and entrusting them to descendants. Gathering flowers to make honey, the bee's legs are covered with pollen. The dream of equality of things turns into the soul of a butterfly, which is the separation of forms. Knowing gratitude and repaying kindness.
The snow of Taihang Mountain does not melt in spring. The moon of the Yellow River is even brighter at night. The family tradition is pure and upright. The life is naturally detached and carefree. Subtleties are valued, and comings and goings are skillfully adjusted. The light and waves are full of purity. Like a coral forest rising with the tide.
After wiping away the snow, the evening sky clears. The water receives the clarity of autumn. The sky is vast, and the four walls are empty. The moonlight is cold, and it is already the third watch of the night. Serenely existing and independent, firmly responding and universally operating. The principles of the two elements of heaven and earth are accomplished and smooth. The imprint of all phenomena is empty and not full. The sentiments of seagulls are outside worldly affairs, and there is no cold covenant on the sandy beach in the setting sun.
The old body is lazy, and everything is simplified. White snow covers
顛。烏華亂眼。心光傳祖燈。 手段破家產。到不到趙州喫茶。回不回睦州擔板。 借問諸人識也無。青山骨秀閑雲散。
枯槁形骸。虛明性懷。秋河夜月。老樹蒼崖。一機色前自宛轉。 萬像頭上誰安排。雲門拄杖。 趙州草鞋。
性成而不立玄微。智詣而難分是非。天空云澹濘。 夜冷月依俙。蝴蝶夢魂兮。春晝飛而齊物。 白鷗盟事兮。夕陽臥而亡機。
皴皮似雞。疏齒如鯢。諸緣坐斷。一句全提。夜月圓明兮。 珊瑚海闊。晚云破碎兮。玳玳天低。
肌骨瘦寒。氣貌衰殘。坐冷秋生河闊。心空月墮潮干。 善財遊歷百城了。樓閣門開指一彈。
古巖老僧。百事不能。飽雪筠林野之姿。臞猶高節。 抱松石歲寒之骨。老更蒼棱。去就且拙。 唱酬可憎。慎嚴逆流洞水道。孝滿顛酒曹山曾。
靈靈而空。了了而融。正偏之機轉。佛祖之道同。 玉井有月。冰壺無風。兒孫得力成家事。影現諸塵三昧中。
精神自然。秋早春先。蟠胸丘壑。繞齒風煙。理無生而心傳阿祖。 神不死而道出諸仙。蒼黃酢酬兮將軍嚙鏃之日。 黑白勝負兮樵子爛柯之年。
默默亡言。靈靈見根。鼓撾涂毒香燒返魂。物物無心影受鏡。 塵塵出礙聲逾垣。
萎萎嬴嬴。病起風姿。跛跛挈挈。老來事業。坐穩三際平。 心
【現代漢語翻譯】 現代漢語譯本 顛（癲狂）。烏華亂眼（烏黑的頭髮擾亂了眼睛）。心光傳祖燈（心之光明，代代相傳，如燈火相續）。 手段破家產（種種手段，耗盡家財）。到不到趙州喫茶（能否到趙州去喝茶）。回不回睦州擔板（能否回到睦州去挑擔板）。 借問諸人識也無（請問各位，你們認識嗎）。青山骨秀閑雲散（青山風骨清秀，閑散的雲彩飄散）。 枯槁形骸（枯瘦的形體）。虛明性懷（虛空而光明的性情）。秋河夜月（秋天的銀河，夜晚的月亮）。老樹蒼崖（古老的樹木，蒼翠的山崖）。一機色前自宛轉（一個機鋒，在色相之前自然流轉）。 萬像頭上誰安排（萬象之上，是誰在安排）。雲門拄杖（雲門禪師的拄杖）。趙州草鞋（趙州禪師的草鞋）。 性成而不立玄微（本性成就，不設立玄妙的理論）。智詣而難分是非（智慧達到極點，難以分辨是非）。天空云澹濘（天空雲彩淡薄）。 夜冷月依俙（夜晚寒冷，月亮依稀可見）。蝴蝶夢魂兮（蝴蝶的夢魂啊）。春晝飛而齊物（在春天的白晝飛舞，達到齊物的境界）。 白鷗盟事兮（白鷗的盟約啊）。夕陽臥而亡機（在夕陽下安臥，忘卻了機心）。 皴皮似雞（面板粗糙像雞皮）。疏齒如鯢（稀疏的牙齒像鯢魚）。諸緣坐斷（各種因緣都已斷絕）。一句全提（一句完整地提起）。夜月圓明兮（夜晚的月亮圓滿光明啊）。 珊瑚海闊（珊瑚海廣闊無邊）。晚云破碎兮（傍晚的雲彩破碎飄散啊）。玳玳天低（玳瑁色的天空低垂）。 肌骨瘦寒（肌肉和骨骼瘦弱而寒冷）。氣貌衰殘（氣色和容貌衰老殘損）。坐冷秋生河闊（靜坐寒冷，秋意漸生，銀河寬闊）。心空月墮潮干（內心空寂，月亮墜落，潮水退去）。 善財遊歷百城了（善財童子游歷了一百座城市）。樓閣門開指一彈（樓閣的門打開，彈指一揮）。 古巖老僧（古老巖洞里的老和尚）。百事不能（什麼都不會）。飽雪筠林野之姿（飽經風雪的竹林，具有曠野的姿態）。臞猶高節（即使清瘦，仍然保持高尚的節操）。 抱松石歲寒之骨（懷抱松樹和石頭，具有經歷嚴寒的品格）。老更蒼棱（年老更加蒼勁挺拔）。去就且拙（進退且顯得笨拙）。 唱酬可憎（唱和應酬令人厭惡）。慎嚴逆流洞水道（謹慎嚴肅地逆流而上，洞察水道）。孝滿顛酒曹山曾（孝順、癲狂、嗜酒，如同曹山）。 靈靈而空（靈妙而空寂）。了了而融（明瞭而融合）。正偏之機轉（正與偏的機鋒運轉）。佛祖之道同（佛與祖的道路相同）。 玉井有月（玉井中有月亮）。冰壺無風（冰壺中沒有風）。兒孫得力成家事（子孫得力，成就家業）。影現諸塵三昧中（影像顯現在各種塵埃中，處於三昧的境界）。 精神自然（精神自然）。秋早春先（比秋天更早，比春天更先）。蟠胸丘壑（胸中盤踞著山丘溝壑）。繞齒風煙（牙齒間繚繞著風煙）。理無生而心傳阿祖（真理沒有產生，而是心傳阿祖）。 神不死而道出諸仙（精神不死，而道出自諸仙）。蒼黃酢酬兮將軍嚙鏃之日（在蒼黃的戰亂中，將軍咬著箭鏃的日子啊）。 黑白勝負兮樵子爛柯之年（在黑白勝負的棋局中，樵夫觀看爛柯的日子啊）。 默默亡言（默默無言）。靈靈見根（靈妙地見到根本）。鼓撾涂毒香燒返魂（敲鼓涂毒，燒香招魂）。物物無心影受鏡（萬物無心，影像映照在鏡中）。 塵塵出礙聲逾垣（每個塵埃都超越障礙，聲音越過墻垣）。 萎萎嬴嬴（萎靡不振）。病起風姿（病後煥發風采）。跛跛挈挈（跛腳蹣跚）。老來事業（老年的事業）。坐穩三際平（穩坐於過去、現在、未來三際平等）。心
【English Translation】 English version Madness. Dark hair confuses the eyes. The light of the mind is passed down like a lamp from ancestor to ancestor. Methods squander the family fortune. Can you go to Zhaozhou to drink tea? Can you return to Muzhou to carry the plank? May I ask, do you all recognize this? The green mountains have elegant bones, and idle clouds scatter. Withered form and bones. Empty and bright mind. Autumn river and night moon. Old trees and verdant cliffs. A single opportunity turns freely before form. Who arranges the myriad images above? Yunmen's staff. Zhaozhou's straw sandals. The nature is complete without establishing subtle mysteries. Wisdom reaches its peak, making it difficult to distinguish right from wrong. The sky is clear with faint clouds. The night is cold, and the moon is dimly visible. The butterfly's dream soul. Flying in the spring day, reaching the equality of things. The white gull's covenant. Reclining in the sunset, forgetting the scheming mind. The wrinkled skin is like chicken skin. Sparse teeth are like a salamander's. All connections are severed. The whole phrase is raised. The night moon is round and bright. The coral sea is vast. The evening clouds are broken. The tortoise-shell sky is low. The muscles and bones are thin and cold. The appearance is withered and ruined. Sitting cold, autumn arises, the river is wide. The mind is empty, the moon falls, the tide dries up. Sudhana (Shancai) has traveled through a hundred cities. The doors of the pavilion open with a snap of the fingers. An old monk in an ancient cave. Incapable of anything. Satiated with snow, the bamboo forest has a wild appearance. Though emaciated, he still has a noble character. Embracing pine trees and rocks, he has the bones of enduring the cold. The older he gets, the more vigorous and angular he becomes. His comings and goings are clumsy. Chanting and responding is detestable. Cautiously and solemnly going against the current, understanding the waterways. Filial piety, madness, and love of wine, like Caoshan. Spiritual and empty. Clear and fused. The mechanism of the correct and the biased turns. The path of the Buddhas and ancestors is the same. There is a moon in the jade well. There is no wind in the ice pot. Descendants gain strength and accomplish family affairs. Images appear in all dusts, in the samadhi. Spirit is natural. Earlier than autumn, before spring. Hills and valleys coil in the chest. Wind and smoke swirl around the teeth. Truth is unborn, but the mind transmits to the ancestor. The spirit does not die, and the Dao emerges from the immortals. In the yellow chaos, the general gnaws on the arrow. In the black and white game, the woodcutter watches the rotting axe handle. Silently without words. Spiritually seeing the root. Drumming and poisoning, burning incense to summon the soul. Things are without mind, images are reflected in the mirror. Each dust transcends obstacles, and the sound surpasses the walls. Withered and weak. Recovering from illness, displaying elegance. Limping and faltering. The work of old age. Sitting firmly, the three times are equal. Mind
空百念絕。森羅萬象信崝嶸。門門三昧從施設。
發白齒豁。鼻垂口闊。坐冷月依依。氣清秋漠漠。 離微出入門開。正偏往來機活。雙碧耆婆眼有神。 分明百草頭邊藥。
慧而能定。定而能應。空有短長。初無欠剩。定慧力莊嚴。 性相心齊證。妙觀察智照非功。成所作智同圓鏡。
默默而游。月冷天秋。靡靡而周。云行水流。身心無畔岸。 機用有錐鉤。諸塵三昧縱橫句。分付之人拄杖頭。
妙了常存。幽靈不昏偏正旋樞臼。離微見道根。 微塵破處大經出。冷口開時諸佛吞。隨緣歷歷得用門門。 成褫家事分付兒孫。
影之神物之春。鶯喉頰之滑滑。柳眉目之津津。 蜂股華須粉。蠟脾蜜釀醇。等閑諦了遊戲事。 端的還如幻化人。
湛存不渾。靈明不昏。派分河漢底。流決崑崙源。 見聞了成一相。影響應空六根。體本真如能來生滅之界。 用隨生滅卻入真如之門。叢林參飽三條篾。 雲夢等閑八九吞。
淵默元成。至虛不盈。體天地之含光。十方昭徹。 用陰陽之變態。萬像崝嶸。百戰瘢知風雨信。 垂頭兀兀老昇平。
龜兮蓍兮祛執決疑。師兮范兮扶斜理差。定徹其底。 慧窮其涯。箭撞筈破。珠旋影隨。
默成其性。慧潤其定。虛應六窗。觀通三徑。善巧開權。 觸機墮阱。怪殺
者僧。藥多成病。
祖祖家傳。心心印全。混沌未受鑿。威音不得專。 蕉雷文象齒之所以。桂月暈犀角之能然。 水自竹來兮綠非假借。風從華過兮香有因緣。
像取模畫。人成幻化得失一鬮。是非一馬。建立摐摐。 權行且且平貼而安。放蕩而野。科臼弗存。 軌儀何暇。饑則餐飽則罷。硬而枕軟而藉。 出世間於世間。藏天下於天下。更問如何之乎者也。
本來無物。當處出生。白𣯶𣯶之頭髮。烏律律之眼睛。 誰敢居尊宿。僧相奉老成。現威儀住滅定。 隨影響放光明。玳瑁海深難尋含月之蚌。 珊瑚林沒誰見𩥇潮之鯨。
兀兀默耕。天成地平。一心無住住。萬像不生生。 起家空劫壺中句。借伴今時路上行。攪叢林人七八處。 令行而據。握拄杖子四十年。師坐而橫。 用之不敝。虛而不盈。
湛乎性源。游乎度門。動靜出礙。方圓不痕。寒木得春晚。 雪窗亡夜昏。通塞也虛離實坎。變化也連乾斷坤。 六和合而無功兮。脫略三千之界。 萬差別而有據兮。齊承一點之恩。
這個形容。緣報遭逢。藏萬德于未兆。戢六用於無蹤。 雪陣血戰。玉田歷農。影響若空谷。隨扣如霜鐘。 竿頭不是風幡動。知有此事還盧舂。
碧澗之松。煙巢之鶴。野性閑閑。臞身卓卓。江含月而練長。 水連天
【現代漢語翻譯】 僧人執著于藥物，反而會因此生病。
祖師世代相傳，以心印心，圓滿無缺。如同混沌未開之時，未受任何雕琢，也非威音王佛所能專擅。 如同香蕉被雷劈后顯現的文字，大象的牙齒之所以珍貴，如同桂樹在月光下呈現的光暈，犀牛角燃燒時所發出的光芒。 水從竹林流出，其綠色並非虛假借用；風吹過花叢，其香氣必有因緣。
佛像只是模仿描繪，人生如夢幻泡影，得失皆是虛妄。是非紛爭，如同一匹脫韁的野馬。建立種種規矩，看似莊嚴。 權宜之計，暫且施行，最終歸於平淡安寧。放蕩不羈，不受約束，不拘泥於陳規陋習。 無需繁瑣的禮儀。飢餓時便吃，飽了就放下。堅硬的可以當枕頭，柔軟的可以當墊子。 在世間超越世俗，將整個天下藏於天下之中。又何必追問那些如何、之乎者也的無謂問題？
本來就一無所有，一切皆由當下生起。白花花的頭髮，烏黑發亮的眼睛。 誰敢自居尊位，以老資格自居？僧人的表相是恭敬老成。 展現威儀，安住于禪定之中，隨著因緣示現種種光明。如同玳瑁在深海中難以尋覓，卻能孕育出包含月亮的珍珠。 如同珊瑚林深藏海底，無人得見鯨魚噴水。
默默耕耘，自然成就天地太平。一心無所執著，安住于當下，萬象本不生滅。 從空劫之初就已奠定基礎，如今只是與同道之人一同前行。攪動叢林，引發種種議論。 號令通行，有所依據。手握拄杖四十年，師父隨意而坐。 用之不竭，虛空而不滿溢。
深入探究自性的源頭，暢遊于度化眾生的法門。動靜皆無阻礙，方圓皆不留痕跡。寒冷的樹木在春天到來時煥發生機。 雪窗不再昏暗。通達與阻塞，虛空與實在，離卦與坎卦，變化也連線著乾卦與斷裂的坤卦。 六和合的精神看似無功，卻能超越三千大千世界。 萬千差別皆有所依據，共同承受著一點真性的恩澤。
這個形貌，是因緣果報所致。將萬德藏於未顯現之時，收斂六根的作用於無形之中。 如同雪地上的血戰，如同在玉田上辛勤耕作。如同空谷迴音，如同敲擊霜鐘。 不是風動，也不是幡動，而是心動。明白了這個道理，就像盧舂一樣頓悟。
碧綠山澗旁的松樹，煙霧繚繞的鳥巢，鶴的野性悠閒自在，身形清瘦而挺拔。江水倒映著月亮，如同一條潔白的綢帶。 水天相連。
【English Translation】 A monk who is attached to medicine will only become sicker.
The ancestral transmission, mind to mind, is complete and flawless. Like the uncarved chaos, untouched by chisels, not even the Buddha Wei Yin (Buddha of Majestic Sound) can claim it as his own. Like the patterns on a banana tree struck by lightning, the value of an elephant's tusk, like the halo around the moon seen through cassia trees, the ability of a rhinoceros horn to ignite. The water flows from the bamboo grove, its greenness not borrowed; the wind passes through the flowers, its fragrance has its cause.
Images are mere imitations, human life is illusory, gains and losses are a game of chance. Right and wrong are like a runaway horse. Establishing rules and regulations, seemingly solemn. Expedient measures, temporarily implemented, ultimately return to peace and tranquility. Unrestrained and free, not bound by conventions. No need for elaborate rituals. Eat when hungry, stop when full. Use the hard as a pillow, the soft as a cushion. Transcending the world within the world, concealing all under heaven within heaven. Why ask about the meaningless questions of 'how,' 'what,' and 'why'?
Originally, there is nothing, everything arises from the present moment. White hair, bright black eyes. Who dares to claim seniority, relying on old age? The appearance of a monk is respectful and mature. Displaying dignified conduct, dwelling in meditative absorption, manifesting various lights according to conditions. Like a hawksbill turtle in the deep sea, hard to find, yet it can nurture pearls containing the moon. Like a coral forest hidden deep in the sea, no one sees the whale spouting water.
Silently cultivating, naturally achieving peace and tranquility. With a mind free from attachment, dwelling in the present moment, all phenomena are inherently unborn. The foundation was laid from the beginning of the empty eon, now simply walking together with fellow practitioners. Stirring up the forest, causing various discussions. Orders are carried out, based on principles. Holding a staff for forty years, the master sits freely. Using it without depletion, empty without being filled.
Deeply exploring the source of the self-nature, freely roaming in the Dharma gate of liberating beings. Movement and stillness are unobstructed, squareness and roundness leave no trace. Cold trees come to life in the spring. The snow-covered window is no longer dark. Penetration and obstruction, emptiness and reality, the trigrams of Li and Kan, change also connects the trigrams of Qian and breaks the trigrams of Kun. The spirit of the Six Harmonies seems effortless, yet it transcends the three thousand great thousand worlds. The myriad differences are all based on principles, jointly bearing the grace of the one true nature.
This form is the result of karmic retribution. Hiding myriad virtues in the unmanifested, concealing the functions of the six senses in the formless. Like a bloody battle on a snowy field, like diligent cultivation on a jade field. Like an echo in an empty valley, like striking a frost-covered bell. It is not the wind that moves, nor the flag that moves, but the mind that moves. Understanding this principle is like Lu Chun's enlightenment.
The pine tree by the green stream, the crane in the misty nest, the wild nature is leisurely and free, the body is lean and upright. The river reflects the moon, like a white silk ribbon. The water connects to the sky.
而秋闊。一點分明兮十方虛豁。
跡像而無。純全而有。陰陽不測之神。生滅不到而壽。 十方界聊現半身。三世佛不消一口。 只個山形拄杖子。與君觸處相隨走。
目深額聳。口方鼻端。秋云消兮天青而闊。夜月上兮水白而寒。 看看影像隨應兮明珠走盤。
用得乎眉。體全乎鼻。香象不群。金毛無畏。明妙吉之初心。 入普賢之幻智。回途放曠知不知。 般若光中熟遊戲。
雲水之身。山林之氣。不專乎學。不游乎藝。默坐而心空。 妙傳而道貴。西風悽清秋有痕。長天碧凈云無蒂。 從來佛祖真宗。只么克承家世。
山光寒點雪。水色冷磨秋。肝膽古鑒凈。身世浮萍流。 罔象而珠得。亡牛而刃游。瑞鳳入網兮連鰲上鉤。 個般手段兮老不傳休。
淵默而明。湛存而妙。三世齊平十方圓照。月隨水而流。 風入松而嘯。相逢會有知音。向道自然同調。
鼻直口四方。眉低眼三角。默默句難傳。深深誰轉腳。 入掛樹之壺。天地能闊。得爛柯之棋。 黑白未錯。如今更不囊藏。到處隨宜著落。
了了常知。靈靈匪思。妙空三世。圓包二儀。針鼻長通線。 梭臍細吐絲。出谷白雲風斷送。盈科流水月相隨。 普應群機兮自然合宜。
眾流吞海。大澤藏山。磨云月兮蟾蜍膽冷。臥風波兮鷗鳥情間
。
眉目精神。畫工裝點。功轉玄微。了無絲糝。秋天清而河氣澄明。 夜水白而月魂瀲滟。物物頭頭應化身。 超出機前有刑典。
廓然而瑩。了無余影。卓爾而存。豈有他痕。靜非像也。 徹見其源。動順緣也。萌發其根。用綿綿兮攪不渾。
鑒之現像。谷之藏神。六門隨萬匯。三昧入諸塵。 月通犀角暈。華到蜜房春。歷歷之機果明瞭。 更嫌何處不相親。
顰而嗔伸而悅。默傳鼻孔家風。用付眉毛時節。 放下機投。展開漏泄。十方三世兮同得同參。 二儀萬像兮同聽同說。
止水懷月。空山吐云。清白自若。高間不群。丘壑性靈兮猿鶴得伴。 江湖情味兮鷗鷺相分。
霜洗斗魁。秋生河漢。形夭矯而長松參云。氣澄明而余潦退岸。
發皚皚而雪山。目湛湛而秋潭。杖拂老伴。叢林飽參。 萬全非一有。二破卻成三。門門虛而正受。 物物各自禪談。春亭不要間𦵧藉華鳥而今罷了銜。
白髮蒼顏。三𥯣住山。開眼不覺曉。靜坐不知間。 善應全機用。靈明入道環。而今相伴塵中去。 榆葉青錢莫我慳。
行起解絕。宗全說缺。根根塵塵兮元自現成。 佛佛祖祖兮何勞施設。本色當行家。賞音個時節。 遲日風流轉柳腰。遷林語軟調鶯舌。
亡牛刃游。罔象珠得。沙漠漠而鷗寒。天蒼蒼而
【現代漢語翻譯】 眉目精神，是畫工精心裝點而成，其功用已臻玄妙精微之境，纖塵不染。秋日晴朗，河水澄澈明凈；夜晚水色皎潔，月光瀲滟生輝。萬事萬物，無不應現化身。 超越了機巧算計之前，自有法則規範。
廓然空明，不留一絲痕跡；卓然獨立，豈有其他痕跡可尋？靜止並非凝固的形象，而是徹見萬物本源；行動順應因緣變化，萌發萬物之根。其作用綿延不絕，難以攪渾。
如明鏡照物般顯現萬象，似山谷般蘊藏神靈。六根隨著萬物而動，三昧融入世間諸塵。月光穿透犀牛角，呈現光暈；花朵盛開，引來蜜蜂採蜜。種種機緣果報，都已明瞭於心。 又何必嫌棄何處不能相親相近呢？
或蹙眉嗔怒，或舒眉喜悅，默默傳遞著鼻孔的家風，用在眉毛舒展的時節。放下機巧算計，完全展現流露。十方三世一切眾生，一同獲得，一同參悟；天地萬象，一同聆聽，一同宣說。
止水倒映明月，空山吐納雲霧。清白自在，高潔不群。山丘林壑充滿靈性，猿猴白鶴得以相伴；江湖充滿情味，鷗鳥水鷺彼此區分。
霜洗滌著斗魁星，秋意在銀河中瀰漫。樹木身形夭矯，高聳的長松直入雲霄；空氣澄澈明凈，退去的潮水在岸邊留下痕跡。
頭髮花白如雪山，目光清澈如秋潭。拄著枴杖，與拂塵為伴，在叢林中飽參禪機。萬全之策並非只有一種，打破常規反而能成就更多。各個法門都虛懷若谷，才能獲得真正的領悟；萬物各自都在禪定中訴說著真理。春天的亭子里不再需要鋪設坐具，鳥兒也不再銜花。
白髮蒼顏，三家住在山中。睜開眼睛不知天已亮，**不知時間流逝。善於隨機應變，運用全部的智慧，靈明的心性融入悟道的環中。如今與世人一同前往紅塵之中，榆樹葉和銅錢，不要吝嗇施捨。
行為舉止超越了解脫，宗門教義超越了言說。一切根塵，原本就是現成的；諸佛菩薩，無需人為的施設。保持本色，做真正的行家，欣賞這美妙的時刻。和煦的春風吹拂著婀娜的柳枝，遷徙的黃鶯用輕柔的歌聲調弄著舌頭。
亡牛得刃，罔象得珠。沙漠空曠而寒冷，鷗鳥瑟瑟發抖；天空蒼茫而遼闊。
【English Translation】 The spirit in the eyebrows and eyes is adorned by the painter's skill, its function reaching a state of profound subtlety, free from any speck of dust. In clear autumn, the river water is clear and bright; in the night, the water is white, and the moonlight shimmers. All things, without exception, manifest as transformation bodies. Beyond the realm of skillful calculation, there are inherent laws and norms.
Vast and bright, leaving no trace; standing alone, how can there be other marks to seek? Stillness is not a fixed image, but a thorough understanding of the origin of all things; action follows the changes of conditions, sprouting the roots of all things. Its function is continuous and cannot be muddied.
Like a mirror reflecting images, like a valley storing spirits. The six senses follow the myriad phenomena, and samadhi enters all dusts. Moonlight penetrates the rhinoceros horn, showing a halo; flowers bloom, attracting bees to gather honey. All kinds of opportunities and consequences are clearly understood in the heart. Why dislike any place where one cannot be close and intimate?
Frowning in anger or stretching in joy, silently conveying the family tradition of the nostrils, using it in the season when the eyebrows are stretched. Put down the skillful calculations, fully reveal and disclose. All beings in the ten directions and three times, together attain, together contemplate; heaven and earth, all phenomena, together listen, together speak.
Still water reflects the bright moon, empty mountains exhale clouds. Pure and free, noble and aloof. The hills and valleys are full of spirituality, monkeys and cranes can accompany each other; the rivers and lakes are full of sentiment, seagulls and egrets distinguish each other.
Frost washes the Dipper Star, autumn spreads in the Milky Way. The shape of the trees is graceful, and the tall pines reach into the clouds; the air is clear and bright, and the receding tide leaves traces on the shore.
Hair as white as snow mountains, eyes as clear as autumn pools. Leaning on a cane, accompanied by a whisk, fully participating in Chan in the jungle. There is not only one perfect plan, breaking the routine can achieve more. Each Dharma gate is humble, in order to obtain true understanding; all things are each speaking the truth in meditation. In the spring pavilion, there is no need to set up seats, and the birds no longer hold flowers.
White hair and wrinkled face, the three live in the mountains. Opening my eyes, I don't realize it's dawn, **not knowing the passage of time. Good at adapting to circumstances, using all wisdom, the spiritual mind integrates into the ring of enlightenment. Now going to the red dust with the world, elm leaves and copper coins, do not be stingy to give.
Actions transcend liberation, and the doctrines of the sect transcend words. All roots and dusts are originally ready-made; all Buddhas and Bodhisattvas do not need artificial facilities. Maintain the true color, be a real expert, appreciate this wonderful moment. The warm spring breeze blows the graceful willow branches, and the migrating orioles use soft songs to tune their tongues.
Lost the cow and got the blade, lost the image and got the pearl. The desert is empty and cold, and the seagulls shiver; the sky is vast and boundless.
雁沒。
石上足蟠。人間念干。秋生眼角。喜入眉端。丘壑之身心磈磊。 叢林之肝膽衰殘。澗月依俙夜霜濯磨而氣韻清白。 巖松偃蹇朔雪湔洗而精神翠寒。 行腳屨敗。住山篾寬。點著破灶墮。 呼回倒剎竿。光陰催促三眠繭。風雨捫摩百戰瘢。 影像受鑒。音聲度垣。寂默髑髏眼。光明赤肉團。 雲錦舒春兮華容光焰。潮雷卷雪兮海口波瀾。 掛拂之喝。拄杖之竄。胡餅漫頭有變通而紹祖供職。 蓮華荷葉沒科臼而說禪判宦。 相隨學步。莫似邯鄲。
鳥巨光長老寫真求贊
骨寒氣羸頂雪頷絲。牛首之懶。虎頭之癡。兀兀逃禪處。 空空選佛時。九萬鵬風扶羊角。千年兔月臥蛾眉。 門門幻起。塵塵智隨。蝴蝶夢遊兮莊生齊物。 桃華眼冷兮靈云不疑。初無棱縫。 渾莫針錐。巴陵曾對吹毛劍。珊瑚撐月夜枝枝。
真首座寫真求贊
覺海元澄。性天廓平。耳眼空更遠。息氣細而清。 露寒斗濕。秋淡河橫。叢林底去就。百草頭光明。 蛾眉之月兮三千剎海。羊角之風兮九萬霄程。 肚皮參飽。肝膽老成。揮斤容易甚。器受太難生。 為爾一斫鼻堊。從教四望人驚。
教監寺寫真求贊
胡牀一默。智游理窟。偏正往來。離微出沒。上下混成也二儀之根。 去來平等也三世之則。 有時
隨應諸塵。不可說似一物。修證不無。污染不得。 震之東兌之西。離之南坎之北。青州布衫。 鎮州蘿蔔。當家行眼裡有筋。本色漢舌頭無骨。
小師智臨禪客寫真求贊
雲石雪松。歲寒之友從。曉月霜鐘。清白之音容。 自樂也村歌社舞。平懷也牧笛歸農。暴雨卒風。 潛神堂而避陣。吼雷掣電。戰禪席而交鋒。 十分閑暇。一等疏慵。青山白雲之去就。浮萍流水之行蹤。 披霧變文豹。吟云蛻骨龍。身老藝孤兮難其授子。 智齊德半兮未可傳宗。
鄭成忠寫真求贊
智不能知。識不能識。一氣輕清。䨥瞳冷碧。蓮開夢覺。 十方處殞於一時。鯤蛻鵬搏九萬里成乎一息。 物我普融。自他平出。珠受色而不痕。 劍揮空而何跡。須更指響。彌勒閣開也。 許是重深。塵剎分身。普賢毛孔也。初非迫窄。
王承事寫真求贊
蒼棱羼顏。璠玙蘊石而輝山。老節歲寒。琥珀抱松而永年。 威音未興之際。混沌欲鑿之前。 叢林大義兮道尊百丈。剎海平潮兮月現三千。 我為爾說法。爾為我開田。據坐松根石頭上。 知音人信默心傳。
明州天童覺和尚真贊終
弟子右奉議郎主管臺州崇道觀。賜緋魚袋。李端民
謹施俸資。添助開板。所期
善利增崇
祿算
【現代漢語翻譯】 現代漢語譯本 隨順於各種塵境，卻又無法用任何事物來比擬。修行證悟並非沒有，只是不受污染。如同震卦的東方和兌卦的西方，離卦的南方和坎卦的北方。好比青州的粗布衣衫，鎮州的蘿蔔。當家作主的人，眼光銳利有力量；本色修行的人，言語坦率無拘束。
小師智臨禪客請求題贊
雲石和雪松，是經受嚴寒考驗的朋友。曉月和霜鐘，是清白高潔的象徵。自在快樂地欣賞鄉村歌舞，平靜安寧地享受牧童田園生活。面對暴雨狂風，就藏身於潛神堂中躲避。面對雷鳴電閃，就在禪堂中激烈交鋒。十分閑暇，極其懶散。青山白雲，來去自由；浮萍流水，隨波逐流。像文豹一樣在霧中變化身形，像龍一樣在雲中蛻去凡骨。可惜我年老技藝孤單，難以傳授給弟子；你的智慧和德行只達到一半，還不能繼承宗門。
鄭成忠請求題贊
智慧無法認知，意識無法識別。一氣輕清，雙瞳清澈明亮。如同蓮花盛開，從夢中覺醒，十方世界同時殞滅於一念之間。如同鯤魚蛻變為鵬鳥，振翅九萬里只在一瞬間。物與我普遍融合，自己與他人平等顯現。如同珍珠接受色彩卻不留下痕跡，寶劍揮向天空卻不留下軌跡。需要更進一步地領悟，彌勒閣的大門才會為你敞開。或許是因為你積累深厚，才能在無數世界中化身。如同普賢菩薩的毛孔，最初並非狹窄。
王承事請求題贊
蒼老的山石呈現出斑駁的色彩，美玉蘊藏在石頭中輝映山川。古老的松樹經歷嚴寒，琥珀包裹著松脂歷經萬年。在威音王佛（過去佛名）還未出世的時候，在混沌未開闢之前。叢林中的大義啊，道一禪師（百丈懷海禪師）最為尊崇。剎土如海潮般平靜啊，月亮顯現在三千世界中。我為你說法，你為我開墾田地。安穩地坐在松樹根下的石頭上，真正的知音之人相信心領神會。
明州天童覺和尚真贊終
弟子右奉議郎主管臺州崇道觀，賜緋魚袋，李端民
恭敬地捐出俸祿，增添開板的費用，所期望的是
善行利益更加增多，福祿壽命更加長遠。
【English Translation】 English version Following along with all forms of dust (sense objects), yet indescribable as any single thing. Cultivation and realization are not absent, yet they cannot be defiled. Like the east of Zhen (thunder trigram) and the west of Dui (lake trigram), the south of Li (fire trigram) and the north of Kan (water trigram). Like the coarse cloth shirt of Qingzhou, the radish of Zhenzhou. The one who manages the household has strength in their eyes; the genuine person's tongue has no bones.
Young monk Zhilin, a Chan traveler, requests a eulogy
Cloud stone and snow pine, friends in the cold of winter. Dawn moon and frost bell, pure and upright appearance. Happily enjoying village songs and community dances, peacefully cherishing shepherd's flutes and returning farmers. Facing violent rain and sudden wind, hide in the Hall of Hidden Spirits to avoid the battle. Facing roaring thunder and flashing lightning, fight and clash on the Chan seat. Utterly leisurely, supremely indolent. The coming and going of green mountains and white clouds, the floating and drifting of duckweed and flowing water. Transforming like a leopard in the mist, shedding bones like a dragon chanting in the clouds. Alas, I am old and my skills are solitary, difficult to pass on to a disciple; your wisdom and virtue are only half complete, not yet ready to inherit the lineage.
Zheng Chengzhong requests a eulogy
Wisdom cannot know it, consciousness cannot recognize it. One breath is light and pure, the pupils are clear and bright. Like a lotus blooming, awakening from a dream, the ten directions perish at once in a single thought. Like a Kun fish transforming into a Peng bird, soaring ninety thousand miles in a single breath. Things and I universally merge, self and other appear equally. Like a pearl receiving color without leaving a trace, a sword waving in the sky without leaving a mark. Further pointing is needed, the Maitreya Pavilion will open. Perhaps it is because of your deep accumulation, that you can manifest bodies in countless worlds. Like the pores of Samantabhadra Bodhisattva, initially not narrow.
Wang Chengshi requests a eulogy
Ancient rocks show mottled colors, fine jade is hidden in the stone, illuminating the mountains. Old pine trees endure the cold of winter, amber embraces pine resin for ten thousand years. Before the appearance of the Buddha Vipaśyin (a past Buddha), before the opening of chaos. The great meaning of the monastic community, Zen Master Daoyi (Baizhang Huaihai) is most revered. The lands are as calm as the tide, the moon appears in three thousand worlds. I preach the Dharma for you, you cultivate the fields for me. Sit securely on the stone at the base of the pine tree, the true confidant believes in silent transmission.
End of the True Eulogy of Abbot Jue of Tiantong Monastery in Mingzhou
Disciple Li Duanmin, Right Consultant of the Court, Director of the Chongdao Temple in Taizhou, bestowed with a scarlet fish bag,
Respectfully donates his salary to add to the cost of engraving, hoping that
Good deeds and benefits will increase, and blessings and longevity will be extended.
紹興丁丑夏安居日。小師比丘智宣。募緣開板。
奉三寶弟子。吳興王守超。並女弟子章二十八娘。憑小十三娘子。共施家財助緣開板。各答四恩三有。比丘靈岳沖義施財添開板。答四恩三有者。
天童覺和尚真贊終
敕謚宏智禪師行業記
宣和六年。向公子諲。使發運事。夢僧導至古寺。金其榜曰隰州。莫測也。秋九月。泗洲普照王寺。闕住持者。向公聞長蘆第一座僧正覺倡曹洞宗衲子信向。具疏與帖。請補其處。既至。問其鄉里曰隰州。始悟昨夢。愈加敬禮。師蓋自此七坐道場。名振天下。嗚乎達人大士。出應於世為人天師。夫豈偶然也哉。師姓李氏。母趙誕師之夕。光出於屋。人皆異之。七歲誦書日數千言。少日遂通五經。祖寂父宗道。久參積翠老南之子佛陀遜禪師。嘗指師謂其父曰。此子超邁不群。非塵埃中人。宜令出家。異日必為大法器。十一歲得度于同郡凈明寺本宗。十四歲得戒于晉州慈雲寺智瓊。十八歲出游諸方。訣其祖曰。若不發明大事。誓不歸矣。至晉絳間。或以無憑沮師。邑尹見師英拔。因以所執扇示之曰。為我下一轉語。師應聲援筆書偈其上。尹大喜為請憑以行。渡河之洛。坐夏于少室山。日擷蔬茹。供給病僧。蔬且盡則採藥苗繼之。游龍門遇鄉僧。挽師同歸。
【現代漢語翻譯】 現代漢語譯本： 紹興丁丑年夏季安居之日，小師比丘智宣爲了募捐資金，開始籌備刻印佛經。
信奉三寶的弟子吳興王守超，以及女弟子章二十八娘，依靠小十三娘子，共同捐獻家財，資助刻印佛經，各自爲了報答四重恩情和超脫三有輪迴。 比丘靈岳沖義也捐獻錢財，增添刻印佛經的資金，也是爲了報答四重恩情和超脫三有輪迴。
天童覺和尚真贊 終
敕謚宏智禪師行業記
宣和六年，向公子諲（名），擔任發運使。他夢見一位僧人引導他到一座古寺，寺廟匾額上寫著『隰州』（地名），他對此感到困惑。秋季九月，泗洲普照王寺缺少住持，向公聽說長蘆寺的第一座僧人正覺（法號）提倡曹洞宗，衲子們都信服嚮往他，於是具寫奏疏和公文，請他來擔任住持。正覺禪師到任后，向公詢問他的家鄉，得知是隰州，這才明白之前的夢境，更加敬重他。禪師從此主持七處道場，名聲震動天下。啊！通達的大士，降生應世，成為人天導師，這難道是偶然的嗎？禪師姓李，他的母親趙氏在生下他那天晚上，屋裡發出光芒，人們都覺得奇異。他七歲時讀書，一天能誦讀數千字，年少時就精通五經。他的祖父寂，父親宗道，長期參學于積翠老南之子佛陀遜禪師處。佛陀遜禪師曾經指著禪師對他的父親說：『這個孩子超凡脫俗，不是凡塵中的人，應該讓他出家，將來必定成為大法器。』他十一歲時在同郡的凈明寺本宗處出家，十四歲時在晉州慈雲寺智瓊處受戒。十八歲時出遊各地，告別他的祖父說：『如果不能徹悟大事，誓不返回。』到達晉絳一帶時，有人因為他沒有憑證而阻撓他，縣尹見他英俊挺拔，就用自己拿著的扇子給他看，說：『為我下一句轉語。』禪師應聲拿起筆在扇子上寫了一首偈語。縣尹非常高興，為他請來憑證，讓他通行。他渡過黃河到達洛陽，在少室山結夏安居，每天採摘蔬菜，供給生病的僧人。蔬菜快吃完時，就採摘藥苗來接替。遊歷龍門時，遇到一位家鄉的僧人，拉著他一同回家。
【English Translation】 English version: In the summer retreat of the Dingchou year of Shaoxing, the junior monk Zhixuan initiated a fundraising effort to carve woodblocks for printing scriptures.
The disciple of the Three Jewels, Wang Shouchao of Wuxing, along with his female disciple Zhang Ershiba Niang, relying on Xiao Shisan Niangzi, jointly donated family wealth to support the carving of woodblocks, each in order to repay the four kinds of kindness and transcend the three realms of existence (Sanskrit: trayo dhātava). The monk Lingyue Chongyi also donated money to add to the funds for carving woodblocks, also in order to repay the four kinds of kindness and transcend the three realms of existence.
End of the True Eulogy of Abbot Jue of Tiantong
Imperial Edict: Record of the Deeds of Chan Master Hongzhi
In the sixth year of Xuanhe, Xiang Gongzi Yin (name), serving as the Transport Commissioner, dreamed of a monk guiding him to an ancient temple. The temple's plaque read 'Xizhou' (place name), which puzzled him. In the ninth month of autumn, the Puzhao Wang Temple in Sizhou lacked an abbot. Xiang Gong heard that the first seat monk Zhengjue (Dharma name) of Changlu Temple advocated the Caodong (Soto Zen) school, and that monks admired and followed him. Therefore, he wrote a memorial and official letter, inviting him to serve as abbot. After Chan Master Zhengjue arrived, Xiang Gong asked about his hometown and learned that it was Xizhou, which made him understand his previous dream and respect him even more. From then on, the Chan Master presided over seven monasteries, and his reputation shook the world. Alas! A great enlightened being, born into the world to be a teacher of humans and devas, could this be accidental? The Chan Master's surname was Li, and on the night his mother Zhao gave birth to him, light emanated from the house, which people found strange. At the age of seven, he studied books and could recite thousands of words a day. In his youth, he became proficient in the Five Classics. His grandfather was Ji, and his father was Zongdao. He studied for a long time with Chan Master Fotuosun, the son of Jicui Laonan. Chan Master Fotuosun once pointed to the Chan Master and said to his father, 'This child is extraordinary and not a person of the mundane world. He should be allowed to leave home, and he will surely become a great vessel of Dharma in the future.' At the age of eleven, he left home at Jingming Temple in the same county under Ben Zong. At the age of fourteen, he received the precepts at Ciyun Temple in Jinzhou under Zhi Qiong. At the age of eighteen, he traveled to various places, bidding farewell to his grandfather, saying, 'If I do not thoroughly understand the great matter, I vow not to return.' When he arrived in the Jinjiang area, some people obstructed him because he had no credentials. The county magistrate, seeing his handsome and outstanding appearance, showed him the fan he was holding and said, 'Give me a turning phrase.' The Chan Master immediately picked up a pen and wrote a verse on the fan. The county magistrate was very happy and obtained credentials for him, allowing him to pass. He crossed the Yellow River and arrived in Luoyang, where he spent the summer retreat at Shaoshi Mountain, picking vegetables every day to provide for the sick monks. When the vegetables were almost gone, he picked medicinal seedlings to replace them. While traveling in Longmen, he met a monk from his hometown, who pulled him to return home together.
師曰。出家行腳。本為參尋知識了生死事。鄉關非所懷也。腰包徑至汝州香山成枯木。一見深所器重。一日聞僧誦蓮經。至父母所生眼悉見三千界。瞥然有省。急詣丈室陳所悟。山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。山曰。弄泥團漢。有甚麼限。師云錯。山曰。別見人始得。師應喏喏。丹霞淳禪師。道價方盛。師乃造焉。霞問。如何是空劫已前自己。師曰。井底蝦䗫吞卻月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子云。又道不借。師忽悟作禮。霞雲。何不道取一句子。師云。某甲今日失錢遭罪。霞雲。未暇得打爾。且去。時二十三歲矣。霞退居唐州大乘。師從焉。住山升和尚。亦淳之嗣子。舉師。
立僧。霞住大洪。師掌記室。宣和三年。遷首座。時金粟智。雪竇宗保福悟。鳳山釗。皆參隨之。明年分座于廬山圓通照闡提席下。真歇住長蘆。聞師名遣書招之。撞鐘出迎。大眾聳觀。師鬚眉奇古。傾然而黑。衣裓破弊。履襪皆穿。真歇遣侍者易以新履。師卻之曰。吾豈為鞋而來耶。真歇與眾懇請。居第一座。時眾逾千七百。見師年少。初亦易之。至秉拂老於參請者。無不心服。又二年住泗洲普照。實始出世嗣法淳和尚。前此
【現代漢語翻譯】 現代漢語譯本： 禪師說：『出家雲遊，本是爲了參訪善知識，了脫生死大事，家鄉故土並非所牽掛的。』於是帶著行囊直接前往汝州香山，像枯木一樣修行。第一次見面，就被（香山）禪師深深器重。一天，聽到僧人誦讀《蓮經》，讀到『父母所生眼悉見三千界』（指通過修行，能以肉眼遍觀三千大千世界），忽然有所領悟。急忙前往方丈室陳述自己所悟。香山禪師指著臺上的香盒說：『裡面是什麼東西？』禪師回答：『是什麼心行？』香山禪師說：『你所悟之處又是什麼樣的？』禪師用手畫了一個圓相（佛教中象徵圓滿的圖案）呈給禪師，又拋向身後。香山禪師說：『真是個玩泥團的漢子，有什麼了不起？』禪師說：『錯了。』香山禪師說：『要另外見到人才行。』禪師應聲『是是』。 丹霞淳禪師，聲望正盛。禪師於是前去拜訪。丹霞禪師問：『如何是空劫（指世界未形成前的混沌時期）以前的自己？』禪師回答：『井底的蝦蟆吞掉了月亮，三更時分也不需要夜明簾。』丹霞禪師說：『還不到位，再說。』禪師正要思量，丹霞禪師打了一下拂塵說：『又說不需要。』禪師忽然醒悟，行禮。丹霞禪師說：『為什麼不道出一句話來？』禪師說：『我今天丟了錢，真是倒霉。』丹霞禪師說：『沒空打你，先走吧。』當時禪師二十三歲。丹霞禪師退居唐州大乘山，禪師跟隨他。 住山升和尚，也是丹霞淳禪師的嗣法弟子，舉薦了禪師。 立僧，丹霞禪師住在洪州大洪山，禪師擔任書記室的職務。宣和三年，升爲首座。當時金粟智禪師、雪竇宗禪師、保福悟禪師、鳳山釗禪師，都跟隨他參學。第二年，在廬山圓通照闡提禪師的座下分座說法。真歇禪師住在長蘆寺，聽到禪師的名聲，派人送信邀請他。禪師敲鐘出迎，大眾都驚奇地觀看。禪師鬚眉奇特古怪，烏黑發亮，衣服破舊，鞋襪都穿了洞。真歇禪師派侍者給他換上新鞋，禪師拒絕說：『我難道是爲了鞋子而來的嗎？』真歇禪師與大眾懇切請求，禪師才居於第一座。當時寺中有一千七百多人，見禪師年輕，起初也輕視他，等到禪師手持拂塵說法，即使是年老的參學者，沒有不心悅誠服的。又過了兩年，禪師住持泗洲普照寺。實際上，禪師是出世嗣法于淳和尚之前。
【English Translation】 English version: The Master said, 'Leaving home and wandering was originally for seeking enlightened teachers and resolving the matter of birth and death; one's hometown is not what one cherishes.' Thereupon, carrying his bag, he went directly to Xiangshan (Fragrant Mountain) in Ruzhou, practicing like a withered tree. At their first meeting, he was deeply valued by the (Xiangshan) Master. One day, hearing a monk reciting the Lotus Sutra, when he reached the line 'The eyes born of parents see the three thousand realms' (meaning that through practice, one can see the entire universe with the physical eye), he suddenly had an awakening. He hurriedly went to the abbot's room to present what he had realized. The Xiangshan Master pointed to a incense box on the platform and said, 'What is inside?' The Master replied, 'What is the activity of the mind?' The Xiangshan Master said, 'What is your understanding of the place of awakening?' The Master drew a circle (a symbol of perfection in Buddhism) with his hand and presented it, then threw it behind him. The Xiangshan Master said, 'A mud-ball playing fellow, what limit is there?' The Master said, 'Wrong.' The Xiangshan Master said, 'You must see another person to attain it.' The Master responded, 'Yes, yes.' Chan Master Danxia Chun was at the height of his reputation. The Master then went to visit him. Chan Master Danxia asked, 'What is the self before the empty aeon (referring to the chaotic period before the formation of the world)?' The Master replied, 'The toad at the bottom of the well swallows the moon; at the third watch of the night, there is no need for a night-shining curtain.' Chan Master Danxia said, 'Not yet there, say more.' As the Master was about to ponder, Chan Master Danxia struck him with a whisk and said, 'Again you say there is no need.' The Master suddenly awakened and bowed. Chan Master Danxia said, 'Why not say a phrase?' The Master said, 'I lost money today and am truly unlucky.' Chan Master Danxia said, 'I don't have time to hit you, go now.' At that time, the Master was twenty-three years old. Chan Master Danxia retired to Dacheng Mountain in Tangzhou, and the Master followed him. The monk Zhushan Sheng, also a Dharma heir of Chan Master Danxia Chun, recommended the Master. Li Seng, Chan Master Danxia lived in Dahong Mountain in Hongzhou, and the Master served as the secretary. In the third year of Xuanhe, he was promoted to the head seat. At that time, Chan Master Jin Su Zhi, Chan Master Xuedou Zong, Chan Master Baofu Wu, and Chan Master Fengshan Zhao all followed him to study. The following year, he shared the seat to expound the Dharma under Chan Master Yuantong Zhao Chanti of Lushan. Chan Master Zhenxie lived in Changlu Temple, and hearing of the Master's reputation, sent someone to invite him. The Master rang the bell to greet him, and the assembly watched in amazement. The Master's eyebrows and beard were peculiar and ancient, jet black and shiny, his clothes were tattered, and his shoes and socks were all worn through. Chan Master Zhenxie sent a attendant to replace them with new shoes, but the Master refused, saying, 'Did I come for the sake of shoes?' Chan Master Zhenxie and the assembly earnestly requested, and the Master then took the first seat. At that time, there were more than seventeen hundred people in the temple, and seeing the Master was young, they initially looked down on him, but when the Master held the whisk and expounded the Dharma, even the old practitioners were all sincerely convinced. After another two years, the Master resided at Puzhao Temple in Sizhou. In fact, the Master emerged to inherit the Dharma before Chun Heshang.
分寺之半為神霄宮。而又兩淮薦饑。齊廚空乏。二時所須。雜以菽麥。師至。命純以粳。庫僧辭不給。師命如初。已而檀施填委。
徽宗皇帝南幸。師領眾起居。
上見寺僧千餘。填擁道左。方袍整肅。威儀可觀。異之有
旨召師。面受
聖語。還其故寺之半。師之受請而未至也。僧伽塔相輪中。香菸騰空。直亙東南。師入寺乃止。建炎元年。住舒州太平。又住江州圓通能仁。自能仁謝事游云居。時圓悟勤禪師住山。會長蘆虛席。大眾必欲得師。圓悟與安定郡王令袊。力勉共行入寺。未幾知事以乏糧告。師不答。時大𡨥李在。抄界境上。領兵入寺。無不惶駭。師安坐堂上待其來。以善言誘之。在稽首信服。揮其眾輦金谷以供眾。一方亦賴以安。建炎三年秋。渡江至明州。欲泛海禮補陀觀音。道由天童山之景德寺。適闕主者。眾見師來。密以告郡。師微聞即遁去。大眾圍繞通夕不得行。不得已而受請。未幾膚人侵犯境內。諸寺皆謝遣雲遊。師獨來者不拒。或以為不可。師喻之曰。明日𡨥至。寺將一空。即今幸其尚為我有。可不與眾共之乎。已而𡨥至。登塔嶺以望。若有所見。遂斂兵而退。秋毫無所犯。人皆歡服。以為神助。伯庠聞師名舊矣。歲在戊午。教授州學。始識其面。嘗訪師自小白舍舟
【現代漢語翻譯】 現代漢語譯本：寺廟的一半被用作神霄宮。當時又逢兩淮地區發生饑荒，寺廟廚房空空如也，連每日兩次的齋飯都摻雜著豆類和麥子。老師（指僧人）來到后，下令全部用粳米。庫房僧人推辭說供應不上，老師堅持如初。不久，檀越的佈施堆積如山。
徽宗皇帝南下巡幸，老師帶領僧眾行起居禮。
皇帝看見一千多名僧人，擁擠在道路左側，僧袍整齊嚴肅，威儀令人敬佩，對此感到驚異，於是下旨召見老師，親自聽取老師的教誨，並將原來被佔用的寺廟一半歸還。老師接受邀請但還未到達時，僧伽塔的相輪中，香菸騰空而起，直達東南方向，老師進入寺廟后才停止。建炎元年，老師住在舒州太平寺，後來又住在江州圓通能仁寺。從能仁寺卸任后，遊歷云居山。當時圓悟勤禪師住在山上，長蘆寺住持的位置空缺，大眾都希望得到老師。圓悟禪師與安定郡王命令袊，一起努力勸說老師前往寺廟。不久，負責事務的僧人報告說糧食不足，老師沒有回答。當時大盜李在，抄掠邊境，領兵進入寺廟，所有人都驚慌害怕。老師安穩地坐在堂上等待他來，用善言勸誘他。李在叩頭表示信服，指揮他的部下用車輛運送金銀穀物來供給僧眾，一方百姓也因此得以安定。建炎三年秋天，老師渡江到達明州，想要乘船去普陀山朝拜觀音菩薩，路過天童山景德寺，正巧寺廟缺少住持。僧眾看見老師來了，偷偷地告訴了郡守。老師稍微聽到訊息就想逃走，大眾包圍著他整夜不讓他離開，不得已才接受了邀請。不久，金人侵犯境內，各寺廟都遣散僧人讓他們雲遊，只有老師對來者不拒絕。有人認為這樣做不可以，老師開導他們說：『明天金人來了，寺廟將空無一物，現在幸好它還是我們的，難道不應該與大家共同擁有嗎？』不久，金人來到，登上塔嶺眺望，好像看到了什麼，於是收兵撤退，沒有侵犯任何東西。人們都歡欣鼓舞，認為這是神靈的幫助。伯庠早就聽聞老師的名聲了，戊午年，擔任州學教授，才第一次見到老師的面。曾經從小白舍乘船拜訪老師。
【English Translation】 English version: Half of the temple was used as the Shenxiao Palace. At that time, there was also a famine in the Lianghuai area, and the temple kitchen was empty. Even the twice-daily meals were mixed with beans and wheat. When the master (referring to the monk) arrived, he ordered that only japonica rice be used. The monk in charge of the storeroom declined, saying that he could not supply it, but the master insisted as before. Soon, the donations from the patrons piled up like mountains.
Emperor Huizong made a southern tour, and the master led the monks in performing the daily greetings.
The emperor saw more than a thousand monks crowding the left side of the road, their robes neat and solemn, their demeanor admirable. Surprised by this, he issued an edict summoning the master, personally listening to his teachings, and returning half of the originally occupied temple. When the master accepted the invitation but had not yet arrived, incense smoke rose from the finial of the Sangha Pagoda, reaching directly to the southeast, and stopped only after the master entered the temple. In the first year of Jianyan, the master lived in Taiping Temple in Shuzhou, and later in Yuantong Nengren Temple in Jiangzhou. After resigning from Nengren Temple, he traveled to Yunju Mountain. At that time, Chan Master Yuanwu Qin lived on the mountain, and the position of abbot of Changlu Temple was vacant. The public all hoped to obtain the master. Chan Master Yuanwu and Prince An Ding ordered Ling to work together to persuade the master to go to the temple. Soon, the monk in charge of affairs reported that there was a shortage of food, but the master did not answer. At that time, the great bandit Li Zai plundered the border and led troops into the temple, and everyone was frightened. The master sat calmly in the hall waiting for him to come, and persuaded him with kind words. Li Zai kowtowed to show his belief and ordered his subordinates to transport gold, silver, and grain to supply the monks, and the people in the area were able to live in peace. In the autumn of the third year of Jianyan, the master crossed the river to Mingzhou, wanting to take a boat to Putuo Mountain to worship Guanyin Bodhisattva, passing by Jingde Temple on Tiantong Mountain, where the temple happened to be lacking an abbot. When the monks saw the master coming, they secretly told the prefect. The master, hearing the news, wanted to escape, but the public surrounded him all night and would not let him leave, so he had no choice but to accept the invitation. Soon, the Jurchens invaded the territory, and all the temples dismissed the monks and sent them to travel around, but only the master did not refuse those who came. Some people thought this was not right, but the master enlightened them, saying: 'Tomorrow, when the Jurchens come, the temple will be empty. Now, fortunately, it is still ours. Shouldn't we share it with everyone?' Soon, the Jurchens came and climbed the Pagoda Ridge to look out, as if they saw something, so they withdrew their troops and did not invade anything. People were all happy and thought it was divine help. Bo Xiang had heard of the master's name for a long time. In the year of Wuwu, he served as a professor at the state school and saw the master's face for the first time. He once visited the master by boat from Xiaobaisha.
道。松陰二十餘里。雄樓杰閣。突出萬山之中。固已駭所未見。入門禪毳萬指。默座禪床。無謦欬者(伯庠)頃侍老先參政。遍歷襄漢江西南嶽。未有如是盛也。聞之長老尊宿。皆云。天童舊眾不滿二百。師之來四方學者。爭先奔湊。如飛走之宗鳳麟。百川之赴滄海。今逾千二百眾矣。來者益多。甑釜將槁。主者惶懼不知所以為計。白師以僧糧垂盡。師笑曰。人各有口非汝憂也。言未既。閽者告嘉禾錢氏航米千斛艤于岸矣。紹興八年九月。被旨住鹽安府靈隱寺。將行大眾悲號。有烏萬數。亦哀鳴隨師。逾數時乃散。十月有。
旨還天童。前後垂三十年。寺屋幾千間。無不新者。異時長蘆雪峰。僧方盛時。各居一堂。別為四五。天童衲子既多。師以己意指授匠者。為一堂以處眾千二百人。悉皆容受。雄麗深穩。實所創見。即兩山間障海潮而田之。歲入三倍於前。凡眾所須無不畢具。此雖有為事。然他人睥睨不敢措手者。師優遊其間。即日趣辨。二十七年秋九月。忽來城中。謁郡僚及素所往來者。又之越上謁帥守趙公令詪。因遍詣諸檀越家。若與之別。十月七日還山。飯客如常。八日辰巳間沐浴更衣。端坐告眾。顧侍者索筆作書。遺大慧禪師。屬以後事。又書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水天連。擲筆
而逝。龕留七日。顏貌如生。壽六十七。僧臘五十三。大慧夜得書。即至山中。以十四日。奉師全身。葬東谷塔。道俗送者。增山盈谷。無不涕慕。自師之逝。風雨連日。及葬開霽。事畢如初。師具大慈悲。誘接不倦。投籌入室。潛符密證者。不可勝紀。師于受施無貪。行施無厭。歲饑艱食。竭已之長。兼輟贍眾之餘。賴以全活者。亡慮數千萬人。居常施者金帛滿前。悉歸於眾。丈室蕭然。弊衣糲食。不破中餐。以終其身。每剃髮聚之。必生舍利五色。或發貫其中。有得墮齒者。舍利生生不已。葬後人祈禱之。或得於茵席。或得於衣履。不常其處。寺去水遠。師鑿石為畎。子母相銜。齋廚浴室。無不周遍。官家婦人。有入寺者。欲盥手畎中。忽陀躍而出。婦人驚倒。久之乃蘇。貴人子館法堂西。酒肉自隨。或止之不從。俄而法鼓雷震墮地。貴人子惶懼而去。今有震跡存焉。一日小行者。僵仆于地言曰。我護伽藍神也。與太白神角力。可令僧眾誦咒助我。或曰。何不以告堂頭。神曰。我聞覺和尚住此十餘年矣。每至寢堂欲見之。即戰慄不能前。竟未之識也。其為文初不經意。下筆即成。中書舍人潘公良貴。請銘大用庵。親為書石。嘆曰。與三祖信心銘相后先矣。師去世之五月。
詔謚宏智禪師。塔曰妙光。參知政
事周公葵。為之銘。凡師應世之跡。見於塔銘者。茲不復敘。嗚乎此特師之事業。可形於言者爾。若乃妙用縱橫。不痕不跡。全超空劫之前。洞徹威音之外。不可得而擬議者。又非文字之所能載也。
乾道二年六月日
左朝奉大夫侍御史王 伯庠 記
比丘悟遷開板
戊午年刊記
宏智禪師廣錄卷第九
【現代漢語翻譯】 現代漢語譯本： 周公葵的事蹟。為他撰寫銘文。所有禪師應世的軌跡，都已在塔銘中記載，這裡不再重複敘述。唉，這僅僅是禪師的事業中，可以用言語來形容的部分啊。至於那些妙用縱橫，不留痕跡，完全超越空劫（kalpa，佛教時間概念，指極長的時間）之前，洞徹威音王佛（Vipaśyin，過去七佛之一）之外的境界，是無法用思議來揣度的，也不是文字所能記載的。
乾道二年六月日
左朝奉大夫侍御史王伯庠 記
比丘悟遷開板
戊午年刊記
宏智禪師廣錄卷第九
【English Translation】 English version: The affairs of Zhou Gongkui. A memorial inscription was written for him. All traces of the master responding to the world, as seen in the pagoda inscription, will not be repeated here. Alas, this is merely the part of the master's work that can be described in words. As for the wondrous functions that are unhindered and without trace, completely transcending before the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long period) and thoroughly penetrating beyond Vipaśyin (Vipaśyin, one of the past seven Buddhas), these cannot be conceived through deliberation, nor can they be recorded by words.
Sixth month of the second year of the Qiandao era
Recorded by Wang Boxiang, Left Grand Master of the Court for Ceremonial Service and Supervising Censor
Opened the printing plate by Bhiksu Wuqian
Recorded in the year of Wuwu
Extensive Records of Zen Master Hongzhi, Volume 9