T48n2004_萬松老人評唱天童覺和尚頌古從容庵錄
大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
No. 2004
從容錄重刻四家語錄序
自佛祖拈花。迦葉微笑。雖云默露宗風。殊覺渾淪透漏。更逢後來好事兒孫。不知重惜家寶。各各拚身失命。平地生塵。澄波動浪。亂散空華。欺搖捏目。訛傳眾口。公案多端。天童雪竇殘唾。既苦不收。圓悟萬松夢語。又多不醒。幸得清涼老人。久知祖禰不了之殃。今日門徒。古顏盡將骨董搬出。分化四家。從新翻刻。嗚呼贓私現在。真賊難逃。敢請寶劍金剛。便與一齊砍斷。然後將他零碎評詞。共四海蒼生。作個太平歌唱也。
南城近溪羅汝芳題
丁未中秋長洲沈咸書
重刻四家評唱序
自夫佛祖拈花。迦葉微笑。機鋒云變。宗旨淵停。蓋教外別傳。箇中真諦。殆非人世語言可形容萬一。然開發後學。說法利生。則此尤易於迎機入悟。舊刻四家語錄。殺青者不甚工。規局隘陋。評註拘迫。閱者苦之。然已如登大寶山入華藏海。盡力摸索不恤也。帝京禪伯。揮麈談宗。往往而是。近且磨糊莫辨矣。講師覺虛。發大弘慈。欲重命棗人。而力不逮。謀于予。予實有夙願。敢不畢力。於是鳩工梓其三。僧俗同志者梓其一。而當日頂針棒喝揚眉豎
【現代漢語翻譯】 現代漢語譯本
大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
No. 2004
從容錄重刻四家語錄序
自從佛祖拈花，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）微笑，雖然說是默然顯露宗門風範，但總覺得有些含糊不清，不夠透徹。後來又遇到一些好事之徒，不知道珍惜家傳的寶貝，個個拚命地迷失本性，平白無故地生出事端，攪動平靜的水面，掀起波浪，胡亂散佈虛幻的景象，用虛假的手段欺騙迷惑他人。以訛傳訛，導致公案變得複雜繁多。天童（Tiāntóng，指天童正覺禪師）和雪竇（Xuědòu，指雪竇重顯禪師）的殘餘唾沫，已經很難收拾乾淨；圓悟（Yuánwù，指圓悟克勤禪師）和萬松（Wànsōng，指萬松行秀禪師）的夢囈之語，又大多不能讓人醒悟。幸好有清涼老人（Qīngliáng lǎorén，指澄觀法師），早就知道祖師們不了徹的禍患。如今他的門徒，古顏（Gǔ yán，指講師覺虛）將所有的舊東西都搬了出來，分化成四家，重新翻刻。唉！贓物和罪證現在都擺在眼前，真正的盜賊難以逃脫。請允許我拿起寶劍金剛，將它們一齊砍斷。然後將那些零碎的評語，與四海的百姓，共同譜寫一曲太平之歌。
南城近溪羅汝芳題
丁未中秋長洲沈咸書
重刻四家評唱序
自從佛祖拈花，迦葉微笑，禪機鋒利如雲般變幻莫測，宗旨深遠如淵般靜止不動。這實在是教外別傳，箇中的真諦，大概不是人世間的語言可以形容其萬一的。然而，爲了啓發後來的學人，說法度化眾生，這樣做就更容易讓人迎機入悟。舊刻的四家語錄，殺青的工藝不太精湛，格局狹隘簡陋，評註拘泥束縛，閱讀的人為此感到苦惱。然而，即使這樣，也如同登上大寶山，進入華藏海（Huázàng hǎi，佛教宇宙觀中的一個世界），盡力摸索，也在所不惜。帝京的禪師們，揮動拂塵談論宗門，這樣的情景經常可以看到。最近更是模糊不清，難以辨認了。講師覺虛，發大慈悲心，想要重新安排工匠刻板，但是力量不夠。於是和我商議，我其實早有這個願望，怎敢不竭盡全力。於是，我召集工匠刊刻了其中的三份，僧俗同志們刊刻了其中的一份。而當日頂針棒喝，揚眉豎
【English Translation】 English version
Tripitaka Volume 48 No. 2004 Wansong the Old Man's Commentary on Tiantong Jue's Verses from the Congrong Hermitage Record
No. 2004
Preface to the Re-engraved Four Schools' Records of the Congrong Record
Since the Buddha held up a flower and Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) smiled, although it is said to have silently revealed the essence of the Zen school, it still feels somewhat vague and not thorough enough. Later, some meddlesome descendants did not cherish the family treasure, each desperately losing their true nature, creating trouble out of nothing, stirring up calm waters, causing waves, randomly scattering illusory images, and deceiving and confusing others with false means. Spreading falsehoods, the koans became complex and numerous. The remaining spittle of Tiantong (referring to Zen Master Tiantong Zhengjue) and Xuědòu (referring to Zen Master Xuědòu Chongxian) is already difficult to clean up; the dreamlike words of Yuánwù (referring to Zen Master Yuánwù Keqin) and Wànsōng (referring to Zen Master Wànsōng Xingxiu) mostly cannot awaken people. Fortunately, the Old Man of Qingliang (Qīngliáng lǎorén, referring to Dharma Master Chengguan) has long known the troubles of the ancestors' incomplete understanding. Now his disciples, Gǔ yán (referring to lecturer Juexu), have brought out all the old things, dividing them into four schools, and re-engraving them. Alas! The stolen goods and evidence are now in front of us, and the real thieves cannot escape. Please allow me to take up the Vajra sword and cut them all off together. Then, with those fragmented commentaries, let us compose a song of peace with the people of the four seas.
Inscribed by Luo Rufang of Jinxi, Nancheng
Written by Shen Xian of Changzhou in the Mid-Autumn of Dingwei
Preface to the Re-engraved Commentaries of the Four Schools
Since the Buddha held up a flower and Kāśyapa smiled, the Zen exchanges were as sharp and unpredictable as clouds, and the essence of the school was as deep and still as an abyss. This is truly a special transmission outside the teachings, and the true essence within it is probably not something that human language can describe even a fraction of. However, in order to enlighten later learners and teach and transform sentient beings, doing so makes it easier for people to seize the opportunity and enter into enlightenment. The old engraved records of the four schools were not very well crafted, the layout was narrow and simple, and the commentaries were rigid and restrictive, causing readers to suffer. However, even so, it is like climbing a great treasure mountain and entering the Huázàng Sea (a world in Buddhist cosmology), making every effort to explore, and not hesitating to do so. The Zen masters of the imperial capital, waving their fly-whisks and discussing the school, such scenes can often be seen. Recently, it has become even more blurred and difficult to distinguish. Lecturer Juexu, with great compassion, wanted to re-arrange the craftsmen to carve the blocks, but his strength was not enough. So he discussed it with me, and I actually had this wish for a long time, how dare I not do my best. So, I gathered craftsmen to engrave three of them, and the like-minded monks and laypeople engraved one of them. And on that day, the top-needle stick喝, raising eyebrows and豎
指之機。更自透漏洞朗。則覺公之意滿。而功德亦無邊。予惟無能為役是懼。又何思議之有。
萬曆丁未歲菊月吉旦。雲南楚雄府知府華亭徐琳書。
萬松老人評唱天童覺和尚頌古從容庵錄序
昔予在京師時。禪伯甚多。唯聖安澄公和尚。神氣嚴明。言辭磊落。予獨重之。故嘗訪以祖道。屢以古昔尊宿語緣中所得者叩之。澄公間有許可者。予亦自以為得。及遭憂患以來。功名之心。束之高閣。求祖道愈亟。遂再以前事。訪諸聖安。聖安翻案不然所見。予甚惑焉。聖安從容謂予曰。昔公位居要地。又儒者多不諦信佛書。惟搜摘語緣。以資談柄。故予不敢苦加鉆錘耳。今揣君之心。果為本分事以問予。予豈得猶襲前愆不為苦口乎。予老矣。素不通儒。不能教子。有萬松老人者。儒釋兼備。宗說精通。辯才無礙。君可見之。予既謁萬松。杜絕人跡。屏斥家務。雖祁寒大暑。無日不參。焚膏繼晷。廢寢忘餐者。幾三年。誤被法恩。謬膺子印。以湛然居士從源目之。其參學之際。機鋒罔測。變化無窮。巍巍然若萬仞峰莫可攀仰。滔滔然若萬頃波莫能涯際。瞻之在前忽焉在後。回視平昔所學。皆塊礫耳。噫登東山而小魯。登泰山而小天下者。豈虛語哉。其未入閫域者。聞是語必謂。予忘本好異也。唯屏山閑閑。
【現代漢語翻譯】 現代漢語譯本：指點迷津的契機。更要自己通透領悟。這樣才能感覺到覺公的意境圓滿，功德也無邊無際。我只怕自己無能為力，又有什麼好思慮的呢？ 萬曆丁未年菊月吉日，雲南楚雄府知府華亭徐琳書。 《萬松老人評唱天童覺和尚頌古從容庵錄序》 過去我在京城時，禪師很多，只有聖安澄公和尚，神采奕奕，言辭坦率。我特別看重他。所以曾經向他請教祖師之道，屢次用過去尊宿的語錄和因緣中所得的見解請教他。澄公有時認可，我也自認為有所得。等到遭遇憂患以來，功名利祿之心，被我束之高閣。求祖師之道更加迫切。於是再次用以前的事情，請教聖安。聖安卻推翻了以前的看法。我非常迷惑。聖安從容地對我說：『過去你身居要職，而且儒生大多不真誠相信佛書，只是搜尋語錄和因緣，用來作為談資。所以我不敢過分地加以錘鍊。現在揣測你的心意，果真是爲了根本的事情來問我。我怎麼還能沿襲以前的錯誤而不苦口婆心呢？我老了，向來不通儒學，不能教導你。有萬松老人，儒釋兼備，宗教學說精通，辯才無礙。你可以去見他。』我於是拜見萬松，杜絕人跡，屏棄家務。即使是嚴寒酷暑，沒有一天不參禪。點燈熬油，廢寢忘食，差不多有三年。錯誤地被賜予法恩，錯誤地被授予子印，被湛然居士從源看重。他參學的時候，機鋒難以預測，變化無窮。高大巍峨如同萬仞高山不可攀登，浩浩蕩蕩如同萬頃波濤不能到達邊際。看著好像在前面忽然又在後面。回頭看看平昔所學，都是些瓦礫罷了。唉，登上東山就覺得魯國小，登上泰山就覺得天下小，難道是虛假的話嗎？那些沒有進入佛法門徑的人，聽到這些話一定會說，我忘記根本而喜好怪異。只有屏山閑閑。
【English Translation】 English version: A chance to point out the key. More importantly, understand it thoroughly yourself. Only then can you feel the completeness of Juegong's (Reverend Jue) state and the boundlessness of his merits. I only fear my own incompetence, so what is there to contemplate? Written by Xu Lin of Huating, Prefect of Chuxiong Prefecture, Yunnan, on an auspicious day in the Chrysanthemum Month of the Dingwei Year of the Wanli Era. Preface to 'Wan Song Lao Ren's Commentary on Tiantong Jue Heshang's Ancient Odes from the Congrong Hermitage' In the past, when I was in the capital, there were many Chan masters, but only the Venerable Shengan Cheng Gong (Reverend Shengan Cheng) had a dignified spirit and straightforward words. I especially valued him. Therefore, I once consulted him about the ancestral path, repeatedly asking him about the sayings of past venerable monks and the insights gained from karmic connections. Cheng Gong sometimes agreed, and I also thought I had gained something. Since encountering misfortune, the desire for fame and fortune has been put aside. The pursuit of the ancestral path became more urgent. So I again consulted Shengan about the previous matters. Shengan overturned his previous views. I was very confused. Shengan calmly said to me, 'In the past, you held an important position, and most Confucian scholars did not sincerely believe in Buddhist scriptures, only searching for sayings and karmic connections to use as conversation topics. Therefore, I did not dare to overly refine them. Now, judging your intentions, you are truly asking me about fundamental matters. How can I still follow the previous mistakes and not speak earnestly? I am old and have never understood Confucianism, so I cannot teach you. There is Wan Song Lao Ren (Old Man Wan Song), who is well-versed in both Confucianism and Buddhism, and is proficient in religious doctrines, with unimpeded eloquence. You can go see him.' So I visited Wan Song, cut off contact with people, and abandoned family affairs. Even in severe cold and heat, there was not a day that I did not practice Chan. Burning the midnight oil, forgetting sleep and meals, for almost three years. I was mistakenly granted Dharma grace and mistakenly given the seal of a successor, and was regarded by Layman Zhanran Congyuan. When he was studying, his wit was unpredictable and his transformations were endless. He was as majestic as a ten-thousand-仞 (ren - ancient unit of length) peak, impossible to climb, and as vast as ten-thousand-頃 (qing - ancient unit of area) waves, impossible to reach the shore. Looking at him, he seemed to be in front, but suddenly he was behind. Looking back at what I had learned in the past, it was all just rubble. Alas, climbing Dongshan makes Lu seem small, and climbing Taishan makes the world seem small. Are these false words? Those who have not entered the gate of Buddhism will surely say that I have forgotten the fundamental and love the strange. Only Pingshan Xianxian.
其相照乎。爾後奉命赴行在。扈從西征。與師相隔。不知其幾千里也。師平昔法語偈頌。皆法兄隆公所收。今不復得其藁。吾宗有天童者頌古百篇。號為絕唱。予堅請萬松評唱是頌開發後學。前後九書。間關七年。方蒙見寄。予西域伶仃數載。忽受是書。如醉而醒。如死而蘇。踴躍歡呼。東望稽顙。再四披繹。撫卷而嘆曰。萬松來西域矣。其片言隻字。咸有指歸。結款出眼。高冠今古。足為萬世之模楷。非師範人天權衡造化者。孰能與於此哉。予與行宮數友。旦夕游泳於是書。如登大寶山入華藏海。互珍奇物廣大悉備。左逢而右遇。目富而心飫。豈可以世間語言。形容其萬一耶。予不敢獨擅其美。思與天下共之。京城唯法弟從祥者。與仆為忘年交。謹致書。請刊行於世以貽來者。乃序之曰。佛祖諸師。埋根千丈。機緣百則見世生苗。天童不合抽枝。萬松那堪引蔓。湛然向枝蔓上。更添芒索。穿過尋香逐氣者鼻孔。絆倒行玄體妙底腳跟向去。若要腳跟點地鼻孔撩天。卻須向這葛藤里穿過始得。甲申中元日。漆水移剌楚才晉卿。敘于西域阿里馬城。
評唱天童從容庵錄。寄湛然居士書
吾宗有雪竇天童。猶孔門之有游夏。二師之頌古。猶詩壇之李杜。世謂雪竇有翰林之才。蓋采我華。而不摭我實。又謂不行萬
【現代漢語翻譯】 現代漢語譯本： 他們的境界是否彼此輝映？後來我奉命前往行在（皇帝駐蹕的地方），隨從西征，與老師相隔不知幾千里。老師平素所說的法語偈頌，都由法兄隆公收集，現在已經無法得到他的手稿了。我們宗門有位天童（指天童正覺禪師）的頌古百篇，被譽為絕唱。我堅決請求萬松（指萬松行秀禪師）評唱這些頌，以啓發後學。前後寫了九封信，歷經七年，才蒙他寄來。我在西域孤單漂泊數年，忽然收到這本書，如同醉酒後醒來，如同死後復生，我高興地跳躍歡呼，向東遙拜，反覆研讀。我撫摸著書卷感嘆道：『萬松來到西域了！』他書中的片言隻字，都含有指引歸宿的意義，結論精闢，超越古今，足以成為萬世的模範。如果不是師法人天、權衡造化的人，誰能做到這樣呢？我與行宮的幾位朋友，日夜沉浸在這本書中，如同登上大寶山，進入華藏海，互相珍視其中的奇珍異寶，廣大而完備。左邊遇到，右邊也遇到，眼睛飽覽，內心充實，怎麼可以用世間的語言，來形容它的萬分之一呢？我不敢獨自享受它的美好，想與天下人共同分享。京城只有法弟從祥，與我為忘年之交。我特地寫信，請他將此書刊行於世，以留給後人。於是我寫了序言：佛祖諸師，埋根千丈，機緣百則，才能顯現於世。天童不應該抽枝，萬松更不應該引蔓。我卻要在枝蔓上，更添芒繩，穿過那些尋香逐氣者的鼻孔，絆倒那些行玄體妙者的腳跟。如果想要腳跟踏實，鼻孔朝天，就必須從這葛藤中穿過才行。甲申年中元日，漆水移剌楚才晉卿，序于西域阿里馬城。
《評唱天童從容庵錄》寄湛然居士書
我們宗門有雪竇（指雪竇重顯禪師）、天童（指天童正覺禪師），就像孔門有子游、子夏一樣。這兩位禪師的頌古，就像詩壇的李白、杜甫。世人說雪竇有翰林之才，只是採摘了我們（禪宗）的華麗辭藻，而沒有觸及我們的實質。又說萬松不行……
【English Translation】 English version: Do their aspects illuminate each other? Later, I was ordered to go to the Xingzai (the place where the emperor resides), and followed the Western Expedition, separated from my teacher by thousands of miles. The Dharma sayings and verses that the teacher usually spoke were all collected by Dharma brother Long Gong, but now I can no longer obtain his manuscripts. In our sect, there is a hundred verses of Song Ancient by Tiantong (referring to Zen Master Tiantong Zhengjue), which is known as a masterpiece. I firmly requested WanSong (referring to Zen Master WanSong Xingxiu) to comment on these verses to enlighten later learners. I wrote nine letters back and forth, and after seven years, I was fortunate enough to have them sent to me. I was lonely and wandering in the Western Regions for several years, and suddenly received this book, as if waking up from drunkenness, as if resurrected from death. I jumped and cheered with joy, bowed eastward, and studied it repeatedly. I stroked the book and sighed: 'WanSong has come to the Western Regions!' His words and phrases all contain the meaning of guiding to the destination. The conclusions are insightful and surpass the past and the present, and are enough to become a model for all ages. If it is not a person who teaches people and gods and weighs creation, who can do this? I and several friends in the Xinggong immersed ourselves in this book day and night, as if climbing the Great Treasure Mountain and entering the Huazang Sea, cherishing the rare treasures in it, which are vast and complete. Encountering on the left and encountering on the right, the eyes are full and the heart is satisfied. How can we use worldly language to describe one ten-thousandth of it? I dare not enjoy its beauty alone, and want to share it with the world. In the capital city, only Dharma brother Congxiang is a friend of mine despite the age gap. I specially wrote a letter, asking him to publish this book in the world to leave it to future generations. So I wrote the preface: Buddhas and teachers have buried their roots thousands of feet deep, and a hundred opportunities are needed to appear in the world. Tiantong should not draw branches, and WanSong should not draw vines. I want to add awn ropes to the branches and vines, pass through the nostrils of those who seek fragrance and pursue qi, and trip over the heels of those who practice mystery and embody the wonderful. If you want your heels to be on the ground and your nostrils to face the sky, you must pass through this kudzu vine. On the Zhongyuan Day of Jiashen year, QiShui Yila Chucai Jinqing, prefaced in Alima City, Western Regions.
《Records of Commentaries on Tiantong Congrong An》 Letter to Layman Zhanran
In our sect, there are XueDou (referring to Zen Master XueDou Chongxian) and Tiantong (referring to Zen Master Tiantong Zhengjue), just like Confucius's school has Ziyou and Zixia. The verses of these two Zen masters are like Li Bai and Du Fu in the poetry world. The world says that XueDou has the talent of a Hanlin, but he only picks our (Zen) gorgeous rhetoric and does not touch our essence. It is also said that WanSong does not go...
里地。不讀萬卷書。毋閱工部詩。言其博贍也。擬諸天童老師頌古。片言隻字。皆自佛祖淵源流出。學者罔測也。柏山大隱集。出其事蹟。間有疏闊不類者。至於拈提。茍簡但據款而已。萬松昔嘗評唱。兵革以來廢其祖藁。邇來退居燕京報恩。旋筑蝸舍。榜曰從容庵。圖成舊緒。適值湛然居士勸請成之。老眼昏華。多出口占。門人筆受。其間繁載機緣事蹟。一則旌天童學海波瀾。附會巧便。二則省學人檢討之功。三則露萬松述而不作非臆斷也。竊比佛果碧巖集。則篇篇皆有示眾為備。竊比圓通覺海錄。則句句未嘗支離為完。至於著語出眼筆削之際。亦臨機不讓。壬午歲杪。湛然居士書至。堅要拈出。不免家醜外揚。累吾累汝也。癸未年上已日。萬松野老因風附寄。不宣。
從容庵錄目錄
卷一
(一)世尊升座(說法) (二)達磨廓然(帝王)
(三)東印請祖(帝王) (四)世尊指地(伽藍)
(五)清源米價(問法) (六)馬祖白黑(祖教)
(七)藥山升座(說法) (八)百丈野狐(因果)
(九)南泉斬貓(貓犬) (十)臺山婆子(尼女)
(十一)雲門兩病(法身) (十二)地藏種田(田地)
(十三)臨際瞎驢(遷化) (十四)
【現代漢語翻譯】 現代漢語譯本： 這裡（里地）不需要讀萬卷書，也不需要閱讀杜甫的詩（工部詩），因為其中的內容已經非常博大精深了。可以比作天童老師頌古，即使是片言隻字，都源自佛祖的淵源流出，讓學者難以測度。柏山大隱集中記載了他的事蹟，但其中有些疏漏和不準確的地方。至於拈提，過於簡略，只是根據條款而已。萬松過去曾經評唱過，但兵革以來，廢棄了他的原本草稿。最近退居燕京報恩寺，建造了蝸舍，題名為『從容庵』，想要完成舊的緒業。恰逢湛然居士勸請他完成此事。我老眼昏花，大多是口頭講述，由門人記錄。其中詳細記載了各種機緣事蹟。一是彰顯天童的學海波瀾，附會巧妙方便；二是節省學人檢討的功夫；三是表明萬松是述而不作，並非臆斷。我私下將它比作佛果的《碧巖集》，每一篇都有示眾的準備；又比作圓通的《覺海錄》，每一句都未曾支離破碎而求完整。至於著語、出眼、筆削之際，也臨機應變，毫不遜色。壬午年歲末，湛然居士來信，堅決要我拈出，這不免是家醜外揚，連累你我啊。癸未年上巳日，萬松野老因風寄語，不再多說。
《從容庵錄》目錄
卷一
（一）世尊升座（說法） （二）達磨廓然（帝王）
（三）東印請祖（帝王） （四）世尊指地（伽藍）
（五）清源米價（問法） （六）馬祖白黑（祖教）
（七）藥山升座（說法） （八）百丈野狐（因果）
（九）南泉斬貓（貓犬） （十）臺山婆子（尼女）
（十一）雲門兩病（法身） （十二）地藏種田（田地）
（十三）臨濟瞎驢（遷化） （十四）
【English Translation】 English version: Here (Lidi), there's no need to read ten thousand books, nor to peruse the poems of the Ministry of Works (Gongbu Shi), for its content is already vast and profound. It can be likened to Elder Tiantong's verses on ancient themes, where even a few words or phrases originate from the Buddha's deep source, making it difficult for scholars to fathom. The 'Collected Works of the Recluse of Baishan' records his deeds, but some are incomplete and inaccurate. As for the 'nianti' (critical comments), they are too brief, merely based on the clauses. Wansong once commented on them, but since the wars, his original drafts have been abandoned. Recently, he retired to Bao'en Temple in Yanjing, building a small hut named 'Congrong Hermitage,' intending to complete his old work. It happened that Layman Zhanran urged him to finish it. My old eyes are dim, and I mostly speak orally, with disciples recording. It details various karmic events. Firstly, it highlights the vastness of Tiantong's ocean of learning, with skillful and convenient adaptations; secondly, it saves scholars the effort of examination; thirdly, it shows that Wansong is transmitting rather than creating, not making presumptions. I privately compare it to Foguo's 'Biyan Lu' (Blue Cliff Record), where each chapter is prepared for instruction; and to Yuantong's 'Juehai Lu' (Record of the Sea of Enlightenment), where each sentence is complete and not fragmented. As for the commentary, the insight, and the editing, it is also adaptable and unyielding. At the end of the year Renwu, Layman Zhanran wrote, insisting that I comment on it, which is inevitably airing dirty linen in public, troubling both you and me. On the Shangsi Festival of the year Guiwei, the old man Wansong sends this message on the wind, saying no more.
Table of Contents of the 'Congrong Hermitage Record'
Volume 1
(1) The World-Honored One Ascends the Seat (Dharma Teaching) (2) Bodhidharma's Vastness (Emperor)
(3) Eastern India Requests the Ancestor (Emperor) (4) The World-Honored One Points to the Earth (Sangharama)
(5) Qingyuan's Rice Price (Asking about the Dharma) (6) Mazu's Black and White (Patriarchal Teaching)
(7) Yaoshan Ascends the Seat (Dharma Teaching) (8) Baizhang's Wild Fox (Cause and Effect)
(9) Nanquan Cuts the Cat (Cats and Dogs) (10) The Old Woman of Mount Tai (Nun)
(11) Yunmen's Two Illnesses (Dharmakaya) (12) Dizang Plants Fields (Fields)
(13) Linji's Blind Donkey (Passing Away) (14)
廓侍過茶
(十五)仰山插鍬(田地) (十六)麻谷振錫(瓶錫)
卷二
(十七)法眼毫釐(對機) (十八)趙州狗子(貓犬)
(十九)雲門須彌(遊山) (二十)地藏親切(悟道)
(二一)云巖掃地(搬掃) (二二)巖頭拜喝(參學)
(二三)魯祖面壁(禪定) (二四)雪峰看蛇(兔蛇)
(二五)鹽官犀扇(鏡扇) (二六)仰山指雪(獅象)
(二七)法眼指簾(簾帳) (二八)護國三懡(骨董)
(二九)風穴鐵牛(宰臣) (三十)大隋劫火(水火)
(三一)雲門露柱(佛祖) (三二)仰山心境(勘辨)
卷三
(三三)三聖金鱗(龜魚) (三四)風穴一塵(示眾)
(三五)洛浦伏膺(庵居) (三六)馬師不安(問疾)
(三七)溈山業識(勘辨) (三八)臨濟真人(人境)
(三九)趙州洗缽(齋粥) (四十)雲門白黑(對機)
(四一)洛浦臨終(遷化) (四二)南陽凈瓶(瓶錫)
(四三)羅山起滅(悟道) (四四)興陽妙翅(飛走)
(四五)覺經四節(經教) (四六)德山學畢(佛祖)
(四七)趙州柏樹(祖教) (四八
【現代漢語翻譯】 現代漢語譯本 廓侍過茶
（十五）仰山插鍬（田地）：仰山禪師插鍬勞作。
（十六）麻谷振錫（瓶錫）：麻谷禪師搖動錫杖。
卷二
（十七）法眼毫釐（對機）：法眼禪師在細微之處應對機鋒。
（十八）趙州狗子（貓犬）：趙州禪師回答『狗子有佛性嗎？』的問題。
（十九）雲門須彌（遊山）：雲門禪師談論須彌山。
（二十）地藏親切（悟道）：地藏禪師的開示非常親切。
（二一）云巖掃地（搬掃）：云巖禪師掃地。
（二二）巖頭拜喝（參學）：巖頭禪師通過禮拜和棒喝來指導參學者。
（二三）魯祖面壁（禪定）：魯祖（菩提達摩）面壁禪定。
（二四）雪峰看蛇（兔蛇）：雪峰禪師觀看蛇。
（二五）鹽官犀扇（鏡扇）：鹽官禪師使用犀牛角扇。
（二六）仰山指雪（獅象）：仰山禪師指著雪。
（二七）法眼指簾（簾帳）：法眼禪師指著簾子。
（二八）護國三懡（骨董）：護國禪師的三種困惑。
（二）穴鐵牛（宰臣）：*穴的鐵牛。
（三十）大隋劫火（水火）：大隋時期的劫火。
（三一）雲門露柱（佛祖）：雲門禪師說露柱是佛祖。
（三二）仰山心境（勘辨）：仰山禪師勘驗學人的心境。
卷三
（三三）三聖金鱗（龜魚）：三聖禪師的金鱗。
（三）穴一塵（示眾）：*穴中的一塵。
（三五）洛浦伏膺（庵居）：洛浦禪師隱居在庵中。
（三六）馬師不安（問疾）：馬祖禪師身體不適。
（三七）溈山業識（勘辨）：溈山禪師勘驗學人的業識。
（三八）臨濟真人（人境）：臨濟禪師談論真人。
（三九）趙州洗缽（齋粥）：趙州禪師洗缽。
（四十）雲門白黑（對機）：雲門禪師用白和黑來應對機鋒。
（四一）洛浦臨終（遷化）：洛浦禪師臨終。
（四二）南陽凈瓶（瓶錫）：南陽慧忠國師的凈瓶。
（四三）羅山起滅（悟道）：羅山禪師的起滅。
（四四）興陽妙翅（飛走）：興陽禪師的妙翅鳥。
（四五）覺經四節（經教）：覺經的四個章節。
（四六）德山學畢（佛祖）：德山禪師學成之後。
（四七）趙州柏樹（祖教）：趙州禪師的柏樹子。
（四八）
【English Translation】 English version Kuo Shi Guo Cha (Serving Tea)
(15) Yangshan Planting a Hoe (Farmland): Zen Master Yangshan planting a hoe.
(16) Magu Shaking a Staff (Vase and Staff): Zen Master Magu shaking his tin staff.
Volume 2
(17) Fayan's Hair's Breadth (Responding to the Occasion): Zen Master Fayan responding to opportunities with utmost precision.
(18) Zhaozhou's Dog (Cats and Dogs): Zen Master Zhaozhou answering the question 'Does a dog have Buddha-nature?'
(19) Yunmen's Sumeru (Mountain Tour): Zen Master Yunmen discussing Mount Sumeru.
(20) Dizang's Intimacy (Enlightenment): Zen Master Dizang's teachings are very intimate.
(21) Yunyan Sweeping the Ground (Sweeping): Zen Master Yunyan sweeping the ground.
(22) Yantou Bowing and Shouting (Studying): Zen Master Yantou guiding students through bowing and shouting.
(23) Luzu Facing the Wall (Meditation): Luzu (Bodhidharma) meditating facing a wall.
(24) Xuefeng Watching a Snake (Rabbit and Snake): Zen Master Xuefeng watching a snake.
(25) Yanguan's Rhino Fan (Mirror Fan): Zen Master Yanguan using a rhinoceros horn fan.
(26) Yangshan Pointing at Snow (Lion and Elephant): Zen Master Yangshan pointing at the snow.
(27) Fayan Pointing at the Curtain (Curtain): Zen Master Fayan pointing at the curtain.
(28) Huguo's Three Confusions (Antiquities): Zen Master Huguo's three confusions.
(29) * Cave Iron Ox (Prime Minister): The iron ox in the * cave.
(30) Dasui's Kalpa Fire (Water and Fire): The kalpa fire during the Dasui period.
(31) Yunmen's Pillar (Buddha Ancestor): Zen Master Yunmen saying the pillar is the Buddha Ancestor.
(32) Yangshan's Mind-Realm (Examination): Zen Master Yangshan examining students' mind-realm.
Volume 3
(33) Sansheng's Golden Scale (Turtle and Fish): Zen Master Sansheng's golden scale.
(34) * Cave Dust (Demonstrating to the Assembly): A dust in the * cave.
(35) Luopu Submitting (Hermitage): Zen Master Luopu living in a hermitage.
(36) Mazu's Unease (Asking about Illness): Zen Master Mazu feeling unwell.
(37) Weishan's Karmic Consciousness (Examination): Zen Master Weishan examining students' karmic consciousness.
(38) Linji's True Person (Person and Environment): Zen Master Linji discussing the True Person.
(39) Zhaozhou Washing the Bowl (Vegetarian Meal): Zen Master Zhaozhou washing his bowl.
(40) Yunmen's White and Black (Responding to the Occasion): Zen Master Yunmen using white and black to respond to opportunities.
(41) Luopu's Death (Passing Away): Zen Master Luopu's death.
(42) Nanyang's Pure Vase (Vase and Staff): National Teacher Nanyang Huizhong's pure vase.
(43) Luoshan's Arising and Ceasing (Enlightenment): Zen Master Luoshan's arising and ceasing.
(44) Xingyang's Wonderful Wings (Flying): Zen Master Xingyang's wonderful-winged bird.
(45) Juejing's Four Sections (Scriptural Teachings): The four sections of the Juejing.
(46) Deshan Finishing Studies (Buddha Ancestor): Zen Master Deshan after completing his studies.
(47) Zhaozhou's Cypress Tree (Patriarchal Teaching): Zen Master Zhaozhou's cypress tree.
(48)
)摩經不二(門戶)
(四九)洞山供真(真像) (五十)雪峰甚麼(庵居)
(五一)法眼舡陸(舟楫) (五二)曹山法身(法身)
(五三)黃檗噇糟(示眾)
卷四
(五四)云巖大悲(心眼) (五五)雪峰飯頭(衣缽)
(五六)密師白兔(牛鹿) (五七)嚴陽一物(悟道)
(五八)剛經輕賤(經教) (五九)青林死蛇(兔蛇)
(六十)鐵磨牸牛(齋粥) (六一)乾峰一畫(橋路)
(六二)米胡悟否(悟道) (六三)趙州問死(人境)
(六四)子昭承嗣(法屬) (六五)首山新婦(佛祖)
(六六)九峰頭尾
卷五
(六七)嚴經智慧(經教) (六八)夾山揮劍(佛祖)
(六九)南泉白牯 (七十)進山問性(骨董)
(七一)翠巖眉毛(解結) (七二)中邑獼猴(飛走)
(七三)曹山孝滿(服飾) (七四)法眼質名(經教)
(七五)瑞巖常理(悟道) (七六)首山三句(示眾)
(七七)仰山隨分(圓相) (七八)雲門糊餅(糊餅)
(七九)長沙進步(骨董) (八十)龍牙過板(祖教)
(八一)玄沙到縣(骨董) (八二
【現代漢語翻譯】 現代漢語譯本： 《摩經不二》（門戶）
（四九）洞山供真（真像） （五十）雪峰甚麼（庵居）
（五一）法眼舡陸（舟楫） （五二）曹山法身（法身）
（五三）黃檗噇糟（示眾）
卷四
（五四）云巖大悲（心眼） （五五）雪峰飯頭（衣缽）
（五六）密師白兔（牛鹿） （五七）嚴陽一物（悟道）
（五八）剛經輕賤（經教） （五九）青林死蛇（兔蛇）
（六十）鐵磨牸牛（齋粥） （六一）乾峰一畫（橋路）
（六二）米胡悟否（悟道） （六三）趙州問死（人境）
（六四）子昭承嗣（法屬） （六五）首山新婦（佛祖）
（六六）九峰頭尾
卷五
（六七）嚴經智慧（經教） （六八）夾山揮劍（佛祖）
（六九）南泉白牯 （七十）進山問性（骨董）
（七一）翠巖眉毛（解結） （七二）中邑獼猴（飛走）
（七三）曹山孝滿（服飾） （七四）法眼質名（經教）
（七五）瑞巖常理（悟道） （七六）首山三句（示眾）
（七七）仰山隨分（圓相） （七八）雲門糊餅（糊餅）
（七九）長沙進步（骨董） （八十）龍牙過板（祖教）
（八一）玄沙到縣（骨董） （八二
【English Translation】 English version: 'Mokei Non-duality' (Gateway)
(49) Dongshan's Offering of the True (True Image) (50) Xuefeng's What (Hermitage)
(51) Fayan's Boat Ashore (Boats and Oars) (52) Caoshan's Dharmakaya (Dharmakaya)
(53) Huangbo's Devouring of Lees (Instruction to the Assembly)
Volume Four
(54) Yunyan's Great Compassion (Mind's Eye) (55) Xuefeng's Cook (Robe and Bowl)
(56) Mishi's White Rabbit (Cow and Deer) (57) Yanyang's One Thing (Enlightenment)
(58) Diamond Sutra's Contempt (Scriptural Teachings) (59) Qinglin's Dead Snake (Rabbit and Snake)
(60) Iron Grindstone's Female Cow (Vegetarian Meal) (61) Qianfeng's One Stroke (Bridge and Road)
(62) Mi Hu's Enlightenment or Not (Enlightenment) (63) Zhaozhou's Questioning of Death (Human Realm)
(64) Zizhao's Succession (Lineage) (65) Shoushan's New Bride (Buddha and Patriarchs)
(66) Jiufeng's Head and Tail
Volume Five
(67) Strict Sutra's Wisdom (Scriptural Teachings) (68) Jiashan's Wielding of the Sword (Buddha and Patriarchs)
(69) Nanquan's White Bull (70) Jinshan's Questioning of Nature (Antiquity)
(71) Cuiyan's Eyebrows (Untying Knots) (72) Zhongyi's Macaque (Flying and Running)
(73) Caoshan's Filial Piety Fulfilled (Attire) (74) Fayan's Questioning of Names (Scriptural Teachings)
(75) Ruiyan's Constant Principle (Enlightenment) (76) Shoushan's Three Phrases (Instruction to the Assembly)
(77) Yangshan's Following of One's Lot (Complete Circle) (78) Yunmen's Pastry (Pastry)
(79) Changsha's Progress (Antiquity) (80) Longya's Crossing the Plank (Patriarchal Teaching)
(81) Xuansha's Arrival at the County (Antiquity) (82
)雲門聲色(糊餅)
卷六
(八三)道吾看病(問疾) (八四)俱𦙁一指(庵居)
(八五)國師塔樣(帝王) (八六)臨濟大悟(棒喝)
(八七)疏山有無(草木) (八八)楞嚴不見(經教)
(八九)洞山無草(解結) (九十)仰山謹白(說法)
(九一)南泉牡丹(花果) (九二)雲門一寶(珍寶)
(九三)魯祖不會(珍寶) (九四)洞山不安(問疾)
(九五)臨濟一畫(糧食) (九六)九峰不肯(遷化)
(九七)光帝幞頭(帝王) (九八)洞山常切(說法)
(九九)雲門缽桶(齋粥) (一百)瑯玡山河(經教)
從容庵錄目錄(終)
萬松老人評唱天童覺和尚頌古從容庵錄一
侍者離知錄
後學性一校
生生道人梓
第一則世尊升座
示眾云。閉門打睡接上上機。顧鑑頻申。曲為中下。那堪上曲䚄木弄鬼眼睛。有個傍不肯底。出來。也怪伊不得。
舉。世尊一日昇座(今日不著便)。文殊白槌云。諦觀法王法。法王法如是(知佗是何心行)。世尊便下座(別日再商量)。
師云。圓收十號。出世獨尊。抖擻眉毛。昂藏鼻孔。講肆謂之升座。禪林號曰
【現代漢語翻譯】 現代漢語譯本 雲門聲色(糊餅)
卷六
(八三)道吾看病(問疾) (八四)俱胝一指(庵居)
(八五)國師塔樣(帝王) (八六)臨濟大悟(棒喝)
(八七)疏山有無(草木) (八八)楞嚴不見(經教)
(八九)洞山無草(解結) (九十)仰山謹白(說法)
(九一)南泉牡丹(花果) (九二)雲門一寶(珍寶)
(九三)魯祖不會(珍寶) (九四)洞山不安(問疾)
(九五)臨濟一畫(糧食) (九六)九峰不肯(遷化)
(九七)光帝幞頭(帝王) (九八)洞山常切(說法)
(九九)雲門缽桶(齋粥) (一百)瑯琊山河(經教)
從容庵錄目錄(終)
萬松老人評唱天童覺和尚頌古從容庵錄一
侍者離知錄
後學性一校
生生道人梓
第一則 世尊升座
示眾云：閉門打睡接上上機。顧鑑頻申。曲為中下。那堪上曲䚄木弄鬼眼睛。有個傍不肯底。出來。也怪伊不得。
舉：世尊一日昇座(今日不著便)。文殊白槌云：諦觀法王法，法王法如是(知佗是何心行)。世尊便下座(別日再商量)。
師云：圓收十號。出世獨尊。抖擻眉毛。昂藏鼻孔。講肆謂之升座。禪林號曰
【English Translation】 English version Yunmen's Sound and Color (Pancake)
Volume Six
(83) Daowu Visits the Sick (Inquiring about Illness) (84) Juzhi's One Finger (Hermitage)
(85) National Teacher's Pagoda Shape (Emperor) (86) Linji's Great Enlightenment (Stick and Shout)
(87) Shushan's Existence or Non-existence (Plants) (88) Surangama Sutra Not Seen (Scriptural Teachings)
(89) Dongshan's No Grass (Untying Knots) (90) Yangshan's Respectful Report (Preaching)
(91) Nanquan's Peony (Flowers and Fruits) (92) Yunmen's One Treasure (Treasures)
(93) Patriarch Lu Doesn't Understand (Treasures) (94) Dongshan's Unease (Inquiring about Illness)
(95) Linji's One Stroke (Grain) (96) Jiufeng Refuses (Passing Away)
(97) Emperor Guang's Turban (Emperor) (98) Dongshan's Constant Earnestness (Preaching)
(99) Yunmen's Bowl Bucket (Vegetarian Porridge) (100) Langya's Mountains and Rivers (Scriptural Teachings)
Table of Contents of the Congrong Hermitage Records (End)
Old Man Wansong's Commentary on Tiantong Jue's Verses on Ancient Cases from the Congrong Hermitage Records, Part One
Attendant Li Zhi's Records
Revised by Later Student Xingyi
Carved by Sheng Sheng Daoren
First Case: The World-Honored One Ascends the Seat
Instructing the assembly, he said: 'Closing the door and sleeping is to receive those of the highest capacity. Looking around frequently is for those of middle and lower capacity. How can one bear to perform tricks and play the ghost's eyes with the highest tune? If there is someone who doesn't agree, let him come out. You can't blame him.'
Case: One day, the World-Honored One ascended the seat (today is not convenient). Manjusri struck the gavel and said: 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus' (knowing what his intentions are). The World-Honored One then descended the seat (let's discuss it another day).
The Master said: 'Perfectly encompassing the ten titles. Uniquely honored in the world. Shaking his eyebrows. With a dignified nose. What the lecture hall calls ascending the seat, the Zen forest calls'
上堂。諸人未到法堂。萬松未出方丈。向那時薦得。已是落三落四了也。不見雪竇道。眾中若有仙陀客。何必文殊下一槌。點檢將來。雪竇不合索鹽。萬松那堪奉馬。直饒七佛祖師。道諦觀法王法法王法如是。也須眼裡抽釘腦後拔楔始得。至今開堂末後。白槌云諦觀法王法法王法如是。舉此例也。世尊便下座去。且救得一半。那一半分付天童。頌云。
一段真風見也么(莫教飄入眼特地出還難) 綿綿化母理機梭(參差蹉了交綹) 織成古錦含春象(大巧若拙) 無柰東君漏泄何(陰陽無曲狥節氣不相饒)
師云。天童道。一段真風見也么。為復世尊升座處。是一段真風。天童舉頌處。是一段真風。萬松請益處。是一段真風。恁么則卻成三段了也。如何是一段真風。況諸人各各有分。也好參詳。又道。綿綿化母理機梭。化母化工造物之別號。儒道二教。宗於一氣。佛家者流。本乎一心。圭峰道。元氣亦由心之所造。皆阿賴耶識相分所攝。萬松道。此曹洞正宗。祖佛命脈。機紐銜于樞口。轉處幽微。綿絲吐于梭腸。用時綿密。何得與邪因無因同日而語哉。向下頌世尊蘊藉將來道。織成古錦含春象。雖是如蟲御木偶爾成文。其柰閉門造車出門合轍。末後文殊與折倒。卻道。無柰東君漏泄何。文殊白槌。世
【現代漢語翻譯】 現代漢語譯本 上堂。（諸位還未到法堂，萬松我也還未出方丈。）如果在那時就能領會，就已經是很不徹底了。沒聽雪竇禪師說嗎？『大眾中若有仙陀客（指真正開悟的人），何必文殊（指文殊菩薩）再下一槌（指點醒）？』仔細檢查起來，雪竇禪師不該索要鹽，萬松我也不該進獻馬。即使是七佛祖師，說『諦觀法王法（如實觀察諸法實相，是諸法之王的法則），法王法如是（法王的法則是這樣的）』，也必須眼裡拔出釘子，腦後取出木楔才能真正理解。至今開堂說法結束時，敲擊木槌說『諦觀法王法，法王法如是』，就是沿用這個例子。世尊（指釋迦牟尼佛）說完便下座離去，且只救了一半。那一半就交給天童禪師來完成。
天童禪師的頌詞說：
『一段真風見也么（難道你見到那陣真正的風了嗎？莫教飄入眼，特地出還難——不要讓它飄入眼中，想要去除就難上加難）？綿綿化母理機梭（化母不停地運轉織布機，參差蹉了交綹——稍微出錯就會纏繞在一起）。織成古錦含春象（織成精美的古錦，蘊含著春天的景象，大巧若拙——真正的大巧看似笨拙）。無奈東君漏泄何（無奈春神泄露了天機，陰陽無曲，狥節氣不相饒——陰陽執行沒有偏差，遵循節氣毫不相讓）？』
萬松我說，天童禪師說『一段真風見也么』，是說世尊升座說法之處，就是一段真風呢？還是天童禪師吟誦頌詞之處，就是一段真風呢？還是萬松我請益之處，就是一段真風呢？如果這樣說，那就變成了三段了。那麼，如何才是一段真風呢？況且諸位每個人都有自己的理解，好好參詳吧。又說，『綿綿化母理機梭』，化母是化工（指大自然的創造力）造物（指創造萬物）的別號。儒家和道家二教，都宗於一氣（指宇宙本源）。佛家一派，則以一心（指清凈的本心）為根本。圭峰禪師說，元氣（指構成宇宙的原始之氣）也是由心所造，都屬於阿賴耶識（指第八識，含藏一切種子）相分所攝。萬松我說，這是曹洞正宗（指禪宗曹洞宗），祖佛（指歷代祖師和佛陀）的命脈。機紐（指關鍵）銜于樞口（指中心），運轉之處幽深微妙。綿絲（指織布的絲線）從梭腸（指織布機的梭子）中吐出，使用時綿密細緻。怎麼能和邪因（指錯誤的因）無因（指沒有因）相提並論呢？接下來的頌詞，世尊蘊含著深意，說『織成古錦含春象』，雖然像是蟲子啃食樹木，偶爾形成花紋，但就像閉門造車，出門也能與車轍相合。最後文殊菩薩將它推翻，卻說『無奈東君漏泄何』。文殊菩薩敲擊木槌，世...
【English Translation】 English version The master ascended the hall. (Everyone had not yet arrived at the Dharma hall, and I, Wan Song, had not yet left my abbot's room.) If you could realize it at that moment, it would already be incomplete. Haven't you heard what Zen Master Xue Dou said? 'If there is a 'xiantuo' guest (仙陀客, referring to someone truly enlightened) among the assembly, why must Manjusri (文殊, referring to Manjusri Bodhisattva) strike the gavel (指點醒, to awaken)?' Upon careful examination, Xue Dou shouldn't have asked for salt, and I, Wan Song, shouldn't have offered a horse. Even if the Seven Buddhas and Patriarchs say, 'Contemplate the Dharma King's Dharma (諦觀法王法, to truly observe the reality of all dharmas, which is the law of the king of all dharmas), the Dharma King's Dharma is thus (法王法如是, the Dharma of the Dharma King is like this),' one must remove the nail from their eyes and pull out the wedge from the back of their head to truly understand. To this day, at the end of the Dharma talk, striking the gavel and saying 'Contemplate the Dharma King's Dharma, the Dharma King's Dharma is thus' is following this example. The World Honored One (世尊, referring to Shakyamuni Buddha) then descended from the seat, saving only half. That other half is entrusted to Zen Master Tiantong to complete.
Zen Master Tiantong's verse says:
'Have you seen a gust of true wind (一段真風見也么)? Don't let it blow into your eyes (莫教飄入眼), it's especially difficult to remove (特地出還難). The tireless Mother of Transformation works the loom (綿綿化母理機梭), if there's a slight mistake, it becomes entangled (參差蹉了交綹). Weaving ancient brocade containing the image of spring (織成古錦含春象), great skill appears clumsy (大巧若拙). What can be done about the Lord of the East leaking the secret (無奈東君漏泄何)? Yin and Yang are without deviation (陰陽無曲), following the seasons without yielding to each other (狥節氣不相饒).'
I, Wan Song, say, when Zen Master Tiantong says 'Have you seen a gust of true wind?', is he saying that the place where the World Honored One ascended the seat to preach the Dharma is a gust of true wind? Or is it that the place where Zen Master Tiantong recited the verse is a gust of true wind? Or is it that the place where I, Wan Song, requested instruction is a gust of true wind? If that's the case, then it becomes three gusts. So, what is a gust of true wind? Moreover, each of you has your own understanding, so contemplate it well. He also says, 'The tireless Mother of Transformation works the loom,' the Mother of Transformation is another name for the Creator (化工, referring to the creative power of nature) who creates all things (造物, referring to the creation of all things). The Confucian and Taoist teachings both originate from the One Qi (一氣, referring to the origin of the universe). The Buddhist school takes the One Mind (一心, referring to the pure original mind) as its foundation. Zen Master Guifeng said that the Original Qi (元氣, referring to the original energy that constitutes the universe) is also created by the mind and is all contained within the aspect of the Alaya Consciousness (阿賴耶識, referring to the eighth consciousness, which contains all seeds). I, Wan Song, say that this is the orthodox Caodong sect (曹洞正宗, referring to the Caodong sect of Zen Buddhism), the lifeline of the Buddhas and Patriarchs (祖佛, referring to the past patriarchs and Buddhas). The key (機紐, referring to the key point) is connected to the pivot (樞口, referring to the center), and the turning point is profound and subtle. The silk thread (綿絲, referring to the silk thread for weaving) is emitted from the shuttle (梭腸, referring to the shuttle of the loom), and its use is meticulous and detailed. How can it be compared to wrong causes (邪因, referring to wrong causes) or no causes (無因, referring to no causes)? The following verse, the World Honored One contains deep meaning, saying 'Weaving ancient brocade containing the image of spring,' although it is like insects eating wood, occasionally forming patterns, it is like building a car behind closed doors, and it can still match the ruts when going out. Finally, Manjusri Bodhisattva overturned it, but said 'What can be done about the Lord of the East leaking the secret?' Manjusri Bodhisattva strikes the gavel, the World...
尊便下座。及至迦葉白槌。便現百千萬個文殊。一等是恁么時節為甚麼。收放不同。爾道。那個是東君漏泄處。慇勤為解丁香結。放出枝頭自在春。
第二則達磨廓然
示眾云。卞和三獻。未免遭刑。夜光投人。鮮不按劍。卒客無卒主。宜假不宜真。差珍異寶用不著。死貓兒頭拈出。看。
舉。梁武帝問達磨大師(清旦起來不曾利市)如何是聖諦第一義(且向第二頭問)磨云。廓然無聖(劈腹剜心)帝云。對朕者誰(鼻孔里認牙)磨云。不識(腦後見腮)帝不契(方木不入圓竅)遂渡江至少林面壁九年(家無滯貨不富)。
師云。般若多羅嘗囑達磨大師曰。吾滅后六十七載。當往震旦設大法藥直指上根。慎勿速行衰于日下。又汝到時。南方勿住。彼唯好有為功德。不見佛理。汝縱到彼。不可久留。果有游梁涉魏鈍滯九年之事。近代磁州衣法付人山。山曰。某甲不是恁么人。州曰。不是恁么人。自不殃及伊。山以法乳情深。俯仰而受。州復曰。汝既如是。第一不得容易出世。若躁進輕脫。中間必有轗軻。此與多羅三囑達磨九年。彼此一時也。霅溪頌云。不惜過秋霜。圖教滋味長。縱然生摘得。終是不馨香。可以為來者之誡。若是本色道人。出處自知時節。武帝雖不契。置個問端。不妨𠜾剞。至
【現代漢語翻譯】 現代漢語譯本 請便下座。等到迦葉尊者敲槌時，便顯現出成百上千萬個文殊菩薩（智慧的象徵）。同樣都是在這個時節，為什麼收和放不同呢？你們說，哪個是東君（春神）泄露春意的地方？他慇勤地解開丁香的花苞，讓自由自在的春天在枝頭綻放。
第二則 達摩廓然
開示大眾說：卞和三次獻玉，都免不了遭受刑罰；夜明珠投向世人，很少不引起爭鬥。流浪的客人沒有主人，適宜用虛假的，不適宜用真實的。即使是珍奇異寶也用不上，把死貓的頭拿出來看看。
舉例：梁武帝問達摩大師（清早起來不曾得到好處），『什麼是聖諦第一義（應該向第二義去問）？』達摩大師說：『廓然無聖（剖開肚子挖出心肝）。』梁武帝說：『那面對朕的是誰（從鼻孔里認牙齒）？』達摩大師說：『不認識（腦後長眼不認人）。』梁武帝不領會（方木頭塞不進圓孔）。於是達摩大師渡江來到少林寺，面壁九年（家裡沒有積壓的貨物就不會富有）。
師父說：般若多羅（達摩的老師）曾經囑咐達摩大師說：『我滅度后六十七年，你應該前往震旦（中國）設立大法藥，直接指示上等根器的人，千萬不要快速前往，否則會像太陽西下一樣衰敗。而且你到達時，南方不要久留，那裡的人只喜歡有為的功德，不能見到佛理。你即使到了那裡，也不可久留。』果然有遊歷梁朝、涉足北魏，愚鈍地滯留九年的事情。近代磁州（地名）將衣缽傳給慧可，慧可說：『我不是那樣的人。』磁州說：『不是那樣的人，自然不會殃及你。』慧可因為法乳情深，順從地接受了。磁州又說：『你既然這樣，第一不得輕易出世，如果急躁輕率，中間必定會有坎坷。』這與般若多羅三次囑咐達摩大師九年的事情，彼此是一致的。霅溪（地名）的頌詞說：『不惜讓它經歷過秋霜，是爲了讓滋味更加長久。縱然是生摘下來，終究是不香。』這可以作為後來者的鑑誡。如果是本色的道人，出處自然知道時節。梁武帝雖然不領會，提出一個問題，不妨姑且擱置。
【English Translation】 English version Please be seated. When Kashyapa strikes the gavel, hundreds of thousands of Manjushris (symbol of wisdom) appear. At the same time, why are the gathering and dispersing different? Tell me, where does the Eastern Ruler (God of Spring) reveal the spring? He diligently unties the knots of the lilac buds, allowing the free and unrestrained spring to bloom on the branches.
Second Case: Bodhidharma's Vast Emptiness
The master instructs the assembly, saying: Bian He offered jade three times, but could not avoid being punished; the luminous pearl, when offered to the world, rarely fails to cause strife. A wandering guest has no master; it is better to use the false than the true. Even rare and precious treasures are useless; pick up the head of a dead cat and take a look.
Example: Emperor Wu of Liang asked Bodhidharma (having not received any benefit upon waking up early), 'What is the first meaning of the highest truth (should ask about the second meaning)?' Bodhidharma said, 'Vast emptiness, no holiness (splitting open the belly and digging out the heart and liver).' Emperor Wu said, 'Then who is facing me (recognizing teeth from the nostrils)?' Bodhidharma said, 'I don't know (having eyes behind the head but not recognizing people).' Emperor Wu did not understand (a square peg cannot fit into a round hole). Thereupon, Bodhidharma crossed the river to Shaolin Temple and faced the wall for nine years (a home without stagnant goods will not be wealthy).
The master said: Prajnatara (Bodhidharma's teacher) once instructed Bodhidharma, saying, 'Sixty-seven years after my passing, you should go to China to establish the great Dharma medicine, directly pointing to those of superior capacity. Do not go quickly, or you will decline like the setting sun. Moreover, when you arrive, do not stay long in the South, for the people there only like meritorious deeds with effort and cannot see the principle of the Buddha. Even if you go there, do not stay long.' Indeed, there was the matter of traveling to the Liang Dynasty, venturing into the Northern Wei, and foolishly lingering for nine years. In recent times, Cizhou (place name) passed the robe and bowl to Huike, who said, 'I am not that kind of person.' Cizhou said, 'If you are not that kind of person, naturally you will not be affected.' Huike, because of the deep affection of Dharma milk, obediently accepted. Cizhou further said, 'Since you are like this, first, you must not easily appear in the world. If you are rash and frivolous, there will surely be hardships in the middle.' This is consistent with Prajnatara's three instructions to Bodhidharma for nine years. The verse of Zhaxi (place name) says, 'Not hesitating to let it experience autumn frost, is to make the flavor last longer. Even if it is picked raw, it is ultimately not fragrant.' This can serve as a warning to those who come later. If one is a true Daoist, one naturally knows the time for coming and going. Although Emperor Wu did not understand, raising a question, it may as well be put aside for now.
今諸方。開堂白槌。尚云法筵龍象眾當觀第一義。只如第一義諦。還許觀么。還許武帝達磨問答么。萬松道。第一義且置。爾要聖諦作么。天皇道。但盡凡情。別無聖解。楞嚴道。若作聖解。即受群邪。只這達磨道廓然無聖。石火電光中。不妨手親眼辦。武帝頑涎不退。更問對朕者誰。於他梁王分上。也是好心。殊不知。達磨分上。劈面被唾相似。不免更奉個不識。早是花嬌易謝。那堪雪上加霜。達磨見伊眼目定動。即時轉身。別行一路。古人或出或處。或默或語。皆為佛事。後來武帝果然過後思君子。自撰碑文云。見之不見。逢之不逢。今之古之。悔之恨之。朕雖一介凡夫。敢師之於后。自武帝蒙塵之後。達磨西歸以來。第一義諦無人舉著。賴有天童。為眾拈出。頌云。
廓然無聖(一回飲水一回著噎) 來機逕庭(面赤不如語直) 得非犯鼻而揮斤(好手手中夸好手) 失不回頭而墮甑(已往不咎) 寥寥冷坐少林(老不歇心) 默默全提正令(猶自說兵機) 秋清月轉霜輪(高著眼看) 河淡斗垂夜柄(誰敢承攬) 繩繩衣缽付兒孫(莫妄想) 從此人天成藥病(天行已過使者須知)
師云。廓然無聖。來機逕庭。此語本出莊子。大有逕庭。不近人情。初祖當時。也少些子方便。
【現代漢語翻譯】 現代漢語譯本： 現在各地的禪堂，開堂說法時，仍然會說『法筵龍象眾，當觀第一義』。那麼，這個第一義諦（paramārtha-satya，最高的真理），還允許我們去『觀』嗎？還允許像當年梁武帝（Liang Wudi）和菩提達摩（Bodhidharma）那樣問答嗎？萬松（Wansong）禪師說，『第一義且放一邊，你想要聖諦（ārya-satya，聖者的真理）做什麼？』天皇（Tianhuang）禪師說，『只要斷盡凡夫的情感，此外沒有其他的聖解。』《楞嚴經》（Śūraṅgama Sūtra）說，『如果執著于聖解，就會受到各種邪說的影響。』 正因為達摩（Damo）說『廓然無聖』（kuoran wusheng，空曠寂靜，沒有聖者的境界），所以在石火電光之間，不妨親手處理，親眼辨別。梁武帝（Liang Wudi）的愚昧頑固沒有消退，還問『站在我對面的人是誰？』從他作為梁王的身份來說，也算是一片好心。卻不知道，在達摩（Damo）看來，就像劈頭蓋臉地被人吐了口水一樣。不免再奉送一個『不識』（bushi，不認識）。早已經是花朵嬌嫩容易凋謝，哪裡堪受雪上加霜。達摩（Damo）見他眼珠子轉動不定，立刻轉身，另走一條路。 古人或出世，或處世，或沉默，或言語，都是爲了佛事。後來梁武帝（Liang Wudi）果然事後思念君子，親自撰寫碑文說：『見之不見，逢之不逢。今之古之，悔之恨之。』我雖然只是一介凡夫，也敢於在後世傚法他。自從梁武帝（Liang Wudi）遭遇蒙塵之難后，達摩（Damo）西歸以來，第一義諦（paramārtha-satya）沒有人再提起。幸虧有天童（Tiantong）禪師，為大家拈出，並作頌說： 『廓然無聖（喝一次水，噎一次） 來機逕庭（臉紅不如直說） 得非犯鼻而揮斤（高手面前夸好手） 失不回頭而墮甑（過去的事不追究） 寥寥冷坐少林（年紀大了也不肯休息） 默默全提正令（還在那裡說兵法） 秋清月轉霜輪（眼光要放高遠） 河淡斗垂夜柄（誰敢承擔重任） 繩繩衣缽付兒孫（不要胡思亂想） 從此人天成藥病（天行已過，使者要知道）』 天童（Tiantong）禪師說：『廓然無聖，來機逕庭』。這句話本來出自《莊子》（Zhuangzi），大有逕庭，不近人情。初祖達摩（Bodhidharma）當時，也少了一些方便之法。
【English Translation】 English version: Nowadays, in various Zen halls, when opening a lecture, they still say, 'The assembly of dragons and elephants at the Dharma feast should contemplate the highest meaning.' Then, is this paramārtha-satya (第一義諦, the ultimate truth) still allowed to be 'contemplated'? Is it still allowed to have questions and answers like Emperor Wu of Liang (梁武帝, Liang Wudi) and Bodhidharma (菩提達摩) did back then? Wansong (萬松) Zen Master said, 'Let's put aside the highest meaning for now. What do you want the ārya-satya (聖諦, noble truth) for?' Tianhuang (天皇) Zen Master said, 'Just exhaust the emotions of ordinary people; there is no other holy understanding.' The Śūraṅgama Sūtra (楞嚴經) says, 'If you cling to holy understanding, you will be influenced by various heresies.' Precisely because Damo (達摩, Bodhidharma) said 'kuoran wusheng' (廓然無聖, vast and serene, without the realm of sages), in the flash of a spark or lightning, one might as well handle things personally and discern with one's own eyes. Emperor Wu of Liang's (梁武帝, Liang Wudi) ignorance and stubbornness did not subside, and he even asked, 'Who is standing in front of me?' From his perspective as the King of Liang, it could be considered a good intention. However, unbeknownst to him, in Damo's (達摩, Bodhidharma) eyes, it was like being spat on in the face. One cannot help but offer another 'bushi' (不識, 'does not recognize'). It is already that flowers are delicate and easily wither; how can they withstand adding frost to snow? Seeing that his eyes were moving restlessly, Damo (達摩, Bodhidharma) immediately turned around and took another path. Whether the ancients emerged from the world or dwelled in it, whether they were silent or spoke, it was all for the sake of Buddhist affairs. Later, Emperor Wu of Liang (梁武帝, Liang Wudi) indeed missed the virtuous one after the fact and personally wrote an inscription saying, 'Seeing him, not seeing him; meeting him, not meeting him. Now and in the past, regretting it, hating it.' Although I am just an ordinary person, I dare to emulate him in later generations. Since Emperor Wu of Liang (梁武帝, Liang Wudi) encountered the calamity of being covered in dust, and since Damo (達摩, Bodhidharma) returned to the West, no one has mentioned the paramārtha-satya (第一義諦, the ultimate truth) again. Fortunately, Zen Master Tiantong (天童) picked it out for everyone and composed a verse saying: 'Vast and serene, without a sage (one chokes every time one drinks) The coming opportunity is far apart (better to speak straight than blush) Success is like wielding an axe at one's nose (a good hand boasts before a good hand) Failure is like not looking back and dropping the pot (don't dwell on the past) Lonely and coldly sitting in Shaolin (old but not resting) Silently and completely upholding the correct decree (still talking about military strategy) The autumn is clear, the moon turns, the frost wheel (look with high eyes) The river is faint, the Dipper hangs, the night handle (who dares to take on the heavy responsibility) Passing down the robe and bowl to descendants (don't fantasize) From now on, humans and gods become medicine and sickness (the epidemic has passed, the envoy should know)' Zen Master Tiantong (天童) said: 'Vast and serene, without a sage; the coming opportunity is far apart.' This saying originally comes from Zhuangzi (莊子) and is very different and unconventional. The First Ancestor Bodhidharma (菩提達摩) at that time also lacked some expedient methods.
殊不知。藥不瞑眩。厥疾弗瘳。起初便下霹靂手。而今已早私狥姑息。所以得非犯鼻而揮斤。莊子送葬。過惠子之墓。顧謂從者曰。郢人堊漫其鼻端。若蠅翼。使匠石斫之。匠石運斤成風。聽而斫之。瞑目恣手盡堊而鼻不傷。郢人立不失容。自夫子之死也。吾無以為質矣。失不回頭而墮甑。後漢孟敏客居太原。曾荷甑墮地。不顧而去。郭林宗見而問其意。對曰。甑已破矣。視之何益。林宗以此異之。因勸令遊學。意謂武帝若自肯。達磨未嘗屈己從人。梁王若不契。拂袖便行而無恨。黃金殿上放沒面目。道得一半。少林九年口掛壁上。始是八成。如秋清月轉霜輪。暗用法眼到頭霜夜月。任運落前溪。發明理極無喻之道。河淡斗垂夜柄。天童上堂云。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。此兩句如啞人作通事。指似向人吐露不出。那堪師資傳授。藥病相治。轉沒交涉。如何得全提正令去。空花幾費龜毛線。石女空拈䕞𦿆針。(咄)。
第三則東印請祖
示眾云。劫前未兆之機。烏龜向火。教外別傳一句。碓嘴生花。且道。還有受持讀誦分也無。
舉。東印土國王。請二十七祖般若多羅齊(往往償口債去也)王問曰。何不看經(無功受祿寢食不安)祖云。貧道入息不居陰
【現代漢語翻譯】 現代漢語譯本： 殊不知，用藥如果不能使人感到不適，病就無法痊癒。一開始就應該用霹靂手段，如今卻早已私下遷就姑息。所以才會有像郢人那樣，敢於在別人鼻子前揮動斧頭的情況。《莊子》記載，莊子送葬，路過惠子的墳墓，回頭對隨從說：『郢地有個人讓工匠用白灰塗在自己的鼻尖上，像蒼蠅翅膀一樣薄，讓匠石來砍掉它。匠石揮動斧頭，發出呼呼的風聲，聽著聲音砍去，閉著眼睛隨意揮動，白灰全部被砍掉，而鼻子卻沒有受傷。郢人站立不動，面不改色。自從惠子去世后，我就沒有可以較量的人了。』還有像丟掉瓦罐不回頭那樣的事情。後漢的孟敏客居太原，曾經挑著瓦罐掉在地上，頭也不回地走了。郭林宗看見了，問他為什麼。他回答說：『瓦罐已經破了，看它有什麼用？』林宗因此認為他與衆不同，於是勸他去遊學。我的意思是，如果武帝自己肯領悟，達磨祖師也不會委屈自己遷就別人。梁王如果不投契，達磨祖師就會拂袖而去，毫無遺憾。在黃金殿上展現出本來面目，只說出了一半。達磨祖師在少林寺面壁九年，才算是完成了八成。就像秋天的清月轉動著寒霜的車輪，暗中運用法眼，最終看到的是霜夜的月亮。任憑它順著水流落入前溪，闡明那無法比喻的至極真理。銀河清淡，斗柄低垂。天童禪師上堂說法時說：『一點光明照亮極微之處，智慧無功用之處卻存在著知覺。緣慮思念完全止息，沒有剩餘的事情，半夜裡星河燦爛，斗柄低垂。』這兩句就像啞巴做翻譯，指給別人看卻說不出來。更何況是師父傳授，用藥來治療疾病，反而沒有交涉。要怎樣才能完全提起正令呢？空花白白耗費了烏龜的毛線，石女白白拿著沒有孔的針。（咄！）
第三則 東印請祖
天童禪師開示說：在劫前還沒有任何跡象的時候，烏龜就向著火。教外別傳的一句話，就像碓嘴上開出花來。那麼，還有受持讀誦的份嗎？
舉例說，東印度國王，請來了第二十七祖般若多羅（往往償口債去也）。國王問道：『為什麼不看經？』（無功受祿，寢食不安）祖師說：『貧道入息不居陰。』
【English Translation】 English version: It is not known that medicine, if it does not cause discomfort, cannot cure the disease. One should start with thunderous means, but now one is already privately indulging in appeasement. That is why there are situations like the person from Ying who dared to swing an axe in front of someone's nose. Zhuangzi's records state that Zhuangzi was attending a funeral and passed by the tomb of Huizi, he turned to his followers and said, 'A person from Ying had a craftsman apply white ash to the tip of his nose, as thin as a fly's wing, and asked the craftsman Shi to chop it off. Craftsman Shi swung the axe, making a whooshing sound, listening to the sound and chopping, closing his eyes and swinging at will, all the white ash was chopped off, but the nose was not injured. The person from Ying stood still, without changing his expression. Since the death of Huizi, I have had no one to compete with.' There are also things like dropping a clay pot and not looking back. Meng Min of the Later Han Dynasty lived in Taiyuan, and once carried a clay pot that fell to the ground, and he left without looking back. Guo Linzong saw it and asked him why. He replied, 'The clay pot is already broken, what is the use of looking at it?' Linzong therefore thought he was different, so he advised him to travel and study. My meaning is, if Emperor Wu himself is willing to understand, Bodhidharma would not condescend to accommodate others. If King Liang did not agree, Bodhidharma would leave with a flick of his sleeve, without regret. Showing one's true face in the golden palace, only half of it is said. Bodhidharma faced the wall in Shaolin Temple for nine years, which is considered to be 80% complete. Like the clear moon in autumn turning the wheel of frost, secretly using the Dharma eye, what you finally see is the moon on a frosty night. Let it fall into the front stream along with the water, elucidating the ultimate truth that cannot be compared. The Milky Way is faint, and the handle of the Big Dipper hangs low. When Zen Master Tiantong ascended the hall to preach, he said: 'A point of light illuminates the extremely subtle place, and there is awareness where wisdom is useless. Deliberate thoughts completely cease, and there is nothing left, in the middle of the night the Milky Way is brilliant, and the handle of the Big Dipper hangs low.' These two sentences are like a dumb person acting as a translator, pointing to others but unable to speak. Moreover, how can a master transmit and use medicine to treat diseases, but there is no interaction. How can we completely raise the correct order? Empty flowers waste the tortoise's hair thread in vain, and the stone woman holds a needle without a hole in vain. (Tut!)
Third Case: The King of East India Invites the Patriarch
Zen Master Tiantong instructed: Before there were any signs of the kalpa, the tortoise faced the fire. A sentence transmitted outside the teachings is like a flower blooming on the mouth of a mortar. So, is there a share of receiving, upholding, reading, and reciting?
For example, the King of East India invited the twenty-seventh patriarch Prajnatara (often repaying the debt of the mouth). The king asked, 'Why don't you read the scriptures?' (Receiving salary without merit, unable to sleep and eat in peace) The patriarch said, 'This poor monk's incoming breath does not dwell in yin.'
界。出息不涉眾緣。常轉如是經。百千萬億卷(上來講贊無限勝因)。
師云。二十七祖初名瓔珞童子。因二十六祖不如蜜多。與東印土堅固王同輦。問童子曰。能憶往事否。對曰。我憶往劫與師同居。師演摩訶般若。我持甚深修多羅。以相代正化故。俟師於此。祖告王曰。此非小聖。大勢至之應身也。王命登輦至宮供養。以至披削。祖取般若修多羅事。命名般若多羅。梁朝以達磨為觀音。西國以祖師為勢至。唯阿彌陀佛至今無下落。良久云。豐干饒舌。后因皇家展會。尊者主席。這老漢顯異惑眾。當時好與掀倒。打斷葛藤。直待問尊者何不看經。果然放不過。這老漢也無大人相。把葫蘆馬杓翻騰一上王便禮拜。識甚痛癢。萬松道。國王貪他一粒米。尊者失卻萬年糧。只知鐵脊撐天。不覺腦門著地。若要扶起。除是天童。頌云。
云犀玩月璨含輝(暗通一線文彩已彰) 木馬遊春駿不羈(百花叢里過一葉不沾身) 眉底一雙寒碧眼(不曾趁蛇蜉隊) 看經那到透牛皮(過也) 明白心起曠劫(威音前一箭) 英雄力破重圍(射透兩重關) 妙圓樞口轉靈機(何曾動著) 寒山忘卻來時路(暫時不住如同死人) 拾得相將攜手歸(須是當鄉人)
師云。破題兩句。頌不居陰界。不涉
眾緣已了。且藏教法數。五陰十二處十八界。喚作三科。尊者略舉首尾。攝其中間。梵語安那般那。譯云出息入息。其法有六。一數二隨三止四觀五還六凈。具如天臺止觀。預備不虞者不可不知。溈山警策道教理未嘗措懷。玄道無因契悟。寶藏論可憐。無價之寶。隱在陰入之坑。何時得靈光獨耀迥脫根塵去。天童云犀玩月燦含輝。古詩有犀因玩月紋生角。好言語可惜。摺合向文才情思上。木馬遊春駿不羈。此頌出息不涉眾緣。可謂善行無轍跡也。眉底一雙寒碧眼。洛浦道。單明自己法眼未明。此人只具一隻眼。若要雙眼圓明。除是不居陰界不涉眾緣。無影林中。高懸日月。不萌枝上。暗辨春秋始得。看經那到透牛皮。長慶雲。眼有何過。楞嚴經云。汝今諦觀此會聖眾。用目循歷。其目周視。但如鏡中無別分析。這裡蹉過。藥山道。底牛皮也須穿透。萬松道。卻具金剛眼。明白心超曠劫。三祖道。但不憎愛洞然明白。一念萬年受持不盡。鹿門道。遍大地是學人一卷經。盡乾坤是學人一隻眼。以這個眼。讀如是經。千萬億劫常無間斷。萬松道。看讀不易。英雄力破重圍。後漢王莽遣弟王尋王邑。至昆陽。圍光武數十重。光武兵弱而欲降尋邑。邑不肯。光武乃益堅諸將。出兵卻戰。尋邑大敗。尊者文武雙全。出將入相。陰界
眾緣。非但重圍也。妙圓樞口轉靈機。爾雅樞謂之椳。郭璞注云。門扉樞也。流水不腐。中樞不蠹。言其活也。尊者未點先行。不撥自轉。這邊那邊無可不可。天童披沙揀金。分星擘兩。花判了也。末後兩句更有餘才道。寒山忘卻來時路。拾得相將攜手歸。此頌國筵海眾鉆紙穿窗。尊者老婆略與。鉤簾歸乳燕。穴紙出癡蠅。用寒山詩。若合符節。詩云。欲得安身處。寒山可長保。微風吹幽松。近聽聲愈好。下有斑白人。嘮嘮讀黃老。十年歸不得。忘卻來時道。閭丘胤訪后與拾得相攜。出松門更不還寺。有本云。喃喃讀黃老。此頌弱喪忘歸與迷人指路也。後唐莊宗皇帝。請華嚴休靜禪師。入內齋。大師大德總看經。唯師一眾默然。帝問何不看經。靜曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人不看即得。徒眾何亦不看。靜曰。獅子窟中無異獸。像王行處絕狐蹤。帝曰。大師大德為甚麼總看。靜曰。水母元無眼。求食須賴鰕。帝大悅。況祖師尊者從遠劫來。號大勢至。誦甚深修多羅。因此從師名般若多羅。元來習氣也不除。輸他華嚴卻有衲僧巴鼻。萬松到此不覺失笑。且道。笑個什麼。云居羅漢披襟處。鞏縣茶瓶接嘴時。
第四則世尊指地
示眾云。一塵才舉。大地全收。疋馬單槍。開疆展土。便可
【現代漢語翻譯】 現代漢語譯本 眾緣（各種因緣條件）。非但重重包圍而已。妙圓樞口轉動靈巧的機關。爾雅中說樞叫做椳（wēi），郭璞註解說，是門扇轉動的關鍵。流水不腐，中樞不蠹（dù），說的是它能靈活運轉。尊者（指般若多羅尊者）未被點撥就已先行一步，不用撥動自己就能轉動。這邊那邊，無所不可。天童（指天童正覺禪師）披沙揀金，分星擘兩（形容分析透徹）。花已判明了。末後兩句更有剩餘的才華說道。寒山（唐代詩人）忘卻了來時的路，拾得（寒山的同伴）與他相攜攜手而歸。這首偈頌，在國筵（皇帝的宴席）上，海眾（眾多的僧人）如同鉆紙穿窗一般（形容理解困難）。尊者老婆心切，略微提示一下，就像鉤簾讓乳燕歸巢，在紙上打洞讓癡蠅飛出。用寒山的詩，正合符節。詩說：『想要得到安身之處，寒山可以長久保全。微風吹動幽靜的松樹，近處聽來聲音愈發美妙。下面有頭髮斑白的老人，嘮嘮叨叨地讀著黃老（黃帝和老子的著作）。十年回不了家，忘卻了來時的道路。』閭丘胤（唐代官員）拜訪寒山後，與拾得相攜，出了松門便不再回寺。有的版本說的是『喃喃讀黃老』。這首偈頌是為那些弱小、喪失、忘卻歸途以及為迷路之人指明方向。後唐莊宗皇帝，請華嚴休靜禪師入內齋。大師和大德們都在看經，唯獨休靜禪師一眾默然不語。皇帝問他們為何不看經。休靜禪師說：『道泰之時不傳天子的命令，時局清平時節休唱太平之歌。』皇帝說：『禪師一人不看經也就罷了，為何你的徒眾也不看？』休靜禪師說：『獅子的洞穴中沒有其他的野獸，像王行走的地方沒有狐貍的軌跡。』皇帝說：『大師和大德們為什麼要看經？』休靜禪師說：『水母原本沒有眼睛，覓食必須依賴小蝦。』皇帝非常高興。更何況祖師尊者從遠劫以來，號稱大勢至（菩薩名號），誦讀甚深的修多羅（佛經）。因此從師（指般若多羅）得名般若多羅（智慧之光）。原來習氣也沒有去除，不如華嚴禪師那樣有衲僧（僧人）的風範。萬松（指萬松行秀禪師）到此不禁失笑。且說，笑的是什麼？就像云居羅漢（指云居道膺禪師）袒露胸襟的時候，鞏縣的茶瓶湊到嘴邊的時候。 第四則 世尊指地 向大眾開示說：一塵（極小的東西）才被舉起，整個大地都被收攝其中。就像單人匹馬，也能開疆拓土。便可以...
【English Translation】 English version All conditions (various causal conditions). It's not just a heavy encirclement. The wondrously complete pivot mouth turns the clever mechanism. In the Erya (an ancient Chinese dictionary), the pivot is called 'wei,' and Guo Pu's commentary says it is the key to the movement of the door leaf. Flowing water does not rot, and the central pivot does not decay, which means it can operate flexibly. The Venerable (referring to Prajnatara) acted before being prompted, and it can turn by itself without being moved. This side and that side, everything is permissible. Tiantong (referring to Zen Master Tiantong Zhengjue) sifts gold from sand, analyzing thoroughly. The flower has already been judged clearly. The last two lines have even more remaining talent to say. Hanshan (Tang Dynasty poet) forgot the road he came from, and Shide (Hanshan's companion) held hands with him and returned together. This verse, at the state banquet (the emperor's banquet), the sea of people (the numerous monks) were like drilling paper and piercing windows (describing the difficulty of understanding). The Venerable is eager to help, giving a slight hint, like hooking the curtain to let the swallows return to their nests, and punching holes in the paper to let the foolish flies fly out. Using Hanshan's poem, it fits the symbol perfectly. The poem says: 'If you want to find a place to settle down, Hanshan can be preserved for a long time. The gentle breeze blows the secluded pine trees, and the sound is even more beautiful when heard up close. Below are white-haired old men, nagging and reading Huang-Lao (the writings of the Yellow Emperor and Lao Tzu). After ten years of not being able to return home, I have forgotten the road I came from.' After Lu Qiuyin (a Tang Dynasty official) visited Hanshan, he and Shide went out of the pine gate and never returned to the temple. Some versions say 'muttering and reading Huang-Lao.' This verse is for those who are weak, lost, forget the way back, and point the way for those who are lost. Emperor Zhuangzong of the Later Tang Dynasty invited Zen Master Huayan Xiujing to enter the inner fast. The masters and great virtues were all reading scriptures, but only Zen Master Xiujing and his group were silent. The emperor asked them why they did not read the scriptures. Zen Master Xiujing said: 'When the Tao is prosperous, the emperor's orders are not transmitted, and when the situation is clear, stop singing songs of peace.' The emperor said: 'It is fine for the Zen master alone not to read the scriptures, but why don't your disciples read them either?' Zen Master Xiujing said: 'There are no other beasts in the lion's cave, and there are no traces of foxes where the elephant king walks.' The emperor said: 'Why do the masters and great virtues read the scriptures?' Zen Master Xiujing said: 'The jellyfish originally has no eyes, and must rely on shrimp to find food.' The emperor was very happy. Moreover, the Patriarch Venerable has been called Mahasthamaprapta (name of a Bodhisattva) from distant kalpas, reciting the profound sutras (Buddhist scriptures). Therefore, he was named Prajnatara (light of wisdom) from his teacher (referring to Prajnatara). Originally, the habits have not been removed, and it is not as good as Zen Master Huayan who has the demeanor of a monk. Wansong (referring to Zen Master Wansong Xingxiu) couldn't help but laugh at this point. And say, what is he laughing at? It's like when the Luohan of Yunju (referring to Zen Master Yunju Daoying) reveals his chest, and when the teapot of Gongxian is brought to his mouth. Fourth Case: The World-Honored One Points to the Ground Revealing to the assembly: As soon as a mote of dust (something extremely small) is raised, the entire earth is gathered into it. Just like a single horse and a single spear, one can open up territory. Then you can...
隨處作主。遇緣即宗底。是甚麼人。
舉。世尊與眾行次(隨他腳跟轉)以手指地云。此處宜建梵剎(太歲頭上不合動土)帝釋將一莖草。插於地上云。建梵剎已竟(修造不易)世尊微笑(賞罰分明)。
師云。世尊因布發掩泥。獻花于然燈佛。佛指布發處云。此一方地。宜建一剎。時有賢首長者。插標于指處云。建剎已竟。諸天散花。讚歎庶子有大智矣。天童舉話。大同小異。萬松道。世尊祖業轉典與然燈。便有長者承頭收后。如今交付與天童。須要出個合同文契。頌云。
百草頭上無邊春(夾山猶在) 信手拈來用得親(入荒田不揀) 丈六金身功德聚(不審) 等閑攜手入紅塵(逢場作戲) 塵中能作主(一朝權在手) 化外自來賓(看取令行時) 觸處生涯隨分足(不從人得) 未嫌伎倆不如人(面無慚色)
師云。天童先以四句頌公案了。然後鋪舒梗概。展演化風。趙州拈一莖草。作丈六金身用。世尊當風指出。帝釋信手拈來。天童人境交加頌出。非但古聖。爾即今塵中作得主。化外亦來賓。且道。風流劉駙馬。起此報恩院。與帝釋插草同別。師豎起拂子云。千年常住一朝僧。
第五則清源米價
示眾云。阇提割肉供親。不入孝子傳。調達推山壓佛。豈怕
【現代漢語翻譯】 現代漢語譯本：隨處作主，遇緣即宗，這是什麼樣的人？
舉例。世尊與大眾行走時（跟隨他人腳步），用手指著地面說：『此處適宜建造梵剎（V剎，寺廟）（不該在太歲頭上動土）。』帝釋（Dìshì，佛教中的護法神）拿了一根草，插在地上說：『建造梵剎已經完畢（修建不容易）。』世尊微笑（賞罰分明）。
天童（Tiāntóng，禪師名號）說：世尊因為用頭髮掩蓋泥土，向燃燈佛（Rándēng Fó，過去佛之一）獻花，燃燈佛指著頭髮掩蓋的泥土處說：『這一方土地，適宜建造一座寺廟。』當時有賢首長者（Xiánshǒu zhǎngzhě，富有的居士），在所指之處插上標記說：『建造寺廟已經完畢。』諸天散花，讚歎庶子有大智慧啊。天童舉的這個例子，大同小異。萬松（Wànsōng，禪師名號）說：世尊把祖業轉讓給燃燈佛，便有長者接手。如今交付給天童，需要出具一份合同文書。頌詞說：
百草頭上無邊春（夾山（Jiāshān，地名）依舊存在） 信手拈來用得親（進入荒田不挑揀） 丈六金身功德聚（不審） 等閑攜手入紅塵（逢場作戲） 塵中能作主（一朝權在手） 化外自來賓（看取令行時） 觸處生涯隨分足（不從人得） 未嫌伎倆不如人（面無慚色）
天童先用四句頌完了公案，然後鋪開梗概，展示演化之風。趙州（Zhàozhōu，禪師名號）拈起一根草，當作丈六金身來用。世尊當面指出，帝釋信手拈來。天童將人與境交融在一起頌出。不僅僅是古代聖賢，即使是你們現在也能在紅塵中作主，化外之人也會來做賓客。那麼，風流的劉駙馬（Liú fùmǎ，人名），建造這座報恩院（Bào'ēn yuàn，寺廟名），與帝釋插草有什麼不同？天童豎起拂塵說：『千年常住一朝僧。』
第五則 清源米價
天童開示說：阇提（Shétí，人名）割肉供養父母，不被列入孝子傳記。調達（Tiáodá，人名，釋迦牟尼的堂兄弟）推山壓佛，難道是害怕嗎？
【English Translation】 English version: Being master everywhere, responding to circumstances as the principle – what kind of person is this?
An example: When the World-Honored One (Shìzūn, another name for Buddha) was walking with the assembly (following others' footsteps), he pointed to the ground with his finger and said, 'This place is suitable for building a Sangharama (V剎, monastery) (it's not appropriate to break ground on the head of Taisui).' Emperor Śakra (Dìshì, a protector deity in Buddhism) took a blade of grass and inserted it into the ground, saying, 'The Sangharama is already built (construction is not easy).' The World-Honored One smiled (rewards and punishments are clear).
Tiāntóng (name of a Chan master) said: The World-Honored One, because he covered the mud with his hair, offered flowers to Dīpaṃkara Buddha (Rándēng Fó, one of the past Buddhas). Dīpaṃkara Buddha pointed to the place where the hair covered the mud and said, 'This piece of land is suitable for building a monastery.' At that time, the Elder Sudatta (Xiánshǒu zhǎngzhě, a wealthy layperson) inserted a marker at the pointed place, saying, 'The construction of the monastery is already completed.' The devas scattered flowers, praising that the commoner had great wisdom. This example cited by Tiāntóng is largely the same with minor differences. Wànsōng (name of a Chan master) said: The World-Honored One transferred the ancestral property to Dīpaṃkara Buddha, and then an elder took over. Now that it is handed over to Tiāntóng, a contract document is needed. The verse says:
Boundless spring above hundreds of grasses (Mount Jia (Jiāshān, place name) still exists) Picking it up at will, using it intimately (Entering barren fields, not picking and choosing) A sixteen-foot golden body, a gathering of merit (Uncertain) Casually holding hands, entering the red dust (Acting according to the occasion) Able to be the master in the dust (Once power is in hand) Guests come naturally from beyond the realm of transformation (See when the orders are carried out) A life lived everywhere is sufficient according to one's lot (Not obtained from others) Not disliking that one's skills are inferior to others (Without a shameful expression)
Tiāntóng first finished the case with a four-line verse, and then unfolded the outline, displaying the transformative wind. Zhàozhōu (name of a Chan master) picked up a blade of grass and used it as a sixteen-foot golden body. The World-Honored One pointed it out face to face, and Emperor Śakra picked it up at will. Tiāntóng sang out the integration of people and environment. Not only the ancient sages, but even you now can be the master in the red dust, and people from beyond the realm of transformation will also come as guests. So, what is the difference between the romantic Imperial Son-in-Law Liu (Liú fùmǎ, person's name) building this Bao'en Monastery (Bào'ēn yuàn, name of a monastery) and Emperor Śakra inserting the grass? Tiāntóng raised the whisk and said, 'A thousand-year-old monastery, a monk for one morning.'
Fifth Case: Qingyuan Rice Price
Tiāntóng instructed: Shétí (person's name) cutting flesh to support his parents is not included in the biographies of filial sons. Devadatta (Tiáodá, Shakyamuni's cousin) pushing a mountain to crush the Buddha, is he afraid?
忽雷鳴。過得荊棘林。斫倒栴檀樹。直待年窮歲盡。依舊盂春猶寒。佛法身在甚麼處也。
舉。僧問清源。如何是佛法大意(小官多念律)源云。盧陵米作么價(老將不論兵)。
師云。吉州清源山行思禪。師初參六祖便問。當何所務即得不落階級。祖云。汝曾作甚麼來。源云。聖諦亦不為。祖云。落何階級。源云。聖諦尚不為何階級之有。祖深器之。會下學徒雖眾。師居首焉。亦猶二祖不言。少林謂之得髓矣。據這僧問佛法大意。也是本色乍入叢林底人。要隨文殊游鐵圍山。清源是聖諦亦不為底人。卻只作尋常相見顧問道。盧陵米作么價。有者道。盧陵米價不許商量。殊不知。已入觔斗行鋪了也。要得不入這保社。問取天童。頌云。
太平治業無象(旄頭星現也未) 野老家風至淳(爭如我這裡種田博飯吃) 只管村歌社飲(窮鬼子快活不徹也) 那知舜德堯仁(始成忠孝)
師云。唐文宗太和六年時。牛僧孺為相。上曰。天下何時太平。孺對曰。太平無象。今四夷不致交侵。百姓不致離散。雖非至治。亦謂小康。陛下若別求太平。非臣所及。退而累表請罷。出為淮南節度使。萬松道。已是起模畫樣。所以野老家風。擊壤謳歌。禮樂文章。翻成特地。盧陵米價。可曬深玄。舜德堯仁。
【現代漢語翻譯】 現代漢語譯本： 雷聲轟鳴。穿過荊棘叢林。砍倒栴檀樹（珍貴的樹木）。直到年終歲末。依舊是孟春時節，寒意猶存。佛法身在什麼地方呢？
舉例。有僧人問清源（禪師名）：『如何是佛法大意？』（小官大多注重律條）清源說：『盧陵米什麼價錢？』（老將不談論軍事）
我說，吉州清源山行思禪師。禪師最初參拜六祖時便問：『做什麼才能不落入階級？』六祖說：『你曾經做什麼來？』行思說：『聖諦也不做。』六祖說：『落入什麼階級？』行思說：『聖諦尚且不做，哪裡還有什麼階級可落？』六祖深深器重他。門下學徒雖然眾多，行思禪師位居首位。也像二祖不說話，少林寺認為他得到了真髓。根據這僧人問佛法大意，也是本色初入叢林的人。想要跟隨文殊菩薩遊歷鐵圍山。清源是聖諦也不做的人，卻只是像平常見面一樣，顧左右而言他，問道：『盧陵米什麼價錢？』有人說：『盧陵米價不許商量。』卻不知道，已經進入量米的斗里，擺在店舖里了。想要不進入這保社，去問天童吧。頌詞說：
太平盛世沒有表象（旄頭星出現了嗎？）鄉野老人的家風極其淳樸（怎比得上我在這裡種田吃飯）只顧唱鄉歌，聚眾飲酒（窮鬼們快活得不得了）哪裡知道舜的德行和堯的仁義（這才算是忠孝）
我說，唐文宗太和六年時，牛僧孺擔任宰相。皇上問：『天下何時太平？』牛僧孺回答說：『太平沒有表象。如今四方夷族不來侵犯，百姓不至於流離失散。即使不是最好的統治，也可以說是小康。陛下如果另外尋求太平，不是我所能達到的。』退朝後多次上表請求辭官，出任淮南節度使。萬松說，已經是照著樣子描繪了。所以鄉野老人的家風，敲著土塊唱歌，禮樂文章，反而成了特別的東西。盧陵米價，可以曬出深奧的玄機。舜的德行和堯的仁義。
【English Translation】 English version: The thunder rumbles. Passing through the thorny forest. Chopping down the sandalwood tree (precious wood). Until the end of the year. It is still early spring, and the cold remains. Where is the Dharma body of the Buddha?
Example. A monk asked Qingyuan (a Zen master): 'What is the great meaning of the Buddha-dharma?' (Minor officials mostly focus on the precepts) Qingyuan said: 'What is the price of Luling rice?' (Old generals do not discuss military affairs)
I say, Zen Master Xingsi of Qingyuan Mountain in Jizhou. When the Zen master first visited the Sixth Patriarch, he asked: 'What should I do to avoid falling into a hierarchy?' The Sixth Patriarch said: 'What have you done before?' Xingsi said: 'I do not even do the Holy Truths.' The Sixth Patriarch said: 'What hierarchy do you fall into?' Xingsi said: 'Since I do not even do the Holy Truths, where is there any hierarchy to fall into?' The Sixth Patriarch deeply valued him. Although there were many disciples, Zen Master Xingsi was the first among them. It is also like the Second Patriarch not speaking, and Shaolin Temple believed that he had obtained the essence. According to this monk asking about the great meaning of the Buddha-dharma, he is also a person who has just entered the forest with his true colors. He wants to follow Manjushri Bodhisattva to travel to Mount Iron Ring. Qingyuan is a person who does not even do the Holy Truths, but he just asks casually as if meeting normally, saying: 'What is the price of Luling rice?' Some people say: 'The price of Luling rice is not allowed to be discussed.' But they do not know that it has already entered the measuring container and is displayed in the store. If you want to avoid entering this community, ask Tiantong. The verse says:
A peaceful and prosperous age has no appearance (Has the comet appeared?) The family style of the old man in the countryside is extremely simple (How can it compare to me farming and eating here) Just sing folk songs and gather for drinks (The poor ghosts are extremely happy) Where do they know the virtue of Shun and the benevolence of Yao (This is considered loyalty and filial piety)
I say, in the sixth year of the Taihe era of Emperor Wenzong of Tang, Niu Sengru was the prime minister. The emperor asked: 'When will the world be peaceful?' Niu Sengru replied: 'Peace has no appearance. Now the surrounding barbarians do not invade, and the people do not have to be displaced. Even if it is not the best rule, it can be said to be a small prosperity. If Your Majesty seeks peace elsewhere, it is beyond my reach.' After leaving the court, he repeatedly requested to resign and was appointed as the envoy of Huainan. Wansong said that it is already drawing according to the model. Therefore, the family style of the old man in the countryside, singing while hitting the soil, rituals and music, have become special things. The price of Luling rice can reveal profound mysteries. The virtue of Shun and the benevolence of Yao.
淳風自化。村歌社飲。得其所哉。月白風清。各安其分。還會么。逐便歸堂。
第六則馬祖白黑
示眾云。開口不得時。無舌人解語。抬腳不起處。無足人解行。若也落他彀中。死在句下。豈有自由分。四山相逼時。如何透脫。
舉。僧問馬大師。離四句絕百非。請師直指某甲西來意(若識這僧問頭省人多少心力)大師云。我今日勞倦不能為汝說(已有舡中月)問取智藏去(更添帆上風)僧問藏(卻受人處分)藏云。何不問和尚(好本多同)僧雲和尚教來問(可曬靈利)藏云。我今日頭痛不能為汝說。問取海兄去(我不可作馬師弟子不得也)僧問海(苦瓠連根苦)海云。我到這裡。卻不會(甜瓜徹蒂甜)僧舉似大師(索取草鞋錢)大師云。藏頭白。海頭黑(更參三十年)。
師云。六祖謂讓和尚曰。西天二十七祖讖。汝足下出一馬駒。踏殺天下人。病在汝心。不須速說。后磨磚打牛。神駒入廄。號為馬祖。牛行虎視。引舌過鼻。足下有輪文。法嗣一百三十九人。各為一方法主。智藏海兄乃西堂百丈也。看來這僧。也是個學佛法人。將四句百非。勘當教外別傳宗旨。攝大乘論說。有是增益謗。無是損減謗。亦有亦無相違謗。非有非無戲論謗。四句若離。百非自絕。黃檗道。欲要直捷會。一切總
【現代漢語翻譯】 淳樸的民風自然形成。村民們唱著歌，聚在一起飲酒作樂，真是各得其所啊。月色皎潔，微風輕拂，每個人都安於自己的本分。還會再相見嗎？各自隨意地回到自己的住所吧。
第六則 馬祖白黑
馬祖（Mazu，禪宗大師）向大眾開示說：『開口說話不合時宜，沒有舌頭的人才能真正理解話語的含義。抬腳卻無法邁步的地方，沒有腳的人才能真正懂得如何行走。如果落入他人的圈套之中，就會死在言語的陷阱里，哪裡還有自由可言呢？當四面山峰逼近時，又該如何才能脫身而出呢？』
（下面是則公案）有僧人問馬祖大師：『離開四句，超越百非，請老師直接指出我（某甲）的西來意（指禪宗的根本宗旨）。』（如果能識破這個僧人的提問，可以省去多少心力啊！）馬祖大師說：『我今天勞累了，不能為你解說。』（已經有了船中的月亮）『你去問智藏（Zhizang）去吧。』（更是增添了船帆上的風）僧人去問智藏，（卻受人擺佈）智藏說：『你為什麼不問和尚（馬祖）呢？』（好本子大多相同）僧人說：『和尚讓我來問您的。』（可真夠伶俐的）智藏說：『我今天頭痛，不能為你解說，你去問海兄（Hai Xiong）去吧。』（我可不能做馬祖的弟子啊！）僧人去問海兄，（苦瓜連根都是苦的）海兄說：『我到了這裡，卻什麼都不會。』（甜瓜從瓜蒂到瓜瓤都是甜的）僧人把這些話告訴了馬祖大師，（這是要索取草鞋錢啊！）馬祖大師說：『智藏的頭是白的，海兄的頭是黑的。』（還要再參三十年！）
馬祖大師說：六祖慧能（Huineng）對懷讓（Huairang）和尚說：『西天第二十七祖般若多羅（Prajnatara）預言說，從你的足下會出一匹馬駒，踏殺天下人。』病在你心裡，不需要急著說出來。後來懷讓磨磚作鏡，打牛車，神駒入廄。懷讓被稱為馬祖，他牛行虎視，引舌過鼻，足下有輪文。他的法嗣有一百三十九人，各自成為一方的法主。智藏和海兄就是西堂（Xitang）和百丈（Baizhang）。看來這個僧人，也是個學習佛法的人，他將四句百非，用來勘驗教外別傳的宗旨。《攝大乘論》說，有是增益謗，無是損減謗，亦有亦無是相違謗，非有非無是戲論謗。四句如果能離開，百非自然就斷絕了。黃檗（Huangbo）道：想要直接領會，一切總不可得。
【English Translation】 Simple customs transform naturally. Villagers sing and gather to drink and make merry, each finding their place. The moon is white, the wind is clear, each is content with their lot. Will we meet again? Each returns to their dwelling as they please.
Sixth Case: Mazu's White and Black
Mazu (Master Ma, a Chan master) addressed the assembly, saying: 'To open one's mouth at the wrong time, only a person without a tongue can understand the meaning of words. Where one lifts a foot but cannot step, only a person without feet can truly understand how to walk. If one falls into their trap, one will die beneath their words, where is there any freedom to be found? When mountains press in from all four sides, how can one escape?'
(The following is a koan) A monk asked Master Mazu: 'Apart from the four phrases, beyond the hundred negations, please, Master, directly point out the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen).' (If one can see through this monk's question, how much effort can be saved!) Master Mazu said: 'I am tired today and cannot explain it to you.' (There is already a moon in the boat) 'Go ask Zhizang (Zhizang).' (Even more, adding wind to the sails) The monk went to ask Zhizang, (but was manipulated by others) Zhizang said: 'Why don't you ask the Abbot (Mazu)?' (Good scripts are mostly the same) The monk said: 'The Abbot told me to ask you.' (How clever!) Zhizang said: 'I have a headache today and cannot explain it to you, go ask Brother Hai (Hai Xiong).' (I can't be Mazu's disciple!) The monk went to ask Brother Hai, (A bitter gourd is bitter from the root) Brother Hai said: 'When I get here, I don't know anything.' (A sweet melon is sweet from stem to core) The monk told all this to Master Mazu, (This is asking for straw sandal money!) Master Mazu said: 'Zhizang's head is white, Brother Hai's head is black.' (Still need to study for another thirty years!)
Master Mazu said: The Sixth Patriarch Huineng (Huineng) said to Huairang (Huairang) the monk: 'The Twenty-seventh Patriarch of the West, Prajnatara (Prajnatara), prophesied that a colt would come forth from beneath your feet and trample all people underfoot.' The sickness is in your heart, there is no need to rush to say it. Later, Huairang polished a brick to make a mirror, beat an ox cart, and the divine colt entered the stable. Huairang was called Mazu, he walked like an ox and glared like a tiger, his tongue reached past his nose, and there were wheel marks beneath his feet. He had one hundred and thirty-nine Dharma heirs, each becoming the master of a region. Zhizang and Brother Hai are Xitang (Xitang) and Baizhang (Baizhang). It seems that this monk is also a student of Buddhism, he uses the four phrases and hundred negations to examine the doctrine transmitted outside the scriptures. The Mahāyānasaṃgraha says that to affirm existence is to slander by addition, to affirm non-existence is to slander by subtraction, to affirm both existence and non-existence is to slander by contradiction, and to affirm neither existence nor non-existence is to slander by frivolous argument. If the four phrases can be abandoned, the hundred negations will naturally cease. Huangbo (Huangbo) said: If you want to understand directly, everything is ultimately unattainable.
不是。萬松道。端的委細會。一切無不是。翻覆看來。不離四句。不絕百非。西來祖意。於何不明。龍樹大師道。般若如大火聚四面不可入。卻道。般若如清涼池四面皆可入。這僧道。離四句絕百非。請師直指西來意。諸方謂之鎖口問。馬祖不忙只道。我今日勞倦。不能為汝說。問取智藏去。惜得自己眉毛。穿卻那僧鼻孔。那僧不免被他驅使。真個去問。智藏亦不謀而合道。何不問和尚。這僧不開眉眼。道和尚教來問。藏云。我今日頭痛。不能為汝說。問取海兄去。可謂非父不生其子也。僧問海。海云。我到這裡卻不會。將謂侯白更有侯黑。這僧雖無血性。卻有首尾。還來舉似馬祖。祖云。藏頭白海頭黑。這句疑殺天下人。東林照覺頌云。百非四句絕無言。黑白分明定正偏。萬松道。暮四朝三。妄生喜怒。一日三人與南泉玩月。次祖云。正當恁么時如何。丈云。正好修行。藏云。正好供養。南泉拂袖便行。祖云。經入藏禪歸海。唯有普愿。獨超物外。這裡卻宜緇素分明。萬松道。藏頭白海頭黑。鴨頭綠鶴頭赤。十影神駒立海南。五色祥麟步天北。諸方且莫假狐靈。天童自有真訊息。頌云。
藥之作病(胡人飲乳返怪良醫) 鑒乎前聖(師多脈亂) 病之作醫(以藥下藥以毒去毒) 必也其誰(莫是天童么)
【現代漢語翻譯】 現代漢語譯本 不是。萬松（Wan Song，人名）說道，『真正地委婉細緻地領會，一切無不是（皆是）。』翻來覆去看，不離四句（否定四句：非有、非無、亦有亦無、非有非無），不絕百非（否定一切錯誤的見解）。西來祖意（Bodhidharma從西方帶來的禪宗真意），還有什麼不明白的？龍樹大師（Nagarjuna，佛教哲學家）說，『般若（Prajna，智慧）如大火聚，四面不可入。』卻又說，『般若（Prajna，智慧）如清涼池，四面皆可入。』 這僧人說道，『離四句絕百非，請老師直接指出西來意（Bodhidharma從西方帶來的禪宗真意）。』各方稱之為鎖口問（難以回答的問題）。馬祖（Ma Zu，禪宗大師）不慌不忙，只說，『我今日勞倦，不能為你解說，去問智藏（Zhi Zang，人名）吧。』真是愛惜自己的眉毛，卻穿透了那僧人的鼻孔。那僧人免不了被他驅使，真的去問。智藏（Zhi Zang，人名）也不謀而合地說，『為什麼不問和尚（He Shang，指馬祖）？』這僧人不開眉眼，說道，『和尚（He Shang，指馬祖）教我來問。』智藏（Zhi Zang，人名）說，『我今日頭痛，不能為你解說，去問海兄（Hai Xiong，人名）吧。』真可謂不是父親不生這樣的兒子啊。 僧人問海（Hai，人名），海（Hai，人名）說，『我到這裡卻不會。』將以為侯白（Hou Bai，人名）更有侯黑（Hou Hei，人名）。這僧人雖無血性，卻有首尾。還來告訴馬祖（Ma Zu，禪宗大師）。馬祖（Ma Zu，禪宗大師）說，『藏頭白海頭黑。』這句話疑惑了天下人。東林照覺（Dong Lin Zhao Jue，人名）頌道，『百非四句絕無言，黑白分明定正偏。』萬松（Wan Song，人名）道，『暮四朝三，妄生喜怒。』 一日三人與南泉（Nan Quan，人名）玩月，次祖（Ci Zu，人名）說，『正當恁么時如何？』丈（Zhang，人名）說，『正好修行。』藏（Zang，人名）說，『正好供養。』南泉（Nan Quan，人名）拂袖便行。祖（Zu，人名）說，『經入藏禪歸海，唯有普愿（Pu Yuan，人名），獨超物外。』這裡卻宜緇素分明。萬松（Wan Song，人名）道，『藏頭白海頭黑，鴨頭綠鶴頭赤。十影神駒立海南，五色祥麟步天北。諸方且莫假狐靈，天童（Tian Tong，地名）自有真訊息。』頌曰： 藥之作病（胡人飲乳返怪良醫）鑒乎前聖（師多脈亂）病之作醫（以藥下藥以毒去毒）必也其誰（莫是天童么）
【English Translation】 English version 『No.』 Wan Song (Wan Song, a person's name) said, 『To truly and subtly understand, everything is not not (everything is).』 Looking at it back and forth, it does not depart from the four sentences (negation of the four sentences: neither existence, nor non-existence, both existence and non-existence, neither existence nor non-existence), and it does not cut off the hundred negations (negating all wrong views). The ancestral meaning from the West (Bodhidharma's true intention of Zen from the West), what is there that is not understood?』 Nagarjuna (Nagarjuna, a Buddhist philosopher) said, 『Prajna (Prajna, wisdom) is like a great fire, impossible to enter from any side.』 Yet he also said, 『Prajna (Prajna, wisdom) is like a cool pond, accessible from all sides.』 This monk said, 『Apart from the four sentences and cutting off the hundred negations, please directly point out the meaning of the West (Bodhidharma's true intention of Zen from the West).』 All sides call this a locked-mouth question (a difficult question to answer). Ma Zu (Ma Zu, a Zen master) was not flustered, but simply said, 『I am tired today and cannot explain it to you. Go ask Zhi Zang (Zhi Zang, a person's name).』 Truly, he cherishes his own eyebrows but pierces the monk's nostrils. The monk could not avoid being driven by him and really went to ask. Zhi Zang (Zhi Zang, a person's name) also coincided without prior agreement, saying, 『Why don't you ask the He Shang (He Shang, referring to Ma Zu)?』 This monk did not open his eyes and said, 『The He Shang (He Shang, referring to Ma Zu) told me to ask.』 Zhi Zang (Zhi Zang, a person's name) said, 『I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai Xiong, a person's name).』 It can truly be said that a father like this begets a son like this. The monk asked Hai (Hai, a person's name), and Hai (Hai, a person's name) said, 『I don't know when I get here.』 Thinking that Hou Bai (Hou Bai, a person's name) has even more Hou Hei (Hou Hei, a person's name). Although this monk has no bloodiness, he has a beginning and an end. He came back to tell Ma Zu (Ma Zu, a Zen master). Ma Zu (Ma Zu, a Zen master) said, 『Zang's head is white, and Hai's head is black.』 This sentence confuses the people of the world. Dong Lin Zhao Jue (Dong Lin Zhao Jue, a person's name) praised, 『A hundred negations and four sentences cut off all words, black and white clearly define right and wrong.』 Wan Song (Wan Song, a person's name) said, 『Changing four in the evening and three in the morning, falsely generating joy and anger.』 One day, three people were enjoying the moon with Nan Quan (Nan Quan, a person's name). Ci Zu (Ci Zu, a person's name) said, 『What about right at this moment?』 Zhang (Zhang, a person's name) said, 『It's a good time to practice.』 Zang (Zang, a person's name) said, 『It's a good time to make offerings.』 Nan Quan (Nan Quan, a person's name) flicked his sleeves and left. Zu (Zu, a person's name) said, 『The scriptures enter the Zang, and Zen returns to the Hai. Only Pu Yuan (Pu Yuan, a person's name) transcends the world.』 Here, it is appropriate to distinguish between monks and laypeople. Wan Song (Wan Song, a person's name) said, 『Zang's head is white, and Hai's head is black; the duck's head is green, and the crane's head is red. The ten-shadow divine steed stands in the South Sea, and the five-colored auspicious unicorn walks in the North Sky. All parties, do not borrow the fox spirit; Tian Tong (Tian Tong, a place name) has its own true news.』 The praise says: The medicine becomes the disease (the barbarian drinks milk and blames the good doctor) Examining the former sages (the teacher has many disordered pulses) The disease becomes the medicine (using medicine to treat medicine, using poison to remove poison) Who must it be (could it be Tian Tong?)
白頭黑頭兮克家之子(一窯燒就) 有句無句兮截流之機(更使溈山笑轉新) 堂堂坐斷舌頭路(一死不再活) 應笑毗耶老古錐(只得一橛)
師云。四句為四謗。如大火聚四面不可入。四句為四門。如清涼池四面皆可入。萬松昔年在大明作書記。時潭柘亨和尚過大明。昏夜扣門告侍者。燒香結緣。潭柘便放相見。萬松請益如何是活句。如何是死句。柘云。書記若會死句。也是活句。若不會活句。也是死句。當時自念。老作家手段終別。今日看這僧問。碇碇要離四句百非之外別指出祖意。三個老漢頭腦相似。若便作離四句絕百非會好。與這僧一坑埋卻。後來天童。頌仰山夢中白槌道。離四句絕百非。馬師父子病休醫。萬松道。是何心行。白頭黑頭兮克家之子。周易蒙卦。九二子克家。能荷家業也。有句無句兮截流之機。萬松道。只有湛水之波。且無滔天之浪。堂堂坐斷舌頭路。應笑毗耶老古錐。梵語毗耶離。譯云廣嚴。維摩所居城名。文殊問不二法門。維摩默然。這僧問馬師父子。葛藤遍地。且道。那裡是應笑處。但能莫觸當今諱。也勝前朝斷舌才。
第七則藥山升座
示眾云。眼耳鼻舌。各有一能。眉毛在上。士農工商各歸一務。拙者常閑。本分宗師如何施設。
舉藥山久不
【現代漢語翻譯】 現代漢語譯本： 『白頭黑頭兮克家之子(一窯燒就)』：比喻有能力繼承和發揚家業的人，即使外表不凡（白頭黑頭），也能承擔重任（克家之子），如同出自同一窯燒製的器物，本質相同。 『有句無句兮截流之機(更使溈山笑轉新)』：無論言語表達（有句）還是沉默不語（無句），都蘊含著截斷生死流、頓悟的契機，這使得溈山（溈山，地名，指溈山靈佑禪師）聽了也會感到耳目一新，更加讚賞。 『堂堂坐斷舌頭路(一死不再活)』：光明正大地截斷了言語思辨的道路，意味著徹底放下執著，經歷一次『死亡』（指放下舊的認知模式），不再受其束縛。 『應笑毗耶老古錐(只得一橛)』：應該嘲笑維摩詰（毗耶，即毗耶離，維摩詰所居住的城市）這位老古錐（古錐，指老練的人），因為他雖然精通佛法，但也只是領悟了佛法的一部分（一橛，指一部分）。
師云：這四句偈頌分別對應四種誹謗，又像是猛烈的火堆，四面都無法靠近；也像是清涼的池塘，四面都可以進入。萬松（萬松，指萬松行秀禪師）過去在大明寺做書記時，潭柘亨和尚（潭柘亨和尚）到大明寺拜訪，深夜敲門告訴侍者，想要燒香結緣。潭柘便讓侍者放他進來相見。萬松請教什麼是活句，什麼是死句。潭柘說：『書記如果能領會死句，死句也就是活句；如果不能領會活句，活句也就是死句。』當時萬松心想，老修行人的手段終究是不一樣。今天看到這位僧人提問，一定要在四句百非之外，另外指出祖師的意旨。這三個老修行人的想法很相似。如果只是用『離四句絕百非』來回答，那就和這僧人一起被埋葬了。後來天童（天童，指天童如凈禪師）讚頌仰山（仰山，指仰山慧寂禪師）夢中白槌說：『離四句絕百非，馬師父子病休醫。』萬松說：『這是什麼用心？』『白頭黑頭兮克家之子』，出自《周易·蒙卦》，九二爻辭說『子克家』，意思是能承擔家業。 『有句無句兮截流之機』，萬松說，只有平靜的水波，沒有滔天的巨浪。 『堂堂坐斷舌頭路』，應該嘲笑維摩詰這位老古錐。梵語『毗耶離』，翻譯成漢語是『廣嚴』，是維摩詰所居住的城市的名字。文殊菩薩問維摩詰什麼是不二法門，維摩詰沉默不語。這位僧人提問馬祖（馬祖，指馬祖道一禪師）師徒的問題，葛藤遍地。那麼，哪裡是應該嘲笑的地方呢？只要能不觸犯當今的禁忌，也勝過前朝斷舌之才。
第七則 藥山升座
開示大眾說：眼睛、耳朵、鼻子、舌頭，各有各的功能。眉毛長在上面，士、農、工、商，各有各的職責。笨拙的人常常閑著。本分的宗師應該如何施設教化？
舉例：藥山（藥山，指藥山惟儼禪師）很久沒有
【English Translation】 English version: 'White-headed, black-headed, a son capable of managing the household (forged in the same kiln)': This is a metaphor for someone capable of inheriting and carrying forward the family business. Even if their appearance is unremarkable (white-headed, black-headed), they can shoulder heavy responsibilities (a son capable of managing the household), just like utensils fired in the same kiln, sharing the same essence. 'With or without words, the opportunity to cut off the stream (further makes Weishan smile with renewed joy)': Whether through verbal expression (with words) or silence (without words), there lies the opportunity to cut off the stream of birth and death and achieve sudden enlightenment. This would make Weishan (Weishan, a place name, referring to Zen Master Lingyou of Weishan) feel refreshed and even more appreciative. 'Dignifiedly sitting, cutting off the path of the tongue (one death, no more living)': Righteously cutting off the path of verbal speculation means completely letting go of attachments, experiencing a 'death' (referring to letting go of old cognitive patterns), and no longer being bound by them. 'One should laugh at the old fox of Vimalakirti (only obtaining a fragment)': One should laugh at Vimalakirti (Vimalakirti, the city where Vimalakirti lived), this old fox (old fox, referring to an experienced person), because although he was proficient in Buddhism, he only grasped a part of the Dharma (a fragment, referring to a portion).
The Master said: These four lines of verse correspond to four kinds of slander, and are like a fierce fire, impossible to approach from any side; they are also like a clear and cool pond, accessible from all sides. In the past, when Wansong (Wansong, referring to Zen Master Wansong Xingxiu) was a scribe at Daming Temple, Zen Master Tanzhe Heng (Zen Master Tanzhe Heng) visited Daming Temple, knocking on the door late at night and telling the attendant that he wanted to burn incense and form a connection. Tanzhe then allowed the attendant to let him in. Wansong asked what a 'living phrase' and a 'dead phrase' were. Tanzhe said, 'If the scribe can understand the dead phrase, then the dead phrase is also a living phrase; if he cannot understand the living phrase, then the living phrase is also a dead phrase.' At that time, Wansong thought to himself, the methods of old practitioners are ultimately different. Today, seeing this monk asking a question, one must point out the ancestral intent beyond the four phrases and hundred negations. The thoughts of these three old practitioners are similar. If one only uses 'apart from the four phrases and beyond the hundred negations' to answer, then one would be buried together with this monk. Later, Tiantong (Tiantong, referring to Zen Master Tiantong Rujing) praised Yangshan's (Yangshan, referring to Zen Master Yangshan Huiji) dream of striking the gavel, saying, 'Apart from the four phrases and beyond the hundred negations, the illness of Master Ma and his son cannot be cured.' Wansong said, 'What is the intention behind this?' 'White-headed, black-headed, a son capable of managing the household,' comes from the Book of Changes, Meng Hexagram, the ninth line of the second place says 'The son is capable of managing the household,' meaning he is capable of shouldering the family business. 'With or without words, the opportunity to cut off the stream,' Wansong said, there are only calm waves, no滔天巨浪. 'Dignifiedly sitting, cutting off the path of the tongue,' one should laugh at the old fox of Vimalakirti. The Sanskrit word 'Vimalakirti' is translated into Chinese as 'Guangyan,' which is the name of the city where Vimalakirti lived. Manjushri Bodhisattva asked Vimalakirti what the non-dual Dharma gate was, and Vimalakirti remained silent. This monk is asking about Master Ma's (Master Ma, referring to Zen Master Mazu Daoyi) teacher and disciples, with brambles all over the ground. So, where is the place that should be laughed at? As long as one can avoid violating the current taboos, it is better than the talent of cutting off tongues in the previous dynasty.
Seventh Case: Yaoshan Ascends the Seat
Instructing the assembly, he said: The eyes, ears, nose, and tongue each have their own function. The eyebrows are above, and scholars, farmers, artisans, and merchants each have their own duties. The clumsy are often idle. How should a fundamental teacher establish teachings?
Example: Yaoshan (Yaoshan, referring to Zen Master Yaoshan Weiyan) had not for a long time
升座(動不如靜)院主白雲。大眾久思示誨。請和尚為眾說法(便重不便輕)山令打鐘。眾方集(聚頭作相那事悠悠)山升座良久便下座歸方丈(一場話霸)主隨後問。和尚適來許為眾說法。云何不垂一言(大海若知足百川應倒流)山云。經有經師。論有論師。爭怪得老僧(可惜龍頭蛇尾)。
師云。飢者易爲食。渴者易為飲。是以三家五請。菩薩上堂。半偈全身。夜叉升座。豈悕法哉。黃龍南禪師云。蓋今之人。容易輕法者眾。欲如田夫時時干之。令其枯渴。然後溉灌方得秀實也。藥山久不升座。又且不然。覺范道。一庵深藏霹靂舌。從教萬象自分說。永嘉道。默時說。說時默。大施門開無壅塞。院主頭頭蹉過。白雲。大眾久思示誨。請和尚為眾說法。仁義道中。主賓分上。也未為分外。山令打鐘。只見雷霆施號令。眾方集。豈知星斗煥文章。山升座良久下座歸方丈。一上神通。不同小小。主隨後問云。和尚適來許為眾說法。云何不垂一言。翠巖芝云。藥山下座。院主當初怪不為眾說法。可謂誤他三軍。萬松道。正是將頭不猛。山云。經有經師。論有論師。爭怪得老僧。瑯玡覺云。藥山下座不妨疑著。及乎院主拶著。失卻一隻眼。萬松道。再得完全能幾個。而不知換得兩隻眼。雪竇道。可惜藥山老漢。平地吃
【現代漢語翻譯】 現代漢語譯本： 藥山惟儼禪師升座（動不如靜），院主白雲說：『大眾很久以來都希望能得到您的開示教誨，請和尚為大眾說法（應該重視而不應該輕視）。』藥山禪師命令打鐘，大眾才聚集起來（聚集在一起裝模作樣，那件事遙遙無期）。藥山禪師升座很久，然後就下座回到方丈室（一場虎頭蛇尾的話劇）。院主隨後問：『和尚剛才答應為大眾說法，為什麼不講一句話呢？（大海如果知道滿足，百川就應該倒流）。』藥山禪師說：『經有經師講解，論有論師講解，怎麼能怪老僧呢？（可惜龍頭蛇尾）。』
師父說：『飢餓的人容易給他食物，口渴的人容易給他飲料。因此，三番五次地邀請，菩薩才上堂說法；半句偈語就獻出全身，夜叉才升座說法。哪裡是希望得到佛法呢？』黃龍南禪師說：『現在的人，很容易輕視佛法。要像農夫一樣時時耕耘，使土地乾枯，然後灌溉，才能秀實。』藥山禪師很久不升座，又不是這樣。覺范說：『一庵深藏霹靂舌，從教萬象自分說。』永嘉說：『默時說，說時默，大施門開無壅塞。』院主處處錯過。白雲說：『大眾很久以來都希望能得到您的開示教誨，請和尚為大眾說法。』在仁義的道路中，主客之間，也還沒有超出本分。藥山禪師命令打鐘，只見雷霆施號令，大眾才聚集。哪裡知道星斗煥文章。藥山禪師升座很久，下座回到方丈室。一上神通，不同小小。院主隨後問：『和尚剛才答應為大眾說法，為什麼不講一句話？』翠巖芝說：『藥山禪師下座，院主當初責怪他不為大眾說法，可謂是誤了他三軍。』萬松說：『正是將頭不猛。』藥山禪師說：『經有經師講解，論有論師講解，怎麼能怪老僧呢？』瑯玡覺說：『藥山禪師下座不妨懷疑著，等到院主逼問，就失去了一隻眼。』萬松說：『再得完全能有幾個？』而不知道換得兩隻眼。雪竇說：『可惜藥山老漢，平地吃虧。』
【English Translation】 English version: Zen Master Yaoshan Weiyan ascended the seat (action is not as good as stillness). The abbot Baiyun said, 'The assembly has long desired to receive your instruction and guidance. Please, Master, expound the Dharma for the assembly (emphasize importance, not triviality).' Zen Master Yaoshan ordered the bell to be struck, and the assembly gathered (gathering together to feign appearances, that matter is distant and uncertain). Zen Master Yaoshan ascended the seat for a long time, then descended and returned to his abbot's chamber (a drama that started strong but ended weak). The abbot then asked, 'Master, you promised to expound the Dharma for the assembly. Why did you not utter a single word? (If the great ocean knew contentment, all rivers would flow backward).' Zen Master Yaoshan said, 'There are sutra masters for sutras and treatise masters for treatises. How can you blame this old monk? (A pity, a dragon's head but a snake's tail).'
The Master said, 'A hungry person is easily given food, and a thirsty person is easily given drink. Therefore, after repeated invitations, the Bodhisattva ascends the hall to expound the Dharma; offering one's whole body for half a verse, the Yaksha ascends the seat to speak. Where is the desire for the Dharma?' Zen Master Huanglong Nan said, 'People today easily take the Dharma lightly. One should be like a farmer who constantly tills the soil, causing it to become dry and parched, and then irrigates it so that it may flourish.' Zen Master Yaoshan has not ascended the seat for a long time, and it is not like this. Juefan said, 'A hermitage deeply hides a thunderous tongue, letting the myriad phenomena explain themselves.' Yongjia said, 'Speaking in silence, silent in speaking, the gate of great giving is open and unobstructed.' The abbot missed the point everywhere. Baiyun said, 'The assembly has long desired to receive your instruction and guidance. Please, Master, expound the Dharma for the assembly.' In the path of benevolence and righteousness, between host and guest, it is not yet beyond one's duty. Zen Master Yaoshan ordered the bell to be struck, and only the thunderous command was given, and the assembly gathered. How could they know that the stars were shining with brilliance? Zen Master Yaoshan ascended the seat for a long time, then descended and returned to his abbot's chamber. Once the supernatural power is displayed, it is not a small matter. The abbot then asked, 'Master, you promised to expound the Dharma for the assembly. Why did you not utter a single word?' Cuiyan Zhi said, 'Zen Master Yaoshan descended the seat, and the abbot initially blamed him for not expounding the Dharma for the assembly, which can be said to have misled his entire army.' Wansong said, 'Precisely, the general's head is not fierce.' Zen Master Yaoshan said, 'There are sutra masters for sutras and treatise masters for treatises. How can you blame this old monk?' Langye Jue said, 'It is okay to doubt Yaoshan's descending from the seat, but when the abbot pressed him, he lost one eye.' Wansong said, 'How many can regain completeness?' And they do not know that they have exchanged it for two eyes. Xuedou said, 'It is a pity for the old man Yaoshan, suffering a loss on level ground.'
交。盡大地人扶不起。萬松道。和尚也須出隻手。無餘頌云。丈室未離已吃交。悄然歸去轉無憀。經師論師猶相告。一款分明便自招。萬松道。曹司易勘。公案未圓。解與天童。如何判斷。頌云。
癡兒刻意止啼錢(堪作何用) 良駟追風顧影鞭(踢起便行) 云掃長空巢月鶴(樹下底一場懡㦬) 寒清入骨不成眠(開眼作夢)
師云。涅盤經說。嬰兒啼時。母將黃葉。云與汝金。兒即止啼。此頌久思示誨與云何不垂一言。外道問佛。不問有言。不問無言。世尊良久。外道便作禮云。世尊大慈。開我迷云。令我得入。外道去後。阿難問佛。外道見何道理。而言得入。佛言。如世良馬見鞭影而行。藥山與世尊。一等舉鞭。院主率眾僧。禮讚有分。卻怪不垂一言。可謂東土衲僧不如西天外道。天童恁么頌。萬松恁么說。儘是止啼黃葉。只為諸人熱夢未醒。睡輕者一呼便覺。睡重者搖撼方驚。更有一等。椓抄起來猶自䆿𥊼。比他藥山睛巢月鶴。清不成眠。雲泥有隔。雖然如是。睡語不少。
第八則百丈野狐
示眾云。記個元字腳。在心入地獄如箭射。一點野狐涎。嚥下三十年。吐不出。不是西天令嚴。只為呆郎業重。曾有誤犯者么。
舉。百丈上堂。常有一老人。聽法隨眾散去。(鬧中取
靜)一日不去(從來疑著這漢)丈乃問立者何人(事不解交客來須待)老人云。某甲於過去迦葉佛時。曾住此山(元是當家人)有學人問。大修行底人還落因果也無(但行好事莫問前程)對他道不落因果(一句合頭語萬劫系驢橛)墮野狐身五百生(爾道不落因果)今請和尚代一轉語(著甚來由)丈云。不昧因果(一坑埋卻)老人于言下大悟(狐涎猶在)。
師云。洪州百丈山大智禪師每至升座。常有一老人。聽法迦葉佛時曾住此山。錯對學人一轉語。至今墮野狐身。良由自己倚墻貼壁。送人墮坑落塹。見大智有抽釘拔楔手段。便舍已從他。請大智代一轉語。大智施無畏辯。輕輕撥轉道。不昧因果老人言下大悟。據實而論。不落因果是撥無斷見。不昧因果。是隨流得妙。稍解教乘者。舉著便見。要且雖脫毛衣。猶披鱗甲。不見道圓禪師。在南禪師會中。聞二僧舉此話。一僧曰。只如不昧因果。也未脫得野狐身。一僧應聲曰。便是不落因果。亦何曾墮野狐身耶。師悚然異其語。急上黃檗積翠庵頭。過澗忽大悟。見南公敘其事。未終涕交頤。南公令就侍者榻熱𥧌。忽起作偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。南公大笑。恁么看來。當初見道今請和尚代一轉
【現代漢語翻譯】 現代漢語譯本： 靜禪師有一天（從來懷疑著這個人），百丈禪師問站在那裡的人是誰（事情不明白，客人來了要招待）。老人說：『某甲在過去迦葉佛（Kāśyapa Buddha）時，曾經住在這座山裡（原來是當家人）。』有學人問：『大修行的人還落入因果（karma）嗎（但行好事，莫問前程）？』他回答說：『不落因果（一句合頭語，萬劫系驢橛）。』因此墮入野狐身五百世（你說不落因果）。現在請和尚代我說一句轉語（有什麼來由）。」百丈禪師說：『不昧因果（一坑埋卻）。』老人在言下大悟（狐涎猶在）。
師父說：『洪州百丈山大智禪師每次升座，常有一個老人來聽法，這老人在迦葉佛（Kāśyapa Buddha）時曾經住在這座山裡，因為錯對學人一句轉語，至今墮入野狐身。這是因為自己倚墻貼壁，送人墮入坑裡。見到大智禪師有抽釘拔楔的手段，便捨棄自己而跟隨他，請大智禪師代他說一句轉語。大智禪師施展無畏辯才，輕輕撥轉說：『不昧因果』，老人言下大悟。據實而論，『不落因果』是撥無斷見，『不昧因果』是隨流得妙。稍微瞭解教義的人，一聽便明白。但即使脫了毛衣，仍然披著鱗甲。不見圓禪師在南禪師的會中，聽到兩個僧人舉這個話頭，一個僧人說：『既然不昧因果，也未能脫離野狐身。』另一個僧人應聲說：『那麼不落因果，又何曾墮入野狐身呢？』圓禪師悚然，覺得他的話很特別，急忙上黃檗積翠庵，過澗時忽然大悟。見到南公敘述這件事，還沒說完就涕淚交流。南公讓他到侍者的榻上休息。忽然起身作偈說：『不落不昧，僧俗本無忌諱。丈夫氣宇如王，爭受囊藏被蓋。一條楖栗任縱橫，野狐跳入金毛隊。』南公大笑說：『這麼看來，當初見道，現在請和尚代一句轉語，』
【English Translation】 English version: One day, Zen Master Jing (always doubting this person), Baizhang asked the person standing there, 'Who are you?' (If things are not clear, guests must be entertained). The old man said, 'I, someone, used to live on this mountain during the time of Kāśyapa Buddha (Kāśyapa Buddha) (originally a member of the family).' A student asked, 'Do those who cultivate greatly still fall into karma (karma)?' (Just do good deeds, don't ask about the future). He replied, 'They do not fall into karma (karma).' (A matching phrase, bound to a donkey's stake for countless eons). Therefore, he fell into the body of a wild fox for five hundred lifetimes (You say you don't fall into karma (karma)). Now, please, Master, say a turning phrase for me (What's the reason?).' Baizhang said, 'Do not be blind to karma (karma).' (Bury it in a pit). The old man had a great awakening upon hearing these words (The fox's saliva is still there).
The Master said, 'Great Wisdom Zen Master Baizhang Mountain in Hongzhou, every time he ascended the seat, there was always an old man listening to the Dharma. This old man used to live on this mountain during the time of Kāśyapa Buddha (Kāśyapa Buddha). Because he answered a student's turning phrase incorrectly, he has fallen into the body of a wild fox to this day. This is because he leaned against the wall himself, sending people into the pit. Seeing that Great Wisdom Zen Master had the means to pull out nails and remove wedges, he abandoned himself and followed him, asking Great Wisdom Zen Master to say a turning phrase for him. Great Wisdom Zen Master displayed fearless eloquence, gently turning it around and saying, 'Do not be blind to karma (karma).' The old man had a great awakening upon hearing these words. In truth, 'Not falling into karma (karma)' is nihilistic annihilation, 'Not being blind to karma (karma)' is following the flow and attaining the wonderful. Those who understand the teachings slightly will understand it upon hearing it. But even if they take off their fur coat, they are still wearing scales and armor. Didn't you see Zen Master Yuan, in the assembly of Zen Master Nan, hear two monks raise this topic? One monk said, 'Since one is not blind to karma (karma), one has not yet escaped the body of a wild fox.' Another monk responded, 'Then if one does not fall into karma (karma), how could one have ever fallen into the body of a wild fox?' Zen Master Yuan was startled, feeling that his words were special, and hurriedly went to Jicui Hermitage on Huangbo Mountain. He suddenly had a great awakening when crossing the stream. Seeing Nan Gong narrate this matter, he burst into tears before he finished. Nan Gong told him to rest on the attendant's couch. Suddenly, he got up and composed a verse, saying, 'Not falling, not being blind, monks and laypeople originally have no taboos. A man's spirit is like a king, why accept being hidden in a bag? A single staff allows free rein, the wild fox jumps into the golden lion's den.' Nan Gong laughed and said, 'Looking at it this way, you saw the Way back then, and now you ask the Master to say a turning phrase for you.'
語。只樂道不落因果。免使初心墮在解阱。百丈至晚。上堂舉前因緣。黃檗便問。古人錯答一轉語。墮五百生野狐身。轉轉不錯。合作甚麼。丈云。近前。與爾道。檗近前與丈一掌。丈拍手笑云。將謂狐須赤。更有赤須狐仰山道。百丈得大機。黃檗得大用。名不虛得。溈山舉問仰山。黃檗常用此機。為復天生得。從人得。仰云。亦是稟受師承。亦是自性宗通。溈云。如是如是。看他百丈父子。遊行無畏。如師子王。豈向野狐窠里作活計。萬松已是尾骨彌露。更放天童弄爪牙。看。頌云。
一尺水。一丈波(幸自河清海晏) 五百生前不奈何(早知今日事。悔不慎當初) 不落不昧商量也(頑涎不斷) 依前撞入葛藤窠(纏腰繳腳) 阿呵呵(堪笑堪悲) 會也么(按牛頭吃草) 若是爾灑灑落落(如蟲御木) 不妨我哆哆和和(偶爾成文) 神歌社舞自成曲(拍拍是令) 拍手其間唱哩啰(細末將來)
師云。立修證分因果。一尺水一丈波。墮在五百生野狐精魅。積翠庵下二僧縱有逸群之辯。點檢將來。未免撞入葛藤窠里。天童此句有兩字未穩。何不道依前撞入野狐窠。阿呵呵。此頌明百丈悟處。露自己胸襟道會也么。但問天童會也未。若是爾灑灑落落。不妨我哆哆和和。幸有一陰地。
【現代漢語翻譯】 現代漢語譯本： 語。只喜歡談論不落入因果（karma）的道理，避免使初學者的心陷入對解脫的執著。百丈（Baizhang，禪師名）到了晚上，上堂說法，提起之前的因緣。黃檗（Huangbo，禪師名）便問：『古人錯答了一句轉語，墮入五百世的野狐身，如果轉語不錯，又會如何？』百丈說：『你走近些，我告訴你。』黃檗走近，百丈便打了他一掌。百丈拍手笑道：『我以為狐貍的鬍鬚是紅色的，沒想到還有紅須的狐貍。』仰山（Yangshan，禪師名）說：『百丈得到了大機，黃檗得到了大用，名不虛傳。』溈山（Weishan，禪師名）舉起這件事問仰山：『黃檗常常使用這種機鋒，是天生就有的，還是從別人那裡學來的？』仰山說：『既是稟承師承，也是自性通達。』溈山說：『是這樣，是這樣。』看他們百丈父子，多麼無畏，如同獅子王，豈會在野狐窩裡生活。萬松（Wansong，禪師名）已經尾骨畢露，更放任天童（Tiantong，禪師名）賣弄爪牙。看這首頌： 『一尺水，一丈波（幸好河清海晏），五百生前不奈何（早知今日事，悔不慎當初）。不落不昧商量也（頑涎不斷），依前撞入葛藤窠（纏腰繳腳）。阿呵呵（堪笑堪悲），會也么（按牛頭吃草）？若是爾灑灑落落（如蟲御木），不妨我哆哆和和（偶爾成文），神歌社舞自成曲（拍拍是令），拍手其間唱哩啰（細末將來）。』 師父說：『立修證，分因果，一尺水一丈波，墮入五百生野狐精魅。積翠庵下的兩個僧人縱然有超群的辯才，仔細檢查起來，也難免撞入葛藤窠里。天童這句頌有兩字不夠穩妥，為什麼不說「依前撞入野狐窠」？阿呵呵。』這首頌表明了百丈的悟處，也流露出自己胸襟的道。說『會也么』，只是問天童是否領會了。『若是爾灑灑落落，不妨我哆哆和和』，幸好還有一塊陰地。
【English Translation】 English version: Words. They only delight in talking about not falling into karma, avoiding causing the beginner's mind to fall into attachment to liberation. Baizhang (name of a Chan master) in the evening, ascended the hall to give a Dharma talk, mentioning the previous causes and conditions. Huangbo (name of a Chan master) then asked: 'An ancient person wrongly answered a turning phrase, falling into the body of a wild fox for five hundred lifetimes. If the turning phrase is not wrong, what will happen?' Baizhang said: 'Come closer, and I will tell you.' Huangbo approached, and Baizhang slapped him. Baizhang clapped his hands and laughed: 'I thought the fox's whiskers were red, but unexpectedly there are red-whiskered foxes.' Yangshan (name of a Chan master) said: 'Baizhang obtained great opportunity, Huangbo obtained great use; the name is not in vain.' Weishan (name of a Chan master) raised this matter and asked Yangshan: 'Huangbo often uses this kind of critical moment, is it innate, or learned from others?' Yangshan said: 'It is both inheriting the teacher's transmission and also self-nature's thorough understanding.' Weishan said: 'So it is, so it is.' Look at them, father and son Baizhang, how fearless, like a lion king, how could they live in a wild fox's den. Wansong (name of a Chan master) has already completely exposed his tailbone, and even more allows Tiantong (name of a Chan master) to show off his claws and teeth. Look at this verse: 'One foot of water, ten feet of waves (Fortunately, the river is clear and the sea is calm), what could be done five hundred lifetimes ago (Knowing today's affairs, regret not being careful at the beginning). Discussing neither falling nor being ignorant (Incessant slobber), still crashing into the tangle of vines (Wrapping around the waist and binding the feet). Aha ha ha (Laughable and sad), do you understand (Forcing a cow's head to eat grass)? If you are free and unrestrained (Like a worm boring into wood), it doesn't matter if I am repetitive and harmonious (Occasionally forming a text), divine songs and community dances naturally form tunes (Every beat is an order), clapping hands in between singing 'li-la' (Future details).' The master said: 'Establishing cultivation and realization, dividing cause and effect, one foot of water, ten feet of waves, falling into the wild fox spirit of five hundred lifetimes. Even if the two monks under Jicui Hermitage have outstanding eloquence, upon careful examination, they will inevitably crash into the tangle of vines. Two words in Tiantong's verse are not stable enough, why not say 'still crashing into the wild fox's den'? Aha ha ha.' This verse clarifies Baizhang's enlightenment, and also reveals the Tao of his own mind. Saying 'do you understand', is just asking whether Tiantong has understood. 'If you are free and unrestrained, it doesn't matter if I am repetitive and harmonious', fortunately there is still a shady place.
何勞不為人。哆哆和和。嬰兒言語不真貌。又法華釋簽云。多跢學行之相。嘙和習語之聲。涅盤經有病行嬰兒行。有本云婆婆和和。石室善道禪師云。涅盤十六行中。嬰兒行為最。哆哆和和時。喻學道人離分別取捨心。與下神歌社舞。皆一意也。且道。是何曲調。萬籟有心聞不得。孤巖無耳卻知音。
第九則南泉斬貓
示眾云。踢翻滄海。大地塵飛。喝散白雲。虛空粉碎。嚴行正令。猶是半提。大用全彰。如何施設。
舉。南泉一日。東西兩堂爭貓兒(人平不語水平不流)南泉見遂提起云。道得即不斬(誰敢當鋒)眾無對(直待雨淋頭)泉斬卻貓兒為兩段(抽刀不入鞘)泉復舉前話問趙州(再來不直半文)州便脫草鞋。于頭上戴出(好與一刀兩段)泉云。子若在。恰救得貓兒(心斜不覺口喝)。
師云。法雲圓通秀禪師。見二僧並立說話。將拄杖。到連卓數下云。一片業地。何況兩堂眾首。因貓致諍。南泉也不與解勸。亦不與懲罰。本色道人。以本分事。為人遂提起貓兒云。道得即不斬。正當恁么時。盡十方界有情無情。一齊向南泉手中乞命。當時有個出來展開兩手。不然攔胸抱住云卻勞和尚神用。縱南泉別行正令。敢保救得貓兒。這一窟死老鼠。既無些子氣息。南泉已展不縮。盡令而行。
【現代漢語翻譯】 現代漢語譯本 『何勞不為人』（為什麼要做常人不做的事）。『哆哆和和』（嬰兒學語的聲音）。嬰兒的言語不真切，外貌也不成熟。《法華釋簽》中說，『多跢』是學習修行的樣子，『嘙和』是練習說話的聲音。《涅盤經》中有『病行』、『嬰兒行』。有的版本寫作『婆婆和和』。石室善道禪師說，《涅盤經》十六行中，『嬰兒行』最為重要。『哆哆和和』的時候，比喻學道之人遠離分別取捨之心，與下里巴人唱歌跳舞，都是一個意思。那麼，這究竟是什麼曲調呢？萬物有心也聽不到，孤寂的山巖沒有耳朵卻能知曉音律。
第九則 南泉斬貓
（南泉禪師）向大眾開示說：『踢翻滄海，大地塵土飛揚；喝散白雲，虛空粉碎。』嚴格執行正令，也只是完成了一半。全部發揮作用，又該如何設施呢？
（下面）舉一個例子。南泉禪師有一天，東西兩堂的僧人爭奪一隻貓（人平靜的時候不說話，水平靜的時候不流動）。南泉禪師看見了，就提起貓說：『說得出來，就不斬。』（誰敢鋒芒相對？）眾人沒有回答（一直等到雨淋濕了頭）。南泉禪師就斬斷了貓，將它分成兩段（拔刀出鞘就不收回）。南泉禪師又舉起之前的話問趙州禪師（再來一次也不值半分錢）。趙州禪師就把草鞋脫下來，頂在頭上走了出去（正好一刀兩斷）。南泉禪師說：『你如果當時在，或許就能救下這隻貓了。』（心術不正的人不覺得口渴）。
（接下來）師父（對大眾）說，法雲圓通秀禪師，看見兩個僧人並排站著說話，就用拄杖連續敲打他們腳下的地面說：『這是一片業障之地。』更何況是東西兩堂的眾僧首領，因為一隻貓而爭執。南泉禪師既不勸解，也不懲罰，以本色道人的身份，用本分事來教導人，於是提起貓說：『說得出來，就不斬。』正在這個時候，盡十方界有情無情眾生，一齊向南泉禪師手中乞命。當時如果有人出來展開雙手，或者攔胸抱住（南泉禪師）說，『卻勞煩和尚動用神通』，縱然南泉禪師另行正令，我敢保證能救下這隻貓。這一窩死老鼠，既然沒有一點氣息，南泉禪師已經拔劍出鞘無法收回，只有徹底執行命令。
【English Translation】 English version 『Why bother not being a person?』 『Du-du and he-he』 (the sound of a baby learning to speak). A baby's words are not true, and its appearance is immature. Moreover, the 『Annotations on the Lotus Sutra』 says, 『Duoduo』 is the appearance of learning and practicing, and 『Pohe』 is the sound of practicing speech. The Nirvana Sutra has 『sick practice』 and 『infant practice.』 Some versions write 『Po-po and he-he.』 Zen Master Shishi Shandao said that among the sixteen practices in the Nirvana Sutra, 『infant practice』 is the most important. The time of 『du-du and he-he』 is a metaphor for a person learning the Way to be free from the mind of discrimination and acceptance, which is the same intention as common people singing and dancing. Then, what exactly is this tune? The myriad sounds with a mind cannot hear it, but the lonely cliff without ears can know the rhythm.
Ninth Case: Nanquan Cuts the Cat
Nanquan addressed the assembly, saying: 『Kick over the ocean, and dust flies across the earth; scatter the white clouds, and the void shatters.』 Strictly enforcing the correct decree is only half the task. How should the full application be implemented?
To illustrate: One day, the monks of the Eastern and Western halls were arguing over a cat (when people are calm, they don't speak; when water is calm, it doesn't flow). Nanquan saw this and picked up the cat, saying: 『If you can speak a word of Zen, I will not cut it』 (who dares to confront the sharp edge?). No one answered (waiting until the rain soaks their heads). Nanquan then cut the cat into two pieces (once the sword is drawn, it is not sheathed). Nanquan then repeated his previous question to Zhaozhou (coming again is not worth half a penny). Zhaozhou then took off his straw sandals and placed them on his head and walked out (just right for a clean cut). Nanquan said: 『If you had been here then, you might have saved the cat』 (a crooked mind does not feel thirst).
Next, the Master (to the assembly) said, Zen Master Fayun Yuantong Xiu, seeing two monks standing side by side talking, struck the ground beneath their feet several times with his staff, saying: 『This is a field of karmic obstacles.』 How much more so are the leaders of the Eastern and Western halls, arguing over a cat. Nanquan neither advised nor punished, but as a true person of the Way, he taught people with his inherent nature, so he picked up the cat and said: 『If you can speak a word of Zen, I will not cut it.』 At that very moment, all sentient and insentient beings in the ten directions were begging for their lives in Nanquan's hands. If someone had come out at that time, spread their arms, or embraced (Nanquan), saying, 『You trouble the venerable monk to use his divine powers,』 even if Nanquan issued another decree, I dare to guarantee that the cat could have been saved. Since this nest of dead mice has no breath, Nanquan has already drawn his sword and cannot retract it, so he can only fully execute the order.
遼朝上人[(廠@?)ㄆ]作鏡心錄。訶南泉輩殺生造罪。文首座作無盡燈辨誤。救云。古本以手作虛斫勢。豈直一刀兩段。鮮血淋迸哉。這兩個批判古人。文公罪重。[(廠@?)ㄆ]公罪輕。南泉依舊。水牯牛隊里。搖頭擺尾。不見。佛日禪師與眾茶座次。見貓來。袖中擲鵓鴿與之。貓接得便去。日云俊哉不可也是假作虛用。南泉自念。曲高和寡。舉前話問趙州。州便脫草鞋于頭上戴出。果然敲唱俱行。節拍成就。泉云。子若在恰救得貓兒。這些子用處。雖難會卻易見。爾但向拈匙舉箸處覷破。便見斬貓兒戴草鞋更無兩樣。不然更看。天童別作甚麼伎倆。頌云。
兩堂雲水盡紛拏(有理不在高聲) 王老師能驗正邪(明鏡當臺物來斯鑒) 利刀斬斷俱亡像(消得龍王多少風) 千古令人愛作家(有一人不肯) 此道未喪(死貓兒頭堪作何用) 知音可嘉(不道無只是少) 鑿山透海兮唯尊大禹(功不浪施) 煉石補天兮獨賢女媧(闕一不可) 趙州老有生涯(信手拈來無不是) 草鞋頭戴較些些(且信一半) 異中來也還明鑑(衲子難謾) 只個真金不混沙(是真難滅)
師云。兩堂雲水盡紛拏。至今不曾定交。若非天童會南泉例驗出端倪。往往邪正不分。邪正分明時如何
【現代漢語翻譯】 現代漢語譯本： 遼朝上人（一位遼代的僧人）寫了《鏡心錄》，批評南泉普愿等人殺生造罪。文首座寫了《無盡燈》來辨別其中的錯誤，並解釋說：『古本上是以手作虛假的砍斫姿勢，難道真的是一刀兩段，鮮血四濺嗎？』這兩個人都在批判古人，文首座的罪過更重，遼朝上人的罪過較輕。南泉普愿依舊像水牯牛一樣，在牛群里搖頭擺尾，毫不察覺。 佛日禪師與大眾一起喝茶時，看見一隻貓來了，就從袖子里拿出一隻鴿子扔給貓。貓接住鴿子就走了。佛日禪師說：『好俊啊！但這也是假作虛用。』南泉普愿自認為曲高和寡，於是舉起之前斬貓的話頭問趙州從諗。趙州從諗便脫下草鞋戴在頭上走了出來，果然是敲唱俱行，節拍成就。南泉普愿說：『你如果當時在，或許就能救下那隻貓了。』這些用處，雖然難以領會，卻容易見到。你只要向拈匙舉箸的地方看破，便會發現斬貓和戴草鞋沒有什麼兩樣。不然，再看看天童正覺禪師會作什麼伎倆。 天童正覺禪師的頌詞說： 『兩堂雲水盡紛拏（有理不在高聲），王老師能驗正邪（明鏡當臺物來斯鑒）。 利刀斬斷俱亡像（消得龍王多少風），千古令人愛作家（有一人不肯）。 此道未喪（死貓兒頭堪作何用），知音可嘉（不道無只是少）。 鑿山透海兮唯尊大禹（功不浪施），煉石補天兮獨賢女媧（闕一不可）。 趙州老有生涯（信手拈來無不是），草鞋頭戴較些些（且信一半）。 異中來也還明鑑（衲子難謾），只個真金不混沙（是真難滅）。』 天童正覺禪師說：『兩堂雲水盡紛拏，至今不曾定交。如果不是天童正覺禪師會南泉普愿的例子，驗出端倪，往往邪正不分。邪正分明時如何？』
【English Translation】 English version: The Venerable Monk of Liao Dynasty (a monk from the Liao Dynasty) wrote 'Mirror of the Mind Record', criticizing Nanquan Puyuan (a Zen master) and others for killing and creating sins. Head Monk Wen wrote 'Endless Lamp' to distinguish the errors and explained: 'In the ancient version, it is a false chopping gesture made with the hand. Is it really a cut in two with blood splattering everywhere?' These two are criticizing the ancients. Head Monk Wen's sin is heavier, and the Venerable Monk of Liao Dynasty's sin is lighter. Nanquan Puyuan is still like a water buffalo, wagging his head and tail in the herd, unaware. When Zen Master Fori was having tea with the assembly, he saw a cat coming, so he took a pigeon from his sleeve and threw it to the cat. The cat caught the pigeon and left. Zen Master Fori said: 'How clever! But this is also using the false as the real.' Nanquan Puyuan, feeling that his teaching was too profound for most, raised the previous topic of cutting the cat and asked Zhao Zhou Congshen (a Zen master). Zhao Zhou Congshen took off his straw sandals and put them on his head and walked out, truly demonstrating that the act and the meaning are in harmony, and the rhythm is perfect. Nanquan Puyuan said: 'If you had been there, you might have saved the cat.' These uses, although difficult to understand, are easy to see. If you look through the place of picking up spoons and chopsticks, you will see that cutting the cat and wearing straw sandals are no different. Otherwise, let's see what tricks Zen Master Tiantong Zhengjue (a Zen master) will perform. Zen Master Tiantong Zhengjue's verse says: 'The two halls of monks are all in turmoil (reason is not in loud voices), Teacher Wang can verify the right and wrong (a clear mirror on the stage reflects everything). A sharp knife cuts off all forms (how much wind does the Dragon King need to extinguish), for thousands of years people love the author (there is one person who does not agree). This path is not lost (what is the use of a dead cat's head), it is commendable to have a confidant (it is not that there is none, but there are few). To carve mountains and dredge the sea, only the Great Yu is revered (merit is not wasted), to refine stones to mend the sky, only the virtuous Nüwa is worthy (one is indispensable). Old Zhao Zhou has a life (everything he picks up is right), wearing straw sandals on his head is a little better (believe only half of it). Coming from the different, still clearly discern (monks are hard to deceive), only this true gold is not mixed with sand (true gold is hard to destroy).' Zen Master Tiantong Zhengjue said: 'The two halls of monks are all in turmoil, and no agreement has been reached to this day. If it were not for Zen Master Tiantong Zhengjue's example of understanding Nanquan Puyuan, verifying the clues, right and wrong would often be indistinguishable. What about when right and wrong are clear?'
判斷。便好。利劍斬斷一坑埋卻。非但剿絕一期不了公案。亦使千古之下風清寰宇。南泉當時師勝。資強。見眾無語。卻舉似趙州。表顯眾中有人。趙州脫草鞋頭上戴出。果然此道未喪。知音可嘉。孔子云。天將未喪斯文也。看他師資。道合。唱拍相隨。無以為喻。謚法。泉源流通曰禹。又受禪成功曰禹。尚書禹貢。導河積石至於龍門。淮南子。共工氏兵強兇暴。而與堯帝爭功。力窮觸不周山而死。天柱為之折。女媧煉五色石。補天。列子。陰陽失度名缺。煉五常之精名補。云蓋本拈洞山掇卻泰首座果棹話云。洞山雖有打破虛空底鉆錘。要且無補綴底針線。南泉如大禹鑿山透海。顯出神用。趙州如女媧煉石補天。圓卻話頭。萬松道。趙州十八上解破家散宅。不知有多少生涯。草鞋頭戴較些些。咄咄沒去處。作這個去就。保福展云。雖然如是。也只是破草鞋。南泉平高就下道。子若在恰救得貓兒。翠巖芝云。大小趙州只可自救。放過一著。天童道。異中來也還明鑑。只個真金不混沙。只能順水推舡。不解逆風把柁。而今爾這一隊上來。貓又無。爭甚狗。以拄杖趁下。
第十則臺山婆子
示眾云。有收有放。干木隨身。能殺能活。權沖在手。塵勞魔外盡付指呼。大地山河皆成戲具。且道。是甚麼境界。
【現代漢語翻譯】 現代漢語譯本： 判斷正確，就好比用利劍斬斷，將所有問題一舉埋葬。這不僅能徹底解決目前的難題，也能使後世永遠享有清明的環境。南泉普愿禪師當時技高一籌，憑藉強大的實力，看到眾人無話可說，便將此事告訴趙州從諗禪師，表明眾人之中還是有能人的。趙州禪師將草鞋頂在頭上走了出來，果然佛法沒有衰落，值得稱讚。孔子說：『上天如果不想讓這種文化消失，』看看他們的師徒關係，道相同，一唱一和，無以倫比。謚法中說，泉源流通叫做禹，又說受禪成功叫做禹。《尚書·禹貢》記載，大禹疏導河水，從積石山到龍門。《淮南子》記載，共工氏兵強馬壯，兇狠殘暴，與堯帝爭奪功勞，最終力竭撞倒不周山而死，支撐天的柱子因此折斷。女媧煉五色石，用來補天。《列子》記載，陰陽失調叫做缺，煉五常的精華叫做補。云蓋禪師本來要拈出洞山良價禪師的『掇卻泰山』的話頭，泰首座卻搶先說了洞山禪師雖然有打破虛空的鉆頭，卻沒有補綴的針線。南泉禪師就像大禹一樣鑿山透海，顯現出神通妙用。趙州禪師就像女媧一樣煉石補天，使話頭圓滿。萬松禪師說，趙州禪師十八歲就懂得破家散宅，不知有多少家當，草鞋頂在頭上稍微好一點。咄咄逼人，沒有去處，就用這個來解決問題。保福禪師說，即使這樣，也只是一雙破草鞋。南泉禪師平高就下地說，你如果當時在，或許能救下那隻貓。翠巖芝禪師說，大趙州和小趙州都只能自救，放過了一招。天童覺禪師說，從差異中來也能明鑑，只有真金不摻雜沙子。只能順水推舟，不能逆風掌舵。如今你們這一隊人上來，貓也沒有了，還爭什麼狗？用拄杖趕了下去。
第十則 臺山婆子
示眾說，有收有放，干木隨身攜帶，能殺能活，權力掌握在手中。塵世的煩惱和邪魔外道都聽從指揮，大地山河都成了遊戲之物。那麼，這到底是什麼境界？
【English Translation】 English version: To judge correctly is like using a sharp sword to cut through and bury all problems in one fell swoop. This not only completely resolves the current difficulties but also ensures a clear environment for future generations. At that time, Nanquan Puyuan (Nanquan Puyuan, a Zen master) was superior in skill and strength. Seeing that the assembly was speechless, he told Zhao Zhou Congshen (Zhao Zhou Congshen, a Zen master) about it, indicating that there were still capable people among them. Zhao Zhou (Zhao Zhou, a Zen master) came out with straw sandals on his head, proving that the Dharma had not declined and was worthy of praise. Confucius said, 'If Heaven does not want this culture to disappear.' Look at their relationship as master and disciple, their paths are the same, they sing in harmony, unparalleled. The Book of諡法 (Book of諡法, a book about posthumous titles) says that the source of a spring flowing is called Yu (Yu, a legendary ruler), and that success in receiving abdication is called Yu. The Book of Shangshu·Yu Gong (Book of Shangshu·Yu Gong, a chapter in the Book of Documents) records that Yu (Yu, a legendary ruler) dredged the river, from Jishi Mountain to Longmen. The Huainanzi (Huainanzi, an ancient Chinese text) records that Gonggong (Gonggong, a mythological figure) was strong and violent, and fought with Emperor Yao (Emperor Yao, a legendary ruler) for merit, eventually exhausting himself and knocking down Buzhou Mountain (Buzhou Mountain, a mythological mountain), causing the pillar supporting the sky to break. Nüwa (Nüwa, a mythological goddess) refined five-colored stones to mend the sky. The Liezi (Liezi, an ancient Chinese text) records that imbalance of yin and yang is called deficiency, and refining the essence of the five constants is called replenishment. Zen Master Yungai (Zen Master Yungai, a Zen master) originally wanted to bring up Zen Master Dongshan Liangjie's (Zen Master Dongshan Liangjie, a Zen master) saying of 'picking up Mount Tai,' but Head Seat Tai (Head Seat Tai, a monk) preemptively said that although Zen Master Dongshan (Zen Master Dongshan, a Zen master) had a drill to break through the void, he did not have the needle and thread to mend it. Zen Master Nanquan (Zen Master Nanquan, a Zen master) was like Yu (Yu, a legendary ruler) who carved mountains and penetrated the sea, revealing supernatural powers. Zen Master Zhao Zhou (Zen Master Zhao Zhou, a Zen master) was like Nüwa (Nüwa, a mythological goddess) who refined stones to mend the sky, making the topic complete. Zen Master Wansong (Zen Master Wansong, a Zen master) said that Zen Master Zhao Zhou (Zen Master Zhao Zhou, a Zen master) understood how to break up his family and scatter his wealth at the age of eighteen, not knowing how much property he had. Wearing straw sandals on his head is slightly better. Pressing aggressively, with nowhere to go, use this to solve the problem. Zen Master Baofu (Zen Master Baofu, a Zen master) said that even so, it is just a pair of broken straw sandals. Zen Master Cuiyan Zhi (Zen Master Cuiyan Zhi, a Zen master) said that both big Zhao Zhou (Zhao Zhou, a Zen master) and small Zhao Zhou (Zhao Zhou, a Zen master) can only save themselves, missing a move. Zen Master Tiantong Jue (Zen Master Tiantong Jue, a Zen master) said that coming from differences can also be clearly seen, only true gold is not mixed with sand. You can only go with the flow, not steer against the wind. Now that you people have come up, there is no cat, so what are you arguing about with the dog? He drove them away with his staff.
Case 10: Granny of Mount Tai
Addressing the assembly, he said, 'There is gathering and releasing, the Gan wood (Gan wood, a legendary sword) is carried with you, able to kill and able to give life, power is in hand. The troubles of the world and the demons outside all obey orders, the earth and mountains all become playthings. So, what exactly is this state?'
舉。臺山路上有一婆子(傍城莊家夾道兔)凡有僧問。臺山路向什麼處去(一生行腳去處也不知)婆云。驀直去(未當好心)僧才行(著賊也不知)婆云。好個阿師又恁么去也(爾早侯白)僧舉似趙州(人平不語)州云。待。與勘過(水平不流)州亦如前問(陷虎之機)至來日上堂云。我為汝勘破婆子了也(我更侯黑)。
師云。臺山路上婆子。慣隨無著出寺入寺。飽參文殊前三后三。凡見僧問臺山路向什麼處去。便當陽指出長安大道。云驀直去。其僧不作疑阻便行。婆云。好個阿師又恁么去也。這婆子也鉤錐在手。從來觸誤多少賢良。這僧既不奈伊何。拈來舉似趙州。州云。待與勘過。疑殺天下人。這老漢老不歇心。圖個甚麼。也要定個宗眼。州依前恁么問。婆依前恁么答。有底便話作兩橛。前段點這僧扶婆子。後段點婆子扶趙州。唯玄覺云。前僧也恁么問答。後來趙州也恁么問答。且道。甚處是勘破處。萬松道。勘破了也。又云。非唯被趙州勘破。赤被這僧勘破。萬松道。非但累及玄覺。亦乃累及萬松。瑯玡云。大小趙州去這婆子手裡。喪身失命。雖然如是。錯會者多。萬松道。切忌。以已方人。溈山哲云。天下衲僧只知問路老婆。要且不知腳下泥深。若非趙州老人。爭顯汗馬功高。雖然須假天童歌揚始
【現代漢語翻譯】 現代漢語譯本： 提起這件事。臺山路上有一個老婦人（就像傍城莊稼地裡夾道的兔子一樣），只要有僧人問：『臺山的路往哪裡走？』（一生行腳，卻也不知道去處）老婦人就說：『一直往前走。』（並非真心好意）僧人剛走（也不知道是遇到了賊），老婦人就說：『好個阿師，又這樣走了。』（你早就等候著了）僧人把這件事告訴了趙州（平庸的人不說話），趙州說：『等我來勘驗一下。』（水平不流動）趙州也像之前那樣問（設下陷阱），到了第二天上堂時說：『我已經為你們勘破那個老婦人了。』（我更要等候著）。
師父說：『臺山路上的老婦人，習慣於跟隨無著（Wuzhu）出寺入寺，飽參文殊（Manjusri），前三后三。凡是見到僧人問臺山的路往哪裡走，就當面指出長安大道，說一直往前走。那僧人不懷疑就走了。老婦人說：『好個阿師，又這樣走了。』這老婦人也像手裡拿著鉤錐一樣，從來觸犯、耽誤了多少賢良。這僧人既然拿她沒辦法，就拿來告訴趙州。趙州說：『等我來勘驗一下。』讓天下人都疑惑。這老漢老了也不肯歇心，圖個什麼？也要定個宗旨。趙州像之前那樣問，老婦人像之前那樣回答。有些人就把它說成兩截。前一段是說這僧人扶助老婦人，后一段是說老婦人扶助趙州。只有玄覺（Xuanjue）說：『之前的僧人也這樣問答，後來的趙州也這樣問答。』那麼，哪裡是勘破的地方呢？萬松（Wansong）說：『已經勘破了。』又說：『不只是被趙州勘破，實際上也被這僧人勘破了。』萬松說：『不單單牽連到玄覺，也牽連到萬松。』瑯玡（Langye）說：『大小趙州，去這老婦人手裡，喪身失命。』雖然是這樣，錯會的人很多。萬松說：『切記，不要以自己的想法去衡量別人。』溈山哲（Weishan Zhe）說：『天下的衲僧只知道問路的老婆，卻不知道腳下的泥有多深。如果不是趙州老人，怎麼能顯出他的功勞呢？』雖然如此，還是要借天童（Tiantong）來歌頌才行。』
【English Translation】 English version: Let me tell you a story. On the road to Mount Tai (Taishan), there was an old woman (like a rabbit hidden in the fields beside a village road). Whenever a monk asked, 'Which way leads to Mount Tai?' (Spending his life wandering, yet not knowing where to go) the old woman would say, 'Go straight ahead.' (Not truly meaning well) As soon as the monk left (unaware he had encountered a thief), the old woman would say, 'What a fine monk, gone that way again!' (You were waiting for this all along) The monk told this to Zhaozhou (Ordinary people don't speak), who said, 'Wait, let me investigate.' (Still waters run deep) Zhaozhou asked the same question as before (setting a trap), and the next day in his sermon, he said, 'I have already seen through that old woman for you all.' (I'm waiting even more).
The master said, 'The old woman on the road to Mount Tai was accustomed to following Wuzhu (無著) in and out of the temple, having thoroughly studied Manjusri (文殊), before and after. Whenever she saw a monk asking which way leads to Mount Tai, she would point directly to the main road to Chang'an (長安), saying, 'Go straight ahead.' The monk would leave without doubting. The old woman would say, 'What a fine monk, gone that way again!' This old woman was like someone holding a hook and awl, always offending and delaying many virtuous people. Since the monk could do nothing about it, he told Zhaozhou. Zhaozhou said, 'Wait, let me investigate,' causing everyone in the world to doubt. This old man, even in his old age, wouldn't rest, what was he planning? He wanted to establish a principle. Zhaozhou asked the same question as before, and the old woman answered as before. Some people interpret it as two separate parts. The first part is about the monk helping the old woman, and the second part is about the old woman helping Zhaozhou. Only Xuanjue (玄覺) said, 'The previous monk asked and answered in the same way, and the later Zhaozhou asked and answered in the same way.' So, where is the point of seeing through it? Wansong (萬松) said, 'It has already been seen through.' He also said, 'Not only was she seen through by Zhaozhou, but she was actually seen through by the monk.' Wansong said, 'Not only does it involve Xuanjue, but it also involves Wansong.' Langye (瑯玡) said, 'Great and small Zhaozhou, going into the hands of this old woman, would lose their lives.' Although this is the case, many people misunderstand. Wansong said, 'Remember, do not judge others by your own standards.' Weishan Zhe (溈山哲) said, 'The monks of the world only know to ask the old woman for directions, but they do not know how deep the mud is under their feet. If it were not for the old man Zhaozhou, how could his merit be shown?' Even so, it still needs to be praised by Tiantong (天童).'
得。頌云。
年老成精不謬傳(切忌魔魅人家男女) 趙州古佛嗣南泉(鎮州端的出大蘿蔔) 枯龜喪命因圖像(靈鬼靈神返遭羅網) 良駟追風累纏牽(驟風驟雨不免羈韁) 勘破了老婆禪(幾個男兒是丈夫) 說向人前不直錢(知根不聖)
師云。鬼魅以妖通成精。咒藥以依通成精。天龍以報通成精。賢聖以神通成精。佛祖以道通成精。南泉趙州乃佛祖向上人。那堪年老。所以道。年老成精也。趙州古佛嗣南泉。馬祖道。經入藏。禪歸海。唯有南泉獨超物外。趙州以長沙為友。以南泉為師。故勘辨中。非得失勝負之可品格。天下謂之趙州關。也不妨難過。雖然仲尼有言。神龜能現夢于元君。而不能免余且之網。智慧七十二鉆。而無遺筴。而不能避刳腸之患。如是則智有所困。神有所不及也。莊子云。宋元君夢人被髮曰。予自宰路之淵。予為清江使河伯之所。漁者余且得予。覺佔之。神龜也。漁者果有餘且。網得白龜。其圓五尺。君欲活之。卜之曰。殺龜以卜吉。乃刳龜。七十二鉆而無遺筴。乃其事也。洛浦曰。欲知上流之士。不將佛祖言教貼在額頭。如龜負圖自取喪身之兆。鳳縈金網趨霄漢。以何期。周穆王八駿。有乘雲而趨行越飛鳥者。故曰良駟追風也。此頌婆子能勘僧。而不免趙州勘破
【現代漢語翻譯】 現代漢語譯本： 得。頌曰：
『年老成精不謬傳（切忌魔魅人家男女），趙州古佛嗣南泉（鎮州端的出大蘿蔔）。』 『枯龜喪命因圖像（靈鬼靈神返遭羅網），良駟追風累纏牽（驟風驟雨不免羈韁）。』 『勘破了老婆禪（幾個男兒是丈夫），說向人前不直錢（知根不聖）。』
師父說：鬼魅憑藉妖異神通而成精，咒藥憑藉依附神通而成精，天龍憑藉報應神通而成精，賢聖憑藉神通而成精，佛祖憑藉道法神通而成精。南泉（Nanquan，禪宗大師）和趙州（Zhaozhou，禪宗大師）是佛祖之上的人，哪裡能忍受年老？所以說，年老會成精。趙州古佛繼承了南泉的禪法。馬祖（Mazu，禪宗大師）說：『經書進入經藏，禪法歸於大海，只有南泉超越于萬物之外。』趙州以長沙（Changsha，禪宗大師）為友，以南泉為師，所以在勘辨之中，不是得失勝負可以評判的。天下人稱之為趙州關，也不妨說難以通過。雖然仲尼（Zhongni，孔子）說過，神龜能向元君顯現夢境，卻不能免於余且（Yuqie，人名）的網。智慧有七十二鉆，卻沒有遺漏的占卜之策，卻不能避免被剖腹的災禍。如此說來，智慧也有困頓的時候，神通也有不能達到的地方。莊子（Zhuangzi）說：宋元君（Song Yuanjun，國君名）夢見一個人披散著頭髮說：『我來自宰路之淵，我是清江的使者，河伯的住所。漁夫余且抓住了我。』醒來后占卜這件事，是神龜。漁夫果然有個叫余且的人，用網捕到一隻白龜，它的直徑有五尺。元君想放生它，占卜的結果說：『殺了龜用來占卜吉利。』於是剖開龜，有七十二個鉆孔卻沒有遺漏的占卜之策。這就是這件事。洛浦（Luopu，地名）說：想要知道上流之士，不會將佛祖的言教貼在額頭上，就像烏龜揹著圖而自取喪身之兆。鳳凰被金網纏繞而趨向霄漢，又有什麼期望呢？周穆王（Zhou Muwang，國王名）的八匹駿馬，有乘坐雲彩而奔跑超越飛鳥的。所以說良馬追逐風。這首偈頌說老婦人能勘驗僧人，卻免不了被趙州勘破。
【English Translation】 English version: Verse says:
'The old become spirits, not a false saying (strictly avoid demons bewitching men and women), Zhaozhou, the ancient Buddha, inherited Nanquan (Zhenzhou truly produces big radishes).' 'A withered turtle loses its life because of its image (spiritual ghosts and gods instead encounter nets), a fine steed chasing the wind is burdened by entanglements (sudden wind and rain cannot avoid reins).' 'Having seen through the old woman's Chan (how many men are true husbands), speaking it before others is not worth a penny (knowing the root is not holy).'
The Master said: Ghosts and demons become spirits through demonic powers, incantations and medicines become spirits through reliance on powers, dragons become spirits through karmic retribution, sages become spirits through supernatural powers, and Buddhas and patriarchs become spirits through the power of the Tao. Nanquan (Nanquan, a Chan master) and Zhaozhou (Zhaozhou, a Chan master) are people above the Buddhas and patriarchs, how can they endure old age? Therefore, it is said that the old become spirits. Zhaozhou, the ancient Buddha, inherited Nanquan. Mazu (Mazu, a Chan master) said: 'The scriptures enter the treasury, Chan returns to the sea, only Nanquan transcends all things.' Zhaozhou took Changsha (Changsha, a Chan master) as a friend and Nanquan as a teacher, so in discernment, it is not something that can be judged by gains and losses. The world calls it the Zhaozhou Barrier, and it may as well be said to be difficult to pass. Although Zhongni (Zhongni, Confucius) said, the divine turtle can show dreams to Yuanjun, but it cannot escape the net of Yuqie (Yuqie, a person's name). Intelligence has seventy-two drills, but there are no omissions in divination, yet it cannot avoid the calamity of being disemboweled. Thus, intelligence has its limitations, and supernatural powers have their shortcomings. Zhuangzi said: Duke Yuan of Song (Song Yuanjun, the name of a ruler) dreamed of a person with disheveled hair saying: 'I come from the abyss of Zailu, I am the envoy of the Qingjiang River, the residence of the River God. The fisherman Yuqie caught me.' Upon waking up, he divined this matter, and it was a divine turtle. The fisherman indeed had a person named Yuqie, who caught a white turtle with a net, its diameter was five feet. Duke Yuan wanted to release it, but the divination said: 'Kill the turtle to divine good fortune.' So he disemboweled the turtle, and there were seventy-two drill holes without any omissions in divination. This is the matter. Luopu (Luopu, a place name) said: If you want to know the upper-class people, they will not paste the teachings of the Buddhas and patriarchs on their foreheads, just like a turtle carrying a map and bringing about its own demise. The phoenix is entangled in a golden net and heads towards the heavens, what hope is there? The eight steeds of King Mu of Zhou (Zhou Muwang, the name of a king) had some that rode on clouds and ran faster than flying birds. Therefore, it is said that a fine steed chases the wind. This verse says that the old woman can examine monks, but she cannot avoid being seen through by Zhaozhou.
。趙州雖能勘婆。而不免瑯玡點檢。參禪謂之金屎法。不會如金。勘破如屎。所以道。說向人前不直錢。汝但離卻得失勝負情量。自然平欺婆子。下視趙州。若到萬松門下。不得點胸檐板。
第十一則雲門兩病
示眾云。無身人患疾。無手人合藥。無口人服食。無受人安樂。且道。膏肓之疾。如何調理。
舉。雲門大師云。光不透脫。有兩般病(還覺口乾舌縮么)一切處不明。面前有物是一(白日見鬼莫是眼花)透得一切法空。隱隱地似有個物相似。亦是光不透脫(早是結胸那堪喉閉)又法身亦有兩般病(禍不單行)得到法身為法執不忘。已見猶存。墮在法身邊是一(不唯邪崇更有家親)直饒透得。放過即不可(養病喪軀)子細點檢將來。有甚麼氣息。亦是病(醫博未離門又早𤺛病發)。
師云。越州乾峰和尚。法嗣洞山悟本。雲門遍參曾見師與曹山疏山。此則公案先有來源。乾峰示眾云。法身有三種病二種光。須是一一透得。更須知有向上一竅。雲門出衆云。只如庵內人。為甚不知庵外事。峰呵呵大笑。門云。猶是學人疑處。峰云。子是甚麼心行。門云。也要和尚相委悉。峰云。直須恁么始得穩坐地。門云。喏喏。乾峰道。法身有三種病。雲門道。法身有兩種病。萬松行腳時。諸方商量道
【現代漢語翻譯】 趙州（Zhaozhou，唐代禪師）雖然能夠勘驗老婆（popa，指老婦，此處指代有禪修經驗的人），但仍然免不了被瑯琊（Langye，禪師名）點檢。參禪如果執著于金屎法（jinshi fa，指執著于形式），就不會像金子一樣有價值，勘破了卻像糞便一樣無用。所以說，『說向人前不直錢』（shuoxiang ren qian bu zhiqian，說給別人聽不值錢）。你只要離開得失勝負的情感和思量，自然就能平等地對待老婆，輕視趙州。如果到了萬松（Wansong，禪師名）門下，就不能點胸檐板（dianxiong yanban，指自滿自大）。
第十一則 雲門兩病
示眾說：『無身人患疾，無手人合藥，無口人服食，無受人安樂。』（wushen ren huanji, wushou ren heyao, wukou ren fushi, wushou ren anle，沒有身體的人患病，沒有手的人配藥，沒有口的人服藥，沒有感受的人安樂）。那麼，膏肓之疾（gaohuang zhiji，指難以醫治的疾病），如何調理？
舉例說，雲門大師（Yunmen Dashi，禪師名）說：『光不透脫，有兩般病』（guang bu toutuo, you liangban bing，光明無法穿透，有兩種病）。（還覺得口乾舌燥嗎？）『一切處不明，面前有物是一』（yiqie chu buming, mianqian you wu shi yi，在任何地方都不清楚，面前有東西）。（大白天見鬼，莫非是眼花了？）『透得一切法空，隱隱地似有個物相似，亦是光不透脫』（toude yiqie fakong, yinyin de si you ge wu xiangsi, yi shi guang bu toutuo，即使領悟了一切法皆空，但隱隱約約覺得有個東西存在，也是光明無法穿透）。（早已經是胸口堵塞，更何況喉嚨閉塞？）『又法身亦有兩般病』（you fashen yi you liangban bing，法身也有兩種病）。（禍不單行）『得到法身為法執不忘，已見猶存，墮在法身邊是一』（dedao fashen wei fazhi bu wang, yi jian you cun, duo zai fashen bian shi yi，即使證得了法身，但對法的執著仍然沒有忘記，已經見到的仍然存在，這都是墮落在法身一邊）。（不僅有邪祟，更有家親）『直饒透得，放過即不可』（zhirao toude, fangguo ji bu ke，即使完全領悟了，放過也不可以）。（養病喪軀）『子細點檢將來，有甚麼氣息，亦是病』（zixi dian jian jianglai, you shenme qixi, yi shi bing，仔細檢查，有什麼氣息，也是病）。（醫生還沒離開門，又早已經舊病復發）。
師父說，越州乾峰和尚（Yuezhou Qianfeng Heshang，禪師名），是洞山悟本（Dongshan Wuben，禪師名）的法嗣，雲門（Yunmen，禪師名）遍參時曾經見過他和曹山（Caoshan，禪師名）、疏山（Shushan，禪師名）。這則公案先有來源。乾峰（Qianfeng，禪師名）示眾說：『法身有三種病二種光，須是一一透得，更須知有向上一竅』（fashen you sanzhong bing erzhong guang, xu shi yiyi toude, geng xu zhi you xiangshang yiqiao，法身有三種病，兩種光，必須一一領悟，更要知道有向上的一竅）。雲門（Yunmen，禪師名）出衆說：『只如庵內人，為甚不知庵外事？』（zhiru annai ren, wei shen buzhi anwai shi，就像庵里的人，為什麼不知道庵外的事？）。乾峰（Qianfeng，禪師名）呵呵大笑。雲門（Yunmen，禪師名）說：『猶是學人疑處』（you shi xueren yi chu，這還是學人疑惑的地方）。乾峰（Qianfeng，禪師名）說：『子是甚麼心行？』（zi shi shenme xinxing，你是什麼樣的心行？）。雲門（Yunmen，禪師名）說：『也要和尚相委悉』（ye yao heshang xiang weixi，也要和尚您詳細瞭解）。乾峰（Qianfeng，禪師名）說：『直須恁么始得穩坐地』（zhi xu renme shide wenzuo di，必須這樣才能穩坐）。雲門（Yunmen，禪師名）說：『喏喏』（nuonuo，是是）。乾峰（Qianfeng，禪師名）道：『法身有三種病』（fashen you sanzhong bing，法身有三種病）。雲門（Yunmen，禪師名）道：『法身有兩種病』（fashen you liangzhong bing，法身有兩種病）。萬松（Wansong，禪師名）行腳時，各方都在商量道
【English Translation】 Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty), although able to examine popas (popa, referring to old women, here referring to people with Zen practice experience), still could not avoid being inspected by Langye (Langye, a Chan master's name). If Chan practice is attached to the 'golden excrement dharma' (jinshi fa, referring to attachment to forms), it will not be as valuable as gold; breaking through it is like excrement, useless. Therefore, it is said, 'Saying it to others is not worth a penny' ('shuoxiang ren qian bu zhiqian', saying it to others is worthless). As long as you leave behind the emotions and thoughts of gain and loss, victory and defeat, you will naturally be able to treat popas equally and look down on Zhaozhou. If you come under the gate of Wansong (Wansong, a Chan master's name), you must not 'tap your chest with the eaves board' (dianxiong yanban, referring to being complacent and arrogant).
Eleventh Case: Yunmen's Two Illnesses
He addressed the assembly, saying: 'A person without a body suffers from illness, a person without hands prepares medicine, a person without a mouth takes medicine, a person without reception enjoys happiness' ('wushen ren huanji, wushou ren heyao, wukou ren fushi, wushou ren anle', a person without a body suffers from illness, a person without hands prepares medicine, a person without a mouth takes medicine, a person without reception enjoys happiness). Then, how to treat an incurable disease (gaohuang zhiji, referring to an incurable disease)?
For example, Great Master Yunmen (Yunmen Dashi, a Chan master's name) said: 'Light does not penetrate, there are two kinds of illnesses' ('guang bu toutuo, you liangban bing', light cannot penetrate, there are two kinds of illnesses). (Do you still feel dry mouth and tongue?) 'Everything is unclear, there is something in front of you' ('yiqie chu buming, mianqian you wu shi yi', everything is unclear, there is something in front of you). (Seeing a ghost in broad daylight, could it be that your eyes are blurred?) 'Even if you penetrate the emptiness of all dharmas, and there seems to be something vaguely similar, it is also that the light does not penetrate' ('toude yiqie fakong, yinyin de si you ge wu xiangsi, yi shi guang bu toutuo', even if you realize that all dharmas are empty, but vaguely feel that there is something, it is also that the light does not penetrate). (It is already chest tightness, let alone throat blockage?) 'Also, the Dharmakaya has two kinds of illnesses' ('you fashen yi you liangban bing', the Dharmakaya also has two kinds of illnesses). (Misfortunes never come singly) 'Attaining the Dharmakaya but not forgetting the attachment to the Dharma, what has been seen still exists, falling on the side of the Dharmakaya' ('dedao fashen wei fazhi bu wang, yi jian you cun, duo zai fashen bian shi yi', even if you attain the Dharmakaya, but the attachment to the Dharma is still not forgotten, what has been seen still exists, these are falling on the side of the Dharmakaya). (Not only are there evil spirits, but also family members) 'Even if you penetrate completely, it is not permissible to let it go' ('zhirao toude, fangguo ji bu ke', even if you fully understand, it is not permissible to let it go). (Nourishing illness and losing the body) 'Examine carefully, what kind of breath is there, it is also an illness' ('zixi dian jian jianglai, you shenme qixi, yi shi bing', examine carefully, what kind of breath is there, it is also an illness). (The doctor has not yet left the door, and the old illness has already relapsed).
The master said, the Venerable Qianfeng of Yuezhou (Yuezhou Qianfeng Heshang, a Chan master's name), is the Dharma heir of Dongshan Wuben (Dongshan Wuben, a Chan master's name). Yunmen (Yunmen, a Chan master's name) had seen him, Caoshan (Caoshan, a Chan master's name), and Shushan (Shushan, a Chan master's name) when he traveled everywhere. This case has a source. Qianfeng (Qianfeng, a Chan master's name) addressed the assembly, saying: 'The Dharmakaya has three kinds of illnesses and two kinds of light, you must penetrate them one by one, and you must know that there is an upward aperture' ('fashen you sanzhong bing erzhong guang, xu shi yiyi toude, geng xu zhi you xiangshang yiqiao', the Dharmakaya has three kinds of illnesses and two kinds of light, you must understand them one by one, and you must know that there is an upward aperture). Yunmen (Yunmen, a Chan master's name) came out and said: 'Just like the person in the hermitage, why doesn't he know the affairs outside the hermitage?' ('zhiru annai ren, wei shen buzhi anwai shi', just like the person in the hermitage, why doesn't he know the affairs outside the hermitage?). Qianfeng (Qianfeng, a Chan master's name) laughed heartily. Yunmen (Yunmen, a Chan master's name) said: 'This is still the place of doubt for the student' ('you shi xueren yi chu', this is still the place of doubt for the student). Qianfeng (Qianfeng, a Chan master's name) said: 'What is your mind practice?' ('zi shi shenme xinxing', what is your mind practice?). Yunmen (Yunmen, a Chan master's name) said: 'I also want the Venerable to know in detail' ('ye yao heshang xiang weixi', I also want the Venerable to know in detail). Qianfeng (Qianfeng, a Chan master's name) said: 'Only in this way can you sit firmly' ('zhi xu renme shide wenzuo di', only in this way can you sit firmly). Yunmen (Yunmen, a Chan master's name) said: 'Yes, yes' ('nuonuo', yes, yes). Qianfeng (Qianfeng, a Chan master's name) said: 'The Dharmakaya has three kinds of illnesses' ('fashen you sanzhong bing', the Dharmakaya has three kinds of illnesses). Yunmen (Yunmen, a Chan master's name) said: 'The Dharmakaya has two kinds of illnesses' ('fashen you liangzhong bing', the Dharmakaya has two kinds of illnesses). When Wansong (Wansong, a Chan master's name) traveled, all parties were discussing
。未到走作已到住著。透脫無依。是三種病。今言二種。少未到走作。后二種病顯然大同。佛眼和尚道。騎驢覓驢是一。騎驢了不肯下。亦是病。乃前二病少后一種。師家一期應病施方。各垂方便。其二種光。與光不透脫有兩般病。無別。且一切處不明面前有物是一者。洞山道。分明覿面別無真。爭奈迷頭還認影。若具把定乾坤眼。綿綿不漏絲毫。方得少分相應。又道。透得一切法空。隱隱地似有個物相似。亦是光不透脫。溈山所謂。無一法可當情。見猶在境。楞嚴經云。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。南院颙道。我當時如燈影里行相似。所以道。亦是光不透脫。洞上宗風。靜沈死水。動落今時。名二種病。爾但出不隨應。入不居空。外不尋枝。內不住定。自然三病。二光一時透脫。然後透脫不透脫。拈放一邊。子細點檢將來。有甚麼氣息。亦是病。如何得安樂去。更請天童診候。頌云。
森羅萬象許崢嶸(聽他何礙汝識得不為冤) 透脫無方礙眼睛(閃捧著榾桗) 掃彼門庭誰有力(拂跡成痕欲隱彌露) 隱人胸次自成情(心疑生暗鬼) 船橫野渡涵秋碧(死水浸卻) 棹入蘆花照雪明(住岸卻迷人) 串錦老漁懷就市(著本圖利) 飄飄一葉浪頭行(隨流得妙)
師
【現代漢語翻譯】 現代漢語譯本：未達到就想走動，已經達到卻執著于停留，透脫卻無所依傍，這都是病。現在說兩種病，缺少未達到就想走動，后兩種病顯然大同小異。佛眼和尚說：『騎著驢找驢是一種病，騎著驢卻不肯下來，也是病。』乃是前兩種病少，后一種病多。師家根據時機，應病施藥，各自垂示方便。這兩種光，與光不透脫沒有區別。而且在任何地方都不明白面前有東西，這是一種。洞山說：『分明面對面，別無真實，無奈迷頭還認影子。』如果具備把握乾坤的眼力，綿密不漏絲毫，才能稍微相應。又說：『透得一切法空，隱隱地好像有個東西相似，也是光不透脫。』溈山所說：『沒有一法可以符合情意，見解仍然停留在境界上。』《楞嚴經》說：『縱然滅盡一切見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影子。』南院颙說：『我當時好像在燈影里行走一樣。』所以說：『也是光不透脫。』洞上宗風，靜默沉寂如死水，動則落在當今。名為兩種病。你只要做到出不隨逐，入不居空，外不尋枝，內不住定，自然三種病、二種光一時透脫。然後將透脫與不透脫，放在一邊。仔細檢查將來，有什麼氣息？也是病。如何才能得到安樂呢？更請天童來診候。頌詞說： 森羅萬象，許它崢嶸（聽它有什麼妨礙？你識得它，就不算冤枉）。透脫沒有方向，反而礙了眼睛（閃躲著捧著火把）。 掃清他的門庭，誰有這個力量？（拂去痕跡，想要隱藏反而更加暴露）。隱藏在人的胸中，自然形成情執（心中疑惑，產生暗鬼）。 船橫在荒野的渡口，倒映著秋天的碧色（死水浸泡著）。船槳劃入蘆花深處，映照著雪的明亮（停靠在岸邊，反而迷惑了人）。 串錦的老漁翁，懷著去集市的打算（執著于本錢，圖謀利益）。飄飄蕩蕩，一片葉子在浪頭行走（隨波逐流，得到巧妙）。 師
【English Translation】 English version: Not yet arrived but wanting to move, already arrived but clinging to staying, penetrating but without reliance, these are all sicknesses. Now speaking of two sicknesses, lacking the wanting to move before arriving, the latter two sicknesses are obviously largely the same. Zen Master Foyan (佛眼和尚) said: 'Riding a donkey to find a donkey is one sickness, riding a donkey but unwilling to dismount is also a sickness.' This is the former two sicknesses being less, the latter one being more. Teachers, according to the occasion, prescribe medicine according to the sickness, each showing expedient means. These two kinds of light are no different from light not penetrating. Moreover, not understanding that there is something in front of you anywhere is one kind. Dongshan (洞山) said: 'Clearly face to face, there is no other truth, but helplessly the confused head still recognizes the shadow.' If you possess the eye to grasp the universe, meticulously without leaking a bit, then you can slightly correspond. It is also said: 'Penetrating all dharmas as empty, faintly seeming to have something similar, is also light not penetrating.' What Weishan (溈山) said: 'There is not one dharma that can accord with feelings, views still remain in the realm.' The Shurangama Sutra (楞嚴經) says: 'Even if you extinguish all seeing, hearing, awareness, and knowing, and inwardly guard tranquility and leisure, it is still the shadow of dharma dust discriminating matters.' Nanyuan Yong (南院颙) said: 'At that time, I was like walking in the shadows of lamps.' Therefore, it is said: 'It is also light not penetrating.' The Dongshan (洞山) school's style is quiet and still like dead water, moving and falling into the present. It is called two kinds of sicknesses. You only need to ensure that going out does not follow, entering does not dwell in emptiness, externally not seeking branches, internally not dwelling in stillness, and naturally the three sicknesses and two lights will penetrate at once. Then put penetrating and not penetrating aside. Carefully examine the future, what kind of breath is there? It is also a sickness. How can you obtain peace and happiness? Please ask Tiantong (天童) to diagnose. The myriad phenomena of the universe, allow them to be towering (What harm is there in listening to them? If you recognize them, you won't be wronged). Penetration without direction, on the contrary, obstructs the eyes (Dodging and holding a firebrand). Sweeping away his courtyard, who has this power? (Brushing away traces, wanting to hide only reveals more). Hiding in people's hearts, naturally forms emotional attachments (Doubts in the heart, giving rise to dark ghosts). The boat lies across the wild ferry, reflecting the autumn green (Dead water soaking). The oars enter the depths of the reeds, illuminating the brightness of the snow (Mooring on the shore, on the contrary, confuses people). The old fisherman stringing brocade, cherishes the intention of going to the market (Clinging to capital, plotting for profit). Drifting and swaying, a leaf travels on the crest of the waves (Following the flow, obtaining subtlety). Teacher
舉。法句經云。森羅及萬象一法之所印。一即萬萬即一。即此物。非他物。一任崢嶸磊落。荒田不揀草。凈地卻迷人。直饒透脫無方正是礙眼睛處。圓覺經道。于諸妄心。亦不息滅。洞山道。靈苗瑞草。野父愁耘。何必掃彼門庭。空一切法。雲門道。一切處不明。面前有物是一。不是教爾除幻境滅幻心。別覓透脫處。三祖道。六塵不惡。還同正覺。與圓覺經知幻即離。不作方便。離幻即覺亦無漸次。便見作止任滅。如金剛與泥人揩背也。又道。隱人胸次自成情。此頌隱隱地似有個物相似。正是圓覺存我覺我。潛續如命。細四相病。故普覺云。大悲世尊快說禪病。舡橫野渡涵秋碧。此頌得到法身。纜舡于澄源湛水。疏山以法身為枯樁。此真系驢橛也。直待撥轉舡子。未免棹入蘆花照雪明處。到此清光照眼似迷家。明白轉身還墮位。此頌直饒透得。放過即不可。到此雲門道盡。天童頌徹也。然後要見雲門意旨天童眼目。這裡便是計利害處。如何是雲門意旨。不見道。子細點檢將來。有什麼氣息。亦是病。雲門但指其病不說治法。如何是天童眼目。述雲門治方。云。串錦老漁懷就市。飄飄一葉浪頭行。雲門大意。在入廛垂手不避風波。可謂自病既除。復愍他疾。凈名之心也。還知么。病多諳藥性。得效敢傳方。
第十
【現代漢語翻譯】 現代漢語譯本： 舉例。《法句經》說：『森羅萬象皆由一法所印證。』一即是萬，萬即是一。就是這個東西，不是其他東西。任憑它如何崢嶸磊落，荒田不會挑揀野草，乾淨的地方反而使人迷惑。即使能夠完全透脫，沒有阻礙，那『正是礙眼睛處』。《圓覺經》說：『對於各種虛妄的心念，也不要試圖去息滅。』洞山說：『靈苗瑞草，農夫卻為除草而發愁。』何必掃除那些門庭，空掉一切法呢？雲門說：『一切處都不明白，面前有個東西存在。』這不是教你去除幻境，滅掉幻心，另外尋找透脫之處。三祖說：『六塵本身沒有善惡，與真正的覺悟相同。』與《圓覺經》所說的『知道是幻象就離開它，不假借任何方便，離開幻象就是覺悟，也沒有漸進的過程』相合。這樣就能明白作止任滅，就像金剛與泥人互相搓背一樣。又說：『隱藏在人的胸中，自然形成情感。』這句偈語隱隱約約地好像有個東西存在，這正是圓覺經所說的『存我覺我』，暗中延續如命，是細微的四相病。所以普覺說：『大悲世尊，您快說說禪病吧！』『船橫在野渡口，倒映著秋天的碧色。』這句偈語是說得到了法身，把船纜繫在澄澈的水源處。疏山把法身比作枯樁，這真是系驢的木樁啊！等到撥轉船頭，難免會搖槳進入蘆花照雪的明亮之處。到了這裡，清光照眼，好像迷失了家。明白轉身，還是會墮落到原來的位置。這句偈語是說即使透徹了，放過也不可以。到了這裡，雲門已經說盡，天童也已經頌完。然後要見雲門的意旨和天童的眼目，這裡就是計較利害的地方。什麼是雲門的意旨？不是說：『仔細檢查將來，有什麼氣息？』這也是病。雲門只是指出病癥，不說治療方法。什麼是天童的眼目？述說雲門的治療方法，說：『串錦的老漁翁懷著到市場去的想法，飄飄蕩蕩地乘著一片葉子在浪頭上行走。』雲門的大意，在於進入塵世，垂手幫助他人，不躲避風波，可以說是自己病已經除了，又憐憫他人的疾病，是凈名居士的心啊！還知道嗎？病多了就熟悉藥性，有效就敢於傳授藥方。
第十
【English Translation】 English version: For example, the Faju Jing (Dhammapada, a collection of sayings of the Buddha) says, 'All phenomena are imprinted by one Dharma.' One is all, and all is one. It is this thing, not another thing. Let it be rugged and distinct as it may, barren fields do not discriminate against weeds, while clean places are more likely to mislead people. Even if one can completely break through without obstruction, that 'is precisely where the eyes are hindered.' The Yuanjue Jing (Sutra of Perfect Enlightenment) says, 'Regarding all deluded thoughts, do not try to extinguish them.' Dongshan said, 'Auspicious seedlings and lucky grasses, yet the wild father worries about weeding.' Why sweep those courtyards and empty all dharmas? Yunmen said, 'Everywhere is unclear, there is something in front of you.' This is not teaching you to remove illusory realms and extinguish illusory minds, seeking another place to break through. The Third Patriarch said, 'The six dusts are not evil, they are the same as true enlightenment.' This aligns with the Yuanjue Jing's saying, 'Knowing it is an illusion, then leave it, without resorting to any expedient means; leaving the illusion is enlightenment, and there is no gradual process.' Then one can understand making, stopping, letting go, and extinguishing, just like a Vajra (diamond being) and a mud man rubbing each other's backs. It also says, 'Hidden in one's heart, emotions naturally form.' This verse vaguely seems to have something similar, which is precisely the Yuanjue Jing's 'preserving my awareness of myself,' secretly continuing as if it were life, a subtle disease of the four marks. Therefore, Pujue said, 'Great compassionate World Honored One, please quickly speak of Chan sickness!' 'A boat lies across the wild ferry, reflecting the autumn green.' This verse speaks of attaining the Dharmakaya (body of the Dharma), mooring the boat at the clear source of still water. Shushan compares the Dharmakaya to a withered stump, which is truly a stake for tethering a donkey! Waiting until the boat is turned around, one cannot avoid rowing into the bright place where reeds reflect the snow. Arriving here, the clear light shines on the eyes, as if lost from home. Understanding and turning around, one still falls back to the original position. This verse means that even if one penetrates it, letting it go is not permissible. Reaching this point, Yunmen has said everything, and Tiantong has also completed the verse. Then one must see Yunmen's intention and Tiantong's eye. This is where one calculates gains and losses. What is Yunmen's intention? Doesn't it say, 'Carefully examine what is coming, what kind of breath is there?' This is also a sickness. Yunmen only points out the sickness, but does not speak of the cure. What is Tiantong's eye? Describing Yunmen's method of treatment, saying, 'The old fisherman stringing brocade cherishes the idea of going to the market, drifting on a leaf on the waves.' Yunmen's main idea is to enter the city and extend a helping hand without avoiding the wind and waves, which can be said to be curing one's own illness and also pitying the illnesses of others, which is the heart of Vimalakirti (Net Ming)! Do you know? With many illnesses, one becomes familiar with the properties of medicine, and if it is effective, one dares to transmit the prescription.
Chapter Ten
二則地藏種田
示眾云。才士筆耕。辯士舌耕。我衲僧家。慵看露地白牛。不顧無根瑞草。如何度日。
舉。地藏問修山主。甚處來(道不知來處得么)修云。南方來(好與下載)藏云。南方近日佛法如何(行說好話)修云。商量浩浩地(低聲)藏云。爭如我這裡種田博飯吃(少賣弄)修云。爭奈三界何(猶有這個在)藏云。爾喚甚麼作三界(南方猶可北方更曬)。
師云。漳州羅漢院桂琛禪師。漳州牧王公。于閩城西石山。建地藏院。請師住。逾紀遷漳州羅漢。故師又名地藏。修山主。法眼。悟空。進山主。結友之湖外。至漳州阻雨雪。溪漲。寓城西地藏院。圍爐視地藏。若無人。藏欲驗之亦附火。乃曰。有事相借問得否。修曰。有事請問。藏曰。山河大地與諸尚座。是同是別。修曰。是別。藏豎兩指。修急曰。是同是同。藏亦豎兩指起去。法眼曰。院主豎兩指其意如何。修曰。亂與。眼曰。不得粗心欺他。修曰。鼠口豈有象牙。次日辭行。前至宿處。眼曰。兄輩前去。吾依地藏。或有長處。無則復來相尋。眼既久參。修等三人亦至地藏。遂問。南方佛法近日如何。當時只好。道與此方常日一般。卻云商量浩浩地。自領出頭也不知。藏云。爭如我這裡種田博飯吃。當時便好。道恁么則非但南方也
【現代漢語翻譯】 現代漢語譯本 二則地藏種田
示眾說：『才子用筆耕耘，辯士用舌頭耕耘。我們出家人，懶得看露地上的白牛，不顧無根的瑞草，如何度日呢？』
舉例：地藏問修山主：『從哪裡來？』（不說不知道來處可以嗎？）修回答：『從南方來。』（好，給你記上一筆。）地藏問：『南方最近佛法如何？』（盡說好聽的。）修回答：『商量得沸沸揚揚。』（小聲嘀咕）地藏說：『怎比得上我在這裡種田換飯吃？』（少賣弄）修回答：『那三界怎麼辦呢？』（還有這個在。）地藏說：『你把什麼叫做三界？』（南方還算好的，北方更糟糕。）
師父說：漳州羅漢院的桂琛禪師，漳州牧王公，在閩城西石山，建造地藏院，請桂琛禪師來住持。過了一段時間，桂琛禪師遷到漳州羅漢院，所以又叫地藏。修山主、法眼、悟空、進山主，在湖外結為朋友，到漳州時被雨雪阻擋，溪水上漲，就住在城西地藏院。他們圍著火爐看地藏，好像沒看到人一樣。地藏想試探他們，也靠近火爐，於是說：『有件事想請教，可以嗎？』修回答：『有事請問。』地藏問：『山河大地與各位禪師，是相同還是不同？』修回答：『是不同。』地藏豎起兩根手指。修急忙說：『是相同，是相同。』地藏也豎起兩根手指，然後離開了。法眼問：『院主豎起兩根手指，是什麼意思？』修回答：『胡說八道。』法眼說：『不要粗心大意地欺騙他。』修回答：『老鼠嘴裡哪裡會有象牙？』第二天，他們告辭要走。走到之前住的地方，法眼說：『各位先走，我依止地藏，或許有長處，如果沒有，再回來找你們。』法眼因為長期參禪，修等三人也到了地藏那裡，於是問：『南方佛法最近如何？』當時最好回答：『和這裡平常一樣。』卻說商量得沸沸揚揚。自己領會出頭也不知道。地藏說：『怎比得上我在這裡種田換飯吃。』當時就應該回答：『既然這樣，那麼非但南方也是如此。
【English Translation】 English version Second, Dizang Cultivates the Fields
The master addressed the assembly, saying: 'Talented scholars cultivate with their pens, eloquent speakers cultivate with their tongues. We monks are too lazy to look at the white oxen in the open fields and disregard the rootless auspicious grass. How do we make a living?'
Example: Dizang (Earth Treasury Bodhisattva) asked Xiu (cultivator) Mountain Master: 'Where do you come from?' (Is it acceptable not to know where one comes from?) Xiu replied: 'From the South.' (Good, I'll make a note of that.) Dizang asked: 'How is the Buddhadharma in the South recently?' (Always saying nice things.) Xiu replied: 'They are discussing it noisily.' (In a low voice.) Dizang said: 'How does that compare to me cultivating the fields here to earn a living?' (Stop showing off.) Xiu replied: 'What about the Three Realms?' (Still thinking about that.) Dizang said: 'What do you call the Three Realms?' (The South is still okay, the North is even worse.)
The master said: 'Chan Master Guichen of Luohan Monastery in Zhangzhou, and Wang Gong, the governor of Zhangzhou, built Dizang Monastery on Stone Mountain west of Min City and invited the master to reside there. After some time, Chan Master Guichen moved to Luohan Monastery in Zhangzhou, so he was also called Dizang. Xiu Mountain Master, Fayan (Dharma Eye), Wukong (Aware of Emptiness), and Jin Mountain Master became friends outside the lake. When they arrived in Zhangzhou, they were blocked by rain and snow, and the stream rose, so they stayed at Dizang Monastery west of the city. They sat around the stove looking at Dizang as if they didn't see him. Dizang wanted to test them, so he also approached the stove and said: 'May I ask you something?' Xiu replied: 'Please ask.' Dizang asked: 'Are the mountains, rivers, and earth the same as or different from you venerable monks?' Xiu replied: 'Different.' Dizang raised two fingers. Xiu hurriedly said: 'The same, the same.' Dizang also raised two fingers and left. Fayan asked: 'What did the abbot mean by raising two fingers?' Xiu replied: 'Nonsense.' Fayan said: 'Don't be careless and deceive him.' Xiu replied: 'How can there be ivory in a rat's mouth?' The next day, they bid farewell and were about to leave. When they arrived at their previous lodging, Fayan said: 'You go ahead, I will rely on Dizang, perhaps there is something to be gained. If not, I will come back to find you.' Because Fayan had practiced Chan for a long time, Xiu and the other two also went to Dizang and asked: 'How is the Buddhadharma in the South recently?' At that time, it would have been best to answer: 'The same as usual here.' But instead, he said that they were discussing it noisily. He didn't even know how to lead himself out of the situation. Dizang said: 'How does that compare to me cultivating the fields here to earn a living?' At that time, he should have answered: 'Since that's the case, then not only the South is like that.
。更道爭奈三界何。帶累他南方禪客。俗氣也不除。藏為慈悲之故。有落草之談。道爾喚甚麼作三界。不如只道個老僧種田事忙。免得天童一狀領過。頌云。
宗說般般盡強為(今日不著便) 流傳耳口便支離(眾僧莫怪) 種田博飯家常事(不可別有) 不是飽參人不知(要知作么) 參飽明知無所求(更須請益天童一遍) 子房終不貴封侯(也是靈龜曳尾) 忘機歸去同魚鳥(隨流得妙) 濯足滄浪煙木秋(受用不盡)
師云。清涼道。宗通自修行。說通示未悟。本出楞伽經。佛告大慧。有二種通。宗通者。為緣自得勝進相。遠離言說文字妄想。趣無漏界。緣自覺趣。光明輝發。是名宗通相。云何說通相。謂說九部種種教法。離異不異有無等相。以巧方便。如應說法。是名說通相。講徒云。說通。宗不通。如日被云籠。宗通。說不通。如蛇入竹個。宗通。說亦通。如日處虛空。宗說俱不通。如犬吠茅叢。既分宗說。已是兩岐。那堪禪分五派。教列三乘。箇中一亦不立。皆強為也。何況出口入耳。請益拈頌。葛藤引蔓過新羅。鞏縣茶瓶湯不絕。非但南方商量浩浩地。若是道火不燒口底人。辯似懸河元無一字。種田博飯雖是家常。其奈不是飽參不知其趣。古人深山裡。钁頭邊。折腳鐺中。煮
脫粟飯。富不過知足。一世不求人。貴不過清閑。何須印如斗。所以道。參飽明知無所求。子房終不貴封侯。史記漢六年封功臣。或謂張良未嘗有戰鬥功。高帝曰。運籌帷幄之中。決勝千里之外。子房功也。使自擇齊三萬戶。良曰。始臣下邳與上會留。此天以臣授陛下。用臣計而幸時中。臣愿封留足矣。不敢當三萬戶。此頌不必開堂演法敩南方也。離騷經漁父歌曰。滄浪之水清兮。可以濯我纓。滄浪之水濁兮。可以濯我足。此乃猿鶴共處。魚鳥同遊。且道。是甚麼人。本色檐板漢。
第十三臨際瞎驢
示眾云。一向為人不知有己。直須盡法不管無民。須是拗折木枕惡手腳。臨行之際合作么生。
舉。臨際將示滅。囑三聖(老婆臨死三回別)吾遷化后。不得滅卻吾正法眼藏(著甚死急)聖云。爭敢滅卻和尚正法眼藏(佯小心故大膽)際云。忽有人問汝。作么生對(虎口裡橫身)聖便喝(當機不讓父)際云。誰知。吾正法眼藏向這瞎驢邊滅卻(重賞之下必有勇夫)。
師云。臨際囑三聖不得滅卻吾正法眼藏。此與興化謂克賓維那汝不久為唱道之師。罰饡飯出院。機用一般。其實此事。千佛出世不增。千聖入滅不減。豈一三聖能興滅哉。古人臨終顯發此事。亦表眾中有人。果然三聖出雲。爭敢滅卻
【現代漢語翻譯】 現代漢語譯本 脫粟飯（粗糧飯）。富有莫過於知足。一輩子不求人。尊貴莫過於清閑。何必需要像斗一樣大的官印？所以說，參禪飽滿自然明白沒有什麼可求的。張良最終也不看重封侯。《史記·漢六年》記載分封功臣，有人說張良未曾有過戰鬥的功勞。高帝（劉邦）說：『在營帳中出謀劃策，在千里之外決勝，這是張良的功勞。』讓他自己選擇齊地三萬戶作為封地，張良說：『當初我在下邳與您相遇在留縣，這是上天把臣賜予陛下。您採用我的計策而僥倖成功。我希望被封在留縣就足夠了，不敢當三萬戶。』這讚頌不必開設佛堂演說佛法，效仿南方禪宗。離騷經漁父歌說：『滄浪的水清啊，可以洗我的帽纓；滄浪的水濁啊，可以洗我的腳。』這是猿猴和仙鶴共同居住，魚和鳥一同嬉遊。且說，這是什麼人？是本色的老實人。
第十三 臨濟瞎驢
開示大眾說：『一向只為人著想而不知為自己著想，一定要用盡一切方法而不顧及民眾。』必須是拗斷木枕的惡漢。臨終之際該如何是好？
舉例。臨濟將要示寂時，囑咐三聖（就像老太婆臨死前再三叮囑一樣）：『我遷化之後，不得滅卻我的正法眼藏（急什麼）！』三聖說：『怎敢滅卻和尚您的正法眼藏（假裝小心，實則大膽）！』臨濟說：『如果有人問你，你如何回答（在老虎口中挺身而出）？』三聖便喝（當機立斷，不讓父親）。臨濟說：『誰知道，我的正法眼藏向這瞎驢邊滅卻（重賞之下必有勇夫）！』
我說：臨濟囑咐三聖不得滅卻我的正法眼藏，這和興化對克賓維那說你不久將成為說法之師，罰齋飯出院，機用是一樣的。其實這件事，即使千佛出世也不會增加什麼，即使千聖入滅也不會減少什麼，難道是一個三聖能夠使其興盛或衰敗的嗎？古人臨終時顯發這件事，也是表明眾人中有人。果然三聖說：『怎敢滅卻？』
【English Translation】 English version Tuosu rice (coarse grain rice). Wealth is no more than contentment. A lifetime without asking for help from others. Nobility is no more than leisure. Why need a seal as big as a dipper? Therefore, it is said, 'When Chan practice is full, one naturally understands there is nothing to seek.' Zhang Liang ultimately did not value being enfeoffed as a marquis. The 'Records of the Grand Historian, Sixth Year of Han' records the enfeoffment of meritorious officials. Someone said that Zhang Liang had never had any combat merits. Emperor Gao (Liu Bang) said, 'Planning strategies in the tent, deciding victory thousands of miles away, this is Zhang Liang's merit.' Letting him choose 30,000 households in Qi as his fief, Zhang Liang said, 'Initially, I met you in Xiapi and stayed in Liu County. This is Heaven bestowing me upon Your Majesty. You adopted my strategies and were fortunate to succeed. I wish to be enfeoffed in Liu County, which is enough. I dare not accept 30,000 households.' This praise does not need to open a Dharma hall to preach the Dharma, imitating the Southern Chan school. The Fisherman's Song in the 'Li Sao' says, 'When the waters of the Canglang are clear, I can wash my tassels; when the waters of the Canglang are muddy, I can wash my feet.' This is where monkeys and cranes live together, and fish and birds play together. And say, what kind of person is this? He is a true and honest person.
Thirteenth: Linji's Blind Donkey
Instructing the assembly, he said: 'Always thinking of others and not thinking of oneself, one must use all methods without regard for the people.' One must be a brute who breaks wooden pillows. What should one do at the time of death?
For example, when Linji was about to enter Nirvana, he instructed Sansheng (like an old woman repeatedly instructing before death): 'After I pass away, you must not extinguish my Eye-Treasury of the True Dharma (what's the rush)?' Sansheng said, 'How dare I extinguish your Eye-Treasury of the True Dharma (feigning caution, but actually bold)?' Linji said, 'If someone asks you, how will you answer (standing out in the tiger's mouth)?' Sansheng then shouted (decisive, not yielding to his father). Linji said, 'Who knows, my Eye-Treasury of the True Dharma is extinguished by this blind donkey (there must be brave men under heavy reward)!'
I say: Linji instructed Sansheng not to extinguish my Eye-Treasury of the True Dharma. This is the same as Xinghua saying to Kebin, the director, that you will soon become a Dharma-speaking teacher, and punishing him with vegetarian meals and expulsion from the monastery. The function is the same. In fact, this matter, even if a thousand Buddhas appear in the world, it will not increase anything; even if a thousand sages enter Nirvana, it will not decrease anything. How can one Sansheng make it prosper or decline? The ancients revealed this matter at the time of death, also indicating that there are people among the assembly. Indeed, Sansheng said, 'How dare I extinguish it?'
和尚正法眼藏。如人被罵不甘者承頭。當時便與本分草料。正法眼藏。未到滅卻。卻道。忽有人問汝作么生對。當斷不斷。返招其亂。聖便喝。上代下世。門裡出身。耳聾三日以來。不似而今這喝。際云。誰知吾正法眼藏。向這瞎驢邊滅卻。當時臨際門風。自有正令。可惜放過。不知天童如何判斷。頌云。
信衣半夜付盧能(賊兒賊智) 攪攪黃梅七百僧(上樑不正) 臨際一枝正法眼(半明半暗全在今朝) 瞎驢滅卻得人憎。(心甜口苦) 心心相印(販私鹽漢) 祖祖傳燈(鑿壁偷光) 夷平海岳。(拳倒黃鶴樓踢翻鸚鵡洲) 變化鹍鵬(翻手是云覆手是雨) 只個名言難比擬(猶嫌少在) 大都手段解翻騰(正法眼藏猶在)
師云。黃梅密付。二十年。南北紛爭。臨際明傳。至今有人不薦。這般手段。直得鯤鵬變化。海岳夷平。大溈秀云。古者忍死待來。因何正法眼藏。卻向瞎驢邊滅卻。臨際行計速速。三聖又卻匆匆。因斯父子情忘。遂使後人失望。若不得流水。還應過別山。本錄三聖便禮拜。未當好心。臨際乃付偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。偈畢儼然而逝。此公案天童拈到恰好處便休。三聖禮拜。臨際說偈。大有放過輕舍處。還有
【現代漢語翻譯】 現代漢語譯本： 和尚的正法眼藏（Shōbōgenzō，指佛法真髓）。就像有人被罵，心懷不甘，自討沒趣。當時就應該給予本分草料（指應安於本分，不生妄念）。正法眼藏，並非真的滅卻。卻說，如果有人問你如何應對，當斷不斷，反受其亂。聖（指三聖慧然）便喝斥。上代下世，門裡出身（指代代相傳的禪宗法脈）。耳聾三日以來，不似而今這喝（指三日前的棒喝與今日不同）。臨濟（指臨濟義玄）說，誰知我的正法眼藏，向這瞎驢邊滅卻。當時臨濟門風，自有正令（指臨濟宗的規矩法度）。可惜放過。不知天童（指天童如凈）如何判斷。頌詞說： 『信衣半夜付盧能（Lú néng）（指六祖慧能，賊兒賊智）。攪攪黃梅七百僧（指黃梅禪宗道場，上樑不正）。臨濟一枝正法眼（半明半暗全在今朝）。瞎驢滅卻得人憎（心甜口苦）。 心心相印（販私鹽漢）。祖祖傳燈（鑿壁偷光）。夷平海岳（拳倒黃鶴樓踢翻鸚鵡洲）。 變化鯤鵬（翻手是云覆手是雨）。只個名言難比擬（猶嫌少在）。 大都手段解翻騰（正法眼藏猶在）。』 天童老師說，黃梅（指黃梅五祖弘忍）秘密傳授，二十年，南北紛爭。臨濟明白傳授，至今有人不理解。這般手段，直使得鯤鵬變化，海岳夷平。大溈秀云（指溈山靈佑），古人忍死待來。因何正法眼藏，卻向瞎驢邊滅卻？臨濟行事迅速，三聖（指三聖慧然）又卻匆匆。因此父子情忘，遂使後人失望。若不得流水，還應過別山。本錄三聖便禮拜，未當好心。臨濟乃付偈曰：『㳂流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨。』偈畢儼然而逝。此公案天童拈到恰好處便休。三聖禮拜，臨濟說偈，大有放過輕舍處，還有（未完）。
【English Translation】 English version: The Shōbōgenzō (正法眼藏, the Eye and Treasury of the True Dharma) of a monk. It's like a person who, when scolded, feels resentful and invites trouble. At that time, one should simply give them their share of grass and fodder (meaning to be content with one's lot and not give rise to delusions). The Shōbōgenzō is not truly extinguished. Yet, it is said, if someone asks you how to respond, to hesitate in making a decision only invites further chaos. Holy (referring to Sansheng Huiran) then shouts. From generation to generation, born within the gate (referring to the lineage of Zen Buddhism passed down through generations). Since being deaf for three days, this shout is unlike the one today (referring to the difference between the shout three days ago and today). Linji (referring to Linji Yixuan) said, who knows that my Shōbōgenzō was extinguished by this blind donkey. At that time, the Linji school had its own proper rules and regulations. It's a pity it was let go. I wonder how Tiantong (referring to Tiantong Rujing) would judge it. The verse says: 'The robe of faith was secretly given to Lú néng (盧能, referring to the Sixth Patriarch Huineng, a clever thief). Stirring up the seven hundred monks of Huangmei (黃梅, referring to the Huangmei Chan monastery, the upper beam is not straight). The one branch of the Shōbōgenzō of Linji (half-bright and half-dark, all lies in this moment). The blind donkey extinguished it, earning people's hatred (sweet in the heart, bitter in the mouth).' 'Mind-to-mind transmission (smuggling salt). Ancestor to ancestor, passing on the lamp (carving a hole in the wall to steal light). Leveling mountains and seas (knocking down the Yellow Crane Tower with a punch, kicking over Parrot Island).' 'Transforming into a Kunpeng (鯤鵬, turning the hand is cloud, turning it back is rain). This single expression is hard to compare (still feeling it's not enough).' 'For the most part, the means can be overturned (the Shōbōgenzō is still there).' Teacher Tiantong said, Huangmei (referring to the Fifth Patriarch Hongren of Huangmei) secretly transmitted it, and for twenty years, there was strife between the North and South. Linji clearly transmitted it, yet even now, some people do not understand. These kinds of means directly cause the Kunpeng to transform and the mountains and seas to be leveled. Great Gui Xiuyun (referring to Guishan Lingyou), the ancients endured death waiting to come. Why is it that the Shōbōgenzō was extinguished by the blind donkey? Linji acted swiftly, and Sansheng (referring to Sansheng Huiran) was also hurried. Because of this, the father-son relationship was forgotten, causing later generations to be disappointed. If you cannot get flowing water, you should pass over to another mountain. The original record says that Sansheng then bowed, but it was not a good intention. Linji then gave a verse, saying: 'Ceaselessly following the stream, ask what it is like. The true illumination is boundless, tell it to him. Separated from form, separated from name, people do not receive it. After using the hair-splitting sword, it must be sharpened quickly.' After the verse, he passed away solemnly. Tiantong picked up this koan and stopped at just the right place. Sansheng bowed, Linji spoke the verse, there was much letting go and light abandonment, and there is still (unfinished).
與古人出氣底么。險。
第十四則廓侍過茶
示眾云。探竿在手。影草隨身。有時鐵裹綿團。有時錦包特石。以剛決柔則故是。逢強即弱事如何。
舉。廓侍者問德山。從上諸聖向什麼處去也(在你鼻孔里)山云。作么作么(迅雷不及掩耳)廓云。敕點飛龍馬。跛鱉出頭來(家富兒嬌)山便休去(饒人不是癡)來日山浴出。廓過茶與山。山撫廓背一下(斷送上竿頭)廓云。這老漢方始瞥地(覆車同轍)山又休去(虎頭虎尾一時收)。
師云。德山尋常。敲風打雨。呵佛罵祖。這僧過犯彌天。為甚卻放過。殊不知。撲牛不用索。殺人不用刀。幾曾放過來。老黃龍道。德山持聾作啞。雖然暗得便宜。廓公掩耳偷鈴。爭奈傍觀者丑。萬松道。豈止偷鈴。如九重淵底。驪龍頷下。抉珠正值龍睡。若覺時必為齏粉。大溈喆云。若不登龍門。焉知滄海寬。直饒浪擊千尋。爭奈龍王不顧。萬松道。纖鱗片甲不足為怪。佛果道。德山直是惡手腳。見這僧不是受鉆錘底人。所以便休去。萬松道。古人遇物臨機。各有方便。山謂巖頭曰。爾已後向老僧頭上屙去在。巖頭後來。果謂大小德山不會末後句。古人抑揚縱奪。豈得失勝負可拘。黃龍大溈只舉大綱。更看。天童頌出深細。頌云。
覿面來時作者知(昧
【現代漢語翻譯】 現代漢語譯本：
與古人出氣一樣嗎？危險！
第十四則 廓侍者過茶
示眾說：『探竿在手，影草隨身。有時鐵裹綿團，有時錦包特石。以剛決柔，本來就是這樣。逢強即弱，事情又該如何？』
舉例：廓侍者問德山：『從上來的諸位聖人，都到什麼地方去了呢？』（在你鼻孔里）德山說：『作么作么？』（迅雷不及掩耳）廓說：『敕點飛龍馬，跛鱉出頭來。』（家富兒嬌）德山便停止不說了。（饒人不是癡）第二天，德山洗浴出來，廓遞茶給德山。德山撫摸廓的背一下。（斷送上竿頭）廓說：『這老漢才剛剛開始明白。』（覆車同轍）德山又停止不說了。（虎頭虎尾一時收）
我說：德山平常，敲風打雨，呵佛罵祖。這僧人過犯彌天，為什麼卻放過他？殊不知，撲牛不用索，殺人不用刀。幾曾放過他？老黃龍說：『德山裝聾作啞，雖然暗中得了便宜，廓公掩耳盜鈴，怎奈旁邊觀看的人覺得醜陋。』萬松說：『豈止是偷鈴，如同九重深淵底下，驪龍的下巴，取珠子正值龍睡著的時候，如果龍醒來必定被碾成粉末。』大溈喆說：『若不登上龍門，怎知滄海寬廣。縱然波浪沖擊千尋，怎奈龍王不顧。』萬松說：『纖細的鱗片甲殼不足為怪。』佛果說：『德山真是惡毒的手段，見這僧人不是能受得了錘鍊的人，所以便停止不說了。』萬松說：『古人遇物臨機，各有方便。』德山對巖頭說：『你以後要在老僧頭上拉屎。』巖頭後來，果然說大小德山不會末後句。古人抑揚縱奪，哪裡能以得失勝負來拘泥。黃龍大溈只舉出大綱，再看天童頌出深細。
頌曰：
『覿面來時作者知（昧』 English version:
Is it the same as the ancients exhaling? Dangerous!
Case 14: Kuo, the attendant, offers tea
He addressed the assembly, saying: 'With a probing pole in hand, and a shadow-casting plant by your side. Sometimes it's iron wrapped in cotton, sometimes it's brocade covering a special stone. To resolve the soft with the hard is naturally so. But what about meeting strength with weakness?'
Example: Attendant Kuo asked Deshan, 'Where have all the sages of the past gone?' (In your nostrils) Deshan said, 'What? What?' (Thunderclap doesn't allow covering ears) Kuo said, 'An imperial decree appoints a flying dragon horse, a lame turtle emerges.' (A wealthy family spoils their child) Deshan then stopped speaking. (Forgiving others isn't foolishness) The next day, Deshan finished bathing, and Kuo offered tea to Deshan. Deshan patted Kuo's back. (Sending him further up the pole) Kuo said, 'This old man is only just beginning to understand.' (An overturned cart follows the same track) Deshan stopped speaking again. (A tiger's head and tail are collected at once)
I say: Deshan was usually, 'knocking the wind and beating the rain,' scolding the Buddhas and cursing the patriarchs. This monk's transgressions fill the sky, why was he let off? Little does he know, to lasso a cow, no rope is needed; to kill a man, no knife is needed. When has he ever let him off? Old Huanglong said: 'Deshan pretended to be deaf and mute, although he secretly gained an advantage, Kuo stole the bell with his ears covered, but those watching from the side found it ugly.' Wansong said: 'It's more than just stealing a bell, it's like at the bottom of the ninefold abyss, under the chin of the black dragon, taking the pearl just as the dragon is sleeping, if the dragon wakes up, it will surely be crushed into powder.' Dawei Zhe said: 'If you don't climb the Dragon Gate, how can you know the vastness of the sea? Even if the waves crash a thousand fathoms, the Dragon King doesn't care.' Wansong said: 'Slender scales and small armor are not worth mentioning.' Foguo said: 'Deshan's methods are truly vicious, seeing that this monk is not someone who can withstand hammering, so he stopped speaking.' Wansong said: 'The ancients met things and responded to the occasion, each had their own expedient means.' Deshan said to Yantou: 'In the future, you will shit on this old monk's head.' Later, Yantou indeed said that neither big nor small Deshan understood the final phrase. The ancients' praise and suppression, seizing and releasing, how can they be bound by gains and losses? Huanglong and Dawei only raised the main points, let's look at how Tiantong praises the deep and subtle.
Poem:
'When coming face to face, the author knows (ignorance'
【English Translation】 Is it the same as the ancients exhaling? Dangerous! Case 14: Kuo, the attendant, offers tea He addressed the assembly, saying: 'With a probing pole in hand, and a shadow-casting plant by your side. Sometimes it's 'iron wrapped in cotton', sometimes it's 'brocade covering a special stone'. To resolve the soft with the hard is naturally so. But what about meeting strength with weakness?' Example: Attendant Kuo asked Deshan (a Zen master), 'Where have all the sages of the past gone?' (In your nostrils) Deshan said, 'What? What?' (Thunderclap doesn't allow covering ears) Kuo said, 'An imperial decree appoints a flying dragon horse, a lame turtle emerges.' (A wealthy family spoils their child) Deshan then stopped speaking. (Forgiving others isn't foolishness) The next day, Deshan finished bathing, and Kuo offered tea to Deshan. Deshan patted Kuo's back. (Sending him further up the pole) Kuo said, 'This old man is only just beginning to understand.' (An overturned cart follows the same track) Deshan stopped speaking again. (A tiger's head and tail are collected at once) I say: Deshan was usually, 'knocking the wind and beating the rain,' scolding the Buddhas and cursing the patriarchs. This monk's transgressions fill the sky, why was he let off? Little does he know, to lasso a cow, no rope is needed; to kill a man, no knife is needed. When has he ever let him off? Old Huanglong (a Zen master) said: 'Deshan pretended to be deaf and mute, although he secretly gained an advantage, Kuo stole the bell with his ears covered, but those watching from the side found it ugly.' Wansong (a Zen master) said: 'It's more than just stealing a bell, it's like at the bottom of the ninefold abyss, under the chin of the black dragon (Li Long), taking the pearl just as the dragon is sleeping, if the dragon wakes up, it will surely be crushed into powder.' Dawei Zhe said: 'If you don't climb the Dragon Gate, how can you know the vastness of the sea? Even if the waves crash a thousand fathoms, the Dragon King doesn't care.' Wansong said: 'Slender scales and small armor are not worth mentioning.' Foguo said: 'Deshan's methods are truly vicious, seeing that this monk is not someone who can withstand hammering, so he stopped speaking.' Wansong said: 'The ancients met things and responded to the occasion, each had their own expedient means.' Deshan said to Yantou: 'In the future, you will shit on this old monk's head.' Later, Yantou indeed said that neither big nor small Deshan understood the final phrase. The ancients' praise and suppression, seizing and releasing, how can they be bound by gains and losses? Huanglong and Dawei only raised the main points, let's look at how Tiantong praises the deep and subtle. Poem: 'When coming face to face, the author knows (ignorance'
者不覺) 可中石火電光遲(已過新羅) 輸機謀主有深意(埋兵掉斗) 欺敵兵家無遠思(深入虜庭) 發必中(慣得其便) 更謾誰(併贓捉獲) 腦後見腮兮。人難觸犯(曾經蛇咬) 眉底著眼兮。渠得便宜(佯打不知)
師云。從上諸聖。向什麼處去也。大似當面蹉過。德山道。作么作么。德山影草藏身。拈出曜眼鏡。昔七賢女游尸多林。一女云。尸在這裡。人在什麼處。一女云。作么作么。諸女相顧悉皆悟道。感得天帝散花供養。德山用此一機。借路經過。決不得恁么會。所以道。可中石火電光遲。德山豈不知侍者放伊不過。下媒求鴿。著本圖利。果然出他彀中不得。忽有人問萬松甚麼處去也。攔腮掌云。在這裡。直教飛龍跛鱉縮項攢蹄。侍者德山亡鋒結舌。還識德山老漢么。少年曾決龍蛇陣。潦倒還聽稚子歌。
第十五則仰山插鍬
示眾云。未語先知。謂之默論。不明自顯。謂之暗機。三門前合掌。兩廊下行道。有個意度。中庭上作舞。後門外搖頭。又作么生。
舉。溈山問仰山。甚處來(不是不知來處)仰云。田中來(你為甚落草)山云。田中多少人(只父子兩個)仰插下鍬子。叉手而立(放去較危)山云。南山大有人刈茆(打草驚蛇)仰拈鍬子便行(收來太速)。
師云。師資合道。父子投機。溈仰家風千古龜鑑。溈山問仰山。甚處來。溈山豈不知仰山田中來。垂此一問。要與仰山相見。仰山不負來問。只道個田中來。且道。還有佛法道理也。無溈山深入虎穴。更問田中多少人。仰山插鍬子叉手而立。便衲僧相見。玄沙云。我當時若見。便與踏倒鍬子。萬松道。忍俊不禁。投子青禪師頌云。溈山問處少知音。插地酬他佛祖沈。踏倒玄沙傍不肯。免教蒼翠帶春深。萬松道。草枯鷹眼疾。南嶽法輪。平禪師頌云。狹路相逢避不及。插下鍬時叉手立。過得橋來岸上行。始覺渾身泥水濕。萬松道。不堪回首月明中。二老宿頌處。只有千尺寒松。更看。天童放出抽條石筍。頌云。
老覺情多念子孫(婆心太切) 而今慚愧起家門(三十年不少鹽醋) 是須記取南山語(貴人多忘) 鏤骨銘肌共報恩(恨心不捨)
師云。此頌如韓文毛穎傳。理事雙彰。真俗並舉。一往觀來。溈山為老覺。仰山以下為子孫。就里即不然。僧問長沙岑大蟲。本來人還成佛否。山云。爾道。大唐天子還割茅刈草否。是知。刈茆乃臣子邊事。而今慚愧起家門。千年無影樹。今時沒底靴。住持千嶂月。衣缽一溪云。皆是得力兒孫紹承家業。是知。君臣父子。非特曹洞創立。溈仰父子已行此令
【現代漢語翻譯】 現代漢語譯本： 師父開示說：師父與弟子之間心意相合，如同父子之間性情相投。溈仰宗（Weiyang School）的家風是千古不變的借鑑。溈山（Weishan）問仰山（Yangshan）：『你從哪裡來？』 溈山難道不知道仰山從田里來嗎？他提出這個問題，是要與仰山心意相通。仰山沒有辜負師父的提問，只回答說『從田里來』。那麼，這裡面還有佛法的道理嗎？溈山深入虎穴，進一步問『田里有多少人？』 仰山插下鋤頭，叉手而立，這便是衲僧（衲僧）相見的方式。玄沙（Xuansha）說：『我當時如果見到，便會把鋤頭踢倒。』 萬松（Wansong）說：『忍不住笑了出來。』 投子青禪師（Touzi Qing Chan Master）作頌說：『溈山提問之處少有知音，插地回答他，佛祖也沉吟。玄沙在一旁不肯踢倒鋤頭，免得蒼翠的景色帶著春天的氣息更加濃厚。』 萬松說：『草枯鷹眼疾。』 南嶽（Nanyue）法輪（Falun）。平禪師（Ping Chan Master）作頌說：『狹路相逢避無可避，插下鋤頭時叉手而立。過了橋才在岸上行走，這才覺得渾身泥水濕透。』 萬松說：『不堪回首月明中。』 這兩位老宿（laosu）的頌詞，只有千尺寒松。再看，天童（Tiantong）放出抽條的石筍，作頌說： 『老覺（laojue）情多念子孫（婆心太切），而今慚愧起家門（三十年不少鹽醋）。 是須記取南山語（貴人多忘），鏤骨銘肌共報恩（恨心不捨）。』 師父開示說：這首頌如同韓愈的《毛穎傳》，事理雙方面都彰顯，真諦和俗諦並舉。從表面上看，溈山是老覺，仰山以下是子孫。但實際上並非如此。有僧人問長沙岑大蟲（Changsha Cen Dachong）：『本來人還能成佛嗎？』 長沙（Changsha）回答說：『你說，大唐天子還會割茅草嗎？』 由此可知，割茅草是臣子的事情。『而今慚愧起家門』，千年無影樹，今時沒底靴。住持千嶂月，衣缽一溪云。都是得力的兒孫繼承家業。由此可知，君臣父子的關係，並非只有曹洞宗（Caodong School）才創立，溈仰父子早已實行這種規矩。
【English Translation】 English version: The Master said: 'The master and disciple are in harmony, like father and son who share the same temperament. The family tradition of the Weiyang School (Weiyang School) is a timeless model. Weishan (Weishan) asked Yangshan (Yangshan): 'Where do you come from?' Did Weishan not know that Yangshan came from the field? He asked this question to connect with Yangshan's mind. Yangshan did not fail to answer the question, only saying 'From the field.' Then, is there any Buddhist principle in this? Weishan delved deep into the tiger's den, further asking 'How many people are in the field?' Yangshan planted his hoe and stood with his hands clasped, which is how the Sangha (Sangha) meet. Xuansha (Xuansha) said: 'If I had seen it at that time, I would have kicked over the hoe.' Wansong (Wansong) said: 'I couldn't help but laugh.' Chan Master Touzi Qing (Touzi Qing Chan Master) composed a verse saying: 'Few understand Weishan's question, answering him by planting the hoe, even the Buddha is silent. Xuansha refuses to kick over the hoe, lest the verdant scenery becomes even more intense with the breath of spring.' Wansong said: 'When the grass withers, the hawk's eyes are sharp.' Nanyue (Nanyue) Dharma Wheel (Falun). Chan Master Ping (Ping Chan Master) composed a verse saying: 'Meeting on a narrow road, there is no way to avoid, planting the hoe and standing with hands clasped. Only after crossing the bridge and walking on the shore, does one realize that the whole body is soaked in mud and water.' Wansong said: 'Unbearable to look back in the bright moonlight.' These two old monks (laosu) only have thousand-foot cold pines. Look again, Tiantong (Tiantong) releases a slender stone bamboo shoot, composing a verse saying: 'Old Jue (laojue) has much affection and thinks of his descendants (too much grandmotherly concern), now ashamed to start a family (not lacking salt and vinegar for thirty years).' 'It is necessary to remember the words of Nanshan (noblemen are forgetful), engraving them in the bones and muscles to repay the kindness together (unwilling to let go of resentment).' The Master said: 'This verse is like Han Yu's 'Biography of Mao Ying', both the matter and the principle are manifested, both the truth and the mundane are mentioned. On the surface, Weishan is Old Jue, and Yangshan and below are descendants. But in reality, it is not so. A monk asked Changsha Cen Dachong (Changsha Cen Dachong): 'Can the original person still become a Buddha?' Changsha (Changsha) replied: 'Do you say, does the Emperor of the Great Tang still cut thatch?' From this, it can be known that cutting thatch is the business of a subject. 'Now ashamed to start a family', a thousand-year shadowless tree, bottomless boots now. Abiding in the thousand-peaked moon, the robe and bowl are a stream of clouds. All are capable descendants inheriting the family business. From this, it can be known that the relationship between ruler and subject, father and son, is not only established by the Caodong School (Caodong School), but the Weiyang father and son have long practiced this rule.'
。若不是溈山點破。一向光影門頭。弄粥飯氣。驢前馬後。以當平生。甚為可惜。所以天童教。記取南山刈茆一轉語。鏤骨銘肌報恩不盡。法燈云。野老負薪歸。催婦連宵織。看他家事忙。且道承誰力。問渠渠不知。特地生疑惑。傷嗟今古人。幾個知恩德。知有後如何。斷臂不覺痛。立雪不敢倦。所以萬松老來住報恩院。
第十六麻谷振錫
示眾云。指鹿為馬。握土成金。舌上起風雷。眉間藏血刃。坐觀成敗。立驗死生。且道。是何三昧。
舉。麻谷持錫到章敬。繞禪床三匝振錫一下。卓然而立(可曬有禪)敬云。是是(且信一半)谷又到南泉。繞禪床三匝振錫一下。卓然而立(來朝更獻楚王看)泉云。不是不是(也且信一半)谷云。章敬道是。和尚為什麼道不是(棺木里睜眼)泉云。章敬即是。是汝不是(雪上加霜)此是風力所轉終成敗壞(殺人須見血)。
師云。昔日仰山到中邑謝戒。邑于禪床上拍手云。阿㖿阿㖿仰從西過東。從東過西。復向中心立。然後謝戒。邑云。甚處得此三昧。仰云。于曹溪脫印子學來。邑云。汝道。曹溪三昧接甚麼人。仰云。接一宿覺。仰復問。和尚甚處得此三昧。邑云。馬大師處得此三昧。蒲州麻谷寶徹禪師。恰如永嘉初見六祖。持錫到章敬。繞禪床三匝振
【現代漢語翻譯】 現代漢語譯本： 如果不是溈山（Weishan，人名）點破，（你們）一直都在光影門頭上，弄些粥飯氣，像驢前馬後一樣，以此作為一生，實在可惜。所以天童（Tiantong，地名）教導說，要記住南山刈茆（Nanshan Yimao，地名）的一句轉語，即使鏤骨銘肌也報答不盡恩情。法燈（Fadeng，人名）說：『老農揹著柴火回家，催促妻子連夜織布。看他家事繁忙，且說依靠誰的力量？』問他，他也不知道，特地產生疑惑。可嘆今古之人，有幾個知道感恩的？知道感恩之後又如何？斷臂也不覺得痛，立雪也不敢懈怠。所以萬松（Wansong，人名）晚年住在報恩院（Bao'en Temple，地名）。
第十六 麻谷振錫（Magu Zhenxi，人名）
開示大眾說：『指鹿為馬，握土成金，舌上起風雷，眉間藏血刃，坐觀成敗，立驗死生。且說，這是什麼三昧（samadhi，佛教用語，指禪定）？』
舉例說，麻谷（Magu，人名）拿著錫杖來到章敬（Zhangjing，人名）處，繞著禪床轉了三圈，振了一下錫杖，直立站定（可以曬一曬禪了）。章敬（Zhangjing，人名）說：『是是（姑且相信一半）。』麻谷（Magu，人名）又到南泉（Nanquan，人名）處，繞著禪床轉了三圈，振了一下錫杖，直立站定（明天早上再獻給楚王看）。南泉（Nanquan，人名）說：『不是不是（也姑且相信一半）。』麻谷（Magu，人名）說：『章敬（Zhangjing，人名）說是，和尚（指南泉）為什麼說不是？（棺材裡睜開眼睛）。』南泉（Nanquan，人名）說：『章敬（Zhangjing，人名）是，是汝不是（雪上加霜）。』這是風力所轉，終究會敗壞（殺人須見血）。
師（指作者）說：『昔日仰山（Yangshan，人名）到中邑（Zhongyi，地名）謝戒，中邑（Zhongyi，人名）在禪床上拍手說：『阿㖿阿㖿』，仰山（Yangshan，人名）從西過東，從東過西，又向中心站立，然後謝戒。中邑（Zhongyi，人名）說：『從哪裡得到這種三昧（samadhi，佛教用語，指禪定）？』仰山（Yangshan，人名）說：『從曹溪（Caoxi，地名）脫印子學來的。』中邑（Zhongyi，人名）說：『你說，曹溪（Caoxi，地名）三昧（samadhi，佛教用語，指禪定）接什麼人？』仰山（Yangshan，人名）說：『接一宿覺（Yisujue，人名）。』仰山（Yangshan，人名）反問：『和尚（指中邑）從哪裡得到這種三昧（samadhi，佛教用語，指禪定）？』中邑（Zhongyi，人名）說：『從馬大師（Ma Dashi，人名）處得到這種三昧（samadhi，佛教用語，指禪定）。』蒲州（Puzhou，地名）麻谷（Magu，人名）寶徹禪師（Bao Che Chan Shi，人名），恰如永嘉（Yongjia，人名）初見六祖（Liuzu，人名），拿著錫杖來到章敬（Zhangjing，人名）處，繞著禪床轉了三圈，振
【English Translation】 English version: If Weishan (person's name) hadn't pointed it out, (you) would have always been at the gate of shadows, engaging in trivial matters, like donkeys and horses following each other, taking this as your entire life, which is truly a pity. Therefore, Tiantong (place name) teaches that you should remember the saying of Nanshan Yimao (place name), and even if you carve it into your bones, you cannot repay the kindness completely. Fadeng (person's name) said: 'The old farmer carries firewood home, urging his wife to weave cloth all night long. Seeing his family affairs are busy, whose strength do they rely on?' If you ask him, he doesn't know, and deliberately creates doubts. Alas, how many people in ancient and modern times know how to be grateful? And what happens after knowing how to be grateful? They don't feel pain even when their arms are broken, and they dare not slack off even when standing in the snow. Therefore, Wansong (person's name) lived in Bao'en Temple (place name) in his later years.
Sixteenth: Magu Zhenxi (person's name) Shaking His Staff
Instructing the public, he said: 'Pointing at a deer and calling it a horse, turning earth into gold, raising wind and thunder on the tongue, hiding a bloody blade between the eyebrows, watching success or failure from the sidelines, immediately verifying life and death. Tell me, what kind of samadhi (Buddhist term for meditative absorption) is this?'
For example, Magu (person's name) came to Zhangjing (person's name) with his staff, walked around the meditation bed three times, shook his staff, and stood upright (one can show off their Zen). Zhangjing (person's name) said: 'Yes, yes (let's believe half of it for now).' Magu (person's name) then went to Nanquan (person's name), walked around the meditation bed three times, shook his staff, and stood upright (tomorrow morning, present it to the King of Chu). Nanquan (person's name) said: 'No, no (let's also believe half of it for now).' Magu (person's name) said: 'Zhangjing (person's name) said yes, why does the abbot (referring to Nanquan) say no? (Opening eyes in a coffin).' Nanquan (person's name) said: 'Zhangjing (person's name) is right, but you are not (adding frost to snow).' This is turned by the force of the wind and will eventually be ruined (killing someone requires seeing blood).
The master (referring to the author) said: 'In the past, Yangshan (person's name) went to Zhongyi (place name) to thank him for the precepts. Zhongyi (person's name) clapped his hands on the meditation bed and said, 'Aha, aha.' Yangshan (person's name) went from west to east, from east to west, and then stood in the center before thanking him for the precepts. Zhongyi (person's name) said: 'Where did you get this samadhi (Buddhist term for meditative absorption)?' Yangshan (person's name) said: 'I learned it from Caoxi (place name) by removing the seal.' Zhongyi (person's name) said: 'Tell me, who does the Caoxi (place name) samadhi (Buddhist term for meditative absorption) receive?' Yangshan (person's name) said: 'It receives Yisujue (person's name).' Yangshan (person's name) asked in return: 'Where did the abbot (referring to Zhongyi) get this samadhi (Buddhist term for meditative absorption)?' Zhongyi (person's name) said: 'I got this samadhi (Buddhist term for meditative absorption) from Master Ma (Ma Dashi, person's name).' Zen Master Bao Che (Bao Che Chan Shi, person's name) of Magu (person's name) in Puzhou (place name) is just like Yongjia (person's name) when he first met the Sixth Patriarch (Liuzu, person's name), holding his staff and coming to Zhangjing (person's name), walking around the meditation bed three times, shaking
錫一下。卓然而立。也如曹溪脫印子學來。此名三昧王三昧。一切三昧皆從此生。章敬道。是是。萬松道。有何不可。勝默光和尚道。是無可是。非無真非。是非無主。萬善同歸。梟雞晝夜徒自支離。我無三寸。鱉得喚龜。迦葉不肯。一任攢眉。萬松道。多愁早老。麻谷要與諸方勘同。麻谷又曾到忠國師處。繞禪床三匝振錫而立。國師云。既能如是。何用更見貧道。谷又振錫。國師云。這野狐精出去。看他賓主相見。有照有用。有首有尾。良由熟處難忘慣得其便。又到南泉繞床。振錫依前而立。南泉卻道。不是不是。便似曾與章敬廝計會來。大溈喆云。章敬道是。落在麻谷彀中。南泉道不是。亦落在麻谷彀中。大溈即不然。忽有人持錫繞禪床三匝。卓然而立。但向伊道。未到這裡好。與三十棒。萬松道。不可口行人事。便打。谷云。章敬道是。和尚為什麼。道不是。不妨疑著。泉云。章敬即是。是汝不是。見機而作。臨險推人。圓通善國師道。麻谷即是。南泉不是。此語正如鄧峰永庵主問僧審奇。汝久不見。何所為。奇曰。近見偉藏主。有個安樂處。永曰。試舉似我。奇因敘其所得。永曰。汝是偉未是。奇莫測。歸語于偉。偉大笑曰。汝非永不非也。奇走質于積翠南禪師。南亦大笑。永聞之作偈曰。明暗相參殺活機。
【現代漢語翻譯】 現代漢語譯本： 『錫一下，卓然而立』。也如曹溪（Caoxi，地名，指六祖慧能的道場）脫印子學來。此名三昧王三昧（Samadhi Raja Samadhi，一切三昧之王）。一切三昧皆從此生。章敬（Zhangjing，人名，禪師）道：『是是』。萬松（Wansong，人名，禪師）道：『有何不可？』勝默光和尚（Sheng Meguang，人名，和尚）道：『是無可是，非無真非，是非無主，萬善同歸。梟雞晝夜徒自支離。我無三寸，鱉得喚龜。迦葉（Kasyapa，人名，佛陀十大弟子之一）不肯，一任攢眉。』萬松道：『多愁早老。』 麻谷（Magu，人名，禪師）要與諸方勘同。麻谷又曾到忠國師（Zhong Guoshi，人名，國師）處，繞禪床三匝振錫而立。國師云：『既能如是，何用更見貧道？』谷又振錫。國師云：『這野狐精出去。』看他賓主相見，有照有用，有首有尾。良由熟處難忘慣得其便。又到南泉（Nanquan，地名，禪師）繞床，振錫依前而立。南泉卻道：『不是不是，便似曾與章敬廝計會來。』 大溈喆（Dawei Zhe，人名，禪師）云：『章敬道是，落在麻谷彀中。南泉道不是，亦落在麻谷彀中。』大溈即不然。忽有人持錫繞禪床三匝，卓然而立，但向伊道：『未到這裡好，與三十棒。』萬松道：『不可口行人事，便打。』谷云：『章敬道是，和尚為什麼道不是？不妨疑著。』泉云：『章敬即是，是汝不是。見機而作，臨險推人。』 圓通善國師（Yuantong Shan Guoshi，人名，國師）道：『麻谷即是，南泉不是。』此語正如鄧峰永庵主（Dengfeng Yong Anzhu，人名，庵主）問僧審奇（Shenqi，人名，僧人）：『汝久不見，何所為？』奇曰：『近見偉藏主（Wei Zangzhu，人名，藏主），有個安樂處。』永曰：『試舉似我。』奇因敘其所得。永曰：『汝是偉未是？』奇莫測。歸語于偉。偉大笑曰：『汝非永不非也。』奇走質于積翠南禪師（Jicui Nan Chanshi，人名，禪師）。南亦大笑。永聞之作偈曰：『明暗相參殺活機。』
【English Translation】 English version: 'Ringing the staff once, standing upright.' It's also like learning from Caoxi (place name, refers to the Sixth Patriarch Huineng's monastery) to shed the imprinted patterns. This is called Samadhi Raja Samadhi (the King of all Samadhis). All Samadhis arise from this. Zhangjing (person name, a Chan master) said: 'Yes, yes.' Wansong (person name, a Chan master) said: 'What's wrong with that?' Venerable Sheng Meguang (person name, a monk) said: 'It's neither yes nor no, not without true non-being, right and wrong are without a master, all good deeds return to the same source. The owl and the chicken exhaust themselves day and night. I have no three inches, how can a turtle be called by a soft-shelled turtle? Kasyapa (person name, one of the Buddha's ten great disciples) refuses, let him frown.' Wansong said: 'Excessive worry leads to premature aging.' Magu (person name, a Chan master) wanted to verify with various places. Magu once went to National Teacher Zhong (person name, a National Teacher), circled the meditation bed three times, ringing his staff and standing upright. The National Teacher said: 'Since you can do this, why bother seeing this poor monk?' Magu rang his staff again. The National Teacher said: 'Get this wild fox spirit out of here.' See how host and guest meet, with illumination and function, with beginning and end. It's because familiar places are hard to forget, and one becomes accustomed to convenience. He also went to Nanquan (place name, a Chan master), circled the bed, ringing his staff and standing as before. Nanquan instead said: 'No, no, it seems you've already conspired with Zhangjing.' Dawei Zhe (person name, a Chan master) said: 'Zhangjing saying 'yes' falls into Magu's trap. Nanquan saying 'no' also falls into Magu's trap.' Dawei is not like that. If someone suddenly holds a staff, circles the meditation bed three times, and stands upright, I would just say to him: 'It's better not to have arrived here, give him thirty blows.' Wansong said: 'You can't just act on impulse and hit him.' Gu said: 'Zhangjing said 'yes', why did the Venerable say 'no'? It's worth doubting.' Quan said: 'Zhangjing is right, but you are not. Act according to the situation, push others into danger.' National Teacher Yuantong Shan (person name, a National Teacher) said: 'Magu is right, Nanquan is not.' This saying is just like when Abbot Yong of Dengfeng (person name, an abbot) asked the monk Shenqi (person name, a monk): 'I haven't seen you for a long time, what have you been doing?' Qi said: 'Recently I saw Treasurer Wei (person name, a treasurer), he has a place of peace and happiness.' Yong said: 'Try to tell me about it.' Qi then described what he had gained. Yong said: 'Are you Wei or not?' Qi was puzzled. He returned and told Wei. Wei laughed and said: 'You are not Yong, therefore you are not wrong.' Qi went to Zen Master Nan of Jicui (person name, a Zen master) for verification. Nan also laughed loudly. Yong, hearing this, composed a verse: 'Light and darkness intermingle, the mechanism of killing and giving life.'
大人境界普賢知。同條生不同條死。笑倒庵中老古錐。覺范云。觀其語言。想見當時法喜遊戲之逸韻。萬松道。麻谷章敬南泉。此興亦不淺。若聞此是風力所轉終成敗壞。更是好笑。這王老師。不唯把定乾坤。兼有出身之路。保寧勇和尚頌云。顏色規模恰似真。人前拈弄越光新。及乎入火重烹煉。到了終歸是假銀。麻谷到此。瓦解冰消。若要冰河發焰鐵樹花開。須得天童別下一轉語。頌云。
是與不是(細腰鼓子兩頭打) 好看棬䙡(刺頭在里許了也) 似抑似揚(手抬手捺) 難兄難弟(頭高頭低) 縱也彼既臨時(翻手是云) 奪也我何特地(覆手是雨) 金錫一振太孤標(脫塵離俗) 繩床三繞閒遊戲(因行掉臂) 叢林擾擾是非生(矮子看戲) 想像髑髏前見鬼(家有白澤之圖必無如是妖怪)
師云。此個公案。全在是與不是處。時人盡道。麻谷被草敬南泉調弄。唯大溈喆道。章敬道是。也落在麻谷彀中。南泉道不是。亦落在麻谷彀中。如金剛寶處於日中光色無定。天童道。好看棬䙡。且麻谷落棬䙡。南泉落棬䙡。似抑似揚。難兄難弟。天童道。一往觀來。似抑似揚。點檢將來。難兄難弟。東漢陳元方子長文。即陳群也。與季方子孝光。各論其父功德。爭之不決。咨于太丘。太丘即
【現代漢語翻譯】 現代漢語譯本 大人境界，普賢（Samantabhadra，菩薩名）才能知曉。如同從同一根莖生出，卻走向不同的死亡。這情景讓庵中的老古錐（指有智慧的老人）都笑倒了。覺范（Juefan，人名）說：『觀察他的言語，可以想像當時他法喜充滿、遊戲人間的灑脫韻致。』萬松（Wansong，人名）道：『麻谷（Magu，人名）、章敬（Zhangjing，人名）、南泉（Nanquan，人名），對此興致也不淺。』如果有人說這是風力所轉，終將敗壞，那就更可笑了。這位王老師，不僅掌握著乾坤，還有出身之路。保寧勇和尚（Baoning Yongheshang，人名）頌道：『顏色規模恰似真，人前拈弄越光新。及乎入火重烹煉，到了終歸是假銀。』麻谷到此，瓦解冰消。若要冰河發焰，鐵樹花開，須得天童（Tiantong，地名/人名）別下一轉語。頌云： 『是與不是（細腰鼓子兩頭打），好看棬䙡（刺頭在里許了也），似抑似揚（手抬手捺），難兄難弟（頭高頭低），縱也彼既臨時（翻手是云），奪也我何特地（覆手是雨），金錫一振太孤標（脫塵離俗），繩床三繞閒遊戲（因行掉臂），叢林擾擾是非生（矮子看戲），想像髑髏前見鬼（家有白澤之圖必無如是妖怪）。』 師父說：『這個公案，全在是與不是處。世人盡說，麻谷被章敬、南泉調弄。唯有大溈喆（Dawei Zhe，人名）道，章敬道是，也落在麻谷的圈套中。南泉道不是，也落在麻谷的圈套中。如金剛寶處於日中，光色無定。天童道，好看棬䙡。且麻谷落棬䙡，南泉落棬䙡。似抑似揚，難兄難弟。』天童道：『一往觀來，似抑似揚；點檢將來，難兄難弟。』東漢陳元方（Chen Yuanfang，人名）的兒子長文，即陳群（Chen Qun，人名），與季方（Jifang，人名）的兒子孝光，各自論述其父親的功德，爭論不休，於是去請教太丘（Taiqiu，人名），太丘即
【English Translation】 English version The realm of the great is known by Samantabhadra (a Bodhisattva). Born from the same stem, yet dying differently. This makes the old wise one in the hermitage laugh. Juefan said, 'Observing his words, one can imagine the joyful and playful spirit he had at that time.' Wansong said, 'Magu, Zhangjing, and Nanquan were also quite interested in this.' If someone says this is turned by the wind and will eventually be ruined, that's even more laughable. This Teacher Wang not only controls the universe but also has a way out. Baoning Yongheshang praised, 'The color and form are just like the real thing, the more it is displayed in front of people, the newer it seems. But when it enters the fire for re-smelting, it turns out to be fake silver in the end.' Magu, at this point, crumbles and melts away. If you want the ice river to emit flames and the iron tree to blossom, you must have Tiantong give another turning word. The verse says: 'Is it or is it not (a slender drum beaten at both ends), a beautiful snare (the thorny head is already inside), seemingly suppressing or uplifting (hands raised and pressed), difficult brothers (heads high and low), even if he acts temporarily (turning the hand is cloud), why should I be special in seizing (covering the hand is rain), a single shake of the golden tin is too solitary (free from dust and leaving the world), three rounds around the rope bed is a leisurely game (swinging arms while walking), the monastery is noisy with rights and wrongs (dwarfs watching a play), imagining seeing ghosts in front of skulls (a family with a picture of Bai Ze will not have such monsters).' The master said, 'This koan is entirely about 'is it or is it not.' People all say that Magu was teased by Zhangjing and Nanquan. Only Dawei Zhe said that Zhangjing said 'is,' and also fell into Magu's trap. Nanquan said 'is not,' and also fell into Magu's trap. Like a Vajra jewel in the sun, the light and color are uncertain.' Tiantong said, 'A beautiful snare.' And Magu falls into the snare, Nanquan falls into the snare. Seemingly suppressing or uplifting, difficult brothers.' Tiantong said, 'Looking at it once, it seems like suppressing or uplifting; examining it closely, they are difficult brothers.' Chen Yuanfang of the Eastern Han Dynasty, whose son was Changwen, also known as Chen Qun, and Jifang's son Xiaoguang, each discussed the merits of their fathers, arguing endlessly, so they consulted Taiqiu, who was
陳寔。元方季方父也。太丘曰。元方難為兄。季方難為弟。此謂章敬左眼半斤。南泉右眼八兩。金錫一振太孤標。永嘉證道經亦云。不是標形虛事治。如來寶杖親軌跡。雪竇道。古策風高十二門。門門有路空蕭索。錫杖經云。十二環者。用念十二因緣修行十二門禪。十二緣易知。十二門。四禪四無量四無色定。古策風高。即太孤標也。六祖亦云。夫沙門具三千威儀八萬細行。大德何方而來生大我慢。天童意道。不是標形亦。非我慢。繩床三繞閒遊戲。章敬道是。南泉道不是。叢林擾擾是非里走作。若無把定乾坤眼。儘是髑髏前見鬼。不見。僧問九峰。如何是把定乾坤眼。峰云。乾坤在里許。僧云。乾坤眼何在。峰云。正是乾坤眼。僧云。適來為什麼。道乾坤在里許。峰云。若不恁么。髑髏前見鬼無數。萬松這裡有個禁師。卓拄杖一下云。急急如律令。
萬松老人評唱天童覺和尚頌古從容庵錄一 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄二
侍者離知錄
後學性一校
生生道人梓
第十七法眼毫釐
示眾云。一雙孤雁搏地高飛。一對鴛鴦池邊獨立。箭鋒相拄則且致。鋸解秤錘時如何。
【現代漢語翻譯】 現代漢語譯本 陳寔（Chen Shi）。元方（Yuan Fang）、季方（Ji Fang）的父親。太丘（Tai Qiu）說：『元方難以做哥哥，季方難以做弟弟。』這好比章敬（Zhang Jing）的左眼半斤，南泉（Nan Quan）的右眼八兩。金錫（Jin Xi）一振，太過孤標。永嘉證道經也說：『不是標形虛事治，如來寶杖親軌跡。』雪竇（Xue Dou）道：『古策風高十二門，門門有路空蕭索。』錫杖經云：『十二環者，用念十二因緣修行十二門禪。』十二緣容易知道，十二門，即四禪、四無量、四無色定。古策風高，就是太過孤標的意思。六祖（Liu Zu）也說：『夫沙門具三千威儀八萬細行，大德從何方而來生出如此大的我慢？』天童意（Tian Tong Yi）道：『不是標形，亦非我慢，繩床三繞閒遊戲。』章敬（Zhang Jing）道是，南泉（Nan Quan）道不是，叢林里擾擾攘攘，在是非里走作。若沒有把定乾坤的眼力，看到的都是髑髏前見鬼。』不見，僧人問九峰（Jiu Feng）：『如何是把定乾坤眼？』九峰（Jiu Feng）云：『乾坤在里許。』僧人云：『乾坤眼何在？』九峰（Jiu Feng）云：『正是乾坤眼。』僧人云：『適來為什麼說乾坤在里許？』九峰（Jiu Feng）云：『若不這樣說，髑髏前見鬼無數。』萬松（Wan Song）這裡有個禁師，拿起拄杖敲了一下，說：『急急如律令。』
萬松老人評唱天童覺和尚頌古從容庵錄一 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄二
侍者離知錄
後學性一校
生生道人梓
第十七法眼毫釐
示眾云：『一雙孤雁搏地高飛，一對鴛鴦池邊獨立。箭鋒相拄則且致，鋸解秤錘時如何？』
【English Translation】 English version Chen Shi. Father of Yuan Fang and Ji Fang. Tai Qiu said, 'It's difficult for Yuan Fang to be an elder brother, and difficult for Ji Fang to be a younger brother.' This is like Zhang Jing's left eye weighing half a catty, and Nan Quan's right eye weighing eight taels. A single shake of the Jin Xi is too solitary and outstanding. The Yongjia Zhengdao Song also says, 'It's not about displaying forms and superficially governing affairs; the Tathagata's precious staff leaves genuine traces.' Xue Dou said, 'The ancient strategy is lofty with twelve gates; every gate has a path, yet all are desolate.' The Staff Sutra says, 'The twelve rings are used to contemplate the twelve links of dependent origination and cultivate the twelve gates of Chan.' The twelve links are easy to know, but the twelve gates are the four Dhyanas, four Immeasurables, and four Formless Attainments. 'The ancient strategy is lofty' means being too solitary and outstanding. The Sixth Patriarch also said, 'A Shramana possesses three thousand dignified behaviors and eighty thousand subtle practices. From where does the great virtuous one come to generate such great arrogance?' Tian Tong Yi said, 'It's neither displaying forms nor arrogance; leisurely playing around the rope bed three times.' Zhang Jing said it is, Nan Quan said it isn't. The monastic community is bustling and chaotic, running around in rights and wrongs. If you don't have the eye to firmly grasp the universe, all you see are ghosts in front of skulls.' Don't you see, a monk asked Jiu Feng, 'What is the eye to firmly grasp the universe?' Jiu Feng said, 'The universe is within it.' The monk said, 'Where is the eye of the universe?' Jiu Feng said, 'This is precisely the eye of the universe.' The monk said, 'Why did you just say the universe is within it?' Jiu Feng said, 'If I didn't say it like that, you would see countless ghosts in front of skulls.' Wan Song here has a restraining master, who struck the staff once and said, 'Quick, quick, like the law commands.'
Wan Song's Commentary on Tiantong Jue's Ancient Odes from the Congrong Hermitage, Volume 1 Taisho Tripitaka, Volume 48, No. 2004, Wan Song's Commentary on Tiantong Jue's Ancient Odes from the Congrong Hermitage
Wan Song's Commentary on Tiantong Jue's Ancient Odes from the Congrong Hermitage, Volume 2
Record of the Attendant Li Zhi
Revised by the Later Student Xing Yi
Carved by the Sheng Sheng Dao Ren
Seventeenth: The Dharma Eye's Hair's Breadth
Addressing the assembly, he said, 'A pair of solitary geese soar high from the ground, a pair of mandarin ducks stand alone by the pond. Arrow points meeting is still manageable, but what about sawing apart a steelyard weight?'
舉。法眼問修山主。毫釐有差天地懸隔。汝作么生會(誰敢動著)修云。毫釐有差天地懸隔(鬥百草有甚麼難)眼云。恁么又爭得(鐵山橫在路)修云。某甲只如此。和尚又如何(捩轉鼻頭)眼云。毫釐有差天地懸隔(將謂別有)修便禮拜(將錯就錯)。
師云。修山主與法眼。同參地藏。深得傍參切磋之力。這個公案如折倒則監院悟頭一般。金陵報恩玄則禪師。法眼問。曾見什麼人來。恩云。見青峰和尚。眼云。有什麼言句。恩云。某甲曾問。如何是學人自己。峰云。丙了童子來求火。眼云。上座作么生會。恩云。丙丁屬火。將火求火。如將自己求自己。眼云。與么會又爭得。恩云。某甲只如此。未知和尚尊意如何。眼云。爾問我。我與爾道。恩云。如何是學人自己。眼云。丙丁童子來求火。恩于言下頓悟。法眼鉤錐在手。去則印住。住則印破。打破則監院情關。抽開修山主識鎖。三祖信心銘。至道無難。唯嫌揀擇。但不憎愛。洞然明白。毫釐有差。天地懸隔。法眼將此。問修山主。作個敲門瓦子。今時問著一千個。一千個作道理會。不然一向打在無事界里。是他不落尋思。只道個毫釐有差天地懸隔。也大曬有蘊藉。法眼方復不許。道恁么又爭得。此所以為法眼一派之源也。萬松到此常令學人分身兩下看。
【現代漢語翻譯】 現代漢語譯本： 法眼禪師問修山主：『毫釐有差，天地懸隔』，你作何理解？（誰敢碰這個？）修山主回答：『毫釐有差，天地懸隔』。（鬥百草有什麼難的？）法眼禪師說：『這樣又怎麼行呢？』（鐵山橫在路中央）修山主說：『我只能這樣理解，和尚您又是如何理解的呢？』（扭轉鼻頭）法眼禪師說：『毫釐有差，天地懸隔』。（還以為有什麼特別的）修山主便禮拜。（將錯就錯）。
我說，修山主與法眼禪師，一同參學于地藏禪師處，深深得益於互相切磋的力量。這個公案就像折倒了監院悟頭的公案一樣。金陵報恩寺的玄則禪師，法眼禪師問他：『你曾見過什麼人來？』玄則禪師回答：『見過青峰和尚。』法眼禪師問：『有什麼言語？』玄則禪師回答：『我曾問他，如何是學人自己？青峰和尚回答說：『丙丁童子來求火。』』法眼禪師問：『你是怎麼理解的？』玄則禪師回答：『丙丁屬火，用火求火，就像用自己求自己。』法眼禪師說：『這樣理解又怎麼行呢？』玄則禪師回答：『我只能這樣理解，不知道和尚您的意思如何。』法眼禪師說：『你問我，我告訴你。』玄則禪師問：『如何是學人自己？』法眼禪師回答：『丙丁童子來求火。』玄則禪師在言下頓悟。法眼禪師的鉤錐在手，該肯定時就肯定，該否定時就否定，打破了監院的情關，解開了修山主的識鎖。《三祖信心銘》說：『至道無難，唯嫌揀擇，但不憎愛，洞然明白。毫釐有差，天地懸隔。』法眼禪師用這句話，問修山主，就像拋出一個敲門磚。現在問一千個人，一千個人都會用道理來解釋，不然就一味地落在無事境界里。他們不經過思考，只說『毫釐有差，天地懸隔』，也自以為很有內涵。法眼禪師反而不認可，說『這樣又怎麼行呢？』這就是法眼宗的源頭所在。萬松禪師到這裡，常常讓學人分身兩下看。
【English Translation】 English version: The Chan master Fayan asked the mountain master Xiu: 'A difference of a hair's breadth, and heaven and earth are set apart.' How do you understand this? (Who dares to touch this?) Mountain master Xiu replied: 'A difference of a hair's breadth, and heaven and earth are set apart.' (What's so difficult about competing in picking herbs?) Chan master Fayan said: 'Then how can that be?' (An iron mountain lies across the road) Mountain master Xiu said: 'That's all I understand. How does the master understand it?' (Twisting the nose) Chan master Fayan said: 'A difference of a hair's breadth, and heaven and earth are set apart.' (Thought there was something special) Mountain master Xiu then bowed. (Making the best of a bad bargain).
I say, mountain master Xiu and Chan master Fayan, both studied with Chan master Dizang, and deeply benefited from the power of mutual discussion. This case is like the case of overturning the head of the supervisor Wu. Chan master Xuanze of Baoen Temple in Jinling, Chan master Fayan asked him: 'Who have you seen come here?' Chan master Xuanze replied: 'I have seen the monk Qingfeng.' Chan master Fayan asked: 'What words did he say?' Chan master Xuanze replied: 'I once asked him, 'What is the student's own self?' Monk Qingfeng replied: 'A Bing-Ding (丙丁) child comes seeking fire.'' Chan master Fayan asked: 'How do you understand this?' Chan master Xuanze replied: 'Bing-Ding belongs to fire, using fire to seek fire, like using oneself to seek oneself.' Chan master Fayan said: 'Then how can that be?' Chan master Xuanze replied: 'That's all I understand. I don't know what the master's intention is.' Chan master Fayan said: 'You ask me, and I will tell you.' Chan master Xuanze asked: 'What is the student's own self?' Chan master Fayan replied: 'A Bing-Ding child comes seeking fire.' Chan master Xuanze had a sudden enlightenment upon hearing these words. Chan master Fayan's hook and awl are in hand, affirming when it should be affirmed, and negating when it should be negated, breaking the supervisor's emotional barriers, and unlocking mountain master Xiu's lock of consciousness. The 'Inscription on Faith in Mind' by the Third Patriarch says: 'The Great Way is not difficult, it only avoids picking and choosing; only when you neither love nor hate, will it be clear and bright. A difference of a hair's breadth, and heaven and earth are set apart.' Chan master Fayan used this sentence to ask mountain master Xiu, like throwing out a brick to knock on the door. Now if you ask a thousand people, a thousand people will explain it with reason, or else they will blindly fall into the realm of nothingness. They don't think about it, and just say 'A difference of a hair's breadth, and heaven and earth are set apart,' and they think they are very profound. Chan master Fayan instead does not approve, saying 'Then how can that be?' This is the source of the Fayan school. Chan master Wansong often tells students to look at it from two different perspectives.
前段修山主恁么道。為甚不許。後段法眼卻為甚恁么道。其間修山主道。某甲只如此。和尚又如何。望個斬新日月別作生涯。是他不蹉一絲。依前只道。個毫釐有差天地懸隔。東禪齊云。山主恁么祗對。為甚麼不肯。及乎再請益。法眼亦只恁么道便得去。且道。誵訛在什麼處。若看得透。道上座有來由。萬松道。恁么又爭得。所以道。只是舊時行底路。逢人說著便誵訛。修便禮拜。得即得。情理難容。五祖戒代法眼。劈脊便打。萬松道。果然有本出法眼語云。山主徹也。萬松道。弄泥團漢二俱不了。萬松當時見法眼道恁么又爭得。向道。久聞和尚有此機要。不然擺手便行。管取一時坐斷。待伊不信。試問天童。頌云。
秤頭蠅坐便欹傾(謾他一星不過) 萬世權衡照不平(斗滿秤錘住) 斤兩錙銖見端的(莫錯認) 終歸輸我定盤星(領取鉤頭意)
師云。天童破題一句。便頌毫釐有差天地懸隔。廬山遠公云。本端竟何從起滅有無際。一微涉動境。狀此頹山勢。三祖道個嫌字。先自憎愛了也。卻道。但不憎愛洞然明白。諸人退步。就己子細點檢看。梵語三摩地。此云等持。不沈不掉。平等任持也。此可以為萬世權衡照不平者也。尚書治要圖說。秤有三義。準者系也。衡者平也。權者錘也。楞嚴經云。
【現代漢語翻譯】 現代漢語譯本 前段，修山主（一位禪師）這樣說。為什麼不被允許？後段，法眼禪師（另一位禪師）又為什麼要這樣說？其中，修山主說：『我只能這樣說，和尚您又如何呢？』他渴望一種全新的境界，開創一番新的事業。他沒有絲毫的偏差，依舊只是說：『哪怕只有一絲一毫的差錯，也會導致天地般的懸隔。』東禪齊云說，山主這樣回答，為什麼不被認可？等到再次請教，法眼禪師也只是這樣說，然後就讓他離開了。那麼，錯誤究竟在哪裡呢？如果能看透這一點，就說明上座（對僧人的尊稱）是有來歷的。萬松禪師說：『這樣又爭得了什麼呢？』所以說，『只是舊時走過的路，逢人說起便會產生謬誤。』修山主便禮拜。得到就是得到了，只是情理上難以容忍。五祖戒禪師代替法眼禪師，劈頭蓋臉就是一頓打。萬松禪師說：『果然是有根據的。』法眼禪師語錄中說：『山主徹悟了。』萬松禪師說：『這兩個弄泥團的傢伙，都沒弄明白。』萬松禪師當時如果見到法眼禪師說『這樣又爭得了什麼呢？』就會說：『早就聽說和尚您有這樣的機要。』不然就擺手離開，一定能一時坐斷（指頓悟）。等他不相信，可以試試問問天童禪師。頌詞說： 『秤頭上停了一隻蒼蠅，秤就會傾斜（欺騙他說差一點點也不行）。萬世的權衡，照亮了不平（斗裝滿了，秤錘就停住了）。斤兩錙銖，看得清清楚楚（不要錯認）。最終還是輸給了我這顆定盤星（領會那鉤頭的用意）。』 師父說：天童禪師破題的第一句，就頌揚了『毫釐有差，天地懸隔』。廬山遠公（慧遠大師）說：『根本的端緒究竟從何處開始？起滅有無沒有邊際。一絲細微的觸動，都會影響整個境界。』這就像是山崩地裂的態勢。三祖僧璨禪師說了一個『嫌』字，就已經先有了憎恨和喜愛了。接著說：『只要不憎恨不喜愛，就能洞然明白。』各位退一步，仔細檢查自己。梵語『三摩地（Samadhi）』，這裡翻譯成『等持』，不沉沒也不掉舉，平等地保持。這可以作為萬世權衡，照亮不平的東西。尚書治要圖說，秤有三種含義：準，是用來繫住的；衡，是用來衡量平衡的；權，是秤錘。楞嚴經說：
【English Translation】 English version The former part, Zen Master Xiu (a Zen master) said it this way. Why wasn't it allowed? The latter part, why did Zen Master Fayan (another Zen master) say it that way? Among them, Zen Master Xiu said, 'I can only say it this way, what about you, Venerable Monk?' He yearned for a completely new realm, creating a new career. He didn't have the slightest deviation, still just saying, 'Even the slightest difference will lead to a separation like heaven and earth.' Dongchan Qiyun said, Zen Master Xiu answered like this, why wasn't it recognized? When he asked again, Zen Master Fayan just said it that way and then let him leave. So, where exactly is the mistake? If you can see through this point, it means that the senior monk (a respectful term for monks) has a background. Zen Master Wansong said, 'What can be gained by arguing like this?' Therefore, it is said, 'It's just the old road that has been traveled, and it will cause errors when talking to people.' Zen Master Xiu then bowed. Getting it is getting it, but it's difficult to tolerate in terms of reason. Zen Master Wuzu Jie, on behalf of Zen Master Fayan, gave him a head-on blow. Zen Master Wansong said, 'Indeed, there is a basis for it.' In the sayings of Zen Master Fayan, it is said, 'Zen Master Xiu is thoroughly enlightened.' Zen Master Wansong said, 'These two guys playing with mud balls haven't understood it.' If Zen Master Wansong had seen Zen Master Fayan at that time saying, 'What can be gained by arguing like this?' he would have said, 'I have long heard that you, Venerable Monk, have such a key point.' Otherwise, he would wave his hand and leave, and he would definitely be able to cut it off at once (referring to sudden enlightenment). If he doesn't believe it, you can try asking Zen Master Tiantong. The verse says: 'A fly sitting on the scale will cause it to tilt (deceiving him that even a little bit is not okay). The balance of the ages illuminates the unevenness (the bucket is full, and the weight stops). The jin, liang, zi, and zhu are seen clearly (don't mistake them). In the end, it is still lost to my fixed star (understand the meaning of the hook).' The master said: The first sentence of Zen Master Tiantong's topic praises 'A difference of a hair's breadth leads to a separation like heaven and earth.' Yuan Gong (Master Huiyuan) of Mount Lu said: 'Where does the root cause ultimately begin? The arising and ceasing, existence and non-existence, have no boundaries. A slight movement will affect the entire realm.' This is like the momentum of a mountain collapsing. Zen Master Sengcan, the Third Patriarch, said the word 'dislike', and he already had hatred and love first. Then he said: 'As long as you don't hate or love, you can understand clearly.' Everyone, take a step back and carefully examine yourselves. The Sanskrit word 'Samadhi (三摩地)', here translated as 'equal holding', neither sinking nor scattering, holding equally. This can be used as the balance of the ages, illuminating the unevenness. The Shangshu Zhiyao Tusuo says that the scale has three meanings: Zhun (準), is used to tie; Heng (衡), is used to measure balance; Quan (權), is the weight. The Shurangama Sutra says:
于其自住三摩地中。見與見緣。並所想相。如虛空花本無所有。此見及緣。元是菩提妙凈明體。云何于中有是非是。到此正恁么時。不須嫌揀擇離憎愛。尚無毫釐之差。豈有云泥之隔。斤兩錙銖者。八銖為錙。三錙為兩。十六兩為斤。是他權衡在手底人。爾將一斤來。我也一移教平。將一兩來。也一移教平。稍似錙銖增減便欹傾也。諸方道。領取鉤頭意。莫認定盤星。蓋定盤星上。本無斤兩。又如北辰鎮居其所。鉤頭加減。計在臨時。萬松道。有心而平。未若無心而不平。所以無星秤上饒人賣。雙陸盤中信彩贏。還會法眼道山主徹也么。秤錘移到徹梢頭。忽然拶落翻斤斗。
第十八則趙州狗子
示眾云。水上葫蘆。按著便轉。日中寶石。色無定形。不可以無心得。不可以有心知。沒量大人。語脈里轉卻。還有免得底么。
舉。僧問趙州。狗子還有佛性也無(攔街趁塊)州云。有(也不曾添)僧云。既有。為甚麼卻撞入這個皮袋(一款便招自領出頭)州云。為他知而故犯(且莫招承不是道爾)又有僧問。狗子還有佛性也無(一母所生)州曰。無(也不曾減)僧云。一切眾生皆有佛性。狗子為什麼卻無(憨狗趁鷂子)州云。為伊有業識在(右具如前據款結案)。
師云。若道狗子佛性端的是有。
【現代漢語翻譯】 現代漢語譯本：當修行者處於自住三摩地（Samadhi，一種冥想狀態）中時，所見之物與能見之根源，以及心中所想的種種形象，都如同虛空中的花朵，原本就不存在。這種能見之根源以及所見之事物，原本就是菩提（Bodhi，覺悟）那美妙、清凈、光明的本體。怎麼能在這其中產生是非對錯的分別呢？到了這種真正如是的狀態，就不需要厭惡、選擇，遠離憎恨和愛戀。甚至連一絲一毫的差別都沒有，哪裡會有像雲和泥那樣巨大的差別，或者像斤兩、錙銖那樣微小的差別呢？八銖為一錙，三錙為一兩，十六兩為一斤。這是那些手中掌握權衡的人所使用的。你拿來一斤，我也能移動使其平衡；你拿來一兩，我也能移動使其平衡。稍微有一點錙銖的增加或減少，就會傾斜。許多地方說，要領會鉤頭的意圖，不要認定秤盤上的星。因為秤盤上的星，原本就沒有斤兩。又像北辰星鎮守在它的位置上，鉤頭的加減，都取決於臨時的需要。萬松禪師說，有心而求得的平衡，不如無心而自然達到的平衡。所以，在沒有星的秤上，可以讓人多賣一些；在雙陸棋盤中，可以相信擲骰子的結果會贏。你們能理解法眼禪師所說的『山主徹也么』的意思嗎？秤錘移動到秤桿的盡頭，忽然間掉落，翻了個跟頭。
第十八則 趙州狗子
示眾說：水上的葫蘆，按下去就會轉動；陽光下的寶石，顏色沒有固定的形狀。不可以不用心去體會，也不可以用有分別的心去認知。那些無法估量的大人物，在言語的脈絡里轉變，還有能夠避免的嗎？
舉例：有僧人問趙州禪師：『狗子還有佛性（Buddha-nature，所有眾生皆具的成佛的可能性）嗎？』（這是攔路搶劫）趙州禪師回答說：『有。』（也沒有增加什麼）僧人問：『既然有佛性，為什麼會墮入這個皮囊之中？』（一種行為就招來了自我辯解）趙州禪師回答說：『因為他明知故犯。』（不要輕易承認，這不是在說你）又有僧人問：『狗子還有佛性嗎？』（同一個母親所生）趙州禪師回答說：『沒有。』（也沒有減少什麼）僧人問：『一切眾生都有佛性，為什麼狗子卻沒有呢？』（愚蠢的狗追逐空中的鳥）趙州禪師回答說：『因為它有業識存在。』（完全按照之前的判決來結案）。
師父說：如果說狗子確實有佛性。
【English Translation】 English version: When a practitioner is in the Samadhi (a state of meditation) of self-abiding, what is seen and the source of seeing, as well as all the images conceived in the mind, are like flowers in the sky, originally non-existent. This source of seeing and what is seen are originally the wonderful, pure, and bright essence of Bodhi (Enlightenment). How can there be right and wrong distinctions within this? When one reaches this truly 'suchness' state, there is no need for aversion or selection, and one is far from hatred and love. There isn't even a hair's breadth of difference; how could there be a vast difference like that between clouds and mud, or a tiny difference like that between 'jin' (斤, a unit of weight), 'liang' (兩, a unit of weight), 'zi' (錙, a unit of weight), and 'zhu' (銖, a unit of weight)? Eight 'zhu' make one 'zi', three 'zi' make one 'liang', and sixteen 'liang' make one 'jin'. These are used by those who hold the scales in their hands. If you bring one 'jin', I can adjust it to be balanced; if you bring one 'liang', I can adjust it to be balanced. The slightest increase or decrease will cause it to tilt. Many places say to grasp the meaning at the hook's head, and not to fixate on the star on the scale pan. Because the star on the scale pan originally has no weight. It is like the North Star, which remains in its place, and the adjustments at the hook's head depend on the temporary need. Master Wansong said, 'Balance achieved with intention is not as good as balance achieved naturally without intention.' Therefore, on a scale without stars, one can sell more; in a backgammon game, one can trust that the dice will win. Do you understand what Dharma Eye said, 'Has the mountain master thoroughly understood?' The weight is moved to the end of the scale, and suddenly it falls off, turning a somersault.
Case 18: Zhaozhou's Dog
The master addressed the assembly, saying: 'A gourd on the water turns when pressed down. A gem in the sunlight has no fixed shape. It cannot be understood without intention, nor can it be known with a discriminating mind. Immeasurable great people turn within the veins of language. Is there anyone who can avoid it?'
Example: A monk asked Zhaozhou (a Zen master), 'Does a dog have Buddha-nature (the potential for enlightenment inherent in all beings)?' (This is like robbing on the street). Zhaozhou replied, 'Yes.' (It doesn't add anything). The monk asked, 'Since it has Buddha-nature, why does it enter this skin bag?' (One action invites self-justification). Zhaozhou replied, 'Because he knowingly violates.' (Don't easily admit it; this isn't talking about you). Another monk asked, 'Does a dog have Buddha-nature?' (Born of the same mother). Zhaozhou replied, 'No.' (It doesn't subtract anything). The monk asked, 'All beings have Buddha-nature; why doesn't a dog have it?' (A foolish dog chases a hawk). Zhaozhou replied, 'Because it has karmic consciousness.' (The case is closed entirely according to the previous judgment).
The master said: If it is said that the dog truly has Buddha-nature.
後來卻道無。端的是無。前來卻道有。若道道有道無且是一期應機。拶著說出。各有道理。所以道。明眼漢沒窠臼。這僧問處要廣見聞。不依本分。趙州道有。以毒去毒。以病醫病。這僧又道既有。為甚撞入這皮袋。不知自己生。入狗腹中了也。州云。為他知而故犯。一槌兩當。快便難逢。這僧將謂。依因判果。若恁么會。作座主奴。也未得。後來有僧再問。便卻道無。是他得底人。道有也有出身處。道無也有出身處。這僧依文按本道。一切眾生皆有佛性。狗子為什麼卻無。似這一拶。敢道。撥天關底手。轉身無路。是他款款道。個為伊有業識在。爾且道。這僧皮下還有血么。天童不免。向赤肉瘢上。更著艾燋。頌云。
狗子佛性有。狗子佛性無(打做一團煉做一塊) 直釣元求負命魚(這僧今日合死) 逐氣尋香雲水客(穿卻鼻孔也不知) 嘈嘈雜雜作分疏(競嚙枯骨啀喍嗥吠) 平展演(沒蹺欺休廝誺) 大鋪舒(材高語壯) 莫怪儂家不慎初(一言出口駟馬難追) 指點瑕疵還奪璧(白拈巧偷) 秦王不識藺相如(當面蹉過)
師云。狗子佛性有。狗子佛性無。兩段不同。一併拈出。正如雪竇道。一有多種二無兩般。天童要與趙州相見。故如是頌。應天真道。直鉤釣獰龍。曲鉤釣蝦
【現代漢語翻譯】 現代漢語譯本： 後來卻說沒有。的的確確是沒有。先前卻說有。如果說道有道無，都只是一時的應機說法。逼著說出來，各有各的道理。所以說，明眼人沒有固定的模式。這個僧人提問的地方在於要廣泛見聞，不依本分。趙州（Zhaozhou，禪宗大師）說有，是以毒攻毒，以病醫病。這個僧人又說既然有，為什麼會撞入這皮囊（指肉身）。不知道自己生，進入狗的腹中去了。趙州說，因為他明知故犯。一錘兩當，快速便捷難以遇到。這個僧人以為，依據原因判斷結果。如果這樣理解，做座主的奴隸，也還不夠格。後來有僧人再次提問，便反而說沒有。是他得到真諦的人。說道有，也有出身之處；說道無，也有出身之處。這個僧人依照文字按本義說道，一切眾生皆有佛性（Fo Xing，Buddha-nature），狗為什麼卻沒有？像這樣一逼問，敢說，是撥動天關的手，轉身無路。是他慢慢地說，因為他有業識（Ye Shi，karmic consciousness）存在。你們且說，這僧人的皮下還有血嗎？天童（Tiantong，禪宗寺院名）不免，在赤裸的傷疤上，更用艾草燒灼。頌詞說：
狗子佛性有，狗子佛性無（打成一團煉成一塊） 直鉤原本爲了釣那負命的魚（這僧人今天該死） 逐氣尋香的雲水僧（穿透鼻孔也不知） 嘈嘈雜雜地作分析（競相啃咬枯骨，齜牙咧嘴地嗥叫） 平展演（沒有欺騙，休要互相欺瞞） 大鋪舒（才高語壯） 莫怪我老人家不謹慎開始（一言出口駟馬難追） 指出瑕疵還要奪走寶玉（白白地巧妙偷取） 秦王不識藺相如（當面錯過）
師父說，狗子有佛性，狗子沒有佛性，兩段不同的話，一併拿出來。正如雪竇（Xuedou，禪宗大師）所說，一有多種，二無兩般。天童要與趙州相見，所以這樣頌揚。應天真（Ying Tianzhen，人名）說道，直鉤釣獰龍，曲鉤釣蝦。
【English Translation】 English version: Later, it is said to be 'no'. It is indeed 'no'. Earlier, it was said to be 'yes'. If you speak of 'yes' and 'no', they are merely expedient responses to the occasion. If pressed to explain, each has its own reason. Therefore, it is said that a clear-eyed person has no fixed pattern. The point of this monk's question lies in seeking broad knowledge and not relying on one's inherent nature. Zhaozhou (禪宗大師, a Chan master) said 'yes' to counter poison with poison, to cure illness with illness. This monk then asked, 'Since it exists, why does it enter this skin bag (referring to the physical body)?' He does not know his own birth and has entered the belly of a dog. Zhaozhou said, 'Because he knowingly violates it.' One hammer strikes twice, quick and convenient, hard to come by. This monk thought he could judge the result based on the cause. If you understand it this way, you wouldn't even qualify to be a slave of the abbot. Later, when another monk asked again, he instead said 'no'. He is the one who has attained the truth. Saying 'yes' also has a source; saying 'no' also has a source. This monk, according to the text and its literal meaning, said, 'All sentient beings have Buddha-nature (Fo Xing, Buddha-nature), so why does a dog not have it?' Such a pressing question, one might say, is like a hand that moves the heavenly gate, leaving no way to turn around. He slowly said, 'Because it has karmic consciousness (Ye Shi, karmic consciousness).' Tell me, does this monk still have blood under his skin? Tiantong (禪宗寺院名, a Chan monastery) cannot help but apply moxa cautery to the bare scar. The verse says:
'Dog has Buddha-nature, dog has no Buddha-nature (beat them into a single mass, refine them into one piece). A straight hook originally seeks the fish destined to die (this monk deserves to die today).' 'Cloud-and-water wanderers seeking fragrance and following the scent (pierced through the nostrils without knowing).' 'Noisily making distinctions (competing to gnaw on dry bones, snarling and barking). Spread out flat (no deception, no mutual trickery). Greatly unfold (high talent and strong words).' 'Don't blame me for not being careful at the beginning (a word spoken cannot be overtaken by four horses). Pointing out flaws and still seizing the jade (stealing skillfully in broad daylight).' 'The King of Qin did not recognize Lin Xiangru (missed him face to face).'
The master said, 'Dog has Buddha-nature, dog has no Buddha-nature,' two different statements, brought out together. Just as Xuedou (禪宗大師, a Chan master) said, 'One 'yes' has many kinds, two 'no's are different.' Tiantong wanted to meet with Zhaozhou, so he praised it this way. Ying Tianzhen (人名, a person's name) said, 'A straight hook catches a fierce dragon, a curved hook catches shrimp.'
䗫。後來逐氣尋香。如獵犬相似。嘈雜分疏。枯骨上有甚汁。趙州雖大開舖席。要且只是平展商量。天童與趙州解腕。莫怪儂家不慎初。歸宗問秀才。業何經史。才云。會二十四家書體。宗向空中一點云。會么。才云。不會。宗云。又道。會二十四家書體。永字八法也不識。刺史李渤問。三乘十二分教即不問。如何是祖師西來意。宗亦豎拳云。會么。李云。不會。宗云。這個措大。拳頭也不識。萬松道。翻身師子大家看。不唯狗子佛性道有道無。只這知而故犯。業識性在。也大曬顧前盻后。慎初護末。史記趙惠王。得楚和氏璧。秦昭王以十五城易之。藺相如奉璧入。秦王喜傳示美人及左右。左右皆呼萬歲。相如視王無割城之意。乃前曰。璧有瑕。請示之。王授璧。相如因持起立。倚柱髮上衝冠曰。趙王齋戒五日。使臣奉璧送書于庭。嚴大國之威。以脩敬也。今見。王禮節甚倨。得璧傳示美人。似戲弄臣無割城意。故臣復取璧。必欲急臣。臣頭與璧俱碎于柱矣。王辭謝按圖割城。亦齋五日。相如使從者衣褐懷璧徑道歸趙。趙州先縱后奪。有相如手段。天童別曾有頌云。趙州道有。趙州道無。狗子佛性。天下分疏。面赤不如語直。心真必定言粗。七百甲子老禪伯。驢糞逢人換眼珠。趙州心真語直。便是直釣。元求負命魚。
周文王出獵。見姜子牙磻溪之谷。去水三尺。直鉤釣魚。王異之曰。直鉤如何得魚。子牙曰。但求負命之魚。驢糞逢人換眼珠。此如相如奪璧也。佛鑒拈出槵子數珠云。諸人還見么。良久云。此是老僧來京師。換得底。諸人各自歸堂摸𢱢看。佛鑒用槵子。趙州用驢糞。萬松既無用處。不曾移換。諸人若信得及。依舊眼在眉毛下。
第十九則雲門須彌
示眾云。我愛韶陽新定機。一生與人拔釘楔。為甚有時也開門。掇出膠盆。當路鑿成陷阱。試揀辨看。
舉。僧問雲門。不起一念還有過也。無(言清行濁漢)門云。須彌山(險)。
師云。圓通善國師道。此個公案諸方商量。或云。才恁么問。早是起念。過如須彌。或云。如須彌山八風吹不動。千古鎮常安。或云。為人難透。如須彌山。如此商量。要且未會雲門意在。若是桶子底脫。紅絲線斷。方知總不恁么。不見道。三句明一句。一句明三句。三一不相涉。分明向上路。佛果道。雲門答話多惹人識情。萬松道。以識情遣識情。非大手段為人。不能構副。此須彌山天不能蓋。地不能載。風吹不入。水灑不著。唯金剛眼睛。一覷覷透。便見七穿八穴。直得碎如微塵。然後卻向眉毛眼睫上。孤迥迥峭巍巍。白雲端禪師頌云。須彌山兮塞宇宙。千手大
【現代漢語翻譯】 現代漢語譯本 周文王外出打獵，在磻溪（Pán Xī，地名）的山谷中見到了姜子牙（Jiāng Zǐyá，人名）。姜子牙在離水面三尺的地方，用直的魚鉤釣魚。周文王對此感到奇怪，問道：『用直的魚鉤怎麼能釣到魚呢？』姜子牙回答說：『我只是求那些該被我釣到的魚。』（就像）驢糞遇到人，（人）會換掉自己的眼珠一樣，這就像藺相如（Lìn Xiàngrú，人名）奪回和氏璧（Héshì Bì，玉璧名）的故事一樣。佛鑒（Fó Jiàn，僧人法號）拈起一串槵子（Huànzǐ，一種樹的果實）數珠說：『各位看到了嗎？』停頓了很久，又說：『這是老僧我到京城去，換來的東西。』各位各自回禪堂摸摸自己的𢱢（音duǒ，不確定具體指什麼）。佛鑒用槵子，趙州（Zhàozhōu，地名）用驢糞，萬松（Wànsōng，人名）既然沒有用處，就不曾移動或更換。各位如果能夠深信不疑，（就會發現）眼睛依舊在眉毛下面。
第十九則 雲門須彌
（佛鑒）開示大眾說：『我喜歡韶陽（Sháoyáng，地名）新近制定的規矩，一生都在為人拔除釘子和木楔。為什麼有時候也要打開門，拿出裝滿膠水的盆子，在路上挖成陷阱呢？試試看，仔細辨別。』
（下面是）舉例。有僧人問雲門（Yúnmén，人名）：『不起一個念頭，還有過錯嗎？』雲門說：『須彌山（Xūmí Shān，山名，佛教宇宙觀中的中心）』（意思是『像言語清凈但行為污濁的人』）。
萬松禪師說：圓通善國師（Yuántōng Shànguó Shī，人名）說，這個公案，各方都在討論。有人說：『才這麼問，就已經起了念頭，過錯就像須彌山一樣大。』有人說：『像須彌山一樣，八風吹不動，千古鎮定安穩。』有人說：『讓人難以看透，就像須彌山一樣。』這樣討論，終究不能領會雲門的意思。如果是桶子的底部脫落，紅絲線斷裂，才知道根本不是這樣。沒聽過嗎？『三句明白一句，一句明白三句，三一互不相干，分明是向上的道路。』佛果（Fóguǒ，人名）說：雲門的回答，多半會引人產生情識。萬松說：用情識來遣除情識，不是有大手段的人，不能夠做到。這須彌山，天不能覆蓋，地不能承載，風吹不入，水潑不著，只有金剛眼睛，一眼就能看穿，便能看到七穿八孔，直到粉碎如微塵。然後卻在眉毛眼睫上，孤零零地高聳挺拔。白雲端禪師（Báiyúnduān Chánshī，人名）作頌說：須彌山啊，堵塞了宇宙，千手大
【English Translation】 English version King Wen of Zhou went hunting and saw Jiang Ziya (Jiāng Zǐyá, personal name) in the valley of Panxi (Pán Xī, place name). Jiang Ziya was fishing with a straight hook three feet above the water. The king found it strange and asked, 'How can you catch fish with a straight hook?' Ziya replied, 'I only seek the fish that are destined to be caught by me.' (It's like) when donkey dung meets a person, (the person) will exchange their eyeballs, just like the story of Lin Xiangru (Lìn Xiàngrú, personal name) reclaiming the Heshi Bi (Héshì Bì, name of a jade disc). Buddha Jian (Fó Jiàn, monastic name) picked up a string of Sapindus (Huànzǐ, a type of tree fruit) prayer beads and said, 'Have you all seen it?' After a long pause, he said, 'This is what this old monk exchanged for when I went to the capital.' You all go back to the meditation hall and feel around for your own 𢱢 (duǒ, uncertain specific meaning). Buddha Jian uses Sapindus, Zhao Zhou (Zhàozhōu, place name) uses donkey dung, and since Wansong (Wànsōng, personal name) has no use for them, he has never moved or exchanged them. If you can all believe deeply, (you will find that) your eyes are still under your eyebrows.
Nineteenth Case: Yunmen's Sumeru
(Buddha Jian) addressed the assembly, saying, 'I love the newly established rules of Shaoyang (Sháoyáng, place name), and all my life I have been pulling out nails and wedges for people. Why is it that sometimes I also open the door, take out a basin full of glue, and dig a pit in the road? Try to discern carefully.'
(The following is) an example. A monk asked Yunmen (Yúnmén, personal name), 'Is there any fault in not arising a single thought?' Yunmen said, 'Mount Sumeru (Xūmí Shān, mountain name, the center of the Buddhist universe)' (meaning 'like a person whose words are pure but whose actions are impure').
Master Wansong said: Teacher Yuantong Shangguo (Yuántōng Shànguó Shī, personal name) said that this case is being discussed in all directions. Some say, 'Just asking that question is already arising a thought, and the fault is as big as Mount Sumeru.' Some say, 'Like Mount Sumeru, it cannot be moved by the eight winds, and it is eternally stable.' Some say, 'It is difficult to see through, like Mount Sumeru.' Such discussions ultimately fail to grasp Yunmen's meaning. If the bottom of the bucket falls out and the red thread breaks, then you will know that it is not like that at all. Haven't you heard? 'Three sentences clarify one sentence, one sentence clarifies three sentences, three and one do not interfere with each other, and it is clearly the upward path.' Buddha Guo (Fóguǒ, personal name) said: Yunmen's answers often lead people to generate emotional knowledge. Wansong said: Using emotional knowledge to dispel emotional knowledge is not something that someone without great skill can do. This Mount Sumeru cannot be covered by the sky or carried by the earth, the wind cannot blow it in, and the water cannot splash it. Only the vajra eye can see through it at a glance, and then you can see the seven holes and eight holes, until it is shattered like dust. Then, on the eyebrows and eyelashes, it stands alone, towering and majestic. Zen Master Baiyunduan (Báiyúnduān Chánshī, personal name) composed a verse saying: Mount Sumeru, it blocks the universe, the thousand-handed great
悲看不透。除非自解倒騎牛。一生不著隨人後。萬松道。仰面獨揚眉。回頭自拍手。其山置和尚頌云。無事投人覓罪名。即時擒下喪全身。未招情款驅驅者。門外知他多少人。唯有天童不在此限。頌云。
不起一念須彌山(一句便了) 韶陽法施意非慳(天童也不少) 肯來兩手相分付(只恐爾承當不下) 擬去千尋不可攀(徒勞斫額) 滄海闊(涵天浴日無涯岸) 白雲閑(伴鶴隨風得自由) 莫將毫髮著其間(已太多生) 假雞聲韻難謾我(真不掩偽) 未肯模胡放過關(西天令嚴)
師云。爾問我不起一念有過無過。我便掇出一坐須彌山。在爾面前相似。其法施之利。固非慳吝。永嘉道。大施門開無壅塞。非但今日也。梵語須彌。此云妙高。四寶所成曰妙。獨出衆峰曰高。四天下山中。須彌最為第一。爾若自肯。我便兩手分付。古詩道。待伊心肯處。是我命通時。其實此事常顯露。如須彌山㟮屼崢嶸。誰能蓋覆。未分付時。爾豈無分。分付與爾。豈是新得。不見。長慶道。萬象之中獨露身。唯人自肯乃方親。天童頌。到這裡大有含蓄功夫。爾若擬議不來。千里萬里仰望不及。璩源道。此事如崖頹石裂。壁立千仞。不可攀攬。其實爾亦不曾離。我亦不曾奪。此與上句迷悟相反。對偶分明
【現代漢語翻譯】 現代漢語譯本： 悲觀看不透徹。除非自己領悟，倒騎青牛（比喻不落俗套，反其道而行）。一生不跟隨別人之後。萬松禪師說，仰面獨自揚眉，回頭擺手。其山禪師作和尚頌說，無事找人尋罪名，立刻擒下喪失全身。未曾招惹情愛卻被驅趕，門外不知有多少這樣的人。只有天童禪師不在此限。頌說：
不起一念如須彌山（一句便了當）。韶陽禪師的法施意不慳吝（天童禪師也不少）。 肯來兩手相分付（只恐怕你承擔不下）。想要離去，千尋高也不可攀（徒勞無功）。 滄海廣闊（涵天浴日，無邊無際）。白雲悠閑（伴鶴隨風，得大自在）。莫將毫髮置於其間（已太多生）。 假雞聲韻難以瞞我（真假難掩）。未肯模模糊糊放過關（西天戒律嚴明）。
天童禪師說，你們問我不起一念是有過還是無過，我便拿出整座須彌山（Sumeru，佛教宇宙觀中的中心山）放在你們面前。這樣的法施利益，當然不是慳吝。永嘉禪師說，大施門打開沒有阻礙，並非只是今天。梵語須彌，這裡翻譯為妙高。四寶所成稱為妙，獨自超出眾峰稱為高。在四大部洲的山中，須彌山最為第一。你們如果自己肯認，我便兩手交付。古詩說，等待他心肯的時候，就是我命運亨通之時。其實這件事常常顯露，如須彌山高聳崢嶸，誰能遮蓋。未交付時，你們難道沒有分？交付給你們，難道是新得的？不見長慶禪師說，萬象之中獨自顯露自身，唯有人自己肯認才方能親近。天童禪師的頌，到這裡大有含蓄功夫。你們如果擬議不來，千里萬里仰望不及。璩源禪師說，此事如山崖崩塌，石頭斷裂，壁立千仞，不可攀攬。其實你們也不曾離開，我也不曾奪走。這與上句的迷悟相反，對偶分明。
【English Translation】 English version: Pessimism cannot see through. Unless one understands oneself, riding the ox backwards (metaphor for not following convention, doing the opposite). One's whole life should not be spent following others. Chan Master Wansong said, 'Raise your eyebrows alone, turn your head and wave your hand.' Chan Master Qishan composed a verse for the monks, saying, 'Seeking blame from others when there is nothing to do, immediately capture them and lose their whole body. Those who have not provoked love are driven away, outside the gate, who knows how many such people there are.' Only Chan Master Tiantong is not limited by this. The verse says:
'Not raising a single thought is like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) (one sentence is enough). Chan Master Shaoyang's Dharma giving is not stingy (Chan Master Tiantong is also not lacking).' 'Willing to come and hand over both hands (only afraid that you cannot bear it). Wanting to leave, a thousand fathoms high is also impossible to climb (futile effort).' 'The vast sea is wide (containing the sky and bathing the sun, boundless). White clouds are leisurely (accompanying cranes and following the wind, gaining great freedom). Do not put a hair's breadth between them (already too many lives).' 'The sound of a fake rooster cannot deceive me (the true cannot hide the false). Not willing to let go vaguely (the rules of the Western Heaven are strict).'
Chan Master Tiantong said, 'You ask me whether not raising a single thought is with fault or without fault, I will take out the entire Mount Sumeru and place it in front of you. Such Dharma giving is certainly not stingy.' Chan Master Yongjia said, 'The door of great giving is open without obstruction, not just today.' Sumeru in Sanskrit, here translated as 'Wonderful High'. Made of four treasures is called 'Wonderful', standing out from the peaks is called 'High'. Among the mountains of the four continents, Mount Sumeru is the most supreme. If you yourselves are willing to acknowledge it, I will hand it over with both hands. An ancient poem says, 'Waiting for the time when his heart is willing, is when my destiny is prosperous.' In fact, this matter is often revealed, like Mount Sumeru towering and craggy, who can cover it. Before handing it over, do you not have a share? Giving it to you, is it newly obtained? Do you not see Chan Master Changqing saying, 'Alone revealing oneself among all phenomena, only when people themselves acknowledge it can they be close.' Chan Master Tiantong's verse, there is much implicit skill here. If you cannot come up with a plan, you will be looking up from thousands of miles away. Chan Master Quyuán said, 'This matter is like a cliff collapsing, a stone breaking, standing like a wall of a thousand fathoms, impossible to climb.' In fact, you have never left, and I have never taken it away. This is the opposite of delusion and enlightenment in the previous sentence, the antithesis is clear.
。教中說。須彌山入水八萬瑜繕那。出水八萬瑜繕那。非娑竭海。不能涵容。山既古今不動。云亦出沒常閑。洞山道。青山白雲父。白雲青山兒。白雲終日倚。青山總不知。天童余才。頌須彌山如海闊云閑。曲盡奇妙。這裡容得一念起滅么。所以道。滄海闊。白雲閑。莫將毫髮著其間。此又與雪竇道眼裡著沙不得。同參。若論韶陽不慳法施。卻又眼裡著得須彌山也。此須彌山頌中。筑著磕著。血脈貫通。拍拍是令。非妄生穿鑒增長識情也。其實不起一念底人。豈可更問有過無過。直饒常在不起一念處。點檢將來。堪作什麼。所以道。假雞聲韻難謾我。未肯模胡放過關。孟嘗君入秦為相。人或說王。孟嘗君賢。又齊族也。今相秦必先齊而後秦。秦其危矣。王囚君欲殺。君因幸姬求解。姬曰。妾愿得君狐白裘。此時裘已獻王。下客能為狗盜者。取裘獻姬。君得出。夜半至函谷關。關法雞鳴而出客。下客憑諼善為雞鳴。群雞皆鳴。君脫秦難。師拈拄杖云。萬松今日把關也。有學雞鳴者。出來。復靠卻拄杖云。放過一著。
第二十則地藏親切
示眾云。入理深談。嘲三攞四。長安大道。七縱八橫。忽然開口說破。舉步踏著。便可高掛缽囊拗折拄杖。且道。誰是其人。
舉。地藏問法眼。上座何往(羅織人作
【現代漢語翻譯】 現代漢語譯本：教中說，須彌山（Sumeru，佛教宇宙觀中的中心山）入水八萬瑜繕那（yojana，古印度長度單位），出水八萬瑜繕那。如果不是娑竭海（Sagala，大海），不能夠涵容它。山既是自古至今都不動搖的，云也總是那樣自由自在地出現和消失。洞山（Dongshan，禪宗祖師）說，『青山是白雲的父親，白雲是青山的兒子。白雲整天都依偎著青山，青山卻完全不知道。』天童余才（Tiantong Yu Cai，禪師）讚頌須彌山如大海般寬闊，白雲般悠閑，淋漓盡致地展現了其中的奇妙。這裡容得下一念的生滅嗎？所以說，『滄海如此寬闊，白雲如此悠閑，不要將絲毫的東西放在它們之間。』這又與雪竇（Xuedou，禪宗大師）所說的『眼裡容不得沙子』是同一個道理。如果說韶陽（Shaoyang，禪宗大師）不吝惜佛法，卻又可以說是眼裡容得下須彌山。這須彌山的頌詞中，筑著磕著，血脈貫通，每一拍都是指令，不是隨意穿鑿附會，增長見識和情感。實際上，對於不起一念的人，怎麼可以再問他有過錯還是沒有過錯呢？即使常常處於不起一念的狀態，仔細檢查將來，又能做什麼呢？所以說，『假的雞叫聲難以瞞過我，我不會模模糊糊地放他過關。』孟嘗君（Lord Mengchang，戰國時期齊國貴族）到秦國做宰相，有人對秦王說，『孟嘗君賢能，又是齊國人，現在做了秦國的宰相，一定會先為齊國著想，然後才會為秦國著想，秦國就危險了。』秦王囚禁了孟嘗君，想要殺他。孟嘗君通過一位受寵的妃子向秦王求情。妃子說，『我想要孟嘗君的狐白裘。』這時，狐白裘已經獻給了秦王。孟嘗君的門客中有個擅長偷盜的人，偷回了狐白裘獻給妃子，孟嘗君才得以逃脫。半夜到達函谷關，函谷關的規矩是雞鳴時才放人出關。孟嘗君的門客中有個憑著口技擅長學雞叫的人，學雞叫，引得群雞都叫了起來，孟嘗君才得以脫離秦國的危難。』師父拿起拄杖說，『萬松（Wansong，禪師）今天把守關卡，有誰會學雞叫的，站出來。』又靠著拄杖說，『放過一著。』 第二十則 地藏親切 開示大眾說，深入地談論佛理，就會嘲笑那些不著邊際的言論。長安大道，四通八達。如果忽然開口說破，舉步就踏著實處，便可以高高掛起缽囊，拗斷拄杖。那麼，誰是這樣的人呢？ 舉例說，地藏（Ksitigarbha，菩薩名）問法眼（Fayan，禪宗大師），『上座要到哪裡去？』（這是羅織罪名的人所為）
【English Translation】 English version: The teachings say that Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology) enters the water for 80,000 yojanas (yojana, an ancient Indian unit of length) and emerges from the water for 80,000 yojanas. If it were not for the Sagala Sea (Sagala, the great ocean), it could not contain it. The mountain is unmoving from ancient times to the present, and the clouds are always free to appear and disappear. Dongshan (Dongshan, a Zen master) said, 'The green mountains are the father of the white clouds, and the white clouds are the son of the green mountains. The white clouds lean on the green mountains all day long, but the green mountains do not know it at all.' Tiantong Yu Cai (Tiantong Yu Cai, a Zen master) praised Mount Sumeru as being as vast as the sea and as leisurely as the clouds, fully expressing its wonders. Can even a single thought arise and cease here? Therefore, it is said, 'The vast sea is so wide, and the white clouds are so leisurely; do not place even a hair's breadth between them.' This is the same principle as what Xuedou (Xuedou, a Zen master) said, 'One cannot tolerate a grain of sand in the eye.' If one says that Shaoyang (Shaoyang, a Zen master) is not stingy with the Dharma, then one can also say that he can tolerate Mount Sumeru in his eye. In this eulogy of Mount Sumeru, it is built and knocked, the blood vessels are connected, and every beat is an instruction, not a random fabrication to increase knowledge and emotions. In reality, for someone who does not give rise to a single thought, how can one ask whether he has made a mistake or not? Even if one is constantly in a state of not giving rise to a single thought, what can one do when examining the future? Therefore, it is said, 'A fake rooster's crow is difficult to deceive me; I will not vaguely let him pass the barrier.' Lord Mengchang (Lord Mengchang, a nobleman of the State of Qi during the Warring States period) went to the State of Qin to become prime minister. Someone said to the King of Qin, 'Lord Mengchang is virtuous and is also from the State of Qi. Now that he is the prime minister of Qin, he will definitely think of the State of Qi first and then the State of Qin, so the State of Qin is in danger.' The King of Qin imprisoned Lord Mengchang and wanted to kill him. Lord Mengchang pleaded with the King of Qin through a favored concubine. The concubine said, 'I want Lord Mengchang's fox-fur coat.' At this time, the fox-fur coat had already been presented to the King of Qin. One of Lord Mengchang's retainers, who was good at stealing, stole the fox-fur coat back and presented it to the concubine, so Lord Mengchang was able to escape. He arrived at Hangu Pass in the middle of the night, and the rule of Hangu Pass was that people were only allowed to leave the pass when the rooster crowed. One of Lord Mengchang's retainers, who was good at imitating rooster crows through ventriloquism, crowed like a rooster, causing all the roosters to crow, so Lord Mengchang was able to escape the danger of Qin.' The master picked up his staff and said, 'Wansong (Wansong, a Zen master) is guarding the pass today. If anyone knows how to crow like a rooster, step forward.' Then he leaned on his staff and said, 'Let it pass for now.' Twentieth Case: Ksitigarbha's (Ksitigarbha, a Bodhisattva) Intimacy The master addressed the assembly, saying, 'To discuss the principles deeply is to mock those who talk nonsense. The avenues of Chang'an are accessible in all directions. If one suddenly speaks out and takes a step, one can hang up one's bowl and break one's staff. So, who is such a person?' For example, Ksitigarbha (Ksitigarbha, a Bodhisattva) asked Fayan (Fayan, a Zen master), 'Where are you going, senior monk?' (This is what those who fabricate crimes do.)
么)眼云。迤邐行腳(索草鞋錢去也)藏云。行腳事作么生(果然放不過)眼云。不知(何不早恁么道)藏云。不知最親切(就身打劫)眼豁然大悟(險費盤纏)。
師云。楊無為問芙蓉楷和尚。相別幾年。蓉云。七年。公云。學道來參禪來。蓉云。不打這鼓笛。公云。恁么則空遊山水。百無所能也。蓉云。相別未久善能高鑒。公大笑。南泉道。道不屬知。不屬不知。知是妄覺。不知是無記。今人見道不知最親切。更是法眼悟頭。便一向不知不會。只這是也。殊不知。古人一句子。如天普蓋。似地普擎。既不知最親切。荷澤道知之一字眾妙之門。又作么生。爾但是則總是。莫坐在是處。不是總不是。莫坐在不是處。兼通五位正偏。豈可死在句下。只這法眼悟處。也是偶爾成文。柏山大隱和尚道。因禍致福也在。地藏接人手段。鉤在不疑之地。驀下一釣。法眼猛省。元來卻在這裡。磁州老師道。爾但行里。坐里。心念未起時。猛提起覷見即便見不見。且卻拈放一邊。恁么做功夫。休歇也不礙參學。參學也不礙休歇。投子青和尚道。既金龍失水。妙翅急提。地藏時節因緣。絲毫無間。天童筆端有舌。更為重宣。頌云。
而今參飽似當時(吾猶昔人非昔人也) 脫盡簾纖到不知(猶有這個在) 任短任長休
【現代漢語翻譯】 現代漢語譯本： （么）眼云：慢慢地行腳（索要草鞋錢去了）。藏云：行腳這件事怎麼做？（果然不放過）。眼云：不知道（為什麼不早這麼說）。藏云：不知道最親切（就地打劫）。眼豁然大悟（險些浪費盤纏）。
師父說：楊無為問芙蓉楷和尚：『分別幾年了？』芙蓉說：『七年。』楊無為說：『是來學道還是來參禪？』芙蓉說：『不打鼓吹笛。』楊無為說：『這麼說就是白白遊山玩水，一無所能了。』芙蓉說：『分別沒多久，您就很能高看人了。』楊無為大笑。南泉道：『道不屬於知，不屬於不知。知是妄覺，不知是無記。』現在的人見到『道不知最親切』，更是法眼開悟的關鍵，便一味地不知不會，只認為這就是了。殊不知，古人的一句話，如天普蓋，似地普擎。既然『不知最親切』，荷澤又說『知之一字眾妙之門』，又該怎麼說呢？你只要說是就是，不要執著于『是』；說不是就不是，不要執著于『不是』。兼通五位正偏，怎麼可以死在句下？只這法眼開悟之處，也是偶爾成文。柏山大隱和尚道：『因禍得福也在。』地藏接人的手段，鉤在不疑之地，突然下一釣，法眼猛然醒悟，原來就在這裡。磁州老師道：『你只要在行住坐臥里，心念未起時，猛然提起，覷見即便見，不見，且先放在一邊。』這麼做功夫，休息也不妨礙參學，參學也不妨礙休息。投子青和尚道：『既然金龍失水，妙翅鳥急忙提起，地藏的時節因緣，絲毫無間。』天童筆端有舌，更為重申，頌曰：
如今參飽似當時（我還是過去的我，但已非過去的境況） 脫盡簾纖到不知（還是有這個『不知』在） 任短任長休
【English Translation】 English version: (Me) Eye said: Slowly walking (asking for straw sandal money). Cang said: How is the walking practice done? (Indeed, not letting go). Eye said: I don't know (Why didn't you say so earlier). Cang said: Not knowing is the most intimate (robbing on the spot). Eye suddenly realized (almost wasted travel expenses).
The Master said: Yang Wuwei asked Venerable Furong Kai: 'How many years since we parted?' Furong said: 'Seven years.' Yang Wuwei said: 'Did you come to study the Dao or to practice Chan?' Furong said: 'I don't beat drums or play flutes.' Yang Wuwei said: 'In that case, you are just aimlessly wandering the mountains and waters, with no ability whatsoever.' Furong said: 'It hasn't been long since we parted, yet you are already very capable of high regard.' Yang Wuwei laughed loudly. Nanquan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance.' Now people, seeing 'not knowing is the most intimate,' which is the key to Fayen's enlightenment (Fayan, meaning Dharma Eye), then simply don't know or understand, and just think that's it. Little do they know that an ancient person's saying is like the sky covering all, like the earth supporting all. Since 'not knowing is the most intimate,' and Heze also said 'the word 'knowing' is the gate to all mysteries,' then what should be said? You just say yes is yes, don't be attached to 'yes'; say no is no, don't be attached to 'no.' Comprehending both the right and wrong of the five positions, how can you die under a sentence? Just this place of Fayen's enlightenment is also an occasional composition. Venerable Baishan Dayin said: 'Turning misfortune into blessing is also there.' Dizang's (Earth Treasury Bodhisattva) method of receiving people, hooks in the place of no doubt, suddenly casts a line, and Fayen suddenly awakens, realizing it was here all along. Teacher Cizhou said: 'You just need to, in walking, standing, sitting, and lying down, when thoughts have not yet arisen, suddenly raise it up, and if you see, then you see; if you don't see, then put it aside for now.' Doing practice like this, resting does not hinder studying, and studying does not hinder resting. Venerable Touzi Qing said: 'Since the golden dragon has lost water, the Garuda bird quickly picks it up, Dizang's timing and conditions are without the slightest gap.' Tiantong's pen has a tongue, further reiterating, saying in verse:
Now, having eaten my fill of Chan, it's like back then (I am still the person of the past, but not the circumstances of the past) Having shed all the curtains and veils, I arrive at not knowing (There is still this 'not knowing' present) Let it be short or long, let it rest
剪綴(枉費工夫) 隨高隨下自平治(不勞心力) 家門豐儉臨時用(闕鹽醋不得) 田地優遊信步移(要行即行) 三十年前行腳事(沒可思量) 分明辜負一雙眉(依舊在眼上)
師云。宗鏡道。從來迷悟似迷。今日悟迷非悟。所以道。悟了還同未悟人。地藏問時。要知發足道理。法眼答處。亦非謙讓推辭。地藏就便。一提道。不知最親切。法眼大悟元來這不知卻親切。臨濟問洛浦甚處來。浦云。欒城來。濟云。有事相借問得否。浦云。某甲不會。濟云。打破大唐國。覓個不會底不得。臨濟常用殺人刀。亦有活人劍。不似地藏殺人見血為人為徹。這個不知不會。脫體迥別。直須脫盡簾纖方到不知不會處。溈山普請開田。仰山問。這頭得恁么低。那頭得恁么高。溈曰。水能平物。但以水平之。仰曰。水也無憑。和尚但高處高平。低處低平。溈然云。肇公般若無知論曰。諸法不異者。豈曰續鳧截鶴夷岳盈壑。然後為無異哉。所以道。任短任長休剪綴。隨高隨下自平治。張無盡道。萬般支準費工夫。一切順隨成善巧。只么信口便道。信手便用。信腳便行。春月花開。秋時葉落。恁么會得。行甚驢腳。所以玄沙不出嶺。保壽不渡河。不出門知天下事。覺范頌云。一個面如楪子大。眼耳鼻舌分疆界。髑髏里頭
【現代漢語翻譯】 現代漢語譯本 剪裁拼接（枉費工夫），隨著高低自行平整（不費心力）。 家裡的用度豐儉由時（缺少柴米油鹽不行），田地寬裕可以隨意走動（想去就去）。 三十年前雲遊四方（沒什麼可思量的），分明辜負了這雙眼睛（景象依舊在眼前）。
師父說，『宗鏡』講，從來迷惑和覺悟好像迷惑一樣。今天覺悟了迷惑，就不是迷惑。所以說，覺悟了還和沒覺悟的人一樣。地藏菩薩問的時候，想要知道出發的道理。法眼禪師回答的時候，也不是謙讓推辭。地藏菩薩就勢一提，說道，『不知』是最親切的。法眼禪師大悟，原來這『不知』才是最親切的。臨濟禪師問洛浦禪師從哪裡來，洛浦禪師說，從欒城來。臨濟禪師說，有件事想請教可以嗎？洛浦禪師說，我不會。臨濟禪師說，打破大唐國，找個『不會』的人都找不到。臨濟禪師常用殺人的刀，也有救人的劍。不像地藏菩薩殺人見血，為人徹底。這個『不知』『不會』，脫離形體，迥然不同。必須完全脫盡牽掛，才能到達『不知』『不會』的境界。溈山禪師普請大眾開墾田地，仰山禪師問，這頭弄得這麼低，那頭弄得那麼高。溈山禪師說，水能平物，只要用水來衡量就行了。仰山禪師說，水也沒有定準，和尚只要高處高平，低處低平。溈山禪師贊同。肇公的《般若無知論》說，諸法沒有差異，難道是像截斷野鴨的腿來適應鶴的長度，削平高山來填滿深谷，然後才叫做沒有差異嗎？所以說，任憑長短，不要剪裁拼接，隨著高低自行平整。張無盡說，萬般支撐都費工夫，一切順其自然才能成就巧妙。只要隨口就說，隨手就用，隨意行走。春天花開，秋天葉落。這樣理解，走的是什麼驢腳？所以玄沙禪師不出山嶺，保壽禪師不渡河。不出門就能知道天下事。覺范禪師頌揚說，一個面孔像碟子那麼大，眼耳鼻舌劃分疆界。骷髏裡面
【English Translation】 English version Cutting and piecing together (a waste of effort), adjusting to the highs and lows to level things out (without expending mental energy). Household expenses, whether abundant or meager, are used as needed (salt and vinegar cannot be lacking), fields are spacious, allowing for leisurely walks (going whenever one wants). Thirty years ago, traveling on foot (nothing to dwell on), clearly failing to appreciate these eyes (the scenes are still before them).
The Master said, 'Zongjing' says, from the beginning, delusion and enlightenment are like delusion. Today, being enlightened about delusion is not delusion. Therefore, it is said, 'Enlightened, one is still like an unenlightened person.' When Dizang (Ksitigarbha) Bodhisattva asked, he wanted to know the principle of setting out. When Fayan (Fa-yen Wen-i) Zen Master answered, it was not out of humility or excuse. Dizang Bodhisattva then asked, saying, 'Not knowing' is the most intimate. Fayan Zen Master had a great realization, that this 'not knowing' is actually the most intimate. Linji (Lin-chi) Zen Master asked Luopu (Lo-p』u) Zen Master where he came from, and Luopu Zen Master said, from Luancheng (Luan-ch』eng). Linji Zen Master said, is it permissible to ask you something? Luopu Zen Master said, I don't know. Linji Zen Master said, even if you break the Great Tang Dynasty, you couldn't find someone who 'doesn't know.' Linji Zen Master often used the killing sword, but also had the life-giving sword. Unlike Dizang Bodhisattva, who kills to draw blood and helps people thoroughly. This 'not knowing' and 'not being able,' are detached from the body, completely different. One must completely shed all attachments to reach the state of 'not knowing' and 'not being able.' Weishan (I-shan) Zen Master asked the assembly to clear the fields, and Yangshan (Yang-shan) Zen Master asked, why is this end so low and that end so high? Weishan Zen Master said, water can level things, just use water to measure it. Yangshan Zen Master said, water has no fixed standard, the Abbot should just make the high places high and level, and the low places low and level. Weishan Zen Master agreed. Zhao Lun's (Seng-chao) Prajna is Non-Knowing says, if all dharmas are not different, is it like cutting off the duck's legs to fit the crane's length, or leveling mountains to fill valleys, and then calling it no difference? Therefore, it is said, let it be short or long, do not cut and piece together, adjust to the highs and lows to level things out. Zhang Wujin (Chang Wu-chin) said, all kinds of supports are a waste of effort, everything following its own course achieves skillfulness. Just speak as it comes to your mouth, use as it comes to your hand, walk as your feet take you. In spring, flowers bloom, in autumn, leaves fall. If you understand it like this, what kind of donkey's feet are you walking? Therefore, Xuansha (Hsüan-sha) Zen Master does not leave the mountains, and Baoshou (Pao-shou) Zen Master does not cross the river. Without going out, one knows the affairs of the world. Juefan (Chueh-fan) Zen Master praised, a face as big as a plate, with eyes, ears, nose, and tongue dividing the boundaries. Inside the skull
都不知。聽汝外邊爭捏怪。口問鼻曰。飲食在我。言語在我。汝有何功。在吾之上。鼻曰。五嶽之中。中嶽居尊。鼻復問眼。汝何在上。眼曰。吾同日月。寔有照鑒之功。敢問眉。有何功處於吾上。眉曰。我寔無功。慚居上位。儻容在下。眼在眉上看。爾甚麼面孔。是以寶月明禪師上堂云。古者道。在眼曰見。在耳曰聞。且道。在眉毛。喚作什麼。良久云。憂則共戚。樂則同歡。人皆知有用之用。不知無用之大用。且道。賓頭盧尊者兩手撥眉意旨如何。師撥眉云。貓。
第二十一則云巖掃地
示眾云。脫迷悟絕聖凡。雖無多事。立主賓分貴賤。別是一家。量材授職。即不無同氣連枝作么生會。
舉。云巖掃地次(沙彌行童不得氣力)道吾云。太區區生(埋兵挑鬥)巖云。須知有不區區者(可惜話作兩橛)吾云。恁么則有第二月也(豈止第二百千萬個)巖提起掃帚云。這個是第幾月(水晶宮裡出頭來)吾便休去(盡在不言中)玄沙云。正是第二月(一人傳虛萬人傳實)雲門云。奴見婢慇勤(隨邪撲簸箕)。
師云。道吾屈折云巖。如佛果激勵佛鑒。所謂不憤不啟。不悱不發。是他云巖掃地。道吾閑點檢他。云巖道。須知有不區區者。好諸仁者爾吃飯。煎茶。把針。掃地。時識取個不區區底。便
【現代漢語翻譯】 現代漢語譯本 都不知道。聽憑你們在外邊爭論胡說。口問鼻說：『飲食由我，言語由我，你有什麼功勞，能在我的上面？』鼻說：『五嶽之中，中嶽最為尊貴。』鼻又問眼：『你憑什麼在上面？』眼說：『我與日月同輝，實在有照亮鑑別的功用。』敢問眉，有什麼功勞卻處在我的上面？眉說：『我實在沒有功勞，慚愧地居於上位。如果讓我處在下面，眼在眉毛上看，你是什麼面孔？』因此寶月明禪師上堂說：『古人說，在眼叫做見，在耳叫做聞，那麼，在眉毛，叫做什麼？』良久說：『憂愁則共同悲傷，快樂則共同歡喜。人們都知道有用的用處，不知道無用的巨大用處。』那麼，賓頭盧尊者兩手撥眉的用意是什麼？師撥眉說：『貓。』
第二十一則 云巖掃地
示眾說：『脫離迷惑，超越聖凡，雖然沒有多少事情。設立主賓，區分貴賤，又是另一回事。量才授職，也並非沒有同氣連枝的情誼。』怎麼領會？
舉例。云巖掃地的時候（沙彌行童沒有氣力），道吾說：『太侷促了（埋伏兵力，挑起爭鬥）。』云巖說：『須知有不侷促的（可惜把話說成兩截）。』道吾說：『這樣就有第二個月亮了（豈止有第二百千萬個）。』云巖提起掃帚說：『這個是第幾個月亮？（從水晶宮裡探出頭來）。』道吾便停止了（盡在不言中）。玄沙說：『正是第二個月亮（一人傳虛，萬人傳實）。』雲門說：『奴才看見婢女慇勤（隨波逐流，撲打簸箕）。』
師說：『道吾屈折云巖，如同佛果激勵佛鑒。所謂不憤不啟，不悱不發。是他云巖掃地，道吾閑來點檢他。云巖說：『須知有不侷促的。』各位仁者，你們吃飯、煎茶、把針、掃地的時候，認識那個不侷促的，便……』
【English Translation】 English version I don't know at all. Letting you argue and talk nonsense outside. The mouth asked the nose: 'Food and drink are from me, speech is from me, what merit do you have to be above me?' The nose said: 'Among the Five Mountains, Mount Song is the most honored.' The nose then asked the eyes: 'What makes you above?' The eyes said: 'I shine with the sun and moon, and I truly have the function of illuminating and discerning.' May I ask the eyebrows, what merit do you have to be above me? The eyebrows said: 'I really have no merit, and I am ashamed to be in the upper position. If you allow me to be below, the eyes look from under the eyebrows, what kind of face are you?' Therefore, Zen Master Baoyue Ming said in the hall: 'The ancients said, in the eye it is called seeing, in the ear it is called hearing, then, in the eyebrows, what is it called?' After a long time, he said: 'Sorrow is shared, and joy is shared. People know the use of the useful, but they do not know the great use of the useless.' So, what is the intention of Arhat Pindola Bharadvaja stroking his eyebrows with both hands? The master stroked his eyebrows and said: 'Cat.'
Twenty-first case: Yunyan Sweeping the Floor
Showing the assembly: 'Detaching from delusion and transcending the saintly and the mundane, although there are not many things. Establishing the host and guest, distinguishing the noble and the lowly, is another matter. Assigning duties according to talent, it is not without the affection of being of the same breath and connected branches.' How to understand?
Example. When Yunyan was sweeping the floor (the novice monks did not have the strength), Daowu said: 'Too cramped (burying soldiers and provoking fights).' Yunyan said: 'You must know that there is something not cramped (it is a pity to make the words into two pieces).' Daowu said: 'Then there is a second moon (not just two hundred million).' Yunyan picked up the broom and said: 'Which month is this? (Coming out of the Crystal Palace).' Daowu then stopped (everything is in the unspoken). Xuansha said: 'It is the second moon (one person spreads falsehood, and ten thousand people spread the truth).' Yunmen said: 'The servant sees the maid diligent (following the evil and flapping the dustpan).'
The master said: 'Daowu bent Yunyan, just like Foguo encouraged Fojian. The so-called not being angry will not enlighten, and not being hesitant will not develop. It was Yunyan sweeping the floor, and Daowu was inspecting him in his spare time. Yunyan said: 'You must know that there is something not cramped.' All of you, when you eat, boil tea, hold needles, and sweep the floor, recognize that which is not cramped, then...'
得世法佛法打成一片。洞上謂之兼帶去。時中自不虛過。道吾便見破綻。道恁么則有第二月也。雪竇別云。洎合放過。二老人恐人離卻色身別立法身。忠國師謂南方禪客曰。我此間佛性全不生滅。汝南方佛性半生半滅。半不生滅。客曰。如何區別。師曰。此則身心一如。心外無餘。所以全不生滅。汝南方身是無常。神性是常。所以半生半滅半不生滅。到這裡須知有個轉身就父底時節。巖遂豎起掃帚云。這個是第幾月。此語本出首楞嚴經。經云。如第二月。誰為是月。又誰非月。文殊但一月真。中間自無是月非月。道吾便休去。有本云。道吾拂袖便行。萬松道。勘破了也。且道。是云巖勘破道吾。道吾勘破云巖。明眼底試點檢看。玄沙云。正是第二月。此老子口裡有雌黃。舌上有利劍。長慶雲。被他倒轉掃帚攔面𢷾。又作么生。沙休去。羅山云。噫。兩個老漢不識好惡。云巖個漢縛手腳。死來多少時也。萬松道。德山門下。不道不得。洞山門下。要且未在。雪峰行腳時。三到投子。九上洞山。一日淘米次。洞山問。淘砂去米。淘米去砂。峰云。砂米一時去。山云。大眾吃個什麼。峰乃覆卻盆。山云。得即得。須見別人始得。後果嗣德山。玄沙長慶嗣雪峰。羅山嗣巖頭。皆出德山門下。故一抑一揚。言逆意順。而今雲門洞
【現代漢語翻譯】 現代漢語譯本 將世俗的道理和佛法混為一談。云巖禪師稱之為兼帶而行。道吾禪師卻不肯輕易放過。道吾禪師於是發現了其中的破綻，說道：『如果像你這樣說，那就有了第二個月亮了。』雪竇禪師另有評語說：『幾乎就要放過了。』云巖和道吾兩位禪師是擔心人們離開色身而另外尋求法身。 忠國師曾經對南方的禪僧說：『我這裡所說的佛性是完全不生不滅的。而你們南方所說的佛性是半生半滅，半不生不滅。』禪僧問道：『如何區分呢？』忠國師說：『我這裡身心是一如的，心外沒有其他的東西，所以是完全不生不滅的。而你們南方認為身體是無常的，神性是常住的，所以是半生半滅，半不生不滅。』到了這裡，要知道有個轉身迴歸本源的時候。 云巖禪師於是豎起掃帚，問道：『這個是第幾個月亮？』這句話本出自《首楞嚴經》，經中說：『如第二個月亮，誰是真正的月亮？又有誰不是真正的月亮呢？』文殊菩薩認為只有一個真正的月亮，中間自然沒有哪個是真月亮，哪個不是真月亮的區別。道吾禪師於是就此作罷。有的版本記載，道吾禪師拂袖而去。萬松禪師評論說：『已經被勘破了。』那麼，到底是云巖禪師勘破了道吾禪師，還是道吾禪師勘破了云巖禪師呢？請明眼人仔細辨別。 玄沙禪師說：『這正是第二個月亮。』這位老禪師的口中藏有評判是非的工具，舌頭上有鋒利的劍。長慶禪師說：『被他倒轉掃帚攔面打來，又該怎麼辦呢？』玄沙禪師沉默不語。羅山禪師嘆息道：『這兩個老傢伙真是不識好歹。云巖禪師這個傢伙，束手束腳，死了很久了。』萬松禪師說：『德山禪師門下，不這樣說不行。洞山禪師門下，恐怕還達不到這種境界。』 雪峰禪師在行腳參學時，曾三次到投子山，九次上洞山。有一天，雪峰禪師正在淘米，洞山禪師問道：『你是淘去砂子留下米，還是淘去米留下砂子？』雪峰禪師回答說：『砂子和米同時淘去。』洞山禪師說：『那大眾吃什麼呢？』雪峰禪師於是把盆子翻了過來。洞山禪師說：『得到是得到了，但必須得到別人的印證才行。』後來雪峰禪師果然繼承了德山禪師的法脈，玄沙禪師和長慶禪師繼承了雪峰禪師的法脈，羅山禪師繼承了云巖禪師的法脈，他們都出自德山禪師門下。所以一抑一揚，言語違逆而心意順從。如今雲門洞...
【English Translation】 English version Mixing worldly dharmas with Buddhist dharmas. Yunyan (Yunyan, a Chan master) called it 'concurrently carrying along.' Daowu (Daowu, a Chan master) would not let it pass easily. Daowu then saw the flaw and said, 'If it's like that, then there is a second moon.' Xuedou (Xuedou, a Chan master) commented separately, 'Almost let it go.' Yunyan and Daowu were afraid that people would leave the physical body and seek a separate Dharma body. National Teacher Zhong once said to the Chan monks of the South, 'The Buddha-nature here is completely unborn and undying. Your Southern Buddha-nature is half-born and half-dying, half-unborn and half-undying.' The monk asked, 'How is it distinguished?' The National Teacher said, 'Here, body and mind are one, and there is nothing outside the mind, so it is completely unborn and undying. In the South, the body is impermanent, and the divine nature is permanent, so it is half-born and half-dying, half-unborn and half-undying.' At this point, you must know that there is a time to turn around and return to the source. Yunyan then raised a broom and asked, 'Which moon is this?' This saying originally comes from the Shurangama Sutra, which says, 'Like a second moon, who is the real moon? And who is not the real moon?' Manjusri (Manjusri, a Bodhisattva) believes that there is only one real moon, and naturally there is no distinction between which is the real moon and which is not. Daowu then stopped there. Some versions record that Daowu flicked his sleeves and left. Wansong (Wansong, a Chan master) commented, 'It has been seen through.' So, did Yunyan see through Daowu, or did Daowu see through Yunyan? Please, discerning people, examine it carefully. XuanSha (XuanSha, a Chan master) said, 'This is the second moon.' This old Chan master's mouth hides the tools for judging right and wrong, and his tongue has a sharp sword. Changqing (Changqing, a Chan master) said, 'If he turns the broom around and hits you in the face, what should you do?' XuanSha remained silent. Luoshan (Luoshan, a Chan master) sighed, 'These two old fellows really don't know good from bad. Yunyan, this guy, is tied hand and foot, and has been dead for a long time.' Wansong said, 'Under the gate of Deshan (Deshan, a Chan master), you have to say it like this. Under the gate of Dongshan (Dongshan, a Chan master), I'm afraid you can't reach this state.' When Xuefeng (Xuefeng, a Chan master) was traveling and studying, he went to Touzi Mountain three times and Dongshan nine times. One day, Xuefeng was washing rice, and Dongshan asked, 'Are you washing away the sand and leaving the rice, or washing away the rice and leaving the sand?' Xuefeng replied, 'The sand and rice are washed away at the same time.' Dongshan said, 'Then what will the assembly eat?' Xuefeng then overturned the basin. Dongshan said, 'You have obtained it, but you must obtain the endorsement of others.' Later, Xuefeng indeed inherited the Dharma lineage of Deshan, XuanSha and Changqing inherited the Dharma lineage of Xuefeng, and Luoshan inherited the Dharma lineage of Yunyan. They all came from the gate of Deshan. Therefore, one suppresses and one praises, the words are contrary but the intention is compliant. Now Yunmen Cave...
上兩派齊行。豈有優劣者哉。雲門云。奴見婢慇勤。保福云。云巖大似泥里推車步步區區。二老宿亦嗣雪峰。自然言氣相合。意謂。云巖不能用掃帚𢷾打斷葛藤。殊不知。爛泥中有刺。萬松披玩拈提未遍。不覺失笑云。云巖道吾。發明洞上機緣。這一隊老漢。眾口銷金。無一人為渠雪屈。賴有天童拔劍相助。頌云。
借來聊爾了門頭(當處發生) 得用隨宜即便休(隨處滅盡) 像骨巖前弄蛇手(欲道他人) 兒時做處老知羞(先治自己)
師云。若論此事。如石火電光。云巖提起示人。長慶攔面便𢷾用處雖殊。同歸變滅。洞上所以貴回機轉位也。雪峰有象骨巖。雪峰曾示眾云。南山有一條鱉鼻蛇。汝等諸人切須好看。雲門以拄杖。攛向面前。作怕勢。此豈不是奴見婢慇勤也。云巖掃地。提起掃帚云。這個是第幾月。盡與從良變為得力兒孫了也。雲門至今在籬檐下。所以天童放伊不過。道象骨巖前弄蛇手。兒時做處老知羞。勝默和尚道。這個頌子有搜人短處。有為人長處。此天童勝默。點罰雲門。萬松今日翻案去也。不見。天童頌弄蛇話。褒獎雲門全機大用雲中不下。為甚如此。抑揚皆在我。殺活更由誰。
第二十二則巖頭拜喝
示眾云。人將語探。水將杖探。撥草瞻風。尋常用底。忽然
【現代漢語翻譯】 現代漢語譯本 兩派宗師同時弘揚佛法，難道還有優劣之分嗎？雲門文偃禪師說：『就像奴僕見到婢女一樣慇勤。』保福禪師說：『云巖禪師就像在泥里推車一樣，步步艱難。』雲門和保福兩位老宿都師承雪峰義存禪師，自然言語氣息相合。意思是說，云巖禪師不能用掃帚截斷葛藤。殊不知，爛泥中也有刺。萬松行秀禪師披閱玩味，拈提未遍，不覺失笑說：云巖和道吾，發明了洞山良價禪師的機緣。這一隊老漢，眾口鑠金，沒有一個人為他們辯解。幸虧有天童正覺禪師拔劍相助，作頌說： 『借來聊且應付門面（當處發生），得用之時隨機應變立即停止（隨處滅盡）。在象骨巖前賣弄弄蛇的本領（想要評論他人），年少時做的事情老了卻感到羞愧（先反省自己）。』 萬松行秀禪師說：如果評論這件事，就像石火電光一樣迅速。云巖禪師提起此事來開示他人，長慶禪師當面就截斷。雖然使用的方法不同，但最終都歸於變滅。所以洞山宗才重視回機轉位。雪峰義存禪師有象骨巖。雪峰義存禪師曾經開示大眾說：『南山有一條鱉鼻蛇，你們這些人一定要好好看。』雲門文偃禪師用拄杖，攛向面前，作出害怕的樣子。這難道不是奴見婢慇勤嗎？云巖禪師掃地，提起掃帚說：『現在是幾月？』全都讓他們從良，變為得力的兒孫了。雲門文偃禪師至今還在籬笆下。所以天童正覺禪師不放過他，說在象骨巖前賣弄弄蛇的本領，年少時做的事情老了卻感到羞愧。勝默和尚說：這個頌子既有揭人短處，也有讚揚人長處。這是天童正覺禪師和勝默和尚在批評雲門文偃禪師。萬松行秀禪師今天翻案。難道沒看到天童正覺禪師頌揚弄蛇的話，褒獎雲門文偃禪師全機大用，雲中不下嗎？為什麼這樣說？因為褒貶都在我，生殺大權又由誰來掌握？ 第二十二則 巖頭拜喝 示眾說：人可以用言語來試探，水可以用竹杖來試探。撥開草叢觀察風向，這是平常使用的手段。忽然...
【English Translation】 English version When two schools of masters propagate the Dharma simultaneously, how can there be superior or inferior? Yunmen (Yunmen Wenyan) said, 'It's like a servant being attentive to a maid.' Baofu (Baofu Congzhan) said, 'Yunyan (Yunyan Tansheng) is like pushing a cart in the mud, struggling step by step.' These two old masters, Yunmen and Baofu, both inherited from Xuefeng (Xuefeng Yicun), so their words and energy naturally matched. The meaning is that Yunyan could not use a broom to cut off the kudzu vine. Little did they know that there are thorns in the mud. Wansong (Wansong Xingxiu), after reading and contemplating, and not fully grasping the meaning, couldn't help but smile and say: Yunyan and Daowu (Daowu Yuanzhi) elucidated the opportunity of Dongshan (Dongshan Liangjie). This group of old men, with their collective voices, could melt metal, yet no one defended them. Fortunately, Tiantong (Tiantong Zhengjue) helped by drawing his sword and composing a verse: 'Borrowing it to temporarily deal with the entrance (happening at the very place), when it's useful, adapt accordingly and stop immediately (extinguishing everywhere). Showing off snake-handling skills in front of Elephant Bone Cliff (wanting to comment on others), feeling ashamed in old age for what was done in youth (first examine oneself).' Wansong said: If we comment on this matter, it's as swift as a spark of flint or a flash of lightning. Yunyan brought up this matter to instruct others, and Changqing (Changqing Huileng) immediately cut it off. Although the methods used are different, they ultimately return to extinction. That's why the Dongshan school values turning the opportunity and changing positions. Xuefeng had Elephant Bone Cliff. Xuefeng once instructed the assembly, 'There is a turtle-nosed snake on South Mountain; all of you must watch it carefully.' Yunmen used his staff to thrust it forward, feigning fear. Isn't this like a servant being attentive to a maid? Yunyan was sweeping the floor, and he raised the broom and said, 'What month is it now?' He made them all become virtuous and turn into capable descendants. Yunmen is still under the fence to this day. That's why Tiantong didn't let him off, saying he was showing off snake-handling skills in front of Elephant Bone Cliff, feeling ashamed in old age for what was done in youth. Monk Shengmo said: This verse both reveals people's shortcomings and praises their strengths. This is Tiantong and Shengmo criticizing Yunmen. Wansong is overturning the case today. Haven't you seen Tiantong praising the snake-handling story, commending Yunmen's complete function and great use, not descending from the clouds? Why is it like this? Because praise and criticism are all up to me, and who controls the power of life and death? Twenty-second Case: Yantou's Bow and Shout Instructing the assembly: People can be probed with words, and water can be probed with a staff. Parting the grass to observe the wind direction is a common method. Suddenly...
跳出個焦尾大蟲。又作么生。
舉。巖頭到德山。跨門便問。是凡是聖(這賊)山便喝(裂破髑髏)頭禮拜(未當好心)洞山聞云。若不是豁公。大難承當(厚幣甘言)頭云。洞山老漢不識好惡(卻又著忙)我當時一手抬一手捺(我豈不知)。
師云。德山尋常打風打雨。一日巖頭展坐具。德山以拄杖挑向階下。頭下階收坐具便行。次日上德山侍立。山云。那裡學得這虛頭來。頭云。某甲終不敢自謾。山云。汝已後向老僧頭上屙去在。父聞子健恨不殺身。見過於師方堪傳授。此問諸方謂之跨門之機。未必當初真跨門問來。昔有外道。手中藏活雀兒。問世尊曰。手中雀兒為活為死。世尊以足跨門云。汝道。吾欲出欲入。問是凡是聖。真有此理。昔日普化曾指聖僧問臨濟。且道。這個是凡是聖。濟便喝化云。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟云。這老賊。化出僧堂云。賊賊。首山云。這兩個賊有個正賊。且道。那個是正賊。代云。劉盆子巖頭。問是凡是聖。德山便喝。便是與臨濟商搉。勘同來相似。頭禮拜。亦與臨濟小廝兒卻具一隻眼一般。雪竇道。當時才禮拜。劈脊便打。非唯剿絕洞山。亦乃把定豁老。此又與臨濟道這老賊同參。洞山聞舉云。若不是豁公。大難承當。佛果著語云。傍
【現代漢語翻譯】 現代漢語譯本：突然跳出一隻燒焦尾巴的大老虎，又該怎麼辦呢？
舉例：巖頭禪師來到德山宣鑒禪師處，跨入門檻便問：『是凡夫還是聖人？』（這賊人！）德山禪師便喝斥（裂破髑髏）。巖頭禪師便禮拜（未懷好意）。洞山良價禪師聽聞此事後說：『若不是豁公，很難承擔啊！』（厚幣甘言）。巖頭禪師說：『洞山老漢不識好壞（卻又著急）。我當時一手抬一手按（我豈能不知）。』
師父說：德山禪師尋常總是打風打雨（嚴厲）。一日，巖頭禪師展開坐具，德山禪師用拄杖將坐具挑向臺階下。巖頭禪師走下臺階收起坐具便離開了。第二天，巖頭禪師上德山禪師處侍立。德山禪師說：『從哪裡學來的這些虛頭？』巖頭禪師說：『我終究不敢自欺。』德山禪師說：『你以後要在老僧頭上拉屎了。』父親聽說兒子強健，恨不得殺了他。見解超過老師，才堪稱傳授。這個提問，各方稱之為『跨門之機』。未必當初真的是跨門提問。從前有個外道，手中藏著一隻活麻雀，問世尊說：『手中的麻雀是活的還是死的？』世尊用腳跨過門檻說：『你說，我是想要出去還是想要進來？』問是凡是聖，真有這個道理。昔日普化禪師曾指著聖僧問臨濟禪師：『且說，這個是凡夫還是聖人？』臨濟禪師便喝斥。普化禪師說：『河陽的新婦子，木塔的老婆禪，臨濟的小廝兒，卻具一隻眼。』臨濟禪師說：『這老賊！』普化禪師走出僧堂說：『賊！賊！』首山禪師說：『這兩個賊有個正賊。且說，哪個是正賊？』我來代替回答：劉盆子就是巖頭禪師。問是凡是聖，德山禪師便喝斥，便是與臨濟禪師商量，勘驗相同。巖頭禪師禮拜，也與臨濟禪師的小廝兒卻具一隻眼一般。雪竇禪師說：當時如果才禮拜，就劈頭蓋臉地打。非但剿滅洞山禪師，也把定了豁公。這又與臨濟禪師說『這老賊』是同一個鼻孔出氣。洞山禪師聽聞此事後說：『若不是豁公，很難承擔啊！』佛果禪師評論說：『傍觀者清。』
【English Translation】 English version: Suddenly, a large tiger with a burnt tail jumps out. What should be done then?
Example: When Yan Tou (Zen master) arrived at De Shan (Zen master)'s place, he stepped across the threshold and asked, 'Is it mundane or sacred?' (This thief!) De Shan (Zen master) immediately shouted (splitting the skull). Yan Tou (Zen master) then bowed (not with good intentions). Dong Shan (Zen master) heard of this and said, 'If it weren't for Huo Gong (Zen master), it would be difficult to bear!' (Lavish gifts and sweet words). Yan Tou (Zen master) said, 'Old man Dong Shan doesn't know good from bad (but is anxious). I was lifting with one hand and pressing down with the other at that time (how could I not know).'
The Master said: De Shan (Zen master) usually brings wind and rain (strictness). One day, Yan Tou (Zen master) spread out his sitting mat, and De Shan (Zen master) used his staff to push the mat down the steps. Yan Tou (Zen master) went down the steps, picked up the mat, and left. The next day, Yan Tou (Zen master) stood in attendance at De Shan (Zen master)'s place. De Shan (Zen master) said, 'Where did you learn these pretenses from?' Yan Tou (Zen master) said, 'I would never dare to deceive myself.' De Shan (Zen master) said, 'You will be defecating on this old monk's head in the future.' A father who hears that his son is strong wishes he could kill him. Only when one's understanding surpasses the teacher is one worthy of receiving the transmission. This question is called the 'threshold opportunity' by various schools. It's not necessarily true that the question was asked while stepping over the threshold. Once, a heretic hid a live sparrow in his hand and asked the World Honored One, 'Is the sparrow in my hand alive or dead?' The World Honored One stepped over the threshold with his foot and said, 'You tell me, do I want to go out or come in?' Asking whether it is mundane or sacred has this principle. In the past, Pu Hua (Zen master) once pointed at a sacred monk and asked Lin Ji (Zen master), 'Tell me, is this a mundane person or a sacred person?' Lin Ji (Zen master) immediately shouted. Pu Hua (Zen master) said, 'The new bride of He Yang, the old woman's Zen of the wooden pagoda, the young servant of Lin Ji, yet possesses one eye.' Lin Ji (Zen master) said, 'This old thief!' Pu Hua (Zen master) walked out of the monks' hall and said, 'Thief! Thief!' Shou Shan (Zen master) said, 'These two thieves have a true thief. Tell me, who is the true thief?' I will answer on their behalf: Liu Pen Zi is Yan Tou (Zen master). Asking whether it is mundane or sacred, De Shan (Zen master) immediately shouted, which is discussing with Lin Ji (Zen master), verifying that they are the same. Yan Tou (Zen master)'s bowing is also like Lin Ji (Zen master)'s young servant possessing one eye. Xue Dou (Zen master) said: If he had bowed at that time, he would have been beaten severely. Not only would he have annihilated Dong Shan (Zen master), but he would have also grasped Huo Gong (Zen master). This is the same as Lin Ji (Zen master) saying 'this old thief.' Dong Shan (Zen master) heard of this and said, 'If it weren't for Huo Gong (Zen master), it would be difficult to bear!' Fo Guo (Zen master) commented: 'Bystanders see clearly.'
人具眼。又云。只知其一不知其二。萬松見處即不然。佛果道。洞山傍人雖具眼。只見錐頭利。萬松道。佛果和尚雖具眼。不見鑿頭方。洞山故將承當。贓誣巖頭。要發明當初禮拜有權有實。果然巖頭火到頭上。急忙撲撒道。洞山老漢不識好惡。我當時一手抬一手捺。方始點燈吃飯。兩家分明也。不見。保寧勇和尚頌云。平川走兔放蒼鷹。此頌跨門之問也。一捺便啖雙眼睛。此頌德山喝巖頭拜。毒手奪來人買去。此頌洞山著價利。奈何斤兩未分明。正是萬松道底。欲得斤兩分明么。其實佛果萬松不爭頭高頭低。更看天童稱盤一上。頌云。
挫來機(風行草偃) 總權柄(符到奉行) 事有必行之威(佛手遮不得) 國有不犯之令(誰敢當頭) 賓尚奉而主驕(下以風刺上) 君忌諫而臣佞(上以風化下) 底意巖頭問德山(雖然父子興師) 一抬一捺看心行(未免干戈相待)
師云。此頌三人皆挫來機。各總權柄。唯巖頭德山有必行之威。有不犯之令。賓奉主驕。在洞山巖頭。君忌臣佞。在巖頭德山。末後兩句。在洞山巖頭。此個榜樣。諸方喚作揀詁。水中擇乳須是鵝王。便見天童針線功夫。巖頭知德山有必行威不犯令。故不奪機。且順情禮拜。洞山知巖頭不受探拔。不受點罰。子承父業。亦
【現代漢語翻譯】 現代漢語譯本： 人人都長著眼睛，但又說，『只知道一方面，不知道另一方面』。萬松（Wan Song，人名）的見解卻不是這樣。佛果（Fo Guo，人名）說：『洞山（Dong Shan，地名）身邊的人雖然長著眼睛，卻只看到錐子的尖利。』萬松說：『佛果和尚雖然長著眼睛，卻看不到鑿子的方正。』洞山故意承擔責任，誣陷巖頭（Yan Tou，人名），是要闡明當初禮拜有權有實。果然巖頭火冒三丈，急忙辯解說：『洞山老漢不識好壞，我當時一手抬一手按，才開始點燈吃飯。』兩家分明了。沒看到保寧勇和尚的頌詞說：『平川上奔跑的兔子，放出蒼鷹。』這頌詞是跨門之問。『一按便吃掉雙眼。』這頌詞是德山（De Shan，人名）喝巖頭拜。『毒手奪來人買去。』這頌詞是洞山著價得利。『奈何斤兩未分明。』這正是萬松說的。想要斤兩分明嗎？其實佛果和萬松不爭高低。再看天童（Tian Tong，地名）稱盤一上，頌詞說：
『挫來機（風行草偃），總權柄（符到奉行），事有必行之威（佛手遮不得），國有不犯之令（誰敢當頭），賓尚奉而主驕（下以風刺上），君忌諫而臣佞（上以風化下），底意巖頭問德山（雖然父子興師），一抬一捺看心行（未免干戈相待）。』
師父說：這頌詞說三人皆挫來機，各自掌握權柄。只有巖頭德山有必行之威，有不可冒犯的命令。賓客奉承，主人驕傲，說的是洞山巖頭。君王嫉恨直諫，臣子諂媚，說的是巖頭德山。最後兩句，說的是洞山巖頭。這個榜樣，各方稱作揀詁。水中擇乳須是鵝王。便可見天童針線功夫。巖頭知道德山有必行之威，不犯之令，所以不奪其機，且順情禮拜。洞山知道巖頭不受探拔，不受點罰，子承父業，也是如此。
【English Translation】 English version: People have eyes, yet it is said, 'They only know one aspect, not the other.' Wan Song's (萬松, a person's name) view is not like this. Fo Guo (佛果, a person's name) said, 'Those around Dong Shan (洞山, a place name), though they have eyes, only see the sharpness of the awl.' Wan Song said, 'Although the monk Fo Guo has eyes, he does not see the squareness of the chisel.' Dong Shan deliberately took responsibility, falsely accusing Yan Tou (巖頭, a person's name), to clarify that the initial bowing had both authority and substance. Indeed, Yan Tou was furious and hurriedly defended himself, saying, 'Old man Dong Shan does not know good from bad. I lifted one hand and pressed down with the other at that time, and then we started lighting the lamp and eating.' The two families are clear. Didn't see the verse of Yong Monk of Bao Ning (保寧): 'A rabbit running on the plain, release the falcon.' This verse is a question across the door. 'One press eats both eyes.' This verse is De Shan (德山, a person's name) shouting and Yan Tou bowing. 'A poisonous hand snatches it away, and people buy it.' This verse is Dong Shan profiting from the price. 'But the weight is not clear.' This is exactly what Wan Song said. Do you want the weight to be clear? In fact, Fo Guo and Wan Song do not compete for height. Look again at Tian Tong's (天童, a place name) weighing pan, the verse says:
'Frustrate the opportunity (the wind blows and the grass bends), control all power (the talisman arrives and is obeyed), there is the majesty of inevitable action (the Buddha's hand cannot cover it), the country has an inviolable order (who dares to stand in the way), the guest still respects and the host is arrogant (the lower uses wind to satirize the upper), the ruler is jealous of advice and the minister is flattering (the upper uses wind to transform the lower), the underlying meaning is Yan Tou asking De Shan (although father and son send troops), one lift and one press to see the mind's actions (inevitably facing war).'
The master said: This verse says that all three frustrate the opportunity and each controls power. Only Yan Tou and De Shan have the majesty of inevitable action and an inviolable order. The guest flatters and the host is arrogant, referring to Dong Shan and Yan Tou. The ruler hates direct advice and the minister is flattering, referring to Yan Tou and De Shan. The last two sentences refer to Dong Shan and Yan Tou. This example is called 'picking and explaining.' To choose milk from water, one must be a goose king. Then you can see Tian Tong's needlework skills. Yan Tou knew that De Shan had the majesty of inevitable action and an inviolable order, so he did not seize the opportunity and respectfully bowed. Dong Shan knew that Yan Tou would not accept probing or punishment, and the son inherited the father's business, so it was also like this.
有必行威不犯令。故鉤頭著餌道。若不是豁公。大難承當。豈非尚奉主驕。忌諫臣佞。臨濟宗風。喚作紅線套索。碧玉阱坑。陷虎之機。埋兵掉鬥。諸方盡謂。巖頭一抬一捺。洞山錯下名言。殊不知。洞山一抬一捺。更甚分明。此非久參作者。決難領略。今時一等脫白沙彌。見天童頌道一抬一捺看心行。便道怪得禪家不肯為人說破。元來都是心行。故作機巧誑賺學人。萬松道。一分心行。是一分慈悲。不吃一交。不學一便。可謂果從花里得。甘向苦中來。巖頭抬捺。洞山賺出。洞山抬捺。萬松說破。忽有個出來禮拜。萬松卻放過不打。何也為伊皮下無血。
第二十三則魯祖面壁
示眾云。達磨九年。呼為壁觀。神光三拜。漏泄天機。如何得掃蹤滅跡去。
舉。魯祖凡見僧來便面壁(相見了也)南泉聞云。我尋常向他道。空劫以前承當(不考自招)佛未出世時會取(和尚會也未)尚不得一個半個(只為漏栓索)他恁么驢年去(忙者不會)。
師云。池州魯祖山寶云禪師。凡見僧來。便面壁。自達磨九年之後。無人再行此令。且教諸方問佛。問祖向上向下底。大家識些痛癢。南泉是他同參。見人針錐不動。便與打傍通注破。我尋常向他道。空劫以前承當。佛未出世時會取。不得一個半個。意似放
【現代漢語翻譯】 現代漢語譯本： 有必須執行的威嚴，不能違反的命令。所以說，就像魚鉤上裝著魚餌一樣。如果不是豁達大度的人，很難承擔。這難道不是因為（統治者）崇尚奉承，驕縱，忌恨敢於直諫的臣子，親近奸佞之臣嗎？臨濟宗的風範，可以稱作紅線套索，碧玉陷阱，是用來設下陷阱捕捉老虎的機關，埋伏士兵的圈套。各方都說，巖頭禪師的一抬一捺，洞山禪師錯用了名言。殊不知，洞山禪師的一抬一捺，更加分明。如果不是長期參禪的人，很難領會。現在有些剛剃度的沙彌，看到天童正覺禪師頌揚道『一抬一捺看心行』，就說怪不得禪家不肯為人說破，原來都是心行。故意賣弄機巧，欺騙學人。萬松行秀禪師說，一分心行，是一分慈悲。不經歷一次摔打，就不會學到一次方便。可謂果實是從花里得來的，甘甜是從苦中來的。巖頭禪師抬捺，洞山禪師賺了出來。洞山禪師抬捺，萬松禪師說破。如果有個出來禮拜，萬松禪師卻放過不打。為什麼呢？因為他皮下沒有血性。 第二十三則 魯祖面壁 開示大眾說，達磨祖師面壁九年，被稱為壁觀。神光慧可三次禮拜，泄露了天機。如何才能做到掃除軌跡，消滅痕跡呢？ 舉例說，魯祖（魯祖寶云禪師）凡是見到僧人來就面壁（相見了啊！）。南泉普愿禪師聽說了，說：『我平時就對他說，空劫以前就應該承擔（不打自招），佛未出世時就應該領會（和尚你領會了嗎？），尚且得不到一個半個（只因爲有漏洞）。他這樣驢年馬月地下去（忙碌的人不會明白）。』 萬松行秀禪師說，池州魯祖山寶云禪師，凡是見到僧人來，就面壁。自從達磨祖師面壁九年之後，沒有人再這樣做。且教各方去問佛，問祖，向上向下到底是什麼。大家稍微知道些痛癢。南泉禪師是他的同參道友，見人針錐不動，便幫他打邊鼓，註解破開。『我平時就對他說，空劫以前就應該承擔，佛未出世時就應該領會，得不到一個半個。』意思是放他一馬。
【English Translation】 English version: There must be unwavering authority and inviolable commands. Therefore, it is said to be like a baited hook. If one is not broad-minded, it is difficult to bear. Isn't it because (the ruler) favors flattery, is arrogant, resents ministers who dare to speak frankly, and is close to treacherous officials? The style of the Linji (Rinzai) school can be called a red thread lasso, a jade trap, a mechanism to trap tigers, and an ambush for soldiers. All sides say that Zen Master Yantou's (Yantou Quanhuo) one raise and one press, and Zen Master Dongshan's (Dongshan Liangjie) wrong use of famous words. Little do they know that Zen Master Dongshan's one raise and one press are even clearer. If one is not a long-term practitioner of Zen, it is difficult to understand. Now, some newly ordained novices, seeing Zen Master Tiantong Zhengjue's (Tiantong Rujing) praise of 'one raise and one press to see the mind's actions,' say that no wonder the Zen masters are unwilling to reveal it to others, it turns out that it is all mind's actions. They deliberately show off their skills and deceive students. Zen Master Wansong Xingxiu (Wansong Xingxiu) said that one part of mind's actions is one part of compassion. Without experiencing a fall, one will not learn a convenience. It can be said that the fruit comes from the flower, and sweetness comes from bitterness. Zen Master Yantou raised and pressed, and Zen Master Dongshan tricked it out. Zen Master Dongshan raised and pressed, and Zen Master Wansong revealed it. If someone comes out to bow, Zen Master Wansong lets him go without hitting him. Why? Because he has no blood under his skin. Case 23: Ancestor Lu Faces the Wall Instructing the assembly, he said, 'Bodhidharma's (Damo) nine years of facing the wall is called wall-gazing. Shenguang Huike's (Huike) three bows leaked the heavenly secret. How can one sweep away traces and eliminate marks?' To illustrate, Ancestor Lu (Lu Zu Baoyun) always faced the wall whenever he saw a monk coming (they have met!). When Nanquan Puyuan (Nanquan Puyuan) heard of it, he said, 'I usually tell him that he should have undertaken it before the empty kalpa (admitting without being examined), and he should have understood it when the Buddha had not yet appeared (has the monk understood?). He still cannot get one and a half (only because there are loopholes). He goes on like this for donkey years (busy people will not understand).' Zen Master Wansong Xingxiu said that Zen Master Baoyun (Baoyun) of Mount Luzu (Luzu) in Chizhou (Chizhou), always faced the wall whenever he saw a monk coming. Since Bodhidharma's nine years of facing the wall, no one has done this again. Let everyone ask the Buddha and ask the Ancestor what is up and down. Everyone should know a little bit of pain. Zen Master Nanquan was his fellow practitioner, and seeing that people were not moved by needles, he helped him by drumming on the side and annotating to break it open. 'I usually tell him that he should have undertaken it before the empty kalpa, and he should have understood it when the Buddha had not yet appeared, and he cannot get one and a half.' The meaning is to let him go.
開一線。其實替他侍者傳法旨了也。又道。他恁么驢年去。意似責他太孤峻生。其實賞他覿面分付。不見道。直饒說得十分。爭似一回親到。所以靈山如畫月。曹溪如指月。爭似魯祖在水晶宮中。廣寒殿里。披襟相見。保福見南泉魯祖破綻。問長慶道。只如魯祖。節文在什麼處。被南泉恁么道。萬松道。保福如何道節文二字來。若非不萌枝上解辨春秋。難置此問。長慶對云。退己讓人萬中無一。萬松道。古人得恁么眼明。玄覺云。南泉為復是唱和語。不肯語。萬松道。半遮半掩。謾渠一點不得。翠巖芝云。何勞如此。萬松道。已是起模畫樣了也。又云。若有僧來見個什麼。萬松道。猶嫌少在。復云知時好。萬松道。若是陶淵明。攢眉便歸去。又云。我即不然。未具胞胎不得會。會得則打折爾腰。萬松道。和尚棒教誰吃。羅山云。王老師當時若見。背上與五火抄。為伊解放不解收。萬松道。五更侵早起。已有夜行人。玄沙云。我當時若見。也與五火抄。萬松云。惱亂春風卒未休。云居錫云。羅山玄沙。總恁么道。為復一般別有道理。萬松道。共計十火抄。又云。若揀得出。許尚座佛法有去處。萬松道。好與五火抄。諸仁者爾看。南泉恁么貶屈魯祖。長慶卻道。正是退己讓人。魯祖把斷關津。羅山卻道。解放不解收。儘是
【現代漢語翻譯】 現代漢語譯本 開一線：實際上是替他的侍者傳達佛法的旨意。又說：『他這樣驢年去了，』意思是責備他太孤僻嚴峻。實際上是讚賞他當面交付。沒聽過嗎？『即使說得十分透徹，也比不上親自去一次。』所以靈山（Grdhrakuta，佛陀說法之地）如畫中的月亮，曹溪（Caoxi，六祖慧能弘法之地）如手指指月亮，怎比得上魯祖（Lu Zu，禪宗祖師）在水晶宮中、廣寒殿里，敞開衣襟相見？ 保福（Baofu，禪僧）見到南泉（Nanquan，禪僧）對魯祖（Lu Zu，禪宗祖師）的批評，問長慶（Changqing，禪僧）道：『就像魯祖（Lu Zu，禪宗祖師）這樣，關鍵在哪裡？』被南泉（Nanquan，禪僧）這樣說。萬松（Wansong，禪僧）說：『保福（Baofu，禪僧）怎麼會說出『關鍵』這兩個字？如果不是在未萌芽的樹枝上就能分辨春秋，很難提出這個問題。』長慶（Changqing，禪僧）回答說：『退讓自己，成全別人，萬中無一。』萬松（Wansong，禪僧）說：『古人能有如此明亮的眼光。』 玄覺（Xuanjue，禪僧）說：『南泉（Nanquan，禪僧）是重複唱和，還是不肯說？』萬松（Wansong，禪僧）說：『半遮半掩，一點也瞞不過他。』翠巖芝（Cuiyan Zhi，禪僧）說：『何必如此？』萬松（Wansong，禪僧）說：『已經是開始模仿描繪了。』又說：『如果有僧人來，會見到什麼？』萬松（Wansong，禪僧）說：『還嫌少。』又說：『知道時機就好。』萬松（Wansong，禪僧）說：『如果是陶淵明，皺著眉頭就回去了。』又說：『我就不是這樣，沒有具備胎藏就不能領會，領會了就打斷你的腰。』萬松（Wansong，禪僧）說：『和尚的棒子教訓誰吃？』 羅山（Luoshan，禪僧）說：『王老師（Wang laoshi，禪僧）當時如果見到，就在他背上蓋五個火印，因為他只知道放開，不知道收回。』萬松（Wansong，禪僧）說：『五更天還沒亮就起來，已經有夜裡趕路的人了。』玄沙（Xuansha，禪僧）說：『我當時如果見到，也給他蓋五個火印。』萬松（Wansong，禪僧）說：『擾亂春風，最終也不會停止。』云居錫（Yunjuxi，禪僧）說：『羅山（Luoshan，禪僧）、玄沙（Xuansha，禪僧）都這樣說，是一樣的還是另有道理？』萬松（Wansong，禪僧）說：『總共十個火印。』又說：『如果能分辨出來，就允許尚座（Shangzuo，禪僧）的佛法有所去處。』萬松（Wansong，禪僧）說：『也給他蓋五個火印。』 各位仁者，你們看，南泉（Nanquan，禪僧）這樣貶低魯祖（Lu Zu，禪宗祖師），長慶（Changqing，禪僧）卻說：『正是退讓自己，成全別人。』魯祖（Lu Zu，禪宗祖師）把守關口要津，羅山（Luoshan，禪僧）卻說：『解放不解收。』都是……
【English Translation】 English version 'Opening a line': Actually, it was conveying the Dharma's intent on behalf of his attendant. It also said, 'He went like that in the year of the donkey,' implying criticism for being too solitary and stern. In reality, it was praising him for delivering it face to face. Haven't you heard it said, 'Even if you explain it perfectly, it's not as good as going there yourself once.' Therefore, Vulture Peak (Grdhrakuta, the place where the Buddha preached) is like the moon in a painting, and Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) is like a finger pointing at the moon. How can it compare to Lu Zu (Lu Zu, a Zen master) meeting face to face, with robes open, in the Crystal Palace and the Guanghan Palace? Baofu (Baofu, a Zen monk), seeing Nanquan's (Nanquan, a Zen monk) criticism of Lu Zu (Lu Zu, a Zen master), asked Changqing (Changqing, a Zen monk), 'Like Lu Zu (Lu Zu, a Zen master), where is the key point?' He was spoken of in this way by Nanquan (Nanquan, a Zen monk). Wansong (Wansong, a Zen monk) said, 'How could Baofu (Baofu, a Zen monk) say the words 'key point'? If one cannot discern spring and autumn on a branch that has not yet sprouted, it is difficult to ask this question.' Changqing (Changqing, a Zen monk) replied, 'To yield oneself and benefit others is one in ten thousand.' Wansong (Wansong, a Zen monk) said, 'The ancients had such clear vision.' Xuanjue (Xuanjue, a Zen monk) said, 'Is Nanquan (Nanquan, a Zen monk) repeating the same thing, or is he unwilling to speak?' Wansong (Wansong, a Zen monk) said, 'Half-covered, half-hidden, you can't deceive him at all.' Cuiyan Zhi (Cuiyan Zhi, a Zen monk) said, 'Why bother?' Wansong (Wansong, a Zen monk) said, 'It's already starting to imitate and depict.' He also said, 'If a monk comes, what will he see?' Wansong (Wansong, a Zen monk) said, 'Still not enough.' He also said, 'It's good to know the timing.' Wansong (Wansong, a Zen monk) said, 'If it were Tao Yuanming, he would frown and go back.' He also said, 'I am not like that; without having the womb, one cannot understand. If you understand, I will break your back.' Wansong (Wansong, a Zen monk) said, 'Who will the monk's stick teach?' Luoshan (Luoshan, a Zen monk) said, 'If Teacher Wang (Wang laoshi, a Zen monk) had seen it at that time, he would have branded five fire marks on his back, because he only knew how to release and not how to收回 (shou hui, draw back).' Wansong (Wansong, a Zen monk) said, 'Getting up before dawn, there are already people traveling at night.' Xuansha (Xuansha, a Zen monk) said, 'If I had seen it at that time, I would have also branded five fire marks on him.' Wansong (Wansong, a Zen monk) said, 'Disturbing the spring breeze will not stop in the end.' Yunjuxi (Yunjuxi, a Zen monk) said, 'Luoshan (Luoshan, a Zen monk) and Xuansha (Xuansha, a Zen monk) both say this; is it the same or is there another reason?' Wansong (Wansong, a Zen monk) said, 'A total of ten fire marks.' He also said, 'If you can distinguish it, then Shangzuo's (Shangzuo, a Zen monk) Buddhism is allowed to have a place to go.' Wansong (Wansong, a Zen monk) said, 'Also brand five fire marks on him.' All of you, look, Nanquan (Nanquan, a Zen monk) demeans Lu Zu (Lu Zu, a Zen master) in this way, but Changqing (Changqing, a Zen monk) says, 'It is precisely yielding oneself and benefiting others.' Lu Zu (Lu Zu, a Zen master) guards the key pass, but Luoshan (Luoshan, a Zen monk) says, 'Release but not 收回 (shou hui, draw back).' All are...
魚前佈網。賊過張弓。更看天童別作甚麼向當。頌云。
淡中有味(誰教爾添鹽著醋) 妙超情謂(別日爾商量) 綿綿若存兮象先(已落第二) 兀兀如愚兮道貴(無人著價) 玉雕文以喪淳(和尚手高) 珠在淵而自媚(少賣弄) 十分爽氣兮清磨暑秋(體露金風) 一片閑云兮遠分天水(好事多魔)
師云。昔徒單二駙馬赴南京任。道過磁州大明。入堂隨喜。見僧面壁而坐。駙馬曰。一個好淡漢。詮大師曰。淡中有味。水性本淡。加之以茶蜜。甘苦生焉。性亦恬憺。派之以迷悟。則凡聖立焉。雖曰淡中有味。斯乃無味之味。其味恒然妙超情謂。情字從心。謂字從言。到此言語道斷。心行處滅。法眼道。理極忘情謂。如何有喻齊。道德經。穀神不死章云。玄牝之門。是為天地根。綿綿若存。又曰。吾不知誰子。像帝之先。衲僧為言。綿綿若存。不可一向斷絕去也。像帝之先者。空劫以前佛未出世時也。如愚道貴。暗用雪竇道貴如愚。頌雲雨過云凝曉半開。數峰如畫碧崔嵬。空生不解巖中坐。惹得天花動地來。此頌空生宴坐天帝雨花。今魯祖不能省事。惹得南泉玄沙一隊老漢點檢。此正是玉雕文以喪淳。不若他珠在淵而自媚。晉書陸機崇文賦曰。石蘊玉以山輝。水懷珠而川媚。石中蘊玉而
【現代漢語翻譯】 現代漢語譯本 魚在前面遊動卻先佈下羅網，賊人已經過去才張弓搭箭。更要看看天童（指天童正覺禪師）對此會如何指示。
頌詞說：
平淡之中自有真味（誰讓你畫蛇添足加鹽加醋？），玄妙之處超越情意言說（改日再與你商量）。綿綿不絕好像早就存在（已經落入下乘），愚鈍的樣子才是道的珍貴（無人能估量其價值）。用玉雕琢花紋反而失去了原有的淳樸（和尚你手段很高明），珍珠藏在深淵中自然顯得嫵媚（不要過分賣弄）。十分爽朗清新的氣息，消磨了暑氣帶來秋涼（顯露出金風的本性），一片悠閑的雲彩，遠遠地分隔了天與水（好事總是多磨難）。
師父說：過去徒單二駙馬赴南京上任，路過磁州大明，進入佛堂隨喜。看見僧人面壁而坐。駙馬說：『真是個好淡泊的人。』詮大師說：『平淡之中自有真味。水的本性是淡的，加上茶和蜜，就會產生甘甜和苦澀。人的本性也是恬淡的，摻雜了迷惑和覺悟，就有了凡人和聖人的區別。』雖然說平淡之中自有真味，但這乃是無味之味，它的味道永恒不變，玄妙之處超越情意言說。『情』字從『心』，『謂』字從『言』，到了這裡，言語已經斷絕，心念也無法到達。法眼禪師說：『理達到極致，就忘記了情意言說，還有什麼比喻可以相比呢？』《道德經·穀神不死章》說：『玄牝之門，是為天地根。綿綿若存。』又說：『我不知道它是誰的兒子，好像在天帝之前就存在了。』衲僧（指僧人）說，綿綿若存，不可一味斷絕。『象帝之先』，指的是空劫以前，佛還未出世的時候。『如愚道貴』，暗用雪竇禪師『道貴如愚』的典故。雪竇禪師的頌詞說：『雨後云凝，曉色半開，幾座山峰如畫，碧綠而高聳。空生（指須菩提）不解在巖中靜坐，惹得天花紛紛墜落。』這首頌詞說的是空生宴坐，天帝散花的故事。如今魯祖（指魯祖禪師）不能省事，惹得南泉禪師、玄沙禪師一隊老漢來評判。這正是用玉雕琢花紋反而失去了原有的淳樸，不如珍珠藏在深淵中自然顯得嫵媚。《晉書·陸機·崇文賦》說：『石頭蘊藏著玉，山因此而光輝；水懷抱著珍珠，河流因此而嫵媚。』石頭中蘊藏著玉，
【English Translation】 English version Casting the net before the fish swims by. Drawing the bow after the thief has passed. Furthermore, let's see what Tiantong (referring to Zen Master Tiantong Zhengjue) would instruct in this situation.
The verse says:
In plainness, there is flavor (who told you to add salt and vinegar?). Subtlety transcends emotions and words (we'll discuss it another day). Continuously existing, as if it were there from the beginning (already fallen into the second level). Appearing dull is the preciousness of the Dao (no one can estimate its value). Carving patterns on jade loses its original simplicity (Monk, your skills are high). A pearl in the abyss naturally adorns itself (don't show off too much). The refreshing and clear air dissipates the summer heat and brings autumn coolness (revealing the essence of golden wind). A leisurely cloud separates the sky and water in the distance (good things often face obstacles).
The Master said: 'In the past, Erfu Ma Tudan was going to Nanjing to take office, passing by Daming in Cizhou, and entered the Buddhist hall to rejoice. He saw a monk sitting facing the wall. The prince said, 'What a good, simple person.' Master Quan said, 'In plainness, there is flavor. The nature of water is plain, but adding tea and honey creates sweetness and bitterness. Human nature is also tranquil, but mixing in delusion and enlightenment creates the distinction between ordinary people and sages.' Although it is said that there is flavor in plainness, this is the flavor of no flavor, its taste is eternal, and its subtlety transcends emotions and words. The character 'emotion' comes from 'heart,' and the character 'word' comes from 'speech.' Here, words are cut off, and the mind cannot reach. Zen Master Fayan said, 'When reason reaches its extreme, emotions and words are forgotten; what metaphor can be compared?' The Daodejing, chapter 'The Spirit of the Valley Never Dies,' says, 'The gate of the mysterious female is the root of heaven and earth. Continuously existing.' It also says, 'I do not know whose child it is; it seems to exist before the Heavenly Emperor.' The monk (referring to a Buddhist monk) says that continuously existing should not be completely cut off. 'Before the Heavenly Emperor' refers to before the kalpa of emptiness, when the Buddha had not yet appeared in the world. 'Like a fool, the Dao is precious' alludes to Zen Master Xuedou's saying, 'The Dao is precious like a fool.' Zen Master Xuedou's verse says, 'After the rain, the clouds condense, and the dawn is half open; several peaks are like paintings, green and towering. Kongsheng (referring to Subhuti) does not understand sitting in meditation in the cave, attracting heavenly flowers to fall.' This verse speaks of Kongsheng sitting in meditation and the Heavenly Emperor scattering flowers. Now, Zen Master Lu (referring to Zen Master Lu) cannot understand the matter, attracting a group of old men like Zen Master Nanquan and Zen Master Xuansha to comment. This is precisely carving patterns on jade and losing its original simplicity, not as good as a pearl in the abyss naturally adorning itself. The Book of Jin, Lu Ji's 'Rhapsody on Veneration of Literature,' says, 'Stone contains jade, and the mountain shines because of it; water embraces pearls, and the river is charming because of it.' Stone contains jade,
為南泉輩琢開。水中懷珠而為玄沙輩漉出。幸自十分爽氣清磨暑秋。剛為一片閑云遠分天水。萬松不曾面壁。爾這一隊來覓什麼節文。自代云。聽說天童頌古。
第二十四則雪峰看蛇
示眾云。東海鯉魚。南山鱉鼻。普化驢鳴。子湖犬吠。不墮常涂。不行異類。且道。是什麼人行履處。
舉。雪峰示眾云。南山有一條鱉鼻蛇。汝等諸人切須好看(提起坐具云。這個不是倩來底)長慶雲。今日堂中大有人喪身失命(聞風便飏)僧舉似玄沙(壘不過三)沙云。須是我棱兄始得(狐朋狗黨)然雖如是我即不恁么(別有一條長便請拈出)僧云。和尚作么生(毒蟲頭上措癢)沙云。用南山作么(只者鰲鼻猶為分外)雲門以拄杖攛向峰面前作怕勢(何得自傷己命)。
師云。南山鱉鼻雖是死蛇。像骨巖前解弄也活。雪峰拈來示眾。本要以毒去毒。長慶只解順水推舡。道今日堂中大有人喪身失命。若解逆風把柂。雪峰須入涅槃堂始得。玄沙聞舉云。須是我棱兄始得。這裡有些子誵訛。若道玄沙許長慶。為甚麼。卻道我即不恁么。不唯順水推舡。更解逆風把柂。這僧不顧危亡。便間和尚作么生。玄沙只道。個用南山作么。這裡便見弄活蛇手。雲門便攛拄杖作怕勢。用得最親。云巖掃地話頌中。曾舉象骨巖前弄
【現代漢語翻譯】 現代漢語譯本： 為南泉（Nanquan，禪宗大師）輩琢磨開闢道路，如同從水中撈取懷珠的蚌，讓玄沙（Xuansha，禪宗大師）輩得以顯露。本自十分爽朗清明，消磨暑氣，恰如一片閑云，遠遠分隔天水。萬松（Wansong，禪宗大師）不曾面壁（指達摩面壁），你們這一隊人來尋找什麼節文（指禪宗的規矩或關鍵）？（自代云）聽說天童（Tiantong，禪宗寺院）有頌古（對古則公案的頌揚）。 第二十四則 雪峰看蛇
示眾說：東海的鯉魚，南山的鱉鼻（指蛇），普化的驢鳴，子湖的犬吠。不落入尋常的路徑，也不走入奇異的類別。那麼，這是什麼人在行走的地方？ 舉例說，雪峰（Xuefeng，禪宗大師）示眾說：南山有一條鱉鼻蛇，你們這些人一定要好好看。（提起坐具說：這個不是借來的。）長慶（Changqing，禪宗大師）說：今日堂中大有人喪身失命。（聞風便倒）僧人將此事告訴玄沙（Xuansha，禪宗大師）。玄沙說：須是我的棱兄（指雪峰）才行。（狐朋狗黨）雖然如此，我卻不這樣。（別有一條長蛇，便請拿出來）僧人問：和尚怎麼做？（在毒蟲頭上撓癢）玄沙說：用南山做什麼？（只是那鱉鼻蛇，已經格外不同了）雲門（Yunmen，禪宗大師）用拄杖向雪峰面前戳去，做出害怕的樣子。（何必自傷己命） 師父說：南山的鱉鼻蛇雖是死蛇，在象骨巖前也能活動起來。雪峰拿來給大家看，本意是以毒攻毒。長慶只懂得順水推舟，說今日堂中大有人喪身失命。如果懂得逆風把舵，雪峰須得進入涅槃堂才行。玄沙聽了說：須是我的棱兄才行。這裡有些許差錯。如果說玄沙認可長慶，為什麼卻說我不這樣？不唯順水推舟，更懂得逆風把舵。這僧人不顧危險，便問和尚怎麼做。玄沙只說：用南山做什麼？這裡便見弄活蛇的手段。雲門便戳拄杖，做出害怕的樣子，用得最貼切。云巖（Yunyan，禪宗大師）掃地話頌中，曾舉象骨巖前弄蛇之事。
【English Translation】 English version: He chisels open the way for the likes of Nanquan (Nanquan, a Zen master), like dredging up a pearl-bearing clam from the water for the likes of Xuansha (Xuansha, a Zen master) to reveal. It is inherently refreshing and clear, dispelling the summer heat, just like a solitary cloud, distantly separating the sky and water. Wansong (Wansong, a Zen master) never faced a wall (referring to Bodhidharma's wall-gazing); what 'section and phrase' (referring to Zen rules or key points) are you, this group, seeking? (Speaking on his own behalf) I heard that Tiantong (Tiantong, a Zen monastery) has 'odes on ancient cases' (praising ancient public cases). Case 24: Xuefeng and the Snake
He addressed the assembly, saying: 'The carp of the Eastern Sea, the turtle-nosed snake of the Southern Mountain, Puhua's donkey's bray, Zihu's dog's bark. Not falling into the ordinary path, nor walking into strange categories. Then, what kind of person is walking here?' It is cited that Xuefeng (Xuefeng, a Zen master) addressed the assembly, saying: 'There is a turtle-nosed snake on Southern Mountain. All of you must look carefully.' (Raising his seat, he said: 'This is not something borrowed.') Changqing (Changqing, a Zen master) said: 'Today in the hall, there are many who lose their lives.' (Fainting at the mere sound of wind) A monk told Xuansha (Xuansha, a Zen master) about this. Xuansha said: 'It must be my brother Leng (referring to Xuefeng) who can do it.' (Birds of a feather flock together) 'Although it is like this, I am not like that.' (If there is another long snake, please bring it out) The monk asked: 'What does the master do?' (Scratching an itch on the head of a poisonous insect) Xuansha said: 'What is the use of Southern Mountain?' (Just that turtle-nosed snake is already extraordinarily different) Yunmen (Yunmen, a Zen master) thrust his staff towards Xuefeng's face, feigning fear. (Why injure your own life?) The master said: 'Although the turtle-nosed snake of Southern Mountain is a dead snake, it can still come alive before Elephant Bone Cliff. Xuefeng took it out to show everyone, intending to use poison to counteract poison. Changqing only knew how to go with the flow, saying that many in the hall today would lose their lives. If he knew how to steer against the wind, Xuefeng would have to enter the Nirvana Hall. Xuansha heard this and said: 'It must be my brother Leng who can do it.' There is some error here. If it is said that Xuansha approves of Changqing, why does he say 'I am not like that'? Not only does he go with the flow, but he also knows how to steer against the wind. This monk, disregarding danger, then asked what the master does. Xuansha only said: 'What is the use of Southern Mountain?' Here, one sees the skill of playing with a live snake. Yunmen then thrust his staff, feigning fear, using it most aptly. Yunyan (Yunyan, a Zen master), in his sweeping-the-ground talk and verse, once mentioned playing with a snake before Elephant Bone Cliff.'
蛇手。兒時做處老知羞。為雲門道奴見婢慇勤。便騎賊馬趁賊。也不妨惡手腳。今日再頌弄蛇話。夸拏龍手。看他大斧斫了手摩挲。頌云。
玄沙大剛(當機不讓父) 長慶少勇(見義不為) 南山鱉鼻死無用(擔條斷貫索) 風雲際會頭角生(時來蚯蚓作蛟龍) 果見韶陽下手弄(忍俊不禁) 下手弄(弄不出即休兩回三度) 激電光中看變動(眨眼喪身失命) 在我也能遣能呼(少賣弄) 于彼也有擒有縱(七寸在手) 底事如今付阿誰(萬松老漢) 冷口傷人不知痛(阿耶阿耶)
師云。玄沙專使馳書上雪峰。峰拆開乃見三張白紙。示其僧云。會么。僧云。不會。峰云。不見道。君子千里同風。僧回舉似沙。沙云。山頭老和尚蹉過也不知。玄沙承嗣雪峰。尋常證父攘羊。當仁不讓。道要南山作么。此又果毅無前。太剛之甚。長慶隨邪便道。大有人喪身失命。不解師子返擲。此真見義不為。是無勇也。風雲際會頭角生。果見韶陽下手弄。此頌雲門覿面拈出一條活蛇。不同諸師弓柸現影。能遣能呼者。俚諺有云。呼蛇即易。遣蛇即難。有擒有縱者。此頌既攛向面前復作怕勢。已能擒縱必解遣呼。天童末後道。底事如今付阿誰。冷口傷人不知痛。但凡拍頌歸於自己。拈向面前。始是作家
【現代漢語翻譯】 現代漢語譯本 蛇手。兒時做處老知羞。小時候做的事情，老了才知道羞愧。 為雲門（Yunmen，禪宗大師）道奴見婢慇勤。就像雲門道（Yunmen Dao）的奴僕，看到婢女慇勤獻媚。 便騎賊馬趁賊。這就像騎著盜賊的馬去追趕盜賊。 也不妨惡手腳。也不妨礙使出厲害的手段。 今日再頌弄蛇話。今天再次讚頌玩蛇的故事。 夸拏龍手。誇耀擒龍的本領。 看他大斧斫了手摩挲。看他用大斧砍了手，還若無其事地摩挲。 頌云。
玄沙大剛(當機不讓父)。玄沙（Xuansha，禪宗大師）非常剛強，在關鍵時刻也不讓步于父親。 長慶少勇(見義不為)。長慶（Changqing，禪宗大師）缺少勇氣，見到應該做的義事卻不敢為。 南山鱉鼻死無用(擔條斷貫索)。南山（Nanshan）的鱉鼻死了也沒用，就像扁擔斷了繩索一樣毫無用處。 風雲際會頭角生(時來蚯蚓作蛟龍)。風雲際會之時，才能顯露出頭角，時機來了，蚯蚓也能變成蛟龍。 果見韶陽下手弄(忍俊不禁)。果然看到韶陽（Shaoyang，禪宗大師）出手玩弄，讓人忍不住發笑。
下手弄(弄不出即休兩回三度)。出手玩弄，如果玩弄不出來就作罷，嘗試兩三次。 激電光中看變動(眨眼喪身失命)。在激烈的電光中觀察變化，一眨眼就會喪身失命。 在我也能遣能呼(少賣弄)。在我這裡，也能驅使也能呼喚，少賣弄。 于彼也有擒有縱(七寸在手)。在那裡，也有擒拿也有放縱，因為七寸（指蛇的要害）在手。 底事如今付阿誰(萬松老漢)。這件事如今交給誰呢？交給萬松老漢（Wansong，禪宗大師）。 冷口傷人不知痛(阿耶阿耶)。冷酷的言語傷人卻不自知，阿耶阿耶。
師云。玄沙專使馳書上雪峰。雪峰（Xuefeng，禪宗大師）拆開乃見三張白紙。玄沙（Xuansha）專門派人送信給雪峰（Xuefeng），雪峰拆開一看，裡面是三張白紙。 示其僧云。會么。雪峰（Xuefeng）給他的僧人看，說：『明白嗎？』 僧云。不會。僧人說：『不明白。』 峰云。不見道。君子千里同風。雪峰（Xuefeng）說：『沒聽說過嗎？君子即使相隔千里，也能感受到相同的風氣。』 僧回舉似沙。僧人回去把這件事告訴了玄沙（Xuansha）。 沙云。山頭老和尚蹉過也不知。玄沙（Xuansha）說：『山上的老和尚錯過了也不知道。』 玄沙承嗣雪峰。玄沙（Xuansha）繼承了雪峰（Xuefeng）的衣缽。 尋常證父攘羊。通常情況下，證明父親偷羊。 當仁不讓。在仁義方面，不謙讓。 道要南山作么。說道理要南山（Nanshan）做什麼？ 此又果毅無前。這又是果斷剛毅，一往無前。 太剛之甚。太過剛強了。 長慶隨邪便道。長慶（Changqing）隨順邪說，隨便說道。 大有人喪身失命。很多人因此喪身失命。 不解師子返擲。不理解獅子反擲的道理。 此真見義不為。這真是見到應該做的義事卻不敢為。 是無勇也。是沒有勇氣的表現。 風雲際會頭角生。果見韶陽下手弄。風雲際會之時，才能顯露出頭角，果然看到韶陽（Shaoyang）出手玩弄。 此頌雲門覿面拈出一條活蛇。這首頌直接點明雲門（Yunmen）拈出一條活蛇。 不同諸師弓柸現影。不同於其他禪師只是在弓杯上顯現影子。 能遣能呼者。能夠驅使和呼喚的人。 俚諺有云。呼蛇即易。遣蛇即難。俗語說：『呼喚蛇容易，驅趕蛇難。』 有擒有縱者。有擒拿也有放縱的人。 此頌既攛向面前復作怕勢。這首頌既把蛇攛掇到面前，又裝出害怕的樣子。 已能擒縱必解遣呼。已經能夠擒拿和放縱，必定也懂得驅使和呼喚。 天童末後道。天童（Tiantong，禪宗大師）最後說道。 底事如今付阿誰。冷口傷人不知痛。這件事如今交給誰呢？冷酷的言語傷人卻不自知。 但凡拍頌歸於自己。只要拍頌歸於自己。 拈向面前。始是作家。拈到面前，才是真正的行家。
English version Snake Hand. In childhood, one does things that bring shame when one is old. Like Yunmen's (Yunmen, a Zen master) servant being attentive to the maid. Then one rides the thief's horse to chase the thief. It doesn't matter if the hands and feet are wicked. Today, I again praise the story of playing with snakes. Boasting of the dragon-capturing hand. See how he chops his hand with a large axe and then strokes it as if nothing happened. The verse says:
Xuansha is greatly firm (decisive and not yielding to his father). Changqing lacks courage (seeing righteousness but not acting). The turtle nose of Nanshan is useless in death (a carrying pole with a broken rope). When wind and clouds meet, horns and antlers grow (when the time comes, an earthworm becomes a dragon). Indeed, Shaoyang is seen playing with it (unable to help but smile).
Playing with it (if you can't play with it, then stop after two or three tries). Watch the changes in the flashing lightning (lose your life in the blink of an eye). I can send and call (don't show off too much). There, there is capture and release (the seven inches are in hand). To whom shall this matter be entrusted now (old man Wansong)? Cold words hurt people without knowing the pain (Aiya, Aiya).
The master said: Xuansha sent a special envoy to deliver a letter to Xuefeng. Xuefeng (Xuefeng, a Zen master) opened it and found three blank sheets of paper. He showed it to his monks and said, 'Do you understand?' The monks said, 'We don't understand.' Xuefeng said, 'Haven't you heard it said, 'Gentlemen share the same wind even from a thousand miles away?' The monk returned and told Xuansha. Xuansha said, 'The old monk on the mountain missed it and doesn't even know.' Xuansha inherited Xuefeng's lineage. Usually, he would testify against his father for stealing a sheep. Not yielding in matters of righteousness. What is the use of talking about Nanshan? This is also resolute and unwavering. Extremely firm. Changqing followed the deviant path and spoke casually. Many people lose their lives because of it. Not understanding the lion's return throw. This is truly seeing righteousness but not acting. It is a lack of courage. When wind and clouds meet, horns and antlers grow. Indeed, Shaoyang is seen playing with it. This verse directly points out that Yunmen picks out a live snake. Unlike other masters who only show shadows in the bow and cup. Those who can send and call. As the saying goes, 'It is easy to call a snake, but difficult to send it away.' Those who have capture and release. This verse both pushes the snake forward and pretends to be afraid. Those who can capture and release must also understand how to send and call. Tiantong said at the end. To whom shall this matter be entrusted now? Cold words hurt people without knowing the pain. Whenever the verse is attributed to oneself. Bringing it to the front is the true master.
【English Translation】 Snake Hand. In childhood, one does things that bring shame when one is old. Like Yunmen's (Yunmen, a Zen master) servant being attentive to the maid. Then one rides the thief's horse to chase the thief. It doesn't matter if the hands and feet are wicked. Today, I again praise the story of playing with snakes. Boasting of the dragon-capturing hand. See how he chops his hand with a large axe and then strokes it as if nothing happened. The verse says:
Xuansha is greatly firm (decisive and not yielding to his father). Changqing lacks courage (seeing righteousness but not acting). The turtle nose of Nanshan is useless in death (a carrying pole with a broken rope). When wind and clouds meet, horns and antlers grow (when the time comes, an earthworm becomes a dragon). Indeed, Shaoyang is seen playing with it (unable to help but smile).
Playing with it (if you can't play with it, then stop after two or three tries). Watch the changes in the flashing lightning (lose your life in the blink of an eye). I can send and call (don't show off too much). There, there is capture and release (the seven inches are in hand). To whom shall this matter be entrusted now (old man Wansong)? Cold words hurt people without knowing the pain (Aiya, Aiya).
The master said: Xuansha sent a special envoy to deliver a letter to Xuefeng. Xuefeng (Xuefeng, a Zen master) opened it and found three blank sheets of paper. He showed it to his monks and said, 'Do you understand?' The monks said, 'We don't understand.' Xuefeng said, 'Haven't you heard it said, 'Gentlemen share the same wind even from a thousand miles away?' The monk returned and told Xuansha. Xuansha said, 'The old monk on the mountain missed it and doesn't even know.' Xuansha inherited Xuefeng's lineage. Usually, he would testify against his father for stealing a sheep. Not yielding in matters of righteousness. What is the use of talking about Nanshan? This is also resolute and unwavering. Extremely firm. Changqing followed the deviant path and spoke casually. Many people lose their lives because of it. Not understanding the lion's return throw. This is truly seeing righteousness but not acting. It is a lack of courage. When wind and clouds meet, horns and antlers grow. Indeed, Shaoyang is seen playing with it. This verse directly points out that Yunmen picks out a live snake. Unlike other masters who only show shadows in the bow and cup. Those who can send and call. As the saying goes, 'It is easy to call a snake, but difficult to send it away.' Those who have capture and release. This verse both pushes the snake forward and pretends to be afraid. Those who can capture and release must also understand how to send and call. Tiantong said at the end. To whom shall this matter be entrusted now? Cold words hurt people without knowing the pain. Whenever the verse is attributed to oneself. Bringing it to the front is the true master.
。雪竇亦云。如今藏在乳峰前。來者一一看方便。師高聲喝云。看腳下。萬松道。雪竇貪觀腳下。不知穿過髑髏。天童冷口傷人。明人不作暗事。我當時若作雲門。以拄杖攛向雪峰懷裡。擬議不來。隨後教伊自作自受親遭一口。為什麼如此。今朝二月二。暫放龍抬頭。
第二十五則鹽官犀扇
示眾云。剎海無涯。不離當處。塵劫前事。盡在而今。試教伊覿面相呈。便不解當風拈出且道。過在什麼處。
舉。鹽官一日喚侍者。與我過犀牛扇子來(要且少他不得)者云扇子破也(未舉時卻完全)官云。扇子既破。還我犀牛兒來(不見道破也何不領話)者無對(扇子猶在雖有如無)資福畫一圓相。于中書一牛字(出巧新行能做會賣)。
師云。杭州鹽官縣。鎮國海昌院齊安禪師。本唐皇宗枝。宣宗在潛為僧。將謁師。師預知告主事。大禁雜言。止約橫事。帝住久。忽辭。師密謂曰。時至矣。無滯泥蟠。兼囑以佛法後事。武宗滅教六年。宣宗復興。師有力焉。帝將詔師歸宮供養。師化已久。帝惻愴追諡悟空禪師。師一日喚侍者。與我過犀牛扇子來。侍者道。扇子破也。也是平實父子說話。師云。扇子既破。還我犀牛兒來。此乃全身入草養子之緣。侍者無對。卻也因邪打正。只是自不知有。投子代云。
【現代漢語翻譯】 現代漢語譯本：雪竇禪師也說：『如今寶藏就藏在乳峰之前，來者都可以一一看到其中的方便法門。』 禪師高聲喝道：『看腳下！』 萬松禪師評論說：『雪竇禪師只顧看腳下，卻不知已經穿過了髑髏（dú lóu，頭蓋骨）。』 天童禪師的言語冷峻傷人，有道是明人不做暗事。我當時如果像雲門禪師那樣，就用拄杖直攛向雪峰禪師的懷裡，不容他有任何擬議。隨後教他自作自受，親身嚐到這一口滋味。』 為什麼這樣做呢？因為今天是二月二，暫時放任龍抬頭（指蟄伏的龍甦醒）。
第二十五則 鹽官犀扇
禪師開示大眾說：『剎土（chà tǔ，佛土）之海無邊無際，卻不離當下這一處。塵劫（chén jié，極長的時間單位）之前的事情，都盡在而今。』 試著教他當面呈現出來，他卻不理解迎風拈出扇子的用意。且說，過失在哪裡呢？
舉例：鹽官禪師有一天叫侍者，『把我的犀牛扇子拿過來。』（終究是少不了他）侍者說：『扇子破了。』（沒舉出時還是完全的）鹽官禪師說：『扇子既然破了，還我犀牛兒來。』（不見他說破了嗎？為什麼不領會他的話？）侍者無言以對。（扇子還在，雖然有卻如同沒有）資福禪師畫了一個圓相，在中間寫了一個『牛』字。（賣弄巧妙新奇的才能）
禪師評論說：杭州鹽官縣鎮國海昌院的齊安禪師，本是唐朝皇室的後裔。宣宗皇帝在潛伏時曾做過僧人，將要拜訪齊安禪師。禪師預先告知主事，嚴禁閑雜之言，只允許說正經事。皇帝住了很久，忽然要辭別。禪師私下對他說：『時機到了，不要滯留像泥里的龍一樣。』 並囑託他佛法後事。武宗滅佛六年之後，宣宗皇帝復興佛教，齊安禪師出了很大的力。皇帝將要下詔讓禪師回宮供養，禪師已經去世很久了。皇帝悲痛地追諡他為悟空禪師。禪師有一天叫侍者，『把我的犀牛扇子拿過來。』 侍者說：『扇子破了。』 這也是平實父子說話的方式。禪師說：『扇子既然破了，還我犀牛兒來。』 這是全身沒入草中養育兒子的因緣。侍者無言以對，也算是因邪打正，只是自己不知道罷了。投子禪師代他回答說：
【English Translation】 English version: Xuedou also said, 'Now the treasure is hidden in front of the Breast Peak. Those who come can see all the expedient means.' The Master shouted loudly, 'Look under your feet!' Wan Song commented, 'Xuedou is only concerned with looking under his feet, but he doesn't realize he has already passed through the skull (dú lóu, skull).' Tiantong's words are cold and hurtful, as the saying goes, 'An honest person doesn't do secret things.' If I had been Yunmen at that time, I would have thrust my staff straight into Xuefeng's chest, not allowing him any deliberation. Then I would have taught him to reap what he sowed, personally tasting that blow.' Why do this? Because today is the second day of the second month, temporarily letting the dragon raise its head (referring to the awakening of the dormant dragon).
Twenty-fifth Case: Yanguan's Rhinoceros Fan
The Master instructed the assembly, 'The sea of Buddha-lands (chà tǔ, Buddha-lands) is boundless, yet it does not leave this very place. The events before countless kalpas (chén jié, extremely long unit of time) are all in this very moment.' Try to get him to present it face to face, but he doesn't understand the intention of picking up the fan in the wind. Tell me, where is the fault?
Example: One day, Yanguan called his attendant, 'Bring me my rhinoceros fan.' (Ultimately, he cannot do without him.) The attendant said, 'The fan is broken.' (When it wasn't brought up, it was still complete.) Yanguan said, 'Since the fan is broken, return the rhinoceros to me.' (Didn't you hear him say it was broken? Why don't you understand his words?) The attendant had no reply. (The fan is still there, but although it exists, it is as if it doesn't.) Zifu drew a circle and wrote the character 'ox' in the middle. (Showing off clever and novel talents.)
The Master commented: Zen Master Qi'an of Zhenguo Haichang Monastery in Yanguan County, Hangzhou, was originally a descendant of the Tang imperial family. Emperor Xuanzong, when he was in hiding, was once a monk and was about to visit Zen Master Qi'an. The Zen Master informed the person in charge in advance, strictly prohibiting idle talk and only allowing serious matters to be discussed. The Emperor stayed for a long time and suddenly wanted to leave. The Zen Master privately said to him, 'The time has come, do not linger like a dragon in the mud.' And he entrusted him with the affairs of Buddhism. Six years after Emperor Wuzong destroyed Buddhism, Emperor Xuanzong revived Buddhism, and Zen Master Qi'an made a great contribution. The Emperor was about to issue an edict to have the Zen Master return to the palace for offerings, but the Zen Master had already passed away for a long time. The Emperor sadly posthumously named him Zen Master Wukong. One day, the Zen Master called his attendant, 'Bring me my rhinoceros fan.' The attendant said, 'The fan is broken.' This is also the way father and son speak plainly. The Zen Master said, 'Since the fan is broken, return the rhinoceros to me.' This is the cause and condition of completely entering the grass to raise a son. The attendant had no reply, which can be considered using the crooked to correct the straight, but he just didn't know it himself. Zen Master Touzi replied for him:
不辭拈出。恐頭角不全。萬松道。善能修補。雪竇拈云。我要不全底頭角。萬松云。乃吾家之舊物。石霜云。若還和尚即無也。萬松道。當面諱卻。雪竇拈云。犀牛兒猶在。萬松道。明眼難謾。保福云。和尚年尊別請人好。萬松道。恩多怨深。雪竇拈云。可惜勞而無功。萬松道。好心不得好報。據這一隊老漢。空說道理。扇子與牛兒。終拈掇不出。唯資福畫一圓相。于中書一牛字。扇子犀牛。斬新不動。雪竇拈云。適來為甚不拈出。其實道扇子破也。何曾動著分毫。適來不拈出。又何曾少。而今拈出也不曾添。天童賞資福拈得出用得親。標名挑請。特為煎點一上。頌云。
扇子破索犀牛(一不做二不休) 棬攣中字有來由(強如說道理) 誰知桂轂千年魄(埋根千丈) 妙作通明一點秋(現世生苗)
師云。諸方謂。扇畫犀牛玩月。或云。犀角為扇。或云。以犀為柄。皆得名為犀牛扇也。鹽官當時開個鋪席。各人拈出一柄。獨資福親手新樣。脫體偏別。師嘗示眾云。隔江見資福剎竿便回后。腳跟下好與三十棒。豈況過江來。時有僧才出。師云。不堪共語。大抵講肆貴說到。宗門貴用到。以棬攣中字最有來由。玄沙示眾云。吾有正法眼藏。付囑摩訶迦葉。猶如畫月。曹溪豎拂子。猶如指月。桂轂乃月也
【現代漢語翻譯】 現代漢語譯本： 不敢不把它提出來，但恐怕頭角不完整。萬松說：『善於修補。』雪竇拈出說：『我要不完整的頭角。』萬松說：『乃是我家的舊物。』石霜說：『如果和尚您來，那就沒有了。』萬松說：『當面迴避了。』雪竇拈出說：『犀牛兒還在。』萬松說：『明眼人難以欺騙。』保福說：『和尚您年事已高，還是另請他人吧。』萬松說：『恩惠多，怨恨深。』雪竇拈出說：『可惜勞而無功。』萬松說：『好心沒有好報。』依這些老和尚來看，只是空談道理，扇子與犀牛，始終拿不出來。只有資福畫了一個圓相，在中間寫了一個『牛』字。扇子犀牛，嶄新不動。雪竇拈出說：『剛才為什麼不拿出來？』其實是說扇子破了，何曾動著分毫。剛才不拿出來，又何曾缺少？而今拿出來也不曾增添。天童讚賞資福拿得出，用得親切，標名挑請，特意為他煎點一番。頌詞說： 『扇子破了，索要犀牛（一不做二不休），棬攣中字自有來由（強過空談道理），誰知桂轂千年魄（埋根千丈），妙作通明一點秋（現世生苗）。』 師父說：各方都說，扇子上畫著犀牛玩月，或者說，犀角做成扇子，或者說，用犀牛角做扇柄，都可以叫做犀牛扇。鹽官當時開了個店舖，各人拿出一把扇子，只有資福親手製作，樣式新穎，脫俗偏別。師父曾經對大眾說：隔著江看見資福的剎竿就應該回頭，在腳跟下好好打三十棒，何況是過江來呢？當時有僧人出來辯解，師父說：不堪與他共語。大抵講經說法貴在說到點子上，禪宗貴在用到實處。以棬攣中字最有來由。玄沙對大眾說：我擁有正法眼藏，付囑給摩訶迦葉（Mahakasyapa），猶如畫月。曹溪豎起拂塵，猶如指月。桂轂就是月亮啊。
【English Translation】 English version: Daring to bring it forth, yet fearing the horns might be incomplete. Wansong said, 'Skilled at repairing.' Xuedou brought it forth, saying, 'I want the incomplete horns.' Wansong said, 'They are my family's old belongings.' Shishuang said, 'If it were the abbot, there would be none.' Wansong said, 'Veiling it face to face.' Xuedou brought it forth, saying, 'The rhinoceros is still here.' Wansong said, 'Clear eyes are hard to deceive.' Baofu said, 'Abbot, you are old, please invite someone else.' Wansong said, 'Much kindness, deep resentment.' Xuedou brought it forth, saying, 'Pity, laboring without success.' Wansong said, 'Good intentions receive no good reward.' According to this group of old men, they only talk about principles, but they can never bring forth the fan and the rhinoceros. Only Zifu drew a circle, writing the character 'ox' inside. The fan and rhinoceros, brand new and unmoved. Xuedou brought it forth, saying, 'Why didn't you bring it forth just now?' In fact, it means the fan is broken, never touching a bit. Not bringing it forth just now, what was lacking? Bringing it forth now doesn't add anything. Tiantong praised Zifu for bringing it forth and using it intimately, marking his name and inviting him, specially preparing a brew for him. The verse says: 'The fan is broken, demanding the rhinoceros (either do it or don't), the character in the circle has its origin (better than talking about principles), who knows the cassia core's thousand-year soul (burying roots a thousand fathoms deep), wonderfully making a clear autumn (manifesting sprouts in this life).' The master said: All say that the fan depicts a rhinoceros playing with the moon, or that the rhinoceros horn is made into a fan, or that the rhinoceros horn is used as a handle, all of which can be called a rhinoceros fan. Yanguan opened a shop at that time, and everyone brought out a fan, but only Zifu made it by hand, with a novel style, detached and unique. The master once said to the assembly: Seeing Zifu's flagpole across the river, one should turn back, and give thirty blows under the heel, let alone crossing the river? At that time, a monk came out to argue, and the master said: Unworthy to talk with him. Generally speaking, lecturing and explaining scriptures values speaking to the point, while Zen values using it in practice. The character in the circle has the most origin. Xuansha said to the assembly: I have the treasury of the true Dharma eye, entrusting it to Mahakasyapa (摩訶迦葉), like painting the moon. Caoxi raised the whisk, like pointing to the moon. The cassia core is the moon.
。涅盤經世尊放月愛光。阿阇世王熱惱清涼。所以道。誰知桂轂千年魄。妙作通明一點秋。可謂大柄若在手。清風常及身。犀牛扇話。拈頌最多。要且端的不曾與鹽官相見。萬松若作侍者。見道與我過犀牛扇子來。有甚羽蒲紙竹綾絹棕𤛆。信手拈來便與一柄。何者縱有千般巧。終無兩樣風。
第二十六則仰山指雪
示眾云。冰霜一色。雪月交光。凍殺法身。清損漁父。還堪賞玩也無。
舉。仰山指雪師子云。還有過得此色者么。(仰山不覺平地吃交)雲門云。當時便與推倒(不奈舡何打破戽斗)雪竇云。只解推倒不解扶起(路見不平拔劍相助)。
師云。古人臨機遇物。發明空劫以前一段大事。法華經云。純一無雜具足清白梵行之相。說者以謂。白是眾色之本。一乘是諸乘之源。而不說白色向上更有事在。故仰山指雪師子。示眾云。還有過得此色者么。且白是眾色之本。雪色至白。如何更有過此色者。萬松道。既稱為色。必與眼對。過白之色。唯無色者。不與眼對。雲門所以道。當時便與推倒。若便向至白無白處。認著正是墮在無色界中。雪竇所以別指出一條活路。向推倒處。卻教扶起。佛眼云。若向這裡扶持起來。甚生次第事。萬松道。若是他宗異派。不道不得。更須知有洞上宗風正倒時
【現代漢語翻譯】 現代漢語譯本：涅槃經中，世尊放出月愛光（指佛光普照）。阿阇世王（Ajatasattu，印度摩揭陀國國王）的熱惱得以清涼。所以說，誰知道桂樹中心經歷了千年才形成的精華，巧妙地化作通明透徹的一點秋意？真可謂大權如果掌握在手，清風就能常伴身邊。犀牛扇的話頭，被禪師們拈來頌古的最多。但說到底，終究不曾與鹽官（指鹽官禪師）相見。如果萬松（指萬松行秀禪師）當時作為侍者在場，見到有人問『把犀牛扇子拿給我』，無論是什麼羽毛、蒲草、紙、竹、綾絹、棕櫚，信手拈來就給他一把。因為無論你有千般巧妙，終究只有一種風。
第二十六則 仰山指雪
示眾說：冰霜一色，雪月交光，凍殺了法身（Dharmakaya，佛的法性之身），清損了漁父（指隱士）。還值得賞玩嗎？
舉例：仰山（Yangshan，禪宗大師）指著雪問大眾：還有誰能超越這種白色嗎？（仰山不覺在平地上摔了一跤）雲門（Yunmen，禪宗大師）說：當時就應該把他推倒。（就像無法對船怎麼樣，就打破戽斗一樣）雪竇（Xuedou，禪宗大師）說：只會推倒，不會扶起。（路見不平，拔刀相助）
我說：古人臨機應變，借事物來闡明空劫（指宇宙形成之前）以前的那段大事。《法華經》說：純一無雜，具足清白梵行之相。解說的人認為，白色是眾色的根本，一乘（Ekayana，唯一的成佛之道）是諸乘的源頭。但沒有說白色向上還有更高的境界。所以仰山指著雪問大眾：還有誰能超越這種白色嗎？既然稱為『色』，必然與眼相對。超越白色的顏色，只有無色之色，不與眼相對。雲門所以說：當時就應該把他推倒。如果便向至白無白之處，執著於此，正是墮在無見之中。雪竇所以另外指出一條活路，在推倒之處，卻教人扶起。佛眼（Foyan，禪宗大師）說：如果在這裡扶持起來，又有什麼意義呢？我說：如果是其他宗派，不說也罷。更要知道有洞上宗（Caodong school，禪宗五家之一）的風範，正倒皆宜。
【English Translation】 English version: In the Nirvana Sutra, the World-Honored One emits the Moonlight of Love (referring to the Buddha's light shining universally). King Ajatasattu's (King of Magadha in India) suffering is cooled and relieved. Therefore, it is said, 'Who knows the essence formed over a thousand years in the heart of the cassia tree, skillfully transformed into a clear and bright point of autumn? Truly, if the great power is in hand, the refreshing breeze will always be with you.' The topic of the rhinoceros fan is most frequently used by Zen masters in their verses on ancient themes. But in the end, it never actually met Yanguan (referring to Zen Master Yanguan). If Wansong (referring to Zen Master Wansong Xingxiu) had been present as an attendant at that time, upon hearing someone say, 'Bring me the rhinoceros fan,' he would have handed them any fan he could find, whether made of feathers, reeds, paper, bamboo, silk, or palm. Because no matter how ingenious you are, there is ultimately only one kind of wind.
Twenty-sixth Case: Yangshan Points to the Snow
He addressed the assembly, saying: 'Ice and frost are of one color, snow and moon intermingle their light, freezing the Dharmakaya (the body of the Buddha's Dharma nature) to death, chilling the fisherman (referring to a recluse). Is it still worth appreciating?'
Example: Yangshan (Zen master) pointed to the snow and asked the assembly: 'Is there anyone who can surpass this color?' (Yangshan unknowingly stumbled on flat ground). Yunmen (Zen master) said: 'At that time, he should have been pushed down.' (Like not being able to do anything to the boat, so you break the water bailer). Xuedou (Zen master) said: 'Only knows how to push down, doesn't know how to lift up.' (Draws his sword to help when he sees injustice on the road).
I say: The ancients responded to circumstances, using things to elucidate the great event before the empty eon (referring to the time before the formation of the universe). The Lotus Sutra says: 'Pure and unmixed, possessing the complete and pure characteristics of Brahma conduct.' Those who explain it believe that white is the root of all colors, and the Ekayana (the one vehicle to Buddhahood) is the source of all vehicles. But it doesn't say that there is something higher beyond the upward direction of white. Therefore, Yangshan pointed to the snow and asked the assembly: 'Is there anyone who can surpass this color?' Since it is called 'color,' it must be opposite the eye. The color that surpasses white is only the color of no-color, which is not opposite the eye. That's why Yunmen said: 'At that time, he should have been pushed down.' If one clings to the place where white reaches no-white, one is falling into nihilism. That's why Xuedou pointed out another way, teaching people to lift up at the place where they were pushed down. Foyan (Zen master) said: 'If you support it here, what is the meaning of it?' I say: If it were other sects, it would be fine not to say it. You must also know that there is the style of the Caodong school (one of the five houses of Zen), suitable for both right and wrong.
便起。正起時便倒底時節。然後起倒同時。起倒不立。更買草鞋。行腳三十年不見。佛覺頌云。一色無過指示人。白銀世界裡頻申。超然推倒還扶起。爭似東風煦日新。萬松道。日出后一場懡㦬。一等學人。見雲門推倒雪竇扶起。便作機鋒轉換。大用無方會。見向一色邊不得色邊會。以為宗旨血脈。已有佛覺為證。如或不信。更問天童。頌云。
一倒一起雪庭師子(恰似個活底) 慎于犯而懷仁。(識法者恐) 勇於為而見義(路見不平) 清光照眼似迷家(東西不辨) 明白轉身還墮位(更上一層樓) 衲僧家了無寄(且過一生) 同死同生何此何彼(刀斧斫不開) 暖信破梅兮春到寒枝(收得返魂香) 涼飆脫葉兮秋澄潦水(來撾涂毒鼓)
師云。雲門一倒。雪竇一起。仰山指師子。要過此色。三個鼎足闕一不可。三玄三要盡在于茲。仰山恐人坐在明白里。豈非慎犯懷仁也。指似於人令過此色。豈非勇為見義也。魯語曰。見義不為無勇也。雲門又恐坐在一色邊也。豈非慎犯懷仁。便與推倒。亦勇為見義也。雪竇恐人只解推倒。乃慎犯懷仁也。更能扶起。勇為見義也。不見。趙州道。老僧不在明白里。良以清光照眼猶自迷家。明白轉身未免墮位。只解推倒不解扶起。而堪作什麼。本色
【現代漢語翻譯】 現代漢語譯本 隨即起身。正在起身時卻又倒下。然後起身和倒下同時發生。起身和倒下都不成立。再去買草鞋。行腳三十年也無法見到（真理）。佛覺禪師的頌詞說：『一色』（萬物本源）無非是指示人們，在『白銀世界』（純凈的理想世界）里卻頻繁地呻吟。超然地推倒又扶起，怎能比得上東風和煦的陽光帶來新生。萬松禪師說：太陽出來后還一片迷茫。一般的學人，見到雲門禪師推倒，雪竇禪師扶起，就當作是機鋒轉換，以為是『大用無方』（偉大的作用沒有固定的方式）的體會，見到向『一色』（萬物本源）一邊，不能在『不得色』（超越表象）一邊體會，就以為是宗旨血脈。已經有佛覺禪師的證詞。如果還不相信，再去問天童禪師。頌詞說： 一倒一起是雪庭的獅子（恰似一個活生生的東西），謹慎于觸犯而心懷仁愛（懂得佛法的人會恐懼）。 勇於作為而能見義（路見不平），清光照眼卻好像迷失了家（東西不辨）。 明白地轉身卻還是墮落了位置（更上一層樓），衲僧家（修行僧人）了無寄託（且過一生）。 同死同生，哪裡分彼此（刀斧也劈不開），溫暖的資訊衝破梅花，春意來到寒冷的枝頭（收得返魂香）。 涼爽的風吹落樹葉，秋色澄澈，水面平靜（來敲涂毒鼓）。 老師說：雲門禪師一倒，雪竇禪師一起，仰山禪師指獅子，都要超越此『色』（表象）。三者鼎足而立，缺一不可。『三玄三要』（禪宗的重要法門）盡在於此。仰山禪師是擔心人們坐在明白里，這難道不是謹慎于觸犯而心懷仁愛嗎？指示於人，令人超越此『色』（表象），這難道不是勇於作為而能見義嗎？《魯語》說：『見義不為，無勇也。』雲門禪師又擔心人們只坐在『一色』（萬物本源）一邊，這難道不是謹慎于觸犯而心懷仁愛，便給予推倒，也是勇於作為而能見義嗎？雪竇禪師是擔心人們只懂得推倒，乃是謹慎于觸犯而心懷仁愛，更能扶起，是勇於作為而能見義。沒見到趙州禪師說：『老僧不在明白里』，正因為清光照眼，仍然像迷失了家。明白地轉身，也未免墮落位置。只懂得推倒，不懂得扶起，又能做什麼？本色（本來的面目）。
【English Translation】 English version Then he gets up. The very moment he gets up, he falls down. Then getting up and falling down happen simultaneously. Neither getting up nor falling down is established. He buys more straw sandals. He travels for thirty years without seeing (the truth). Buddha-覺 (Buddha-覺, meaning Buddha's Enlightenment) 's verse says: 'One color' (一色, the origin of all things) is nothing but pointing people, but frequently groaning in the 'Silver World' (白銀世界, a pure ideal world). Supernaturally pushing down and then lifting up, how can it compare to the east wind and warm sunshine bringing new life. WanSong (萬松, a Chan master) said: It's still a mess after the sun comes out. Ordinary learners, seeing YunMen (雲門, a Chan master) pushing down and XueDou (雪竇, a Chan master) lifting up, treat it as a transformation of Zen rhetoric, thinking it's an understanding of 'Great Function Without Fixed Form' (大用無方, great function has no fixed form), seeing that towards 'One Color' (一色, the origin of all things), they cannot understand on the side of 'Not Getting Color' (不得色, transcending appearance), and think it is the essence of the sect. There is already Buddha-覺 (Buddha-覺, meaning Buddha's Enlightenment) 's testimony. If you still don't believe it, go ask TianTong (天童, a Chan master). The verse says: 'One falling and one rising is the lion of XueTing (雪庭, a Chan master) (just like a living thing), cautious of offending and cherishing benevolence (those who understand the Dharma will fear).' 'Brave in action and seeing righteousness (standing up for justice), the clear light shines on the eyes but seems to be lost at home (unable to distinguish east from west).' 'Clearly turning around but still falling from the position (going up another level), the monks have nothing to rely on (just passing through life).' 'Same death, same life, where is the difference (cannot be split by knives and axes), the warm message breaks through the plum blossoms, and spring comes to the cold branches (receiving the soul-returning fragrance).' 'The cool breeze blows down the leaves, the autumn is clear, and the water surface is calm (coming to beat the poisoned drum).' The teacher said: YunMen (雲門, a Chan master) 's one fall, XueDou (雪竇, a Chan master) 's one rise, YangShan (仰山, a Chan master) points to the lion, all want to transcend this 'color' (色, appearance). The three stand together, and one is indispensable. The 'Three Mysteries and Three Essentials' (三玄三要, important methods of Zen Buddhism) are all in this. YangShan (仰山, a Chan master) is worried that people are sitting in understanding, isn't this being cautious of offending and cherishing benevolence? Pointing it out to people, making them transcend this 'color' (色, appearance), isn't this being brave in action and seeing righteousness? The 'Lu Yu' (魯語, a book) says: 'Not acting righteously is not brave.' YunMen (雲門, a Chan master) is also worried that people are only sitting on the side of 'One Color' (一色, the origin of all things), isn't this being cautious of offending and cherishing benevolence, and giving a push down, is also being brave in action and seeing righteousness? XueDou (雪竇, a Chan master) is worried that people only know how to push down, which is being cautious of offending and cherishing benevolence, and being able to lift up is being brave in action and seeing righteousness. Didn't you see ZhaoZhou (趙州, a Chan master) say: 'The old monk is not in understanding', precisely because the clear light shines on the eyes, still like being lost at home. Clearly turning around, it is inevitable to fall from the position. Only knowing how to push down, not knowing how to lift up, what can you do? Original color (本色, original face).
衲僧如珠走盤。雖同死同生而不居生死。雖無彼無此而權立彼此。末後兩句。有時。太陽門下。有時。明月堂前。萬古長空。一朝風月。朝菌蟪蛄。且道。而今是什麼時節。且隨老木同寒瘠。將逐春風入燒瘢。
第二十七則法眼指簾
示眾云。師多脈亂。法出奸生。無病醫病。雖以傷慈。有條攀條。何妨舉話。
舉。法眼以手指簾(莫道不知莫道不見)時有二僧。同去捲簾(同行不同步)眼云。一得一失(劍下分身)。
師云。法眼齋前上參。以手指簾。二僧同去捲簾。眼曰。一得一失。東禪齊云。上座作么生會。有云。為伊不明旨。便去捲簾。亦有道。指者則會。不指而去者則失。恁么會還可不可。既不許恁么會。且問。上座阿那個得。阿那個失。萬松道。泥里洗土塊。此非但法眼。南泉一日謂僧曰。夜來好風。僧亦曰。夜來好風。泉曰。吹折門前一株松。僧亦曰。吹折門前一株松。泉次謂一僧曰。夜來好風。僧曰。是什麼風。泉曰。吹折門前一株松。僧曰。是什麼松。泉曰。一得一失。指簾話極有為人作略。二僧捲簾。在當人分上。自有兩條路子。法眼先與一印。印定更無移改。在法眼分上。明暗相參。殺活機。大人境界普賢知。諸方皆以離得失忘是非為上。法眼走入是非海里得失坑中
。作活計。蓋無得失人。可以定天下之得失。萬松恁么。提唱也有得有失。諸人恁么。上來也有得有失。唯深明利害之端者。可以較其損益。孫個喚做現成公案。不勞再勘。為伊不能倒斷。不免天童引惹詞訟。頌云。
松直棘曲鶴長𠒎短(不得動著) 羲皇世人俱忘治亂(葫蘆提鏨得肥) 其安也潛龍在淵(佛眼覷不見) 其逸也翔鳥脫絆(斫頭望不及) 無何祖禰西來(上樑不正) 里許得失相半(下柱參差) 蓬隨風而轉空(業識茫茫無本可據) 舡截流而到岸(順水張帆難逢快便) 箇中靈利衲僧(罵街醉漢誰敢承頭) 看取清涼手段(我這裡也有隻是罕遇其人)
師云。古人不得已。強名本分事。松直。棘曲。鵠白。烏玄。本出楞嚴經。天童點化鶴長𠒎短。莊子云。長者不為有餘。短者不為不足。是故𠒎脛雖短續之則憂。鶴脛雖長。斷之則悲。俗諺云。要不悶依本分。豈直羲皇世人俱忘治亂。孔子謂。西方有大聖人。不治而不亂。治亂者得失也。三祖云。得失是非一時放卻。周易乾卦。初九潛龍。勿用。九四或躍在淵。秦臺記。王次仲年弱冠。變蒼頡古文為隸書。秦始皇徴之不起。上怒檻車囚之赴國。路化作鳥脫羈絆。飛至西山落二翮。今媯川縣有大翮碢。即其處也。此頌上古
【現代漢語翻譯】 現代漢語譯本：
做活計。因為沒有得失之人，可以評定天下的得失。萬松（人名）如此提倡，也有得有失。諸位如此上來，也有得有失。只有深刻明白利害關鍵的人，才可以衡量其中的損益。這件事叫做現成公案，不勞再勘驗。因為他不能顛倒判斷，免不了天童（寺名）引來詞訟。頌詞說： 松樹筆直，荊棘彎曲，鶴腿長，烏鴉腿短（不要妄動念頭）。羲皇時代，人們都忘記了治理和混亂（葫蘆提（一種說法，表示含糊不清）鏨得肥）。 平安的時候，潛龍在深淵（佛眼也看不見）。安逸的時候，飛鳥掙脫了束縛（砍頭也追趕不上）。 無何有之鄉（道家語，指虛無縹緲的境界），祖師西來（達摩祖師西來），這裡面得失各佔一半（上樑不正，下柱參差）。 蓬草隨著風而飄轉，空虛無依（業識茫茫，沒有根本可以依據）。船隻截斷水流而到達岸邊（順水張帆，難以遇到快速便捷）。 這裡面靈巧的衲僧（指僧人）（像罵街的醉漢，誰敢承擔責任）。看看清涼（指文益禪師）的手段（我這裡也有，只是很少遇到這樣的人）。 師父說，古人不得已，勉強稱之為本分事。松直，棘曲，鵠白，烏玄，本來出自《楞嚴經》。天童點化鶴長𠒎短。《莊子》說，長的東西不認為是有餘，短的東西不認為是不足。所以𠒎脛雖然短，接續它就會憂愁；鶴脛雖然長，截斷它就會悲傷。俗話說，要不煩悶，就安於本分。難道只有羲皇時代，人們才忘記治理和混亂嗎？孔子說，西方有大聖人，不治理卻能達到太平。治理和混亂，就是得失啊。三祖說，得失是非一時放下。《周易·乾卦》初九，潛龍勿用；九四，或躍在淵。《秦臺記》記載，王次仲年少時，將蒼頡古文改為隸書，秦始皇徵召他，他不應召，秦始皇大怒，用檻車囚禁他前往國都，路上他化作鳥，掙脫了束縛，飛到西山，掉落了兩根羽毛。現在媯川縣有大翮碢，就是那個地方。這首頌讚美了上古時代。
【English Translation】 English version:
Doing work. Because there are no people who are free from gain and loss, one can judge the gains and losses of the world. Mansong (a person's name) advocates in this way, and there are both gains and losses. You all come up in this way, and there are both gains and losses. Only those who deeply understand the key to advantages and disadvantages can weigh the gains and losses. This matter is called a ready-made case, and there is no need to re-examine it. Because he cannot judge reversely, it is inevitable that Tiantong (a temple name) will bring lawsuits. The verse says: Pine trees are straight, thorns are curved, crane legs are long, and crow legs are short (do not move your mind rashly). In the era of Emperor Xi, people forgot about governance and chaos (Huluti (a saying, meaning vague) is carved fat). When it is peaceful, the hidden dragon is in the abyss (the Buddha's eyes cannot see it). When it is at ease, the flying bird breaks free from its shackles (chopping off the head cannot catch up). The land of Nothingness (Taoist term, referring to the ethereal realm), the Patriarch came from the West (Bodhidharma came from the West), here the gains and losses are half and half (the upper beam is not straight, the lower pillars are uneven). The tumbleweed drifts with the wind, empty and without support (karmic consciousness is vast, with no root to rely on). The boat cuts through the water and reaches the shore (sailing with the wind, it is difficult to encounter fast convenience). The clever monks in this (referring to monks) (like a drunken man scolding in the street, who dares to take responsibility). Look at the methods of Qingliang (referring to Zen Master Wenyi) (I also have it here, but I rarely meet such a person). The master said, the ancients had no choice but to reluctantly call it their duty. Pine straight, thorn curved, swan white, crow black, originally from the Shurangama Sutra. Tiantong pointed out that the crane's legs are long and the crow's legs are short. Zhuangzi said, the long is not considered to be too much, and the short is not considered to be insufficient. Therefore, although the crow's legs are short, it will be sad to continue it; although the crane's legs are long, it will be sad to cut it off. As the saying goes, if you don't want to be bored, be content with your duty. Is it only in the era of Emperor Xi that people forgot about governance and chaos? Confucius said, there are great sages in the West, who can achieve peace without governance. Governance and chaos are gains and losses. The first nine of the Qian hexagram in the Book of Changes, the hidden dragon should not be used; the ninth four, or leap in the abyss. The Qin Tai Ji records that Wang Cizhong changed the ancient characters of Cangjie into official script when he was young. Emperor Qin Shihuang summoned him, but he did not respond. Emperor Qin Shihuang was furious and imprisoned him in a prison car to go to the capital. On the way, he transformed into a bird, broke free from his shackles, flew to the West Mountain, and dropped two feathers. Now there is Dahe Tuo in Guichuan County, which is that place. This ode praises the ancient times.
之風。出處行藏。各安其分。佛未出世。有多少經論公案。及至祖師西來。便有得有失。何不向未指簾時會取。隨風轉空。截流到岸。此二句點出二僧得失。天童大有功夫不易。恁么道。若無活人手。爭能殺得人。是故又道。箇中靈利衲僧。看取清涼手段。且道。據什麼令。便得如此。待爾吃棒了。向爾道。
第二十八則護國三懡
示眾云。不掛寸絲底人。正是裸形外道。不嚼粒米底漢。斷歸焦面鬼王。直饒聖處受生。未免竿頭險墮。還有掩羞處么。
舉。僧問護國。鶴立枯松時如何(步步登高易)國云。地下底一場懡㦬(心心放下難)僧云。滴水滴凍時如何(法身無被不禁寒)國云。日出后一場懡㦬(雪消露出死人來)僧云。會昌沙汰時。護法善神向甚麼處去也(點即不到)國云。三門頭兩個一場懡㦬(到即不點)。
師云。隋州隋城山護國凈果大師。諱守澄。與二世演化大師諱知遠。同在湖南報慈。慈升座。師問如何是真如佛性。慈曰。誰無。參退。首座問。汝適來問和尚話還會么。師曰。不會。座曰。和尚恁么慈悲。汝為什麼不會。真如佛性誰無。乃至四生六道悉皆具足。師曰。感謝首座為某說破。凈果在傍咬齒曰。這老漢自家無眼更瞎他人。乃召師問。首座適來說個什麼。師曰。某
【現代漢語翻譯】 現代漢語譯本 是順應自然之風。無論是出仕還是隱退，都安守自己的本分。在佛陀未降世之前，有多少經論和公案？等到祖師從西邊（指印度）來到中土，便有了得也有失。為什麼不在未揭開簾子時就領會呢？隨風飄轉，空無所依，截斷河流，到達彼岸。這兩句話點明了兩位僧人的得失之處。天童的功夫很深，不容易達到。即便如此說，如果沒有能活用的人，又怎能殺得了人呢？所以又說，其中靈敏的僧人，要看清清涼（指天童）的手段。且說，憑藉什麼命令，才能做到如此？等你捱了棒子，再告訴你。
第二十八則 護國三懡
開示大眾說：『不掛一絲一縷的人，正是裸形的邪道。不吃一粒米的人，最終會變成焦面鬼王。即使在聖地受生，也難免從竿頭跌落的危險。還有遮羞的地方嗎？』
舉例：有僧人問護國：『鶴站在枯松上時，是怎樣的景象？』（步步登高容易）護國回答：『地下的一場懡㦬（mó hē，指含糊不清，不明瞭的狀態）。』（每放下一點都很難）僧人又問：『滴水成冰時，是怎樣的景象？』（法身沒有被子，不禁寒冷）護國回答：『太陽出來后的一場懡㦬。』（冰雪消融，露出死人的樣子）僧人再問：『會昌沙汰（唐武宗時期滅佛事件）時，護法善神到哪裡去了？』（點到即不到）護國回答：『山門前的兩個（護法善神）也是一場懡㦬。』（說到即不中）
我說：隋州的隋城山護國凈果大師，法名守澄，與二世演化大師，法名知遠，一同在湖南報慈寺。報慈寺的住持升座說法，（守澄）禪師問道：『什麼是真如佛性？』住持回答：『誰沒有？』（守澄）禪師退下後，首座問：『你剛才問和尚的話，明白了嗎？』（守澄）禪師說：『不明白。』首座說：『和尚如此慈悲，你為什麼不明白？真如佛性誰沒有？乃至四生六道都具備。』（守澄）禪師說：『感謝首座為我解說。』凈果在旁邊咬牙切齒地說：『這老傢伙自己沒有眼力，還瞎了別人。』於是叫來（守澄）禪師問道：『首座剛才說了什麼？』（守澄）禪師說：『我……』
【English Translation】 English version It is the wind of nature. Whether one serves in office or retreats into seclusion, each should be content with their lot. Before the Buddha appeared in the world, how many sutras and koans were there? When the Patriarch (Bodhidharma) came from the West (India), there were both gains and losses. Why not understand before the curtain is lifted? Drifting with the wind, empty and unattached, cutting off the river, reaching the shore. These two sentences point out the gains and losses of the two monks. Tiantong's (referring to a Zen master) kung fu is profound and not easily attained. Even so, if there is no one who can use it skillfully, how can one kill? Therefore, it is also said that among the clever monks, one must see clearly Tiantong's methods. Tell me, by what command can one do this? Wait until you have been beaten with a stick, and then I will tell you.
Twenty-eighth Case: Huguo's Three 'Mo He'
Instructing the assembly, he said: 'A person who does not wear a single thread is precisely a naked heretic. A person who does not eat a single grain of rice will eventually become a scorched-faced ghost king. Even if one is born in a holy place, one cannot avoid the danger of falling from the top of the pole. Is there still a place to hide one's shame?'
Example: A monk asked Huguo (name of a Zen master): 'What is the scene when a crane stands on a withered pine?' (It is easy to climb higher step by step.) Huguo replied: 'A 'mo he' (meaning vague, unclear state) on the ground.' (It is difficult to let go of each thing in the mind.) The monk then asked: 'What is the scene when dripping water turns into ice?' (The Dharma body has no quilt and cannot withstand the cold.) Huguo replied: 'A 'mo he' after the sun rises.' (The ice and snow melt, revealing the appearance of a dead person.) The monk asked again: 'During the Huichang Persecution (referring to the suppression of Buddhism during the reign of Emperor Wuzong of Tang), where did the Dharma-protecting deities go?' (Pointing is not reaching.) Huguo replied: 'The two (Dharma-protecting deities) in front of the mountain gate are also a 'mo he'.' (Speaking is not hitting the mark.)
I say: Huguo Jingguo (Pure Fruit) Great Master of Suizhou's Suicheng Mountain, whose Dharma name was Shouchang, was with Second Generation Yanhua (Evolving Transformation) Great Master, whose Dharma name was Zhiyuan, at Bao Ci Temple in Hunan. The abbot of Bao Ci Temple ascended the seat to preach the Dharma, and Zen Master (Shouchang) asked: 'What is true suchness Buddha-nature?' The abbot replied: 'Who does not have it?' Zen Master (Shouchang) retreated, and the head seat asked: 'Did you understand what the abbot said just now?' Zen Master (Shouchang) said: 'I do not understand.' The head seat said: 'The abbot is so compassionate, why do you not understand? Who does not have true suchness Buddha-nature? Even the four types of birth and the six realms all possess it.' Zen Master (Shouchang) said: 'Thank you, Head Seat, for explaining it to me.' Jingguo gnashed his teeth beside him and said: 'This old fellow has no eyesight himself and blinds others.' So he called Zen Master (Shouchang) and asked: 'What did the Head Seat say just now?' Zen Master (Shouchang) said: 'I...'
當時不會得他說破。具如前舉。凈果曰。上座佛法不是這個道理。汝若不信去問取堂頭。師上堂頭具說前解。慈亦曰。佛法不是這個道理。師曰。適來問第三座。他亦不肯。故教來問。且望慈悲為某決破。慈曰。汝去問取第三座去。師下來禮問。凈果曰。汝但問來。師便問。如何是真如佛性。凈果曰。誰有。師于言下契悟。再拜謝了。乃曰。首座或在眾。或出世。某誓願佐助。后遂相繼住持。此話諸方謂之護國三懡㦬。與保福四謾人為對。未透關者。極難奔湊。不見。僧問云居簡禪師。孤峰獨宿時如何。居云。九間僧堂里不臥。誰教爾孤峰獨宿。此話雖無玄妙甚有開發。舉此一隅。三隅可見。洞山玄中銘。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。這僧卻問。鶴立孤松時如何。這僧癡坐功夫既到。將這些子本地風光。貼在額頭。逢人呈似。殊不知。孤危不立。道方高。天臺教中謂之頂墮。所以護國道。地下底一場懡㦬。這僧不向孤危處作活計。又將冰枯雪老處呈上。又不知干嚗嚗時。還生津潤。冷清清處。卻要溫和。所以道。日出后一場懡㦬。這僧戈中兩翻。上來兩被護國格下。既沒奈何。卻問教門興廢。疑難道。會昌沙汰時。護法善神向什麼處去也。唐武宗好仙。沙汰僧尼二十六萬五百人。會昌五年八月下旬。勒
令歸俗。帝服方士丹藥。性加躁急。喜怒不常。至六年三月初。才及半年以丹毒死。宣宗即位。佛寺復增三倍之多。以神道為論。不假武宗小廢。何致宣宗大興。善神權巧之方斷非凡下可及。若以衲僧見處。法門本無興廢。善神豈有去來。所以道。三門頭兩個一場懡㦬。萬松恁么道。錯為人下注腳了也。又不見。僧問。心法雙忘時如何。國云。不洗面。僧云。月落寒潭時如何。國云。不洗面。僧云。光境俱忘時如何。國云。不洗面。不可總從頭註解將去也。不註解時如何。自有天童頌古。
壯士棱棱鬢未秋(恨天不到) 男兒不憤不封侯(貪程太速) 翻思清白傳家客(已太多生) 洗耳溪頭不飲牛(末後太過)
師云。三祖道。大道體寬無易無難。小見狐疑。轉急轉遲。昔有二僧同行。性急者在前。呼在後者云。光陰迅速疾走上來。后僧云。大道廣闊。忙作甚麼。萬松嘗見。圓通善國師手書二頌云。光陰迅速疾走上來。路頭踏著。優缽花開。大道廣闊。忙作什麼。放開肚皮。一時包裹。此圓通善國師二頌。如這僧恁么問護國恁么答。各具一隻眼。天童頌中前兩句。如銳氣貪榮。后兩句如退身致仕。後漢班超家貧常傭寫書。乃投筆曰。大丈夫當效張驀傅介子立功異域。以取封侯萬里之外。焉能久事于筆
硯間乎。后討西國。封定遠侯。此喻這僧三問探頭太過也。後漢楊震任荊州太守。性公廉不受私謁。子孫蔬食步行。故舊長者欲開產業。震不肯曰。使後世稱為清白吏子孫。以此遺之。不亦厚乎。史記。許由隱於箕山。依山而食。就河而飲。堯讓帝位。由聞之臨河洗耳。巢父飲牛問曰。凡人洗面。公獨洗耳。由曰。聞堯請我為九州長。故洗是非。父曰。豫章之木生於高山。工人莫得。子欲避世。何不深藏。今遊人間茍求名譽。行待下飲。恐污牛口。乃牽上流飲之。天童以楊震許由巢父三人。頌三懡㦬。卻被同安道濁者自濁。清者清。菩提煩惱等空平。這僧與護國放下了也。不幹諸人事。各請逐便。
第二十九則風穴鐵牛
示眾云。遲棋鈍行。爛卻斧柯。眼轉頭迷。奪將杓柄。若也打在鬼窟里。把定死蛇頭。還有變豹分也無。
舉。風穴在郢州衙內。上堂云。祖師心印狀似鐵牛之機(針札不入)去即印住(拽回鼻孔)住即印破(截斷腳跟)只如不去不住。印即是。不印即是(泥里洗土塊)時有廬陂長老出問云。某甲有鐵牛之機。請師不搭印(宛有逆水之波)穴云。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙(引魂幡子搐氣袋)陂佇思(已過鬼門關)穴喝云。長老何不進語(已臨崖岸更與一推)陂擬議(許多時
節甚處去來)穴打一拂子云。還記得話頭么。試舉看(為人為徹殺人見血)陂擬開口(猶自不伏燒埋)穴又打一拂子(仍少三十棒)牧主云。佛法與王法一般(不會做官看傍州例)穴云。見個什麼(卻好與一拂子)牧云。當斷不斷返招其亂(自罵自招)穴便下座(得意濃時正好休)。
師云。無盡居士。舉。臨際辭溈山。仰山侍其傍。溈曰。此人他日法道如何。仰曰。他日法道大行吳越。遇風即止。又問其嗣之者何人。仰曰。年代深遠未可言耳。溈固問之曰。吾亦欲知。仰云。經不云乎。將此深心奉塵剎。是則名為報佛恩。居士曰。吾以此知。風穴仰山之後身也。穴初參雪峰五年。一日請益臨際會下兩堂上座舉頭相顧各下一喝。僧舉問際。未審具賓主眼否。際曰。雖然如是。賓主歷然。雪峰敘與巖頭欽山。進途而值臨際已逝不及參。則曰。汝欲會當問取他子孫。穴舉似南院颙。院云。雪峰古佛也。師后住汝州風穴山廣慧禪院。五代離亂。郢州牧主請師衙內住夏。一日牧主請升座。示眾云。祖師心印。狀似鐵牛之機。不同石人木馬玄唱玄提。直下如鐵牛。無爾近傍處。爾才去鉤回。才住打教百雜碎。只如不去不住。印即是。不印即是。可謂鉤頭有餌。盧陂長老亦是際下兒孫。便拈轉他話頭。置問不妨奇特。道某甲
【現代漢語翻譯】 現代漢語譯本 穴禪師拿起拂子打了一下，說：『還記得剛才的話頭嗎？試著說出來看看（為人要徹底，要見血）。』 陂禪師想要開口（但仍然不服氣），穴禪師又打了一下拂子（仍然少了三十棒）。 牧主說：『佛法和王法一樣（不會做官，就看看別的州的例子）。』 穴禪師說：『你看到了什麼？（正好賞你一拂子）。』 牧主說：『當斷不斷，反受其亂（自罵自招）。』 穴禪師便走下座位（得意的時候最好適可而止）。
禪師說：『無盡居士，你講講。臨濟禪師離開溈山禪師時，仰山禪師在他旁邊侍奉。溈山禪師說：「這個人將來弘揚佛法的情況會怎麼樣？」仰山禪師說：「他日後弘揚佛法會在吳越一帶大興，遇到『風』就會停止。」又問他的繼承人是誰。仰山禪師說：「年代久遠，難以說清。」溈山禪師堅持問他，說：「我也想知道。」仰山禪師說：「經上不是說了嗎？『將此深心奉塵剎，是則名為報佛恩。』」居士說：「我因此知道，風穴禪師是仰山禪師的後身。」 穴禪師最初參學雪峰禪師五年。有一天，請教臨濟禪師座下的兩位堂上座，兩位上座舉頭相看，各自喝了一聲。有僧人舉此問臨濟禪師：「不知他們是否具有賓主之眼？」臨濟禪師說：「雖然如此，賓主分明。」雪峰禪師把這件事告訴了巖頭禪師和欽山禪師。穴禪師前往參學，但臨濟禪師已經去世，沒能見到。巖頭禪師說：「你想要領會，就去問他的子孫。」穴禪師把這件事告訴了南院颙禪師。南院禪師說：「雪峰禪師是古佛啊。」 禪師後來住在汝州風穴山廣慧禪院。五代時期戰亂，郢州牧主請禪師到衙門內居住過夏天。有一天，牧主請禪師升座說法，禪師對大眾說：「祖師心印，形狀像鐵牛的機關。不同於石人木馬，玄妙地唱啊提啊。直接就像鐵牛一樣，沒有你可以靠近的地方。你如果想去鉤它，想去抓住它，就打得你粉碎。如果既不去鉤它，也不去抓住它，印就是，不印就是。可以說是鉤頭有餌。盧陂長老也是臨濟禪師的子孫，便轉用他的話頭，提問不妨奇特，說某甲……」
【English Translation】 English version Xue (Zen master's name) raised a whisk and struck, saying, 'Do you still remember the topic we were discussing? Try to bring it up. (To help people, one must be thorough and see blood.)' Po (Zen master's name) was about to speak (but was still unconvinced), Xue struck the whisk again (still thirty blows short). The governor said, 'The Dharma and the law of the king are the same (if you don't know how to be an official, look at the examples of other states).' Xue said, 'What did you see? (Here's a whisk for you).' The governor said, 'Hesitation in making a decision leads to chaos (self-criticism and self-infliction).' Xue then stepped down from the seat (it's best to stop when you're at the height of your success).
The master said, 'Layman Wujin, tell us about it. When Linji (Zen master's name) left Weishan (Zen master's name), Yangshan (Zen master's name) was serving beside him. Weishan said, 'What will be the future of this person's Dharma?' Yangshan said, 'In the future, his Dharma will flourish greatly in the Wu and Yue regions, and will stop when it encounters 'wind'.' He then asked who his successor would be. Yangshan said, 'The era is distant, it's hard to say.' Weishan insisted on asking, saying, 'I also want to know.' Yangshan said, 'Doesn't the sutra say, 'Dedicate this deep mind to the dust and realms, this is called repaying the Buddha's kindness.'?' The layman said, 'I know from this that Fengxue (Zen master's name) is the reincarnation of Yangshan.' Xue initially studied with Xuefeng (Zen master's name) for five years. One day, he asked for instruction from the two senior monks under Linji, and the two monks looked at each other and each shouted. A monk asked Linji, 'I don't know if they have the eyes of guest and host?' Linji said, 'Although it is so, the guest and host are distinct.' Xuefeng told this to Yantou (Zen master's name) and Qinshan (Zen master's name). Xue went to study, but Linji had already passed away and could not meet him. Yantou said, 'If you want to understand, go ask his descendants.' Xue told this to Nanyuan Yong (Zen master's name). Nanyuan said, 'Xuefeng is an ancient Buddha.' The master later lived in Guanghui Zen Monastery on Fengxue Mountain in Ruzhou. During the turmoil of the Five Dynasties, the governor of Yingzhou invited the master to stay in the yamen during the summer. One day, the governor invited the master to ascend the seat and give a sermon. The master said to the assembly, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. It is different from stone men and wooden horses, chanting mysteriously. Directly like an iron ox, there is no place for you to approach. If you try to hook it, try to grab it, you will be smashed to pieces. If you neither try to hook it nor try to grab it, the seal is, the seal is not. It can be said that there is bait on the hook. Elder Lu Po is also a descendant of Linji, so he turned his words around, and it is okay to ask strange questions, saying so-and-so...'
有鐵牛之機。請師不搭印。其奈風穴據令而。行便道。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。鯨鯢橫海大魚也。莊子任公子五十犗為餌。曾得此魚。蛙步𩥇泥沙。有說。漢武帝時有暴利長。渥洼水傍見群野馬。中有奇者來飲水。因作土人。持勒絆于傍。習以為常。以人代之。收得其馬。欲神異其馬。謂從水出。遂傳為龍種。穴謂馬出清水反偃𩥇泥沙中。此說迂迴風穴眾吼集。明作蛙步。不見。雪竇頌犀牛扇話了。復云。若要清風再振。頭角重生。請禪客下轉語乃云。扇子既破。還我犀牛兒來。時有僧出雲。大眾參堂去。竇喝云。拋鉤釣鯤鯨釣得個蝦䗫。以此兩句對風穴上下兩句。蛙字無疑也。陂佇思。問話呈機。要與風穴相見。而忽遭點。要別尋出長投。至爾施呈槍法。一棇檐打倒也。此不解奪機行令賓主互換之過也。牧主久參風穴。不無見處道。佛法與王法一般。風穴收得安南。又憂塞北。便問牧主道。見個什麼。這裡便好。與盧陂雪屈。卻只道。當斷不斷反招其亂也。不妨說到。風穴為伊是俗官。飲氣吞聲便下座。二尊宿一龍一蛇。做剛做柔。篁鼓臨際宗風。更著天童斷和。頌云。
鐵牛之機(哮吼也未) 印住印破(鉤錐在手) 透出毗盧頂𩕳行(將上不足) 卻來化佛舌頭坐(匹下有餘) 風穴當衡
【現代漢語翻譯】 現代漢語譯本： 有如鐵牛般的機鋒（比喻難以制服），請老師不要用印來封鎖它。無奈風穴禪師卻依仗權勢，走了便捷的道路。他慣於在深海中垂釣鯨鯢（比喻有大根器的人），卻嘆息青蛙只能在泥沙中跳躍。鯨鯢是橫行大海的大魚，莊子記載任公子用五十頭閹牛做魚餌，曾釣到這種魚。至於青蛙在泥沙中跳躍，有一種說法是，漢武帝時有個叫暴利長的人，在渥洼水邊看見一群野馬，其中有一匹奇異的馬前來飲水，於是他做了個土人，拿著韁繩在旁邊，讓馬習慣於被人馴服，最終得到了這匹馬。爲了神化這匹馬，就說它是從水中出來的，於是就傳說是龍種。風穴禪師的意思是馬從清水中出來，反而要偃臥在泥沙中。這種說法迂迴曲折，風穴禪師的追隨者們聚集在一起，分明是把龍種當成了青蛙。不見雪竇禪師頌揚犀牛扇的故事時，又說：『如果想要清風再次振起，頭角重新生長，請禪客們下轉語。』於是說：『扇子既然破了，還我犀牛兒來。』當時有個僧人出來說：『大眾參堂去。』雪竇禪師喝道：『拋鉤釣鯤鯨，卻釣得個蝦䗫。』用這兩句來對應風穴禪師的上下兩句，『蛙』字無疑。盧陂禪師佇立思考，問話呈機，想要與風穴禪師相見，卻忽然遭到點撥，要另外尋找出路，以至於施展槍法，一棇檐都被打倒了。這是不理解奪機行令，賓主互換的過失。牧主久參風穴禪師，不無見地，說道：『佛法與王法一般。』風穴禪師收服了安南，又擔心塞北，便問牧主道：『見了個什麼？』這裡便好，與盧陂禪師雪恥，卻只說道：『當斷不斷，反受其亂。』不妨說到，風穴禪師因為他是俗官，飲氣吞聲便下座。兩位尊宿，一龍一蛇，時而剛強時而柔和，篁鼓臨濟宗風，更要天童禪師來斷定和合。頌曰：
鐵牛之機（哮吼了嗎？） 印住印破（鉤錐在手） 透出毗盧頂𩕳行（將上不足） 卻來化佛舌頭坐（匹下有餘） 風穴當衡
【English Translation】 English version: There is the mechanism of an iron ox (Tie Niu) (meaning it is difficult to subdue). Please, teacher, do not seal it with your seal. But Fengxue (name of a Zen master) relies on his authority and takes the easy way. He is accustomed to fishing for whales (jingni) (referring to people with great potential) in the deep sea, yet he laments that frogs can only hop in the mud and sand. Whales are large fish that roam the sea. Zhuangzi (name of a philosopher) recorded that Lord Ren used fifty castrated oxen as bait and once caught such a fish. As for frogs hopping in the mud and sand, one account says that during the time of Emperor Wu of the Han Dynasty, a man named Bao Lichang saw a herd of wild horses by the Wowa (name of a place) River. Among them, a strange horse came to drink water, so he made an earthen figure and held a rein beside it, accustoming the horse to being tamed, and eventually obtained the horse. To mystify the horse, he said it came from the water, and thus it was rumored to be a dragon breed. Fengxue (name of a Zen master) means that the horse comes out of the clear water but instead lies down in the mud and sand. This saying is circuitous. Fengxue's (name of a Zen master) followers gathered together, clearly regarding the dragon breed as a frog. Didn't you see that when Zen Master Xuedou (name of a Zen master) praised the story of the rhinoceros fan, he also said: 'If you want the clear wind to rise again and the horns to grow again, please Zen practitioners give a turning word.' Then he said: 'Since the fan is broken, return my rhinoceros child.' At that time, a monk came out and said: 'The assembly is going to the meditation hall.' Zen Master Xuedou (name of a Zen master) shouted: 'Casting a hook to fish for Kun whales, but catching a shrimp.' Use these two sentences to correspond to Fengxue's (name of a Zen master) upper and lower sentences, the word 'frog' is undoubtedly correct. Zen Master Lu (name of a Zen master) stood and thought, asking questions to present the opportunity, wanting to meet with Zen Master Fengxue (name of a Zen master), but suddenly encountered a point, to find another way out, so that the spear technique was displayed, and a roof was knocked down. This is a misunderstanding of seizing the opportunity to act, the fault of the host and guest exchanging. The shepherd has been participating in Zen Master Fengxue (name of a Zen master) for a long time, and he has some insights, saying: 'The Buddha Dharma is the same as the King's Law.' Zen Master Fengxue (name of a Zen master) conquered Annam (name of a place), and was worried about the north, so he asked the shepherd: 'What did you see?' This is good, to avenge Zen Master Lu (name of a Zen master), but only said: 'If you don't break when you should, you will suffer chaos.' It is okay to say that Zen Master Fengxue (name of a Zen master) because he was a secular official, swallowed his anger and stepped down. The two venerable ones, one dragon and one snake, sometimes strong and sometimes gentle, the Huang drum (name of a drum) approaches the Linji (name of a Zen school) sect style, and Zen Master Tiantong (name of a Zen master) is needed to determine the harmony. The verse says:
The mechanism of the iron ox (is it roaring?) Sealing and breaking the seal (hook and awl in hand) Penetrating the top of Vairocana (not enough to go up) Instead, come and sit on the tongue of the transformed Buddha (more than enough to match) Fengxue (name of a Zen master) is in charge
(世情看冷暖) 盧陂負墮(人面逐高低) 棒頭喝下(豈容分說) 電光石火(不待消停) 歷歷分明珠在盤(不撥自轉) 眨起眉毛還蹉過(和聲便打)
師云。鐵牛之機。印住印破。閩王遣使送朱記到。保福上堂曰。去則印住。住則印破。僧曰。不去不住。用印奚為。保福打之。僧曰。恁么則山鬼窟里全因今日也。保福默然。萬松道。可惜龍頭蛇尾。風穴若不超證無住無依大解脫門。不能透出毗盧頂𩕳行也。唐肅宗問忠國師。如何是無諍三昧。國師云。檀越踏毗盧頂上行。此明法身向上非枯椿邊事。風穴先據此令。卻來佛事門中。掌莫大威權。斷不了公案。掃除凡聖情量。坐斷報化佛頭。臨際廣語云。山僧見處。坐斷報化佛頂。恁么當衡。直饒盧陂作家亦有時負墮也。西天外道立義。不成者謂之負墮。斬頭截臂。以謝不敏。此棒頭喝下鈷錘。電光石火機變。皆暫時光境。慎勿以定奪得失決斷勝負。如珠走盤。眨眼蹉過也。師以拂子擊禪床云。了。
第三十則大隨劫火
示眾云。絕諸對待。坐斷兩頭。打破疑團。那消一句。長安不離寸步。太山只重三斤。且道。據甚麼令。敢恁么道。
舉。僧問大隨。劫火洞然大。千俱壞。未審這個壞不壞(愁人莫向愁人說)隨云。壞(早是那
堪)僧云。恁么則隨他去也(目前可驗)隨云。隨他去(下坡不走更與一推)僧問龍濟。劫火洞然大千俱壞。未審這個壞不壞(同病相憂)濟云。不壞(打破契頭捩轉鼻孔)僧云。為甚不壞(又恁么來)濟云。為同大千(生鐵鑄成)。
師云。益州大隨法真禪師。或云福州西院。亦曰長慶。大安之子。百丈大智之孫。參見六十餘員尊宿。在溈山會中。作火頭。溈問。子在此數年。不解致個問頭。隨云。教某甲問個甚即得。山云。爾不解問道如何是佛。隨以手掩溈山口。山云。爾以後有片瓦蓋頭。覓個掃地人也無。後於棚口路。煎茶接待往來三年。開山住大隨。僧問。劫火洞然大千俱壞。未審這個壞不壞。此問本出仁王護國經。斑足王信外道羅陀語。取千王頭。淫祀冢間摩訶迦羅大黑天神。冀延國祚。普明王請一日假。依七佛法齋百法師。第一法師為王說偈。劫火洞然大千俱壞。此偈凡三十二句。王赴死轉為諸王說。斑足疑問。亦聞此偈心開悟解。以國付弟出家得忍。據教中說。三千大千世界同一成壞。漢武帝鑿昆明池。得灰問東方朔。朔曰。請問西域道人。至後漢明帝。摩騰竺法蘭來。問之曰劫灰也。云庵問講師。火災起時世間虛空。許多灰燼將置何處。罕有答者。止觀。羅漢如炭。辟支如灰。菩薩如余少灰。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『既然如此，那麼就隨它去吧？』（目前可以驗證） 龍濟回答：『隨它去。』（下坡的時候不走，還要推一把） 僧人問龍濟：『劫火洞燃，大千世界都毀壞了，請問這個（指「這個」）壞不壞？』（同病相憐） 龍濟回答：『不壞。』（打破契約，扭轉鼻孔） 僧人問道：『為什麼不壞？』（又這樣來了） 龍濟回答：『因為它與大千世界相同。』（生鐵鑄成）
師父說：『益州大隨法真禪師，有人說是福州西院，也叫長慶，是大安的兒子，百丈大智的孫子。他參拜了六十多位尊宿，在溈山會中擔任火頭。溈山問他：『你在這裡幾年了，怎麼不提出一個問題？』大隨說：『教我問什麼才好呢？』溈山說：『你不會問道，什麼是佛？』大隨用手摀住溈山的嘴。溈山說：『你以後即使有片瓦遮頭，恐怕也找不到掃地的人了。』後來他在棚口路邊，煎茶接待來往的人三年。開山住在（大）隨。僧人問道：『劫火洞燃，大千世界都毀壞了，請問這個（指「這個」）壞不壞？』這個問題本來出自《仁王護國經》。斑足王相信外道羅陀的話，砍下千位國王的頭，在墳墓間祭祀摩訶迦羅（Mahakala，大黑天神），希望能夠延續國祚。普明王請求寬限一天，依照七佛法齋戒一百位法師。第一位法師為國王說了偈語：『劫火洞燃，大千俱壞。』這首偈語共有三十二句。國王赴死時，轉而為諸王說此偈語。斑足王疑問，也聽聞此偈語，心開悟解，將國家託付給弟弟，出家得忍。根據經教中所說，三千大千世界一同成壞。漢武帝開鑿昆明池，得到灰燼，問東方朔。東方朔說：『請問西域道人。』到了後漢明帝時期，摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）來到，問他們，說是劫灰。云庵問講師，火災發生時，世間虛空，這麼多的灰燼將放置在哪裡？很少有人能夠回答。止觀中說，羅漢（Arhat）如炭，辟支佛（Pratyekabuddha）如灰，菩薩（Bodhisattva）如余少灰。』
【English Translation】 English version: A monk asked: 'If that's the case, then let it go?' (Verifiable at present) Longji replied: 'Let it go.' (When going downhill, if you don't walk, someone will give you a push) A monk asked Longji: 'When the fire of kalpa (kalpa, cosmic eon) blazes and the great chiliocosm (Mahā-sāhasra-loka-dhātu, a great thousandfold world system) is destroyed, I wonder if 'this' (referring to 'this') is destroyed or not?' (Misery loves company) Longji replied: 'It is not destroyed.' (Breaking the agreement, twisting the nostrils) The monk asked: 'Why is it not destroyed?' (Here we go again) Longji replied: 'Because it is the same as the great chiliocosm.' (Cast from pig iron)
The Master said: 'Chan Master Fazhen of Dasui in Yizhou, some say Xiyuan in Fuzhou, also called Changqing, was the son of Da'an and the grandson of Dazhi of Baizhang. He visited more than sixty venerable elders and served as a cook in the assembly of Weishan. Weishan asked him: 'You have been here for several years, why don't you raise a question?' Dasui said: 'What should I ask?' Weishan said: 'You don't know how to ask, what is Buddha?' Dasui covered Weishan's mouth with his hand. Weishan said: 'Even if you have a tile to cover your head in the future, I'm afraid you won't even find a sweeper.' Later, he brewed tea and received people coming and going on the road at Pengkou for three years. He opened the mountain and lived in (Da)sui. A monk asked: 'When the fire of kalpa blazes and the great chiliocosm is destroyed, I wonder if 'this' (referring to 'this') is destroyed or not?' This question originally comes from the Renwang Huguo Jing (Kāruṇikārāja Prajñāpāramitā Sūtra, Sutra of Benevolent Kings). King Banzu believed the words of the heretic Luotuo, cut off the heads of a thousand kings, and sacrificed to Mahakala (Mahakala, the Great Black Heaven God) in the tombs, hoping to prolong his reign. King Puming requested a day's grace and observed a fast according to the Seven Buddhas Dharma with a hundred Dharma masters. The first Dharma master recited a verse for the king: 'When the fire of kalpa blazes, the great chiliocosm is destroyed.' This verse has thirty-two lines. When the king went to his death, he turned to recite this verse for the kings. King Banzu questioned and also heard this verse, his mind opened and he understood, entrusting the country to his younger brother, he left home and attained forbearance. According to the teachings, the three thousand great chiliocosms are formed and destroyed together. Emperor Wu of the Han Dynasty dug Kunming Pond and obtained ashes, asking Dongfang Shuo. Dongfang Shuo said: 'Please ask the Daoist from the Western Regions.' By the time of Emperor Ming of the Later Han Dynasty, Kasyapa Matanga (Kasyapa Matanga) and Dharmaraksa (Dharmaraksa) came and were asked, and they said it was the ashes of kalpa. Yun'an asked a lecturer, when a fire disaster occurs, where will so much ash in the world and space be placed? Few people can answer. The Zhi Guan (Mohe Zhiguan, Great Calming and Contemplation) says that Arhats (Arhat) are like charcoal, Pratyekabuddhas (Pratyekabuddha) are like ashes, and Bodhisattvas (Bodhisattva) are like a little remaining ash.'
佛如劫火無炭無灰。此問這個壞不壞。佛果道。這僧元來不知話頭落處。且道。這個是甚麼。隨云。壞。此語反常合道。極難咬嚼。僧云。恁么則隨他去也。這僧也好笑。不知執鞭墜鐙多少時也。隨云。隨他去。萬松道。僧隨大隨去。大隨隨僧去。雪竇與修山主同時。未見修山主答。後段不壞為同大千話。單頌大隨話云。劫火光中立問端。衲僧猶滯兩重關。這句人多錯會道。大隨道壞是一重關。修山主道不壞。是兩重也。爾不看前話。單頌大隨。雪竇未見修山主語錄。但以問頭這個壞不壞已是兩重關也。可憐一句隨他語。萬里區區獨往還。此頌這僧不會大隨語直往舒州。問投子。子云。西川有古佛出世。汝速回彼。僧回隨已化。唐僧景遵題云。瞭然無別法。唯道印南能。一句隨他語。千山走衲僧。雪竇用此聯意。道頌后一聯也。寒蛩嗚砌葉。靜夜禮龕燈。吟罷孤窗月。徘徊恨不勝。天童頌古。更添修山主話道不壞為同大千。有本道。為他不同大千。這話最好看。道同也得。不同也得。將錯就錯無可不可。修山主又云。壞也礙塞殺人。不壞也礙塞殺人。萬松道。大隨道壞。也有出身處。修山主道不壞。也有出身處。不是一向無意度。不可一向情識會。不見。江西志徹禪師。問六祖涅盤經中常無常義。祖曰。無常者佛性也
【現代漢語翻譯】 現代漢語譯本 佛陀如劫火（kalpa fire，世界末日之火）般，無炭亦無灰。此問（指僧人的提問）『這個』（指佛性）壞還是不壞？佛果（Foguǒ，禪師名）道：『這僧人原來不知話頭（huàtóu，禪宗術語，指參禪的入門）落在何處。且道，這個是什麼？』隨云（Suíyún，禪師名）答：『壞。』此語反常合道，極難咬嚼。僧人云：『恁么（rènme，方言，意為如此）則隨他去也。』這僧人也好笑，不知執鞭墜鐙（zhíbēi zhuìdèng，比喻跟隨別人學習）多少時也。隨云：『隨他去。』萬松（Wànsōng，禪師名）道：『僧隨大隨（Dàsuí，禪師名）去，大隨隨僧去。』 雪竇（Xuědòu，禪師名）與修山主（Xiū Shānzhǔ，禪師名）同時。未見修山主答。後段『不壞』為同大千（dàqiān，指大千世界）話。單頌大隨話云：『劫火光中立問端，衲僧（nàsēng，指僧人）猶滯兩重關。』這句人多錯會道，大隨道『壞』是一重關，修山主道『不壞』，是兩重也。爾不看前話，單頌大隨。雪竇未見修山主語錄，但以問頭『這個壞不壞』已是兩重關也。可憐一句『隨他語』，萬里區區獨往還。此頌這僧不會大隨語直往舒州（Shūzhōu，地名）。問投子（Tóuzǐ，禪師名），投子云：『西川（Xīchuān，地名）有古佛出世，汝速回彼。』僧回隨已化。唐僧景遵（Jǐngzūn，僧人名）題云：『瞭然無別法，唯道印南能（Yìnnán Néng，指六祖慧能）。一句隨他語，千山走衲僧。』雪竇用此聯意，道頌后一聯也。寒蛩（hánqióng，指寒冷的蟋蟀）嗚砌葉，靜夜禮龕燈。吟罷孤窗月，徘徊恨不勝。 天童（Tiāntóng，禪師名）頌古。更添修山主話道『不壞』為同大千。有本道，『為他不同大千』。這話最好看。道同也得，不同也得，將錯就錯無可不可。修山主又云：『壞也礙塞殺人，不壞也礙塞殺人。』萬松道：『大隨道壞，也有出身處。修山主道不壞，也有出身處。不是一向無意度，不可一向情識會。』不見，江西志徹禪師（Zhìchè，禪師名），問六祖（Liùzǔ，指六祖慧能）涅盤經（Nièpán Jīng，佛教經典）中常無常義。祖曰：『無常者佛性也。』
【English Translation】 English version The Buddha is like the kalpa fire (kalpa fire, the fire of the end of the world), with neither charcoal nor ashes. This question (referring to the monk's question): Is 'this' (referring to Buddha-nature) destructible or indestructible? Foguǒ (Foguǒ, name of a Chan master) said: 'This monk originally doesn't know where the topic (huàtóu, a term in Zen Buddhism, referring to the entry point for Zen practice) falls. And tell me, what is this?' Suíyún (Suíyún, name of a Chan master) replied: 'Destructible.' This statement is unconventional yet in accordance with the Dao, extremely difficult to chew on. The monk said: 'In that case (rènme, dialect, meaning 'like this'), then let it go.' This monk is also laughable, not knowing how long he has been holding the whip and dropping the stirrup (zhíbēi zhuìdèng, metaphor for following others to learn). Suíyún: 'Let it go.' Wànsōng (Wànsōng, name of a Chan master) said: 'The monk follows Dàsuí (Dàsuí, name of a Chan master), Dàsuí follows the monk.' Xuědòu (Xuědòu, name of a Chan master) and Xiū Shānzhǔ (Xiū Shānzhǔ, name of a Chan master) were contemporaries. Xiū Shānzhǔ's answer has not been seen. The latter part, 'indestructible,' is the same as the words of the great chiliocosm (dàqiān, referring to the great chiliocosm). Singly praising Dàsuí's words, it says: 'In the light of the kalpa fire, the question is raised, the monk is still stuck in two barriers.' Many people misunderstand this sentence, saying that Dàsuí's 'destructible' is one barrier, and Xiū Shānzhǔ's 'indestructible' is two barriers. You don't look at the previous words, only praising Dàsuí. Xuědòu has not seen Xiū Shānzhǔ's recorded sayings, but the question 'Is this destructible or indestructible?' is already two barriers. Pitifully, with one sentence of 'let it go,' he travels ten thousand miles alone. This praises the monk who didn't understand Dàsuí's words and went straight to Shūzhōu (Shūzhōu, place name). He asked Tóuzǐ (Tóuzǐ, name of a Chan master), and Tóuzǐ said: 'In Xīchuān (Xīchuān, place name), an ancient Buddha has appeared in the world, you should quickly return there.' The monk returned and followed him into transformation. The Tang monk Jǐngzūn (Jǐngzūn, name of a monk) inscribed: 'Clearly there is no other Dharma, only the Dao is sealed by Yìnnán Néng (Yìnnán Néng, referring to the Sixth Patriarch Huineng). With one sentence of 'let it go,' monks travel thousands of mountains.' Xuědòu used the meaning of this couplet, saying that the latter couplet is a praise. Cold crickets chirp on the steps, in the quiet night, worship the lamp in the niche. After chanting, the moon shines through the lonely window, pacing back and forth, regretting endlessly. Tiāntóng (Tiāntóng, name of a Chan master) praises the ancient. He further adds Xiū Shānzhǔ's words, saying that 'indestructible' is the same as the great chiliocosm. Some versions say, 'because it is not the same as the great chiliocosm.' These words are best to look at. Saying it's the same is okay, saying it's not the same is also okay, making the best of a bad bargain is neither right nor wrong. Xiū Shānzhǔ also said: 'Destructible also obstructs and kills people, indestructible also obstructs and kills people.' Wànsōng said: 'Dàsuí's 'destructible' also has a way out. Xiū Shānzhǔ's 'indestructible' also has a way out. It's not always unintentional, it's not always understandable with emotional knowledge.' Haven't you seen, Chan Master Zhìchè (Zhìchè, name of a Chan master) of Jiangxi, asked the Sixth Patriarch (Liùzǔ, referring to the Sixth Patriarch Huineng) about the meaning of permanence and impermanence in the Nirvana Sutra (Nièpán Jīng, Buddhist scripture). The Patriarch said: 'Impermanence is Buddha-nature.'
。有常者善惡一切諸法分別心也。徹曰。經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心皆是無常。和尚卻言是常。此即相違。令學人轉生疑惑。祖曰。佛性若常。更說甚善惡諸法。吾說無常。正是佛說真常之道也。又一切諸法若無常者。則物物皆有自性。容受生死。而真常性有不遍處。吾說常正是佛說真無常義也。今時初心。見大隨道壞隨他去。未免䁝惑。傍參六祖。可以無疑也。況大隨百丈親孫。修山主地藏嫡子。超情離見。曲為今時。雪竇當時只頌一半。天童今日始得完全。頌云。
壞不壞(佛手揀不出) 隨他去也大千界(沒量大人語脈里轉卻) 句里了無鉤鎖機(粘牙帶齒亦不少) 腳頭多被葛藤礙(誰教爾生枝引蔓) 會不會(心忙手急) 分明底事丁寧曬(是盲者過非日月咎) 知心拈出勿商量(牙人見販子) 輸我當行相買賣(堂屋裡販揚州)
師云。雪竇頌這僧問這個壞不壞。道衲僧猶滯兩重關。天童頌首言壞不壞。其意不同。雙舉二僧問端。雙收二師答處。一時拈向面前。唯隨他去也。大千界就大隨語。出二師鉤線。點二僧趁塊。云居示眾云。言語如鉆。如挾。如鉤。如鎖。須教相續不斷始得。今頌二師答處。直捷便與不涉廉纖。爭奈諸方已被葛藤絆倒也。真點胸嘗
【現代漢語翻譯】 現代漢語譯本： 『有常』指的是對善惡一切諸法的分別心。徹（人名）問：『經中說佛性是常，和尚您卻說無常；善惡諸法乃至菩提心皆是無常，和尚您卻說是常，這豈不是自相矛盾，讓學人更加疑惑？』 祖師回答說：『佛性如果真的是常，還說什麼善惡諸法呢？我說無常，正是佛所說的真常之道啊！又，如果一切諸法都是無常的，那麼事物就都有各自的自性，容納生死，而真常之性就不能遍及一切處了。我說常，正是佛所說的真無常之義啊！』 現在的初學者，見到大隨（禪師名）就隨聲附和，隨他而去，難免迷惑。如果能旁參六祖（慧能），就可以消除疑惑了。況且大隨是百丈（禪師名）的親孫，修山（禪師名）是地藏（菩薩名）的嫡子，他們都超越了情見，特別爲了當今時代說法。雪竇（禪師名）當時只頌了一半，天童（禪師名）今天才完全頌出。 頌曰： 『壞不壞（佛手也揀擇不出）隨他去也大千界（沒量大人在語脈里轉卻）句里了無鉤鎖機（粘牙帶齒亦復不少）腳頭多被葛藤礙（誰教你生枝引蔓）會不會（心忙手急）分明底事丁寧曬（是盲者過非日月咎）知心拈出勿商量（牙人見販子）輸我當行相買賣（堂屋裡販揚州）』 師父說：『雪竇頌這個僧人問的『壞不壞』，說衲僧還滯留在兩重關卡中。天童頌的開頭說『壞不壞』，其意不同。同時舉出兩個僧人的問題，同時收回兩位師父的回答，一時都擺在面前，唯有隨他而去。大千界是就大隨的話，引出兩位師父的鉤線，點出兩位僧人追逐目標。』 云居（禪師名）開示大眾說：『言語就像鉆子，像夾子，像鉤子，像鎖鏈，必須使其相續不斷才能成功。』現在頌揚兩位師父的回答，直接了當，不涉及絲毫的牽強附會。無奈的是，各方已經被葛藤所絆倒了。真點胸嘗
【English Translation】 English version: 'Having permanence' refers to the discriminating mind towards all dharmas (laws/phenomena) of good and evil. Che (name of a person) asked: 'The sutras (Buddhist scriptures) say that Buddha-nature is permanent, but you, venerable master, say it is impermanent; all dharmas of good and evil, even Bodhicitta (the mind of enlightenment), are impermanent, but you, venerable master, say they are permanent. Isn't this contradictory, causing students to become even more confused?' The Patriarch (Zen master) replied: 'If Buddha-nature were truly permanent, what would there be to say about good and evil dharmas? My saying it is impermanent is precisely the true path of permanence that the Buddha spoke of! Furthermore, if all dharmas were impermanent, then things would each have their own self-nature, accommodating birth and death, and the nature of true permanence would not be able to pervade all places. My saying it is permanent is precisely the meaning of true impermanence that the Buddha spoke of!' Present-day beginners, seeing Da Sui (name of a Zen master), simply echo him and follow him, inevitably becoming confused. If they could study alongside the Sixth Patriarch (Huineng), they could dispel their doubts. Moreover, Da Sui is the direct grandson of Baizhang (name of a Zen master), and Xiu Shan (name of a Zen master) is the direct descendant of Dizang (Ksitigarbha Bodhisattva), they have both transcended emotional views and speak specifically for the present age. Xue Dou (name of a Zen master) only chanted half of it at the time, and Tian Tong (name of a Zen master) has only now chanted it completely. A verse says: 'Ruin or not ruin (even the Buddha's hand cannot pick it out) Let it go, the great thousand worlds (the immeasurable great person turns it in the pulse of language) There is no hook or lock in the sentence (sticky teeth are not few) The feet are often hindered by kudzu vines (who told you to grow branches and draw vines) Will you understand (the heart is busy and the hands are quick) Clearly, the matter is carefully exposed (it is the fault of the blind, not the fault of the sun and moon) Pick out the intimate and do not discuss it (the broker sees the seller) I will lose to the trade of the line (selling Yangzhou in the hall)' The master said: 'Xue Dou's verse on the monk's question of 'ruin or not ruin' says that the mendicant monk is still stuck in two layers of barriers. Tian Tong's verse begins with 'ruin or not ruin,' its meaning is different. Simultaneously raising the questions of the two monks, simultaneously retracting the answers of the two masters, all are placed before us at once, only to let it go. The great thousand worlds are based on Da Sui's words, drawing out the hooks of the two masters, pointing out the two monks chasing after the goal.' Yun Ju (name of a Zen master) instructed the assembly, saying: 'Words are like drills, like clamps, like hooks, like chains, they must be continuous to succeed.' Now praising the answers of the two masters, it is straightforward and does not involve the slightest far-fetched association. Unfortunately, all sides have been tripped by kudzu vines. True point chest taste
客南昌漳江寺政禪師席下。一日摳衣露脛緩步而過。政怪問之。真曰。前廊后架皆是葛藤。真恐絆倒耳。政為大笑。天童道。我恁么分明頌出。爾會那不會。若是久參上士如當行買賣不索商量。萬松今日只諕得離家。
第三十一則雲門露柱
示眾云。向上一機。鶴衝霄漢。當陽一路。鷂過新羅。直饒眼似流星。未免口如匾檐。且道。是何宗旨。
舉。雲門垂語云。古佛與露柱相交。是第幾機(落七落八了也)眾無語(卻與露柱同參)自代云。南山起云。北山下雨(張翁吃酒李翁醉)。
師云。本錄雲門問僧。古佛與露柱相交。是第幾機。僧無語。門云。爾問我與爾道。僧遂問。門云。一條絳三十文。僧云。如何是一條絳三十文。門云。打與。代前語云。南山起云。北山下雨。唐宋開府璟。善羯鼓歌。有云。南山起云。北山下雨。借用。如觀世音菩薩將錢來買糊餅。放下手元來卻是饅頭。全似睦州機鋒。盞子落地楪子成七片。豈容詮註話會。天童能向詮註不及處詮註。話會不到處話會。頌云。
一道神光(上柱天下柱地) 初不覆藏(凈裸裸赤灑灑) 超見緣也是而無是(烈火焰中休眨眼) 出情量也當而無當(劍輪鋒外莫回頭) 巖華之粉兮蜂房成蜜(神通廣大) 野草之滋
【現代漢語翻譯】 現代漢語譯本： 客南昌漳江寺政禪師的座席下，一日，一位僧人提起衣袍，露出小腿，緩緩走過。政禪師感到奇怪，便問他。僧人回答說：『前廊后架都是葛藤（比喻糾纏不清的事物），我怕被絆倒。』政禪師聽后大笑。天童禪師評論道：『我這樣分明地頌出來，你們會嗎？不會嗎？如果是久參的上士，就像當行的買賣，不用多作商量。』萬松禪師今日也只能嚇唬嚇唬離家的人。
第三十一則 雲門露柱
示眾說：『向上一機（指超越一切相對概念的絕對真理），如鶴衝霄漢（比喻擺脫束縛，自由自在）。當陽一路（指直接了當的途徑），如鷂過新羅（比喻迅速而不可阻擋）。縱然眼似流星般敏銳，也難免口如匾檐般笨拙。』且說，這是什麼宗旨？
舉例：雲門禪師垂語說：『古佛與露柱（寺廟中支撐屋頂的柱子，這裡用作比喻）相交，是第幾機？』（落七落八了也，指不著邊際，沒有定準）眾僧無語。（卻與露柱同參，指與露柱一同參禪）雲門禪師自代答道：『南山起云，北山下雨。』（張翁吃酒李翁醉，比喻一人做事，他人受益或受害）
師父說：『本錄中記載，雲門禪師問僧人：『古佛與露柱相交，是第幾機？』僧人無語。雲門禪師說：『你問我，我就告訴你。』僧人於是問。雲門禪師說：『一條絳（一種絲帶）三十文。』僧人問：『如何是一條絳三十文？』雲門禪師說：『打與（打你）。』代替前面的回答說：『南山起云，北山下雨。』唐宋時期的開府璟，擅長羯鼓歌，其中有『南山起云，北山下雨』的句子。這裡借用。就像觀世音菩薩將錢來買糊餅，放下手一看，原來卻是饅頭。完全類似於睦州禪師的機鋒，盞子落地，碟子碎成七片。豈容詮釋註解，話語會意。天童禪師能夠在詮釋註解不及之處進行詮釋註解，在話語會意不到之處進行話語會意。』頌曰：
一道神光（上柱天下柱地，指無所不在的佛性） 初不覆藏（凈裸裸赤灑灑，指完全顯露，毫無遮掩） 超見緣也是而無是（烈火焰中休眨眼，指在極端的境地中也要保持清醒） 出情量也當而無當（劍輪鋒外莫回頭，指不要執著于情感和思量，勇往直前） 巖華之粉兮蜂房成蜜（神通廣大，指佛法的力量廣大無邊） 野草之滋
【English Translation】 English version: At the seat of Zen Master Zheng of Zhangjiang Temple in Nanchang, one day, a monk, lifting his robe and exposing his calves, walked slowly by. Zen Master Zheng found it strange and asked him. The monk replied, 'The front corridor and back frame are all kudzu vines (metaphor for entanglements), and I am afraid of tripping.' Zen Master Zheng laughed loudly upon hearing this. Zen Master Tiantong commented, 'I have clearly chanted this, do you understand? Do you not understand? If it is a senior practitioner who has been practicing for a long time, it is like a transaction in the trade, without much discussion needed.' Today, Zen Master Wansong can only scare those who have left home.
Thirty-first Case: Yunmen's Pillar
He addressed the assembly, saying, 'The upward mechanism (referring to the absolute truth beyond all relative concepts) is like a crane soaring into the sky (metaphor for breaking free from constraints, being free and at ease). The direct path (referring to the straightforward path) is like a hawk passing over Silla (metaphor for being swift and unstoppable). Even if your eyes are as sharp as shooting stars, you will inevitably have a mouth as clumsy as a flat eaves.' Now, what is this principle?
Example: Zen Master Yunmen said, 'The ancient Buddha and the pillar (the pillar supporting the roof in a temple, used here as a metaphor) intersect, what is the nth mechanism?' (Falling seven, falling eight, meaning without a fixed point, without a definite answer) The monks were silent. (Instead, they meditate with the pillar, meaning to meditate together with the pillar) Zen Master Yunmen answered for them, 'The South Mountain rises with clouds, the North Mountain rains.' (Zhang Weng drinks wine, Li Weng gets drunk, meaning one person does something, another benefits or suffers)
The Master said, 'In the original record, Zen Master Yunmen asked a monk, 'The ancient Buddha and the pillar intersect, what is the nth mechanism?' The monk was silent. Zen Master Yunmen said, 'If you ask me, I will tell you.' So the monk asked. Zen Master Yunmen said, 'One tassel (a type of ribbon) is thirty cash.' The monk asked, 'What is one tassel worth thirty cash?' Zen Master Yunmen said, 'Beat you.' Replacing the previous answer, he said, 'The South Mountain rises with clouds, the North Mountain rains.' Jing, the Kaifu of the Tang and Song dynasties, was skilled in Jiegu songs, which included the line 'The South Mountain rises with clouds, the North Mountain rains.' This is borrowed here. It's like Guanyin Bodhisattva using money to buy a pancake, but when he puts it down, it turns out to be a steamed bun. It is completely similar to Zen Master Muzhou's quick wit, the cup falls to the ground, and the saucer breaks into seven pieces. How can it be explained or annotated, or understood through words. Zen Master Tiantong is able to explain and annotate where explanations and annotations are insufficient, and to understand through words where words cannot convey the meaning.' He chanted:
A single divine light (the upper pillar supports the sky, the lower pillar supports the earth, referring to the omnipresent Buddha-nature) is never concealed (completely naked and bare, referring to being completely revealed, without any cover) Surpassing seeing causes is also being without being (don't blink in the raging flames, referring to staying awake in extreme situations) Going beyond emotions and thoughts is also being without being (don't look back outside the edge of the sword wheel, referring to not being attached to emotions and thoughts, moving forward bravely) The powder of the rock flowers, the honeycomb becomes honey (great supernatural powers, referring to the boundless power of the Dharma) The growth of wild grass
兮麝臍作香(變化無方) 隨類三尺一丈六(主山高。案山低。拄杖長。拂子短) 明明觸處露堂堂(拶破面門無處迴避)
師云。雲門云。人人盡有光明在。看時不見。暗昏昏。又道。虛空包不盡。大地載不起。楞嚴此見及緣。皆是菩提妙凈明體。云何于中有是非是。肇公般若無知論云。夫無當則物無不當。無是則物無不是。物無不是故。是而無是。物無不當故。當而無當。故經云。盡見諸法而無所見也。此頌明依一經一論。暗指超情離見人境交參。古佛既與露柱相交。自然南山起云。北山下雨。蜂採花而成蜜。麝食草而作香。高低岳瀆共轉根本法輪。大小鱗毛普現色身三昧。劬尸羅長者睹三尺而無盡。無邊身菩薩窮上界而有餘。無一時不現。無一處不遍。故云。明明觸處露堂堂。師復云。還見么瞎。
第三十二則仰山心境
示眾云。海為龍世界。隱顯優遊。天是鶴家鄉。飛鳴自在。為甚麼困魚止濼。鈍鳥棲蘆。還有計利害處么。
舉。仰山問僧。甚處人(閉門刷會)僧云。幽州人(公驗明白)山云。汝思彼中么(恰待忘了)僧云。常思(熟處難忘)山云。能思是心。所思是境(元來更立能所)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(仁者自生分別)僧
【現代漢語翻譯】 現代漢語譯本：
兮麝臍作香（變化莫測） 隨類三尺一丈六（主山高，案山低，拄杖長，拂子短） 明明觸處露堂堂（拶破面門，無處迴避）
師父說：雲門（Yunmen）說，『人人都有光明在，看時卻不見，暗昏昏。』又說，『虛空包容不盡，大地承載不起。』《楞嚴經》（Lèngyán jīng）中關於『見』和『緣』的論述，都是菩提（Pútí）妙凈明體。為何其中會有是非對錯？肇公（Zhào Gōng）的《般若無知論》（Bōrě Wúzhī Lùn）說：『沒有執著，事物就沒有不恰當的；沒有是非，事物就沒有不對的。事物沒有不對的，所以對而無對；事物沒有不恰當的，所以恰當而無恰當。』所以經書上說：『盡見諸法而無所見。』這首偈頌表明依據一經一論，暗指超越情感和見解，人與境互相交融。古佛（Gǔfó）既然與露柱相交，自然南山起云，北山下雨，蜂採花而成蜜，麝食草而作香。高低山嶽共同運轉根本法輪（Gēnběn Fǎlún），大小鱗甲毛羽普遍顯現色身三昧（Sèshēn sānmèi）。劬尸羅（Qúshīluó）長者看到三尺而無窮盡，無邊身菩薩（Wúbiānshēn Púsà）窮盡上界而有餘。沒有一時不顯現，沒有一處不遍及。所以說：『明明觸處露堂堂。』師父又說：『還見到了嗎，瞎子？』
第三十二則 仰山心境（Yǎngshān xīnjìng）
師父開示說：海是龍的世界，隱現優遊；天是鶴的家鄉，飛鳴自在。為什麼困住的魚停留在小水坑裡，遲鈍的鳥棲息在蘆葦叢中？還有計較利害的地方嗎？
舉例：仰山（Yǎngshān）問僧人：『哪裡人？』僧人說：『幽州（Yōuzhōu）人。』仰山說：『你想念那裡嗎？』僧人說：『常想念。』仰山說：『能想念的是心，所想念的是境。』『那裡的山河大地，樓臺殿閣，人畜等物，反過來想念能想念的心，還有這麼多嗎？』僧人
【English Translation】 English version:
Xi musk navel makes fragrance (changes without fixed pattern) Following the category, three feet one zhang six (the main mountain is high, the case mountain is low, the staff is long, the whisk is short) Clearly, everywhere it is openly revealed (crushing the face, there is nowhere to avoid)
The master said: Yunmen (Yunmen) said, 'Everyone has light within, but when looking, it is not seen, it is dark and dim.' He also said, 'Emptiness cannot contain it all, the earth cannot bear it.' The Shurangama Sutra's (Lèngyán jīng) discussions on 'seeing' and 'conditions' are all the wonderful pure bright substance of Bodhi (Pútí). Why are there rights and wrongs within it? Zhao Gong's (Zhào Gōng) Treatise on Prajna's Non-Knowing (Bōrě Wúzhī Lùn) says: 'Without attachment, things are never inappropriate; without right and wrong, things are never wrong. Because things are never wrong, right is without right; because things are never inappropriate, appropriate is without appropriate.' Therefore, the sutra says: 'Completely seeing all dharmas and yet seeing nothing.' This verse clarifies based on one sutra and one treatise, subtly pointing to transcending emotions and views, where people and environment intermingle. Since the ancient Buddha (Gǔfó) interacts with the dew pillar, naturally clouds rise from the southern mountain and rain falls on the northern mountain, bees gather flowers to make honey, and musk deer eat grass to make fragrance. High and low mountains together turn the fundamental Dharma wheel (Gēnběn Fǎlún), and large and small scales and feathers universally manifest the Samadhi (Sānmèi) of the Body of Form (Sèshēn). Elder Kushi Luo (Qúshīluó) sees three feet as inexhaustible, and the Boundless Body Bodhisattva (Wúbiānshēn Púsà) exhausts the upper realms and has surplus. There is no moment when it is not manifested, no place where it is not pervasive. Therefore, it is said: 'Clearly, everywhere it is openly revealed.' The master further said: 'Do you see it, blind man?'
Thirty-second Case: Yangshan's Mind-Realm (Yǎngshān xīnjìng)
The master instructed the assembly, saying: The sea is the world of dragons, hidden and revealed, leisurely; the sky is the home of cranes, flying and singing freely. Why are trapped fish staying in small puddles, and dull birds dwelling in reeds? Is there still a place for calculating gains and losses?
Example: Yangshan (Yǎngshān) asked a monk: 'Where are you from?' The monk said: 'Youzhou (Yōuzhōu).' Yangshan said: 'Do you miss that place?' The monk said: 'I often miss it.' Yangshan said: 'That which can miss is the mind, that which is missed is the realm.' 'The mountains and rivers, buildings and pavilions, people and animals, etc., in that place, in turn, miss the mind that can miss, are there so many of them?'
云。某甲到這裡總不見有(猶有這個)山云。信位即是。人位未是(庭前殘雪日輪消。室內紅塵遣誰掃)僧云。和尚莫別有指示否(便恁么來)山云。別有別無。即不中(射透兩重關)據汝見處。只得一玄(已有舡中月)得坐披衣向後自看(更添帆上風)。
師云。仰山昔嘗問僧甚處來。僧云。幽州來。仰云。我恰要幽州信。幽州米作么價。僧云。某來時無端穿市中過。踏折他橋樑。仰便休。仰山小釋迦。接人非止一路。此個公案正是學人入門之勢。下手得力處。山問幽州僧。汝還思彼中么。當時被他道不思。又作么生。仰山必然別有長處。僧卻云。常思。實語當懺悔。山云。能思是心。所思是境。境則千差。能思底心有多𤳖么。雲門曾道。仰山為慈悲之故。有落草之談。果然僧也靈利。道。某甲到這裡總不見有。今時人萬一不到這境界。若到即點胸擔板。不知途路之樂終不到家。仰山曾行山下路來。故別指一條活路。仰山昔年僧堂前三昧次。夜半不見山河大地寺宇人物以至己身。全同空界。明晨舉似大溈。溈曰。我在百丈時得此境。乃是融通妄想銷明之功。汝向後說法有人過者。無有是處。萬松道。非仰山不證。非溈山不識。楞嚴經云。若動念盡。浮想銷除。于覺明心。如去塵垢。一倫生死首尾圓照。名想陰
【現代漢語翻譯】 現代漢語譯本： 云：某某人到這裡，總不見有（猶有這個）山云。信位即是，人位還不是。（庭前殘雪被太陽融化，室內紅塵叫誰來打掃？）僧人問：和尚莫非還有別的指示嗎？（就這樣來了）山云：別有還是別無，都不中。（射穿兩重關卡）依你的見解，只得到一玄。（已經有了船中的月亮）得到后披衣坐著，向後自己看。
師父說：仰山過去曾經問僧人從哪裡來。僧人說：從幽州來。仰山問：我正想要幽州的信，幽州的米是什麼價錢？僧人說：我來的時候無端端地穿過市中，踩斷了他的橋樑。仰山便停止了問話。仰山是小釋迦，接引人並非只有一條路。這個公案正是學人入門的勢頭，下手得力的地方。山問幽州僧人：你還思念那裡嗎？當時如果被他說不思念，又該怎麼辦？仰山必然另有長處。僧人卻說：常常思念，說實話應當懺悔。山說：能思念的是心，所思念的是境。境則千差萬別，能思念的心有多少個呢？雲門曾經說過，仰山因為慈悲的緣故，有落草之談。果然僧人也靈敏，說：某某人到這裡總不見有。現在的人萬一不到這境界，如果到了就點胸擔板，不知道途路的快樂，終究到不了家。仰山曾經走過山下路來，所以另外指一條活路。仰山過去在僧堂前入三昧時，半夜不見山河大地寺宇人物，甚至連自己都消失了，完全如同空界。第二天早晨告訴了大溈。溈說：我在百丈時得到過這種境界，乃是融通妄想銷明的功夫。你以後說法，有人超過這個境界，是沒有這種事的。萬松說：不是仰山不證得，不是溈山不認識。楞嚴經說：如果動念都停止了，浮想都消除了，在覺明心中，如同除去塵垢，一類生死首尾圓滿照見，名叫想陰。
【English Translation】 English version: Yun: Someone comes here and never sees (still has this) mountain clouds. The stage of faith is it, but not yet the stage of person. (The snow before the courtyard melts in the sun, who will sweep the red dust in the room?) The monk asks: Does the abbot have any other instructions? (Just like that) Shanyun: Whether there is something else or nothing else, it's not right. (Shoot through two layers of barriers) According to your view, you only get one mystery. (There is already a moon in the boat) After getting it, sit with your clothes on and look back at yourself.
The master said: Yangshan once asked a monk where he came from. The monk said: From Youzhou. Yangshan asked: I just want news from Youzhou, what is the price of rice in Youzhou? The monk said: When I came, I passed through the city for no reason and broke his bridge. Yangshan stopped asking. Yangshan is a small Shakyamuni, and there is more than one way to receive people. This koan is the momentum for scholars to enter, the place where they can gain strength. Shan asked the monk from Youzhou: Do you still miss that place? What if he said he didn't miss it at that time? Yangshan must have other strengths. The monk said: I often miss it, and it is right to confess the truth. Shan said: What can be thought of is the mind, and what is thought of is the realm. The realm is different, how many minds can think? Yunmen once said that Yangshan had a conversation about falling into the grass for the sake of compassion. Sure enough, the monk was also clever and said: Someone comes here and never sees it. If people today don't reach this state, if they do, they will point their chests and carry boards, and if they don't know the joy of the road, they will never reach home. Yangshan once walked the road down the mountain, so he pointed out another way of life. Yangshan used to be in samadhi in front of the monks' hall, and in the middle of the night, he could not see the mountains, rivers, earth, temples, people, or even himself. It was completely like the realm of emptiness. The next morning, he told Dawei. Wei said: I got this state when I was in Baizhang, which is the effort of melting delusions and eliminating light. If someone surpasses this realm when you preach in the future, there is no such thing. Wansong said: It is not that Yangshan did not prove it, but that Weishan did not recognize it. The Shurangama Sutra says: If all moving thoughts cease and floating thoughts are eliminated, in the mind of enlightenment, it is like removing dust, and one kind of birth and death is fully illuminated from beginning to end, which is called the skandha of thought.
盡。是人則能超煩惱濁。觀其所由。融通妄想。以為其本。此又見溈仰父子妙契佛心也。仰山一日呈解云。若教某自看。到這裡無圓位。亦無可斷。溈曰。據汝見處猶是法在。亦未離心境。仰曰。既無圓位。何處更有心境。溈曰。適來汝作恁么解是否。仰云是。溈云。若恁么具足是心境法。爭得道無。仰山見這僧有這個在。依理判斷道。信位即是。人位未是。別本云。信位即得。行位即未多。舉金剛三昧經。信位。思位。修位。行位。舍位。今言信位人位。未必全同。竹庵圭和尚道。向開口合口處。分這邊那邊。有言無言處。分信位人位。此又別一家也。溈山問仰山。寂子速道。莫入陰界。仰云。慧寂信亦不立。溈云。子信了不立。不信不立。仰云。只是慧寂更信阿誰。溈云。若恁么則是定性聲聞也。仰云。慧寂佛亦不見。清居皓升禪師。牧牛圖至第六章云。信位漸熟。邪境覺疏。雖辨凈穢。如劍利泥。猶存鼻索。未可憑信。故白黑相半。頌曰。野牧雖云久。牽繩手漸離。行持非闇昧。進習不依隨。凈地于于樂。長鞭每每持。青山香草細。一味日充飢。至十二章。人位本空。身心無著。得失淨盡。玄玄道路。邈無分別。向上一句。擬議即墮。頌曰。妄起勞看牧。牛非人亦非。正中妄想像。向上有玄微。大海纖塵起。洪
【現代漢語翻譯】 是人就能超越煩惱的渾濁狀態。觀察他所經歷的，是融會貫通虛妄的念想，並以此為根本。這又可見溈山（Weishan，人名）和仰山（Yangshan，人名）父子之間對佛心的巧妙契合。仰山有一天呈上自己的理解說：『如果讓我自己來看，到這裡就沒有圓滿的地位，也沒有什麼可以斷除的。』溈山說：『根據你所見到的，仍然是法存在，也還沒有離開心和境的範疇。』仰山說：『既然沒有圓滿的地位，哪裡還有心和境呢？』溈山說：『剛才你那樣理解對嗎？』仰山說是。溈山說：『如果那樣，就完全具備了心境法，怎麼能說沒有呢？』仰山見這個僧人有這個存在，依據道理判斷說：『信位（Xinwei，佛教術語，指對佛法的初步信仰階段）是可以的，人位（Renwei，佛教術語，指修行者在修行道路上所達到的境界）還不行。』另一個版本說：『信位可以，行位（Xingwei，佛教術語，指修行者的修行實踐階段）還不夠。』引用《金剛三昧經》（Jingang Sanmei Jing，佛教經典名稱）中的信位、思位（Siwei，佛教術語，指對佛法的深入思考階段）、修位（Xiuwei，佛教術語，指修行者的實際修行階段）、行位、舍位（Shewei，佛教術語，指修行者放下一切執著的階段）。現在說的信位、人位，未必完全相同。竹庵圭（Zhuan Gui，人名）和尚說：『在開口閉口的地方，分這邊那邊；在有言無言的地方，分信位人位。』這又是另一家的說法。溈山問仰山：『寂子（Jizi，人名），快說，不要進入陰界（Yinjie，佛教術語，指輪迴的境界）。』仰山說：『慧寂（Huiji，人名）連信都不立。』溈山說：『你信了不立，不信也不立。』仰山說：『只是慧寂更信誰呢？』溈山說：『如果這樣，那就是定性聲聞（Dingxing Shengwen，佛教術語，指已經確定證果的聲聞乘修行者）了。』仰山說：『慧寂連佛也不見。』清居皓升（Qingju Haosheng，人名）禪師在《牧牛圖》（Muniu Tu，禪宗繪畫主題）第六章說：『信位漸漸成熟，邪境感覺疏遠。雖然能辨別清凈和污穢，但就像劍鋒利卻在泥中，仍然存在鼻索（Bisuo，比喻束縛），不可憑信。所以黑白相間。』頌詞說：『野牧雖然很久了，牽繩的手漸漸放開。修行不是闇昧的，進習不依隨。在清凈的地方快樂，長鞭時時拿著。青山香草細，一味日日充飢。』到第十二章，人位本來是空，身心沒有執著。得失完全乾凈，玄妙的道路，沒有分別。向上的一句，稍微思量就墮落。』頌詞說：『妄念起來勞煩看牧，牛不是人也不是非人。正中妄想，向上有玄微。大海里起纖細的塵埃，洪
【English Translation】 This person can transcend the turbidity of afflictions. Observing what he has experienced, it is the fusion and understanding of delusional thoughts, taking them as the root. This also shows the wonderful agreement of Weishan (person's name) and Yangshan (person's name) as father and son with the Buddha's mind. One day, Yangshan presented his understanding, saying, 'If I were to look at it myself, there would be no perfect position here, nor would there be anything to cut off.' Weishan said, 'According to what you see, the Dharma still exists, and you have not yet left the realm of mind and environment.' Yangshan said, 'Since there is no perfect position, where else is there mind and environment?' Weishan said, 'Was your understanding just now correct?' Yangshan said yes. Weishan said, 'If so, then it is fully equipped with the Dharma of mind and environment, how can you say there is none?' Yangshan saw that this monk had this existence, and judged according to reason, saying, 'The stage of faith (Xinwei, Buddhist term, referring to the initial stage of faith in Buddhism) is acceptable, but the stage of person (Renwei, Buddhist term, referring to the state reached by a practitioner on the path of practice) is not yet.' Another version says, 'The stage of faith is acceptable, but the stage of practice (Xingwei, Buddhist term, referring to the stage of practical practice of a practitioner) is not enough.' Quoting the Vajrasamadhi Sutra (Jingang Sanmei Jing, name of a Buddhist scripture) on the stages of faith, contemplation (Siwei, Buddhist term, referring to the stage of deep thinking about Buddhism), practice (Xiuwei, Buddhist term, referring to the actual practice stage of a practitioner), action, and relinquishment (Shewei, Buddhist term, referring to the stage where the practitioner lets go of all attachments). The current talk of the stages of faith and person may not be exactly the same. Zen Master Zhuan Gui (person's name) said, 'At the place of opening and closing the mouth, distinguish this side from that side; at the place of speech and silence, distinguish the stage of faith from the stage of person.' This is another family's saying. Weishan asked Yangshan, 'Jizi (person's name), speak quickly, do not enter the realm of shadows (Yinjie, Buddhist term, referring to the realm of reincarnation).' Yangshan said, 'Huiji (person's name) does not even establish faith.' Weishan said, 'You believe and do not establish, and you do not believe and do not establish.' Yangshan said, 'Who else does Huiji believe in?' Weishan said, 'If so, then you are a fixed-nature Sravaka (Dingxing Shengwen, Buddhist term, referring to a Sravaka practitioner who has determined to attain enlightenment).' Yangshan said, 'Huiji does not even see the Buddha.' Zen Master Qingju Haosheng (person's name) said in Chapter Six of the Ten Bulls (Muniu Tu, a Zen painting theme): 'The stage of faith gradually matures, and the feeling of evil realms becomes distant. Although one can distinguish between purity and defilement, it is like a sharp sword in the mud, and the nose-rope (Bisuo, a metaphor for bondage) still exists, and one cannot rely on it. Therefore, black and white are mixed.' The verse says: 'Although the wild herding has been long, the hand holding the rope gradually releases. Practice is not obscure, and progress does not depend on following. In the pure land, there is joy, and the long whip is always held. The green mountains and fragrant grasses are fine, and one flavor fills the hunger every day.' In Chapter Twelve, the stage of person is originally empty, and the body and mind have no attachments. Gains and losses are completely clean, and the mysterious path has no distinctions. The upward phrase falls as soon as it is contemplated.' The verse says: 'Delusional thoughts arise and trouble the herding, the ox is neither human nor non-human. In the midst of delusion, there is subtle mystery upward. Fine dust arises in the great sea, a flood
爐片雪飛。相逢求解會。不墮汝心機。萬松道。仰山信亦不立。清居人位本空。若向二師話中。揀得出。信位人位。昭然可見。所謂退步就己萬不失一也。僧云。和尚莫別有指示否。爛泥里有刺。仰云。別有別無即不中。有即雪上加霜。無即死在句下。所以指一玄。教伊自看。涌泉空處為座萬行為衣。有以。坐謂安禪靜慮。衣謂衲帔矇頭。有以。坐謂開堂升座。衣謂法服嚴身。皆有理在。且道。向後自看。看個什麼。問取天童。頌云。
無外而容(大無不包) 無礙而沖(細無不入) 門墻岸岸(莫探頭好) 關鎖重重(不消彈指) 酒常酣而臥客(喚醒來打) 飯雖飽而頹農(一坑埋卻) 突出虛空兮風搏妙翅(穿開碧落天) 踏翻滄海兮雷送游龍(驚蟄二月節)
師云。天童先頌返思能思底。豈有多般。雲門道。會得也目前包裹會。不得也目前包裹。此無外而容也。山河樓閣人畜等物。一多無礙。人境交參。此無礙而沖也。韶國師道。通玄峰頂。不是人間。心外無法。滿目青山。通玄峰頂。所思境也。不是人間。能思心也。心外無法。總不見有也。滿目青山。只此一句。這僧與韶國師。相隔信位人位一玄三玄。直得。門墻岸岸。關鎖重重。卒難相見也。又頌。這僧見處。如醉客頹農。仰山指處
【現代漢語翻譯】 現代漢語譯本： 爐片雪飛。相逢求解會。不要墮入你的心機。萬松（Wan Song，人名）說，仰山（Yang Shan，禪師名）的信位也不成立。清居人的位置本來就是空的。如果向二位禪師的話中，揀選得出，信位和人位，昭然可見。這就是所謂的退一步就自己，萬無一失啊。僧人問，和尚莫非還有別的指示嗎？爛泥里有刺。仰山說，有別的還是沒有別的，都不中用。說有，就是雪上加霜；說沒有，就是死在語句之下。所以指點一個玄機，教他自己去看。涌泉（Yong Quan，地名）空處為座，萬行為衣。有人認為，坐是指安禪靜慮，衣是指衲帔矇頭。有人認為，坐是指開堂升座，衣是指法服嚴身。都有道理。那麼，向後自己去看，看個什麼呢？去問天童（Tian Tong，禪師名）。頌詞說： 無外而容（大無不包），無礙而沖（細無不入），門墻岸岸（莫探頭好），關鎖重重（不消彈指），酒常酣而臥客（喚醒來打），飯雖飽而頹農（一坑埋卻），突出虛空兮風搏妙翅（穿開碧落天），踏翻滄海兮雷送游龍（驚蟄二月節）。 禪師說，天童先頌返思能思的，難道有很多嗎？雲門（Yun Men，禪師名）說，會得也目前包裹會，不得也目前包裹。這就是無外而容啊。山河樓閣人畜等物，一多無礙。人境交參。這就是無礙而衝啊。韶國師（Shao Guoshi，禪師名）說，通玄峰頂，不是人間。心外無法，滿目青山。通玄峰頂，是所思的境。不是人間，是能思的心。心外無法，總不見有。滿目青山，只有這一句。這僧人與韶國師，相隔信位人位一玄三玄，真是門墻岸岸，關鎖重重，難以相見啊。又頌，這僧人見處，如醉客頹農。仰山指處。
【English Translation】 English version: 'Furnace flakes of snow fly. Meeting to seek understanding. Do not fall into your scheming mind.' Wan Song (a person's name) said, 'Even Yang Shan's (name of a Chan master) position of faith is not established. The position of a pure dweller is originally empty. If, from the words of the two masters, one can discern the positions of faith and person, they will be clearly visible. This is what is meant by 'taking a step back to oneself, never losing one's way.' A monk asked, 'Does the abbot have any other instructions?' 'There are thorns in the mud.' Yang Shan said, 'To say there is something else or there is nothing else is not right. To say there is, is to add frost to snow; to say there is not, is to die under the words.' Therefore, he pointed out a mystery, telling him to look for himself. 'Yong Quan (place name), emptiness as a seat, myriad actions as clothing.' Some say, 'Sitting refers to peaceful meditation and contemplation, clothing refers to wearing a patched robe over the head.' Some say, 'Sitting refers to opening the hall and ascending the seat, clothing refers to adorning oneself with Dharma robes.' Both have their reasons. Then, looking for oneself afterward, what is one looking at? Ask Tian Tong (name of a Chan master). The verse says: 'Without outside, it contains (the great encompasses all), without obstruction, it penetrates (the small enters all). Walls and fences stand tall (better not to peek), locks and chains are layered (no need to snap fingers). Wine is often drunk, and the guest sleeps (wake him up and beat him), rice is full, and the farmer collapses (bury him in a pit). Projecting from emptiness, the wind strikes the wondrous wings (piercing open the azure sky), overturning the ocean, thunder sends the wandering dragon (the Awakening of Insects, the second month of the season).' The master said, 'Tian Tong first praised the ability to reflect and think, is there much more to it?' Yun Men (name of a Chan master) said, 'Understanding is wrapped up in the present moment, not understanding is also wrapped up in the present moment.' This is 'without outside, it contains.' Mountains, rivers, pavilions, people, animals, and other things, one or many, are without obstruction. People and environments intermingle. This is 'without obstruction, it penetrates.' Shao Guoshi (name of a Chan master) said, 'The peak of Tongxuan is not the human world. Outside the mind, there is no Dharma, the eyes are full of green mountains.' The peak of Tongxuan is the realm of thought. Not the human world is the mind that can think. Outside the mind, there is no Dharma, one sees nothing at all. The eyes are full of green mountains, only this one sentence. This monk and Shao Guoshi are separated by one or three mysteries in the positions of faith and person, truly walls and fences stand tall, locks and chains are layered, difficult to meet. Again, the verse, 'This monk's view is like a drunken guest or a collapsed farmer.' Yang Shan points to...
。如妙翅游龍。法華經。譬如有人。至親友家醉酒而臥。是時親友官事當行。以無價寶珠系其衣里。其人醉臥都不覺知。逍州云。曾聞一飽忘百饑。今日山僧身便是。趙州一飽忘百饑。合受人天妙供。這僧飯飽頹農。滴水難消。明眼人辨取。梵語迦樓羅。此云妙翅鳥。搏風辟海。直取龍吞。孔子問禮于老聃。謂見老子其猶龍也。游龍雲煙出沒。非同潛蟄者。此頌人位未是。只得一玄。向後自看。教渠移身換步何也。但有路可上。更高人也行。
萬松老人評唱天童覺和尚頌古從容庵錄卷二 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄三
侍者離知錄
後學性一校
生生道人梓
第三十三則三聖金鱗
示眾云。逢強即弱。遇柔即剛。兩硬相擊。必有一傷。且道。如何回互去。
舉。三聖問雪峰。透網金鱗未審。以何為食。(不待垂綸自上鉤)峰云。待汝出網來。向汝道(逢人且說三分話)聖云。一千五百人善知識。話頭也不識(靈山授記也不似今日)峰云。老僧住持事繁(腦後見腮)。
近代長蘆了和尚。天童同參。住一千七百眾。與竹庵圭。開粥過夏。分寮入室。雪峰三聖。異世
【現代漢語翻譯】 現代漢語譯本： 如同妙翅鳥（Garuda，一種神鳥）游龍一般。《法華經》中說：『譬如有人，到親友家喝醉了酒而睡著了。這時親友有官事要出行，便將無價的寶珠繫在他的衣服里，那人醉臥，完全不知道。』逍州禪師說：『曾聽說飽餐一頓就忘記百般的飢餓。』今日山僧我就是這樣。趙州禪師一飽忘百饑，合該接受人天美妙的供養。這僧人飯飽后就頹廢懶散，滴水也難以消化。明眼人要辨別清楚。』梵語『迦樓羅』，這裡翻譯為『妙翅鳥』，搏擊風浪，劈開海面，直接抓取龍來吞食。孔子向老聃請教禮儀，說見到老子就像見到龍一樣。游龍在雲煙中出沒，不同於潛伏蟄居的生物。這首偈頌所表達的人的境界還不夠高，只得到了一點玄機。向後自己去看吧。教他移身換步又是為何呢？只要有路可以向上攀登，更高境界的人也會去走。
萬松老人評唱天童覺和尚頌古從容庵錄卷二 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄三
侍者離知錄
後學性一校
生生道人梓
第三十三則三聖金鱗
示眾說：『遇到強硬的就示弱，遇到柔弱的就強硬。兩塊硬東西相撞，必定有一方受傷。』那麼，如何迴旋互用呢？
舉例：三聖問雪峰：『透網金鱗（比喻擺脫束縛的開悟者），不知道以什麼為食物？』（不等你垂下釣竿，它自己就上鉤了）雪峰說：『等你出了網來，我再告訴你。』（逢人且說三分話）三聖說：『一千五百人的善知識，連話頭也不認識。』（靈山會上釋迦牟尼佛授記也不像今天這樣）雪峰說：『老僧我住持事務繁忙。』（腦後長著反骨）
近代長蘆了和尚，是天童覺和尚的同參道友，住持著一千七百人的寺院，與竹庵圭禪師一起，開設粥鋪度過夏天，分寮房，進行入室指導。雪峰和三聖，雖然是不同時代的人，但...
【English Translation】 English version: Like Wonderful-Winged Garuda (Garuda, a divine bird) playing with dragons. The Lotus Sutra says: 'For example, there is a person who goes to a close friend's house, gets drunk, and falls asleep. At this time, the friend has official business to attend to and ties a priceless pearl into the lining of his clothes. The person is drunk and asleep and does not know it at all.' Chan Master Xiaozhou said, 'I have heard that one full meal forgets a hundred hungers.' Today, this mountain monk is like that. Chan Master Zhao Zhou, one full meal forgets a hundred hungers, deserves to receive the wonderful offerings of gods and humans. This monk, after a full meal, becomes decadent and lazy, and even a drop of water is difficult to digest. Those with clear eyes should discern this clearly.' The Sanskrit word 'Garuda' is translated here as 'Wonderful-Winged Bird,' which battles the wind and waves, splits the sea, and directly grabs dragons to devour. Confucius asked Lao Dan about ritual, saying that seeing Lao Tzu was like seeing a dragon. A playing dragon appears and disappears in the clouds and mist, unlike those who hibernate in seclusion. The state of person expressed in this verse is not high enough, only obtaining a bit of mystery. Look for yourself later. Why teach him to shift his body and change his steps? As long as there is a road to climb upwards, people of even higher realms will walk it.
Wan Song Lao Ren's Commentary on Tiantong Jue's Verses on Ancient Themes from the Congrong Hermitage, Volume 2 Taisho Tripitaka, Volume 48, No. 2004, Wan Song Lao Ren's Commentary on Tiantong Jue's Verses on Ancient Themes from the Congrong Hermitage
Wan Song Lao Ren's Commentary on Tiantong Jue's Verses on Ancient Themes from the Congrong Hermitage, Volume 3
Attendant Li Zhi's Record
Revised by Later Student Xing Yi
Carved by Sheng Sheng Dao Ren
Section 33: San Sheng's Golden Fish
Addressing the assembly, he said: 'Meeting strength, be weak; meeting weakness, be strong. When two hard things collide, one will surely be injured.' So, how do you reciprocate and interact?
Example: San Sheng asked Xue Feng: 'The golden fish that has passed through the net (a metaphor for an enlightened person who has broken free from constraints), I wonder, what does it eat?' (It doesn't wait for you to cast your line; it hooks itself.) Xue Feng said: 'When you come out of the net, I will tell you.' (Speak only three-tenths of what you know to others.) San Sheng said: 'A good teacher of fifteen hundred people doesn't even recognize the topic.' (Shakyamuni Buddha's prediction at the Vulture Peak assembly is not like today.) Xue Feng said: 'This old monk is busy with the affairs of the monastery.' (Has rebellious bones behind his head.)
In recent times, Abbot Changlu Liao, a fellow practitioner of Tiantong Jue, resided in a monastery with seventeen hundred people, and together with Chan Master Zhuan Gui, opened a porridge kitchen to spend the summer, divided the dormitories, and conducted private instruction. Xue Feng and San Sheng, although from different eras, but...
同風。大溈哲云。三聖可謂龍門萬仞慣曾作客。雪峰大似孟嘗門啟豈懼高賓。三聖置個問頭。不妨向荊棘林中。掇出個膠盆子。雪峰先在三十步外。看爾自沾自惹道。待汝出網來即向汝道。奇怪。正如國手下棋先見數著之前。三聖見這一段不分勝敗。別行一路云。一千五百人善知識。話頭也不識。用法窟爪牙。生擒活捉。雪峰款款。只道個老僧住持事繁。保福云。爭不足。讓有餘。雪竇云。可惜放過。好與三十棒。這棒一棒也較不得。直是罕遇作家。此二老一縱一奪。各有出身之路。高郵定和尚。有問。透網金鱗以何為食。郵云。乾屎橛。雪巖先師聞云。謝供養。此法喜禪悅不減古人。天童分上。又作么生。頌云。
浪級初升。云雷相送(恨天不到) 騰躍棱棱看大用(速禮三拜) 燒尾分明度禹門(急著眼看) 華鱗未肯淹齏甕(更有侯黑) 老成人不驚眾(妥妥帖帖穩穩當當) 慣臨大敵初無恐(受辱如榮視死如生) 泛泛端如五兩輕(遠觀不審) 堆堆何啻千鈞重(近睹分明) 高名四海復誰同(天上揀月) 介立八風吹不動(恰似不曾)
師云。絳州龍門山。禹鑿也。亦曰禹門。而有三級。水經云。鳣鮪出鞏穴。三月則上度龍門。得度為龍。否則點額而回。浪級初升。三級浪也
。易文言曰。云從龍。風從虎。云雷相送成龍也。二大士騰躍威棱。三聖如浪級初升。雪峰如雲雷相送。三聖既度禹門。雪峰肯淹齏甕。臨際送洛浦云。臨濟門下有個赤梢鯉魚。搖頭擺尾向南方去也。向誰家齏甕淹殺也。向下正頌雪峰老僧住持事繁。兼頌三聖二問。老成人不驚眾。慣臨大敵初無恐。光武紀王尋王邑兵號百萬。進圍昆陽。光武自將作先鋒。殺數十人。諸將皆喜曰。劉將軍平日見小敵怯。今日見大敵勇。甚可怪也。乍看五兩也不到。子細參詳。千斤秤上。打不動。後來雪峰門下。出零門法眼兩派。豈非源深流長耶。利衰譭譽稱譏苦樂八風也。於他本分宗師。如耳邊風過。潭柘性和尚。謂慶壽顗和尚曰。喚爾作個爺。又作么生。
第三十四則風穴一塵
示眾云。赤手空拳。千變萬化。雖是將無作有。奈何弄假像真。且道。還有基本也無。
舉。風穴垂語云。若立一塵家國興盛(得之本有)不立一塵家國喪亡(失之本無)雪竇拈拄杖云(是立不立)還有同死同生底衲僧么(不道無只是少)。
師云。雪竇舉拄杖。意在立塵處。頌云。野老從教不展眉。且圖家國立雄基。謀臣猛將今何在。此頌還有同死同生底衲僧么。萬里清風只自知。野老不展眉。此話舉不全。錄中風穴上堂云。若立
【現代漢語翻譯】 現代漢語譯本： 易經的文言文說：『云隨龍而生，風隨虎而起。』雲和雷相互伴隨，最終成就龍的形象。二大士騰躍，威勢逼人，三聖如同浪潮般初次升起。雪峰如同云雷相伴，三聖既然已經度過禹門（比喻進入新的境界），雪峰怎肯被淹沒在鹹菜罈子里？臨濟送別洛浦云。臨濟門下有一條赤梢鯉魚，搖頭擺尾向南方游去。要到誰家的鹹菜罈子里被腌死呢？下面要讚頌雪峰老和尚住持寺院事務繁忙，也兼頌三聖的兩次提問。老成的人不會讓大家驚慌，習慣面對大敵，最初也不會恐懼。光武帝的紀王尋找王邑的軍隊，號稱百萬，進圍昆陽。光武帝親自率領作為先鋒，殺死數十人。眾將領都高興地說：『劉將軍平日裡見到小敵怯懦，今日見到大敵卻如此勇猛，真是奇怪啊。』乍一看，五兩也不到，仔細參詳，千斤秤上也打不動。後來雪峰門下，出了雲門、法眼兩派。這難道不是因為源頭深遠，所以流傳長久嗎？利、衰、毀、譽、稱、譏、苦、樂，這八風，對於他本分的宗師來說，就像耳邊風一樣吹過。潭柘寺的性和尚對慶壽寺的顗和尚說：『叫你一聲爺，又能怎麼樣呢？』
第三十四則 風穴一塵
風穴和尚開示說：『赤手空拳，千變萬化，雖然是將沒有的當作有的，但又奈何弄虛成真。』那麼，還有根本嗎？
舉例。風穴和尚垂示說：『如果立起一塵，家國就會興盛（因為得到了本有的東西）；如果不立起一塵，家國就會喪亡（因為失去了本無的東西）。』雪竇禪師拿起拄杖說（這是立還是不立？）：『還有同生共死的衲僧嗎？』（不是說沒有，只是很少）。
我說：雪竇禪師舉起拄杖，意在立塵之處。頌詞說：『老翁任憑自己不舒展眉頭，且圖謀家國立下雄厚的基礎。』謀臣猛將如今在哪裡？這首頌詞還有同生共死的衲僧嗎？萬里清風只有自己知道。老翁不舒展眉頭，這話說得不全面。記錄中風穴和尚上堂說：『如果立起一塵，……』
【English Translation】 English version: The commentary in the Book of Changes says: 'Clouds follow the dragon, wind follows the tiger.' Clouds and thunder accompany each other, ultimately forming the image of the dragon. The two great masters leap and soar with imposing power, the three sages rise like the first surge of waves. Xuefeng (Snowy Peak, a mountain and a monastery) is like clouds and thunder accompanying each other. Since the three sages have already passed through the Yu Gate (a metaphor for entering a new realm), how could Xuefeng be willing to be submerged in a pickle jar? Linji (Linji Yixuan) bids farewell to Luopu Yun. Under the Linji school, there is a red-tailed carp, wagging its head and tail, swimming towards the south. Where will it go to be pickled to death in someone's pickle jar? The following praises the old monk Xuefeng for managing the temple's affairs diligently, and also praises the two questions of the three sages. An experienced person will not startle the crowd, accustomed to facing great enemies, and will not be afraid at first. Emperor Guangwu's Prince Ji sought Wang Yi's army, claiming to have a million soldiers, and besieged Kunyang. Emperor Guangwu personally led the vanguard, killing dozens of people. The generals were all happy and said: 'General Liu was timid when facing small enemies in the past, but today he is so brave when facing great enemies. It's really strange.' At first glance, it doesn't even weigh five taels, but upon careful examination, it cannot be moved even on a thousand-jin scale. Later, from the Xuefeng school, the Yunmen (Cloud Gate) and Fayan (Dharma Eye) schools emerged. Isn't this because the source is deep, so it flows for a long time? Gain, loss, defamation, praise, commendation, ridicule, suffering, and joy, these eight winds, are like wind passing by the ear for a master who is true to his role. The monk Xing of Tan Zhe Temple said to the monk Yi of Qingshou Temple: 'What's the big deal about calling you 'father'?'
Section 34: Fengxue's One Dust
Zen Master Fengxue (Wind Cave, a Zen master) instructed the assembly, saying: 'Empty-handed and bare-fisted, with a thousand transformations, although it is making something out of nothing, how can one bear to fabricate falsehoods into truth?' Then, is there a fundamental basis?
Example: Zen Master Fengxue gave a teaching, saying: 'If one establishes even a single dust, the country will prosper (because it has obtained what it inherently possesses); if one does not establish even a single dust, the country will perish (because it has lost what is inherently non-existent).' Zen Master Xuedou (Snowy River, a Zen master) picked up his staff and said (is this establishing or not establishing?): 'Are there any monks who will live and die together?' (It's not that there aren't any, but they are few).
I say: Zen Master Xuedou raised his staff, intending to establish the dust. The verse says: 'The old man allows himself not to relax his brow, and instead plans to establish a solid foundation for the country.' Where are the strategists and brave generals now? Are there any monks who will live and die together in this verse? Only oneself knows the clear wind of ten thousand miles. The old man does not relax his brow; this saying is incomplete. The record states that Zen Master Fengxue said in his sermon: 'If one establishes even a single dust...'
一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明得。阇梨無分。全是老僧。於此不明。老僧即是阇梨。阇梨與老僧。亦能悟卻天下人。亦能迷卻天下人。要識阇梨么。左邊一拍云。這裡即是要識老僧么。右邊一拍云。這裡即是。雲門云。這裡即易。那裡即難。瑯玡覺云。杓卜聽虛聲。萬松道。雲門矢上加尖。瑯玡腦後拔楔。此亦一塵廢立。家國興亡也。其實中心樹子。何曾少動。雪竇于佛事門中不捨一法。天童兼實際理地不受一塵。兩法齊行。一併拈出。頌云。
皤然渭水起垂綸(老不歇心) 何似首陽清餓人(少不努力) 只在一塵分變態(拈起拄杖云看) 高名。勛業。兩難珉(放下拄杖云。雪竇猶在)
師云。西伯將出獵。卜之曰。所獲非熊。非羆非彪非虎。霸王之輔。果獲呂尚于渭水之陽。與語大悅曰。自吾先君大公嘗云。當有聖人適周。吾太公望子久矣。故號太公望。立為師也。伯夷叔齊孤竹君二子。讓國俱亡。武王伐紂。叩馬諫曰。父死不葬。爰及干戈。可謂孝乎。以臣弒君。可謂仁乎。左右欲兵之。太公曰。此義人也。扶而去之。武王平殷。天下宗周。夷齊恥之。不食周粟。采薇首陽餓死。太公伐殷宗周。家國興盛者也。夷齊讓位餓死。家國喪亡者也。賢首國師。
【現代漢語翻譯】 現代漢語譯本 一塵不染或立一塵，關係到家國興盛或衰亡。如果野老（鄉野老人）感到憂愁，那是因為沒有做到不立一塵；如果野老感到安寧，那是因為做到了不立一塵。如果能明白這個道理，那麼阇梨（梵語：ācārya，意為導師、規範師）與老僧就沒有分別，完全就是老僧；如果不能明白這個道理，那麼老僧也就是阇梨。阇梨與老僧，既能使天下人覺悟，也能使天下人迷惑。想要認識阇梨嗎？（師父）在左邊拍一下（禪杖）說：『這就是。』想要認識老僧嗎？（師父）在右邊拍一下（禪杖）說：『這就是。』雲門（雲門文偃禪師）說：『這裡即容易明白，那裡即難以明白。』瑯玡覺（瑯玡慧覺禪師）說：『用龜殼占卜只是聽取虛假的聲音。』萬松（萬松行秀禪師）說：『雲門是箭上加尖，瑯玡是腦後拔楔。』這也就是一塵的廢立，關係到家國的興亡啊。其實，中心樹子（比喻人的本性），何曾有過絲毫動搖？雪竇（雪竇重顯禪師）在佛事門中不捨棄一法，天童（天童正覺禪師）在實際理地上不受一塵。兩法並行，一併拈出。頌詞說：
『皤然老者在渭水邊垂釣（年老了也不停止用心），怎比得上在首陽山清貧地餓死的人（年少時不努力）？ 只在一塵的分別中顯出不同的狀態（拈起拄杖說，看！），高名和勛業，都難以像美玉一樣完美（放下拄杖說，雪竇重顯禪師的禪風還在）。』
師父說：『西伯（周文王）將要出獵，占卜的結果說：『所獲得的不是熊，不是羆，不是彪，不是虎，而是可以輔佐霸王的賢臣。』果然在渭水之陽獲得了呂尚（姜太公），與他交談后非常高興，說：『我的先君大公（周太公）曾經說過，當有聖人來適應周朝，我太公盼望您很久了。』所以號稱他為太公望，立他為師。伯夷、叔齊是孤竹君的兩個兒子，互相謙讓王位，都逃亡了。武王（周武王）討伐紂王，他們叩馬諫言說：『父親死了不埋葬，就動用武力，可以稱作孝順嗎？以臣子的身份弒殺君王，可以稱作仁義嗎？』左右的人想要用武力對付他們，太公說：『這是義人啊。』扶著他們離開了。武王平定了殷商，天下都歸順了周朝。伯夷、叔齊認為這是恥辱，不吃周朝的糧食，在首陽山采薇菜吃，最終餓死了。太公輔佐周朝討伐殷商，是家國興盛的例子；伯夷、叔齊謙讓王位而餓死，是家國喪亡的例子。賢首國師（法藏大師）。』
【English Translation】 English version Whether to adhere to 'one dust' (a metaphor for attachment to worldly things) or to transcend it determines the rise or fall of a nation. If an old man in the countryside frowns, it is because he has not achieved non-attachment to 'one dust'; if he feels at peace, it is because he has achieved it. If one understands this principle, then there is no difference between an ācārya (teacher) and an old monk; they are entirely the same. If one does not understand this principle, then the old monk is the ācārya. The ācārya and the old monk can both enlighten and delude the people of the world. Do you want to recognize the ācārya? (The master) strikes the left side (of his staff) and says, 'This is it.' Do you want to recognize the old monk? (The master) strikes the right side (of his staff) and says, 'This is it.' Yunmen (Zen Master Yunmen Wenyan) said, 'It is easy to understand here, but difficult to understand there.' Langye Jue (Zen Master Langye Huijue) said, 'Divination with tortoise shells only listens to empty sounds.' Wansong (Zen Master Wansong Xingxiu) said, 'Yunmen is adding a point to an arrow, Langye is pulling out a wedge from behind the head.' This is also about the establishment or abolition of 'one dust,' which relates to the rise and fall of a nation. In reality, the central tree (a metaphor for one's inherent nature) has never moved even slightly. Xuedou (Zen Master Xuedou Chongxian) does not abandon a single dharma within the gate of Buddhist affairs, while Tiantong (Zen Master Tiantong Zhengjue) does not accept a single dust on the ground of actual principle. The two dharmas proceed in parallel, and are presented together. The verse says:
'An old man with white hair fishes by the Wei River (not ceasing to use his mind even in old age), how can he compare to those who starve in purity on Shouyang Mountain (not striving when young)?' 'Only in the distinction of 'one dust' do different states appear (raising the staff and saying, look!), high reputation and meritorious deeds are both difficult to be as flawless as jade (putting down the staff and saying, Xuedou's Zen style is still here).'
The master said, 'When the Duke of the West (King Wen of Zhou) was about to go hunting, the divination said, 'What you will obtain is not a bear, not a grizzly bear, not a leopard, not a tiger, but a worthy minister who can assist the hegemon.' Indeed, he obtained Lü Shang (Jiang Taigong) on the north bank of the Wei River. After talking with him, he was very happy and said, 'My late father, the Grand Duke (Grand Duke of Zhou), once said that a sage would come to adapt to the Zhou dynasty. My Grand Duke has been waiting for you for a long time.' Therefore, he called him Taigong Wang (the Grand Duke's hope) and established him as his teacher. Boyi and Shuqi were the two sons of the ruler of Guzhu. They yielded the throne to each other and both fled. When King Wu (King Wu of Zhou) attacked King Zhou, they stopped his horse and remonstrated, saying, 'Is it filial to use weapons when your father has not been buried? Is it benevolent to kill the ruler as a subject?' The people around wanted to use force against them, but Taigong said, 'These are righteous people.' He helped them leave. King Wu pacified the Yin Dynasty, and the world submitted to the Zhou Dynasty. Boyi and Shuqi considered this a disgrace and did not eat the grain of the Zhou Dynasty. They gathered ferns on Shouyang Mountain and eventually starved to death. Taigong assisted the Zhou Dynasty in attacking the Yin Dynasty, which is an example of national prosperity; Boyi and Shuqi yielded the throne and starved to death, which is an example of national decline. National Teacher Xianshou (Master Fazang).'
隻立一塵變態。說百門義海。高名夷齊也。勛業太公也。洛浦云。野老門前不話朝堂之事。故安貼農桑。未嘗顰蹙。何也。無用處成真用處。好因緣是惡因緣。
第三十五則洛浦伏膺
示眾云。迅機捷辯。折衝外道天魔。逸格超宗。曲為上根利智。忽遇個一棒打不回頭底漢。時如何。
舉。洛浦參夾山。不禮拜當面而立(相逢不下馬各自有前程)。山云。雞棲鳳巢。非其同類出去(一手推一手拽)。浦云。自遠趨風。乞師一接(探竿在手)。山云。目前無阇梨。此間無老僧(影草隨身)浦便喝(盡筋截力)山云。住住且莫草草匆匆(會者不忙忙者不會)云月是同。溪山各異(斜街暗巷生客頭迷)截斷天下人舌頭。即不無(只見錐頭利)爭教無舌人解語(不見鑿頭方)浦無語(長蛇陣前弓梢撲地)山便打(不意夾山卻作臨際)浦從此伏膺(藝壓當行)。
師云。祖燈諸錄皆云。夾山未見舡子時。已出世。住潤州京口竹林。而不著嗣法師名。獨佛果擊節云。傳明初嗣石樓。即汾州石樓也。傳明即夾山謚號。澧州洛浦山元安禪師。久參臨濟。為侍者。濟嘗曰。臨濟門下一隻箭。誰敢當鋒。一日辭濟。濟問。何往。曰南方去。濟拄杖一劃云。過得這個便去。浦乃喝。濟便打。浦作禮而去。遊歷罷至夾
【現代漢語翻譯】 現代漢語譯本： 只樹立一種變異的狀態，卻能闡述百種法門的深奧道理。高尚的名聲如同伯夷、叔齊，偉大的功業如同姜太公。如同洛浦的雲彩，鄉野老農的家門前不談論朝廷之事，所以能夠安穩地從事農桑，從未皺過眉頭。為什麼呢？因為無用的地方反而成就了真正的用處，好的因緣反而可能是壞的因緣。
第三十五則 洛浦伏膺
爲了開示大眾而說：快速的機鋒和敏捷的辯才，能夠挫敗外道和天魔。超脫的格調和超越宗派的見解，是爲了適應上等根器和聰慧的智慧。如果忽然遇到一個一棒打不回頭的人，又該如何是好？
舉例說明：洛浦禪師參訪夾山禪師，不行禮拜，當面站立（意為：相逢不下馬，各自有前程）。夾山禪師說：『雞棲息在鳳凰的巢穴里，不是同類，出去！』（一手推，一手拽）。洛浦禪師說：『我從遠方趕來，希望得到您的指點。』（意為：探竿在手）。夾山禪師說：『目前沒有阇梨（Acharya，梵語，意為導師），這裡沒有老僧。』（意為：影草隨身）。洛浦禪師便喝斥一聲（意為：盡筋截力）。夾山禪師說：『住！住！且不要草率匆忙。』（意為：會者不忙，忙者不會）『雲和月是相同的，溪和山各有不同。』（意為：斜街暗巷，生客頭迷）截斷天下人的舌頭，並非沒有（意為：只見錐頭利），如何教沒有舌頭的人說話呢？（意為：不見鑿頭方）洛浦禪師無語（意為：長蛇陣前，弓梢撲地）。夾山禪師便打（意為：不意夾山卻作臨濟）。洛浦禪師從此心悅誠服（意為：藝壓當行）。
師父說：祖師燈錄等記載都說，夾山禪師未見到舡子（Chuánzi，人名）禪師時，就已經出世，住在潤州京口竹林，但沒有記載他的嗣法師父的名字。只有佛果禪師讚賞地說，夾山禪師最初嗣法于石樓禪師，也就是汾州的石樓禪師。傳明是夾山禪師的謚號。澧州的洛浦山元安禪師，長期參學于臨濟禪師門下，擔任侍者。臨濟禪師曾說：『臨濟門下的一隻箭，誰敢當其鋒芒？』一天，洛浦禪師向臨濟禪師辭行。臨濟禪師問：『去哪裡？』回答說：『去南方。』臨濟禪師用拄杖一劃，說：『過得了這個再去。』洛浦禪師便喝斥一聲。臨濟禪師便打。洛浦禪師作禮而去。遊歷結束後到達夾山。
【English Translation】 English version: To establish just one dust-like changing state, yet expound on the profound principles of hundreds of Dharma gates. A noble reputation like that of Boyi (伯夷) and Shuqi (叔齊) (names of two virtuous brothers), and great achievements like those of Jiang Taigong (姜太公) (a famous strategist). Like the clouds of Luopu (洛浦) (a place name), the old farmers in the countryside do not discuss matters of the court, so they can peacefully engage in farming and never frown. Why? Because the useless place achieves true usefulness, and good karma may be bad karma.
Case 35: Luopu (洛浦) Submits
To instruct the assembly, he said: Quick wit and agile eloquence can defeat heretics and Mara (魔) (demon). Transcendent style and surpassing sectarian views are to accommodate superior faculties and keen intelligence. If you suddenly encounter someone who doesn't turn back after being struck once, what should you do?
Example: Zen Master Luopu (洛浦) visited Zen Master Jiashan (夾山). He did not bow but stood face to face (meaning: meeting without dismounting, each has their own future). Zen Master Jiashan (夾山) said, 'A chicken roosts in a phoenix's nest; it is not of the same kind, get out!' (one hand pushes, one hand pulls). Zen Master Luopu (洛浦) said, 'I have come from afar, seeking your guidance.' (meaning: testing pole in hand). Zen Master Jiashan (夾山) said, 'There is no Acharya (阇梨) (Sanskrit for teacher) here, and no old monk here.' (meaning: shadow follows the body). Zen Master Luopu (洛浦) then shouted (meaning: exerting all strength). Zen Master Jiashan (夾山) said, 'Stop! Stop! Don't be hasty.' (meaning: those who understand are not busy, those who are busy do not understand) 'Clouds and the moon are the same, but streams and mountains are different.' (meaning: unfamiliar streets and alleys, strangers get lost) Cutting off the tongues of all people in the world is not impossible (meaning: only seeing the sharpness of the awl), how can you teach a tongueless person to speak? (meaning: not seeing the squareness of the chisel) Zen Master Luopu (洛浦) was speechless (meaning: in front of the long snake formation, the bow tip falls to the ground). Zen Master Jiashan (夾山) then struck (meaning: unexpectedly, Jiashan acted like Linji). Zen Master Luopu (洛浦) submitted from then on (meaning: skill surpasses the field).
The Master said: The records of the Patriarchal Hall and others all say that Zen Master Jiashan (夾山) had already entered the world before seeing Zen Master Chuanzi (舡子) (name of a Zen master), residing in Zhulin (竹林) in Jingkou (京口), Runzhou (潤州), but did not record the name of his Dharma-transmitting master. Only Zen Master Foguo (佛果) praised and said that Zen Master Jiashan (夾山) initially received Dharma transmission from Zen Master Shitou (石頭), who was Shitou (石頭) of Fenzhou (汾州). 'Chuanming' (傳明) was the posthumous title of Zen Master Jiashan (夾山). Zen Master Yuan'an (元安) of Luopu Mountain (洛浦山) in Lizhou (澧州) studied under Zen Master Linji (臨濟) for a long time, serving as an attendant. Zen Master Linji (臨濟) once said, 'An arrow from the Linji (臨濟) school, who dares to face its sharpness?' One day, Zen Master Luopu (洛浦) bid farewell to Zen Master Linji (臨濟). Zen Master Linji (臨濟) asked, 'Where are you going?' He replied, 'To the South.' Zen Master Linji (臨濟) drew a line with his staff and said, 'Go after you pass this.' Zen Master Luopu (洛浦) then shouted. Zen Master Linji (臨濟) then struck. Zen Master Luopu (洛浦) bowed and left. After traveling, he arrived at Jiashan (夾山).
山頂上。卓庵經一年。夾山知遣侍僧。馳書到。浦接得便坐卻。再展手索。僧無語。浦便打云。歸去舉似和尚。僧回舉之。山云。這僧看書三日內必來。不看書不可救也。浦三日後來。不禮拜當面而立。山云。雞棲鳳巢。非其同類出去。各負撥草瞻風眼。浦見夾山遣遣卻是留。既來豈可空回。又見門庭峻硬各不相下。便軟計就他道。自遠趨風乞師一接。山別有一副爐韛。道。目前無阇梨。此間無老僧。山知久參必行臨濟正令。然後別用超宗越格鉆錘。浦果然便喝。爾且道。只這個更別有。山云。住住且莫草草匆匆。未要著忙。云月是同。溪山各異。一般面草由人做造。截斷天下人舌頭。即不無。只有千尺寒松。爭教無舌人解語。更須要抽條石筍。山曾有語。論門庭施設入理深談。浦門庭施設也。山入理深談也。浦貪觀白浪失卻手橈。卒構不上。山也好。卻將臨濟正令。為他生澀鑰匙投舊鎖。浦家常釅醋曾吃知酸。於是伏膺。興化云。但知成佛愁甚麼眾生。萬松道。爭奈獨樹不成林。雪竇云。這僧可悲可痛。鈍滯他臨濟。萬松道。養子不及父。家門一世衰。他既云月是同。我亦溪山各異。萬松道。南山秋色氣勢相高。說甚無舌人不解語。萬松道。猶是通事舍人。坐具劈口摵。萬松道。被他接住爛毆一頓。又作么生。夾山
【現代漢語翻譯】 現代漢語譯本 山頂上。卓庵經過一年。夾山知道後派遣侍僧，帶著書信前往。浦接信后便坐下，再次伸手索要（其他東西）。侍僧無話可說。浦便打了他一下，說：『回去告訴你的和尚。』侍僧回去稟告夾山。夾山說：『這個僧人如果看書，三日內必定會來。如果不看書，就不可救藥了。』浦三日後果然來了，不禮拜，直接站在夾山面前。夾山說：『雞棲息在鳳凰的巢穴里，不是同類，出去！各自具備撥草瞻風的眼力。』浦見夾山遣回侍僧卻是挽留自己，既然來了豈能空手而回，又見夾山門庭森嚴，雙方互不相讓，便用緩兵之計對他說：『從遠方趕來，仰慕您的風範，乞求您接引。』夾山另外有一副爐韛（比喻手段），說：『目前沒有阇梨（弟子），這裡沒有老僧。』夾山知道浦久參禪宗，必定要施行臨濟宗的正令，然後另外用超宗越格的手段來錘鍊他。浦果然便大喝一聲。夾山說：『你且說說看，僅僅是這個，還是另有其他？』夾山說：『住住，且莫草草匆匆，不要著急。雲和月是相同的，溪和山各有不同。』一般的面貌由人來造作，截斷天下人的舌頭，並非沒有，只有千尺高的寒松，怎麼能讓沒有舌頭的人解語呢？更需要抽出石筍。夾山曾有言語：『論門庭施設，深入談論義理。』浦：『門庭施設也。』夾山：『入理深談也。』浦貪看白色的浪花，失去了手中的船槳，最終沒有成功。夾山說：『也好。』卻將臨濟宗的正令，當作他生澀的鑰匙，投入舊鎖。浦：『家常的濃醋曾經吃過，知道它的酸味。』於是心悅誠服。興化說：『但知成佛，愁什麼眾生？』萬松說：『奈何獨樹不成林。』雪竇說：『這個僧人可悲可痛，遲鈍地理解他的臨濟宗。』萬松說：『養子不如父，家門一世衰。』他既然說云月是相同的，我也說溪山各有不同。萬松說：『南山的秋色氣勢相高，說什麼無舌人不能解語。』萬松說：『還是個通事舍人（傳話的人）。』坐具劈口摵（打）。萬松說：『被他接住，狠狠地打了一頓，又該怎麼辦呢？』夾山
【English Translation】 English version On the mountaintop. After Zhuo'an spent a year, Jiashan, knowing this, sent a serving monk with a letter. Pu received the letter and sat down, then reached out his hand again, demanding something more. The monk was speechless. Pu then struck him, saying, 'Go back and tell your master.' The monk returned and reported to Jiashan. Jiashan said, 'If this monk reads the letter, he will surely come within three days. If he doesn't read it, he is beyond help.' Pu indeed came three days later, not bowing, but standing directly in front of Jiashan. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind; get out! Each of you should possess the eyes to part the grass and observe the wind.' Pu, seeing that Jiashan had sent the serving monk back but was retaining him, thought, 'Since I've come, how can I return empty-handed?' And seeing Jiashan's stern demeanor and the mutual unwillingness to yield, he used a delaying tactic, saying to him, 'Having come from afar, admiring your virtue, I beg for your guidance.' Jiashan had another set of bellows (metaphor for methods), saying, 'Currently, there is no Acharya (disciple) here, and no old monk here.' Jiashan knew that Pu had long studied Chan Buddhism and would surely implement the proper precepts of the Linji school, and then use extraordinary methods to refine him. Pu indeed shouted loudly. Jiashan said, 'Tell me, is it just this, or is there something else?' Jiashan said, 'Stop, stop, don't be hasty, don't be in a hurry. Clouds and the moon are the same, but streams and mountains are different.' Ordinary appearances are made by people; cutting off the tongues of all people is not impossible, but how can a thousand-foot-tall cold pine tree allow a tongueless person to understand its language? It is even more necessary to extract stone bamboo shoots. Jiashan once said, 'Discussing the arrangement of the gate, deeply discussing the principles.' Pu: 'The arrangement of the gate also.' Jiashan: 'Deeply discussing the principles also.' Pu, greedy to watch the white waves, lost the oar in his hand and ultimately failed. Jiashan said, 'Good.' He used the proper precepts of the Linji school as a key to his unfamiliar lock. Pu: 'I have tasted the strong vinegar of home and know its sourness.' Thus, he submitted willingly. Xinghua said, 'Knowing only to become a Buddha, why worry about sentient beings?' Wansong said, 'But a single tree cannot make a forest.' Xuedou said, 'This monk is pitiable and painful, slow to understand his Linji school.' Wansong said, 'A son is not as good as his father; the family declines for a generation.' Since he said that clouds and the moon are the same, I also say that streams and mountains are different. Wansong said, 'The autumn colors of Nanshan are lofty and imposing; what is said about tongueless people not being able to understand the language?' Wansong said, 'Still a tongshi sheren (translator).' Slapping the sitting cloth. Wansong said, 'Being caught by him and beaten severely, what should be done?' Jiashan
是個知方漢。必然明窗下安排。萬松道。不如還他本分草料。五祖戒云。更說道理。看便出去。萬松道。蛇蝎性靈生便毒。大陽延云。也要和尚證明。萬松道。芝蘭氣味老終香。師復云。藥山一宗實難紹舉。云巖掃地塵埃亙天。洛浦伏膺。稱冤不已。好在無舌解語。無手行拳。直饒棒喝交馳。只得傍提一半。扶持此道。分付天童。頌云。
搖頭擺尾赤梢鱗(口貪香餌身掛網羅) 徹底無依解轉身(今目拽在網底) 截斷舌頭饒有術(君方掃雪尋松子) 拽回鼻孔妙通神(我已開棒得茯苓) 夜明簾外兮風月如晝(不借三光勢) 枯木巖前兮花卉常春(潛消一色功) 無舌人無舌人(鼻孔里應諾) 正令全提一句親(暗裡抽橫骨) 獨步寰中明瞭了(真光不耀) 任從天下樂欣欣(紜紜自彼於我何為)
師云。洛浦辭臨濟。濟云。臨濟門下。有個赤梢鯉魚。搖頭擺尾。向南方去也。徹底無依解轉身。乃濟下事。非轉位轉功全同也。臨濟廣錄云。唯有聽法無依道人。是諸佛之母。所以佛從無依生。若悟無依佛亦無得。若如是見得者。是真正見解。萬松道。若是洛浦轉身不得。如何解喝夾山。若道轉得身。為甚末後無語。試定當看。天童許他具眼有術。夾山亦不無他截斷天下人舌頭。善能
【現代漢語翻譯】 現代漢語譯本： 是個人知道方法。必然在明亮的窗下安排（指安排事務）。萬松（Wan Song）說：『不如還他本分的草料（指回歸本來的狀態）。』五祖戒（Wu Zu Jie）說：『更說什麼道理，看完了就出去。』萬松（Wan Song）說：『蛇蝎的性靈生來就有毒。』大陽延（Da Yang Yan）說：『也要和尚證明。』萬松（Wan Song）說：『芝蘭的氣味老了也終究是香的。』 老師又說：『藥山（Yao Shan）一宗實在難以繼承發揚。云巖（Yun Yan）掃地，塵埃遍佈天空。』洛浦（Luo Pu）不服氣，不停地喊冤。好在（赤梢鯉魚）沒有舌頭也能說話，沒有手也能打拳。即使棒喝交加，也只能勉強扶持一半。扶持此道，交付給天童（Tian Tong）。頌詞說： 『搖頭擺尾的赤梢鯉魚（因為貪吃香餌而身陷網羅），徹底無所依靠，懂得轉身（現在眼睛被拽在網底）。截斷舌頭仍然有辦法（你正在掃雪尋找松子），拽回鼻孔，巧妙地神通廣大（我已經打開棒子，得到了茯苓）。夜明簾外，風月如同白晝（不借用太陽、月亮、星星的光芒）。枯木巖前，花卉四季常春（悄悄地消除了單一的色彩）。沒有舌頭的人啊，沒有舌頭的人（在鼻孔里應諾）。正令全提，一句親切（暗中抽出橫骨）。獨自走在天地間，明明白白（真正的光芒不耀眼）。任憑天下人快樂歡欣（紛紛擾擾是他們的事情，與我何干）。』 老師說：『洛浦（Luo Pu）辭別臨濟（Lin Ji），臨濟（Lin Ji）說：『臨濟（Lin Ji）門下，有條赤梢鯉魚，搖頭擺尾，向南方去了。』徹底無所依靠，懂得轉身，是臨濟（Lin Ji）門下的事情。並非轉位，轉功完全相同。』臨濟廣錄（Lin Ji Guang Lu）說：『只有聽法無依道人，是諸佛之母。所以佛從無依而生。如果領悟了無依，佛也無所得。如果這樣見解，才是真正的見解。』萬松（Wan Song）說：『如果洛浦（Luo Pu）不能轉身，如何能喝問夾山（Jia Shan）？如果說能轉身，為什麼最後沒有說話？』試試看能不能定奪。天童（Tian Tong）認可他有眼力有辦法。夾山（Jia Shan）也不是沒有截斷天下人舌頭的本領，善於……』
【English Translation】 English version: This person knows the method. It is necessary to arrange things under a bright window. Wan Song (Wan Song) said, 'It is better to return him to his original fodder (referring to returning to the original state).' Wu Zu Jie (Wu Zu Jie) said, 'What more reasoning is there to say? After reading, just leave.' Wan Song (Wan Song) said, 'The nature of snakes and scorpions is inherently poisonous.' Da Yang Yan (Da Yang Yan) said, 'The monk also needs to prove it.' Wan Song (Wan Song) said, 'The fragrance of orchids remains fragrant even in old age.' The teacher also said, 'The Yao Shan (Yao Shan) sect is really difficult to inherit and promote. When Yun Yan (Yun Yan) sweeps the floor, dust fills the sky.' Luo Pu (Luo Pu) was unconvinced and kept complaining. Fortunately, (the red-tailed carp) can speak without a tongue and can box without hands. Even with blows and shouts combined, it can only barely support half of it. Supporting this path, entrust it to Tian Tong (Tian Tong). The verse says: 'The red-tailed carp shakes its head and wags its tail (caught in the net because of greed for fragrant bait), completely without reliance, knows how to turn around (now its eyes are being pulled at the bottom of the net). Cutting off the tongue still has a way (you are sweeping snow to find pine nuts), pulling back the nostrils, wonderfully possessing supernatural powers (I have opened the stick and obtained Poria). Outside the bright curtain, the wind and moon are like daylight (not borrowing the light of the sun, moon, and stars). In front of the withered tree rock, flowers and plants are evergreen (quietly eliminating a single color). People without tongues, people without tongues (nodding in agreement in their nostrils). The entire positive command is raised, a sentence of intimacy (secretly drawing out the transverse bone). Walking alone in the world, clearly and distinctly (true light does not shine). Let the people of the world be happy and joyful (the chaos is their business, what does it have to do with me).' The teacher said, 'Luo Pu (Luo Pu) bid farewell to Lin Ji (Lin Ji), and Lin Ji (Lin Ji) said, 'Under Lin Ji's (Lin Ji) gate, there is a red-tailed carp, shaking its head and wagging its tail, going south.' Completely without reliance, knowing how to turn around, is a matter for Lin Ji's (Lin Ji) gate. It is not a change of position, the change of merit is completely the same.' Lin Ji Guang Lu (Lin Ji Guang Lu) says, 'Only the Dharma-listening person without reliance is the mother of all Buddhas. Therefore, the Buddha is born from non-reliance. If one understands non-reliance, the Buddha also has nothing to gain. If one sees it this way, it is true understanding.' Wan Song (Wan Song) said, 'If Luo Pu (Luo Pu) cannot turn around, how can he question Jia Shan (Jia Shan)? If he says he can turn around, why is there no speech at the end?' Try to see if you can decide. Tian Tong (Tian Tong) recognizes that he has insight and methods. Jia Shan (Jia Shan) is not without the ability to cut off the tongues of all people in the world, good at...'
據令。只爭教無舌人解語。撩天鼻孔。輕輕拽回。佛果見夾山唸咒語相似。乃著語云。那裡得這一落索來。萬松道。只這便是。夾山教無舌人解語也。佛果無這一落索也。只能截斷天下人舌頭。直饒別有轉身吐氣處。未必是無舌人語。且道。如何是此人境界。頌道。夜明簾外兮風月如晝。枯木巖前兮花卉長春。此是無舌人受用也。漢明帝起光明殿。以珠璣為簾箔。金戺玉階。晝夜長明。同安察云。枯木巖前差路多。洞山云。直須枯木上摻些花子。此頌棒頭喝下不無孤峻。得到百尺竿頭。更須進一步了。始得無舌人解語也。是知。無舌人出底語。方是正令全提一句親切也。到這裡眼高四海。獨步寰中。後來洛浦云。任從天下人樂欣欣。我獨不肯。直饒天下人。甘心被他截斷舌頭。夾山道。向上更有一竅在。如何是向上竅。無舌人解語。即向爾道。
第三十六則馬師不安
示眾云。離心意識參。有這個在。出凡聖路學。已太高生。紅爐迸出鐵蒺䔧。舌劍唇槍難下口。不犯鋒铓。試請舉看。
舉。馬大師不安(未必似維摩)院主問。和尚近日尊位如何(常住事忙少得問候)大師云。日面佛月面佛(莫是轉筋霍亂么)。
師云。古人病中猶為佛事。南嶽思大病障忽生。便就病作一則因緣。參云。病從
【現代漢語翻譯】 現代漢語譯本 據此命令。只是要讓不會說話的人也能理解話語。將那沖天的鼻孔，輕輕地拉回來。佛果禪師見到夾山禪師唸咒語相似，於是說道：『哪裡得到這般狼狽不堪的境地？』萬松禪師說：『這就是了。夾山禪師教不會說話的人理解話語，佛果禪師卻沒有這般狼狽。只能截斷天下人的舌頭。』即使另外有轉身吐氣的地方，未必就是不會說話的人說的話。且說，如何是此人的境界？頌詞說：『夜明簾外，風月如晝；枯木巖前，花卉長春。』這是不會說話的人所享受的境界。漢明帝建造光明殿，用珠璣作為簾箔，金砌的臺階玉做的欄桿，晝夜長明。同安察禪師說：『枯木巖前岔路多。』洞山禪師說：『必須在枯木上點綴些花朵。』這頌詞棒頭喝下，不免顯得孤傲峻峭。到達百尺竿頭，更須進一步才行，才能讓不會說話的人理解話語。要知道，不會說話的人說出的話，才是真正提綱挈領、一句親切的話。到了這裡，眼界高於四海，獨步天下。後來洛浦禪師說：『任憑天下人樂欣欣，我獨自不肯。』即使天下人甘心被他截斷舌頭，夾山禪師說：『向上還有一竅在。』如何是向上竅？不會說話的人理解話語，就向你說了。 第三十六則 馬祖不安 示眾說：『離開心意識去參禪，還有這個存在。超出凡聖之路去學習，已經太高妙了。紅爐中迸出鐵蒺藜，舌劍唇槍難以開口。』不觸犯鋒芒，請試著舉出一個例子來看看。 舉例：馬祖大師身體不適（未必像維摩居士）。院主問：『和尚近日身體如何？』（常住事務繁忙，很少能問候）馬祖大師說：『日面佛，月面佛。』（莫非是轉筋霍亂嗎？） 師父說：『古人在病中尚且做佛事。南嶽思禪師大病突然發生，便就著病作了一個因緣。參禪說：病從...
【English Translation】 English version According to this order. It's just to make those who cannot speak understand the words. Gently pull back that sky-piercing nostril. When Zen Master Foguo saw Zen Master Jiashan chanting something similar to a mantra, he said, 'Where did you get this wretched state?' Zen Master Wansong said, 'This is it. Zen Master Jiashan teaches those who cannot speak to understand words, but Zen Master Foguo does not have this wretchedness. He can only cut off the tongues of everyone in the world.' Even if there is another place to turn around and breathe, it may not be the words of someone who cannot speak. Now, what is the realm of this person? The verse says, 'Outside the night-bright curtain, the wind and moon are like daylight; in front of the withered tree rock, flowers and plants are always in spring.' This is the realm enjoyed by those who cannot speak. Emperor Hanming built the Bright Hall, using pearls and jewels as curtains, and gold-paved steps and jade railings, bright day and night. Zen Master Tongan Cha said, 'There are many forks in the road in front of the withered tree rock.' Zen Master Dongshan said, 'You must add some flowers to the withered tree.' This verse, with a blow of the staff and a shout, inevitably seems aloof and stern. Reaching the top of a hundred-foot pole, you must take another step to allow those who cannot speak to understand the words. Know that the words spoken by those who cannot speak are truly the key points, a sentence of intimacy. Arriving here, the vision is higher than the four seas, unparalleled in the world. Later, Zen Master Luopu said, 'Let everyone in the world rejoice, I alone refuse.' Even if everyone in the world willingly has their tongues cut off by him, Zen Master Jiashan said, 'There is still an opening above.' What is the opening above? Those who cannot speak understand words, and they tell you. Section 36: Master Ma's Discomfort The master addressed the assembly, saying: 'To practice Zen by separating from the mind, consciousness, there is still this existence. To learn beyond the path of ordinary and holy is already too profound.' Iron caltrops burst forth from the red furnace, and it is difficult to speak with a tongue-sword and lip-spear. Without touching the sharp edge, please try to give an example to see. Example: Master Ma (Mazu) is unwell (not necessarily like Vimalakirti). The abbot asked, 'How is the venerable one's health recently?' (The affairs of the monastery are busy, and there is little time to inquire.) Master Ma (Mazu) said, 'Sun-faced Buddha, moon-faced Buddha.' (Could it be cramps and cholera?) The master said, 'The ancients still performed Buddhist affairs even in illness. Zen Master Nanyue Si suddenly had a major illness, and he used the illness to create a cause and condition. Practicing Zen says: Illness comes from...'
業生。業從妄生。妄從心生。心本無生。病從何有。作是念已。忽然平復。萬松道。從如來禪。得安樂處。西京奉聖深禪師。有尼總持作略。病起作頌云。氣絕絕情緒。舉意無意路。瞬目尚無力常年不出戶。雖是祖師禪。大似布袋里老鴉。芙蓉楷和尚道。只此一頌自然紹得吾宗。萬松道。雖然已是太多。不妨更有事在。馬大師又不然。院主不敢直問病體增損。微取覆和尚近日尊位如何。是他不說如來禪祖師禪。只道個日面佛月面佛。且道。他意作么生。佛果云。如今多有人道。馬大師接院主。有般底努眼云。在這裡。左右眼是日面佛月面佛。有底道。點平胃散來。有甚麼巴鼻。壽禪師道。無一名不播如來之號。無一物不闡遮那之形。萬松道。佛名經中有此二佛名。大師意旨畢竟如何。不見道。馬駒踏殺天下人。天覺頌云。什邡駒子氣生獰。蹴踏毗盧頂上行。正患脾疼指頭痛。病來猶有巧心情。萬松道。本性難移。山河易改。此頌馬祖雖病假中。亦以本分事為人。我輩色身強健。切莫辜負馬祖怠慢天童。頌云。
日面月面(覷著即瞎) 星流電卷(已過新羅) 鏡對像而無私(一點難謾) 珠在盤而自轉(拏捉不住) 君不見。鉆錘前百鍊之金(瓶盆釵釧券盂盤) 刀尺下一機之絹(衾被衣冠襟領袖)
【現代漢語翻譯】 現代漢語譯本： 業由妄念而生，妄念由心而生，心本來就無生，病又從何而來？這樣想著，病忽然就好了。萬松說，從如來禪中，得到安樂之處。西京奉聖深禪師，有個尼姑弟子總持頗有才略，病起後作頌說：『氣絕斷絕了情緒，起心動念都無路可走，眨眼尚且無力，常年不出戶。』雖然是祖師禪，卻很像布袋里的老鴉。芙蓉楷和尚說，僅僅這首頌自然就能繼承我的宗風。萬松說，雖然已經說得太多，不妨還有事在。馬祖大師卻不是這樣，院主不敢直接問他病體如何，委婉地問和尚近日身體如何。他不說如來禪祖師禪，只說日面佛月面佛。且說，他的用意是什麼？佛果說，現在很多人說，馬祖大師接待院主，有的人努著眼睛說，『在這裡，左右眼就是日面佛月面佛。』有的人說，『點些平胃散來。』有什麼把柄？壽禪師說，沒有一個名號不播揚如來的稱號，沒有一物不闡明遮那佛的形體。萬松說，佛名經中有這兩個佛名，大師的意旨到底如何？不見道，馬駒踏殺天下人。天覺頌說：『什邡的馬駒氣性兇猛，踢踏在毗盧佛的頭頂上行走。正患脾疼指頭痛，病來還有巧妙的心情。』萬松說，本性難移，山河易改。這首頌中馬祖雖然是假裝生病，也用本分事來教化人。我們這些色身強健的人，千萬不要辜負馬祖，怠慢天童。頌曰：
日面月面（看著就瞎） 星流電卷（已經過了新羅） 鏡子對著物像而無私（一點也難欺瞞） 珠子在盤子里自己轉動（拿也拿不住） 你沒看見嗎？鉆頭錘子前百鍊之金（可以做成瓶盆釵釧杯盂盤子） 刀尺下一機之絹（可以做成被子衣服衣襟袖子）
【English Translation】 English version: Karma arises from delusion. Delusion arises from the mind. The mind is originally without arising. From where does illness come? Having this thought, the illness suddenly recovers. Wansong said, 'From Tathagata (如來) [Thus Come One] Zen, one obtains a place of peace and joy.' Zen Master Fengsheng Shen of Xijing had a nun disciple named Zongchi (總持) [Holds all; a name], who was quite talented. After recovering from an illness, she composed a verse saying: 'Breath is cut off, emotions cease. Raising a thought, there is no path for intention. Even blinking is powerless, and for years I have not left my house.' Although it is Patriarch (祖師) [Founder of a school of Zen Buddhism] Zen, it is much like an old crow in a bag. Monk Furong Kai said, 'This verse alone naturally inherits my lineage.' Wansong said, 'Although it is already too much, there may still be something more.' But Master Ma (馬祖) [Mazu Daoyi (709–788), a prominent Chinese Zen Buddhist monk during the Tang Dynasty] was not like this. The abbot did not dare to directly ask about his illness, but subtly inquired about the venerable monk's recent condition. He did not speak of Tathagata Zen or Patriarch Zen, but only said 'Sun-faced Buddha (日面佛), Moon-faced Buddha (月面佛).' Now, what was his intention? Foguo (佛果) [Fo-kuo Yuan-wu K'o-ch'in (1063–1135)] said, 'Nowadays, many people say that Master Ma received the abbot, and some people glared and said, 'Here, the left and right eyes are the Sun-faced Buddha and the Moon-faced Buddha.' Some people said, 'Bring some Pingwei powder (平胃散) [a type of Chinese medicine].' What is the handle?' Zen Master Shou said, 'There is no name that does not broadcast the title of the Tathagata, and there is no thing that does not elucidate the form of Vairocana (遮那) [The universal Buddha].' Wansong said, 'The Sutra of Buddha Names contains these two Buddha names. What exactly was the Master's intention? Don't you see, 'A colt tramples to death all the people in the world.' Tianjue (天覺) [a monk] composed a verse saying: 'The colt of Shifang (什邡) [a place name] is fierce in spirit, trampling and walking on the crown of Vairocana. Suffering from spleen pain and finger ache, even in illness, there is a clever mind.' Wansong said, 'It is difficult to change one's nature, but easy to alter mountains and rivers. In this verse, although Mazu was pretending to be ill, he also used his fundamental affairs to teach people. We, with our strong and healthy bodies, must not let down Mazu and neglect Tiantong (天童) [Mount Tiantong, a Zen Buddhist temple].' The verse says:
Sun-faced, Moon-faced (looking at them, you go blind) Stars flow, lightning flashes (already passed Silla) A mirror faces an image without selfishness (it is difficult to deceive even a little) A pearl spins on a plate by itself (cannot be grasped) Don't you see? Gold refined a hundred times before the drill and hammer (can be made into bottles, basins, hairpins, bracelets, cups, bowls, plates) Silk from a loom under the knife and ruler (can be made into quilts, clothes, collars, sleeves)
師云。此日面月面二佛。如星流電卷不容擬議。昔秦宮以玉為鏡。照群僚。肝膽臟腑皆現。又狐貍為人。鏡中唯現本形。此無私隱也。物類相感志。閬風浦出珠。置器中自轉。謂之走珠。此頌馬祖心如古鏡。機似走珠。不留影跡也。百鍊之金。在作家鉆錘。一機之絹。在工巧刀尺。僧問云巖。大保任底人與那個。是一是二。巖云。一機之絹。是一段。是兩段。洞山代云。如人接木。此乃境與神會。智與理冥。天水同秋。君臣道合。絹得刀尺。則裁剪由人。金得鉆錘。則鍛鍊在己。且道衲僧分上成得個甚麼邊事。日面佛月面佛。
第三十七則溈山業識
示眾云。驅耕夫之牛。拽回鼻孔。奪饑人之食。把定咽喉。還有下得毒手者么。
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(馬是官馬不須印)仰云。若有僧來即召云。某甲(腦後一椎不知來處)僧回首(頂門上去卻三魂)乃云。是甚麼(趁爐灶熱更與一下)待伊擬議(腳板底鉆了七魄)向道。非唯業識茫茫。亦乃無本可據(生擒活捉)溈云。善哉(苦口出親言)。
師舉。僧問云庵。華嚴論。以無明住地煩惱。便為一切諸佛不動智。理極深玄絕難曉達。庵曰。此最分明易可瞭解。時有童子。方掃除。呼之
【現代漢語翻譯】 現代漢語譯本：
師父說：『日面佛』（壽命很長的佛）和『月面佛』（壽命較短的佛），就像流星閃電一樣迅速，不容你思量揣測。過去秦始皇的宮殿用玉石做鏡子，照著群臣，他們的肝膽臟腑都顯現出來。又像狐貍變成人，在鏡子里只能顯出狐貍的本形。這是沒有絲毫隱藏的。萬物互相感應，《物類相感志》記載，閬風浦出產一種寶珠，放在器皿中會自己轉動，叫做『走珠』。這首頌讚馬祖的心就像古鏡一樣，機鋒就像走珠一樣，不留下任何痕跡。百鍊之金，在於工匠的鉆頭和鐵錘；一匹上好的絲絹，在於工匠巧妙的刀和尺。有僧人問云巖：『大保任（指開悟）的人與那個（指佛性），是一還是二？』云巖回答說：『一匹絲絹，是一段，還是兩段？』洞山代云巖回答說：『就像人嫁接樹木一樣。』這乃是境與神會，智與理冥，天水同秋，君臣道合。絲絹得到刀尺，就可以任人裁剪；金子得到鉆錘，就可以自己鍛鍊。且說我們出家人能成就什麼樣的事？日面佛？月面佛？』 第三十七則 溈山業識 溈山對大眾開示說：『驅趕耕田人的牛，也要拽回它的鼻孔；奪走飢餓人的食物，也要把住他的咽喉。還有下得了這種狠手的人嗎？』 舉例說明。溈山問仰山：『如果有人問，一切眾生只有業識茫茫，沒有根本可以依據，你該如何驗證？』（馬是官家的馬，不需要蓋印）仰山回答說：『如果有僧人來，就叫他的名字，說：某甲（不知從哪裡來的腦後一錘）。』僧人回頭（頂門上去了卻三魂），仰山便說：『是什麼？』（趁著爐灶還熱，再給一下）等他猶豫不決（腳板底下鉆了七魄），就告訴他：『不僅是業識茫茫，而且沒有根本可以依據。』（生擒活捉）溈山說：『好啊！』（苦口婆心說出真心話） 師父舉例說，有僧人問云庵：《華嚴論》說，以無明住地煩惱，便作為一切諸佛的不動智，這個道理極其深奧玄妙，難以理解。云庵說：『這最分明，最容易理解。』當時有個童子正在掃地，云庵叫他。
【English Translation】 English version:
The Master said: 'The Buddha with the sun-like face' (a Buddha with a very long lifespan) and 'the Buddha with the moon-like face' (a Buddha with a shorter lifespan) are as swift as shooting stars and lightning, allowing no deliberation or conjecture. In the past, the Qin palace used jade as mirrors, which revealed the livers, gallbladders, and entrails of the assembled officials. Similarly, when a fox transforms into a human, the mirror only reflects its original fox form. This is without any concealment. All things resonate with each other. The 'Record of Mutual Influence of Things' states that Langfeng Shore produces a pearl that rotates on its own when placed in a vessel, called a 'running pearl.' This verse praises Mazu's mind as being like an ancient mirror, and his wit like a running pearl, leaving no traces. Gold refined a hundred times depends on the craftsman's drill and hammer; a piece of fine silk depends on the craftsman's skillful knife and ruler. A monk asked Yunyan: 'The one who has attained great assurance (referring to enlightenment) and that (referring to Buddha-nature), are they one or two?' Yunyan replied: 'A piece of silk, is it one piece or two pieces?' Dongshan answered in place of Yunyan: 'It's like grafting a tree.' This is where the state and the spirit meet, wisdom and principle merge, the sky and water share the same autumn, and the ruler and ministers are in accord. If silk obtains a knife and ruler, it can be cut as desired; if gold obtains a drill and hammer, it can be forged by oneself. Now, what kind of affair can we monks accomplish? The Buddha with the sun-like face? The Buddha with the moon-like face?' Case 37: Weishan's Karmic Consciousness Weishan instructed the assembly, saying: 'Driving the farmer's ox, one must also pull back its nostrils; snatching the hungry person's food, one must also seize their throat. Is there anyone who can be so ruthless?' Example. Weishan asked Yangshan: 'If someone asks, all sentient beings have only karmic consciousness, vast and without a basis to rely on, how would you verify it?' (The horse is the government's horse, no need to stamp it) Yangshan replied: 'If a monk comes, I will call his name and say: So-and-so (a blow to the back of the head from who knows where).' The monk turns his head (three souls are taken away from the top of his head), and Yangshan then says: 'What is it?' (While the stove is hot, give it another blow) Waiting for him to hesitate (seven spirits are drilled into the soles of his feet), I will tell him: 'Not only is karmic consciousness vast, but it also has no basis to rely on.' (Captured alive) Weishan said: 'Good!' (Sincere words from the bottom of his heart) The Master gave an example, saying that a monk asked Yuna: The Huayan Sutra says that taking ignorance as the dwelling place of afflictions is the immovable wisdom of all Buddhas. This principle is extremely profound and difficult to understand. Yuna said: 'This is the clearest and easiest to understand.' At that time, there was a boy sweeping the floor, and Yuna called him.
回首。庵指曰。不是不動智。仰山召僧回首。正是這個時節。云庵卻問。如何是汝佛性。童左右視惘然而去。庵曰。不是住地煩惱。若能了之。即今成佛。童子惘然與擬議不別。無明住地煩惱。業識茫茫亦同。云庵仰山勘僧驗人。克的如此。萬松見處即不然。童子與僧徹底皆不動智。云庵仰嶠。從頭業識茫茫。若人辨得親見天童。頌云。
一喚回頭識我不(真白拈賊有甚難見) 依俙蘿月又成鉤(藏身露影) 千金之子才流落([怡-臺+屏]風雖破骨骼猶存) 漠漠窮途有許愁(小器不大量)
師舉。百丈上堂。眾方集。以拄杖一時打下。復召大眾。眾回首。丈云。是甚麼。諸方目為百丈下堂句。也好參詳。王荊公曰。我得雪峰一句語。作宰相。人固請益。公曰。這老子常向人道是甚麼。此一句頌召僧回首。並是甚麼。識我不者。不字甫鳩切。弗也。意問識我也無。仰山用無義手。打不防家。這僧若石火光中瞥地。可謂鬧市裡識取天子也。忽若擬議不來。則依俙蘿月又成鉤也。黃檗上堂眾方集。以拄杖一時打下。復召大眾。眾回首。檗云。月似彎弓少雨多風。頌意用此。石室善道。與仰山玩月。仰問。月尖時圓相甚麼處去。圓時尖相又甚麼處去。室云。尖時圓相隱。圓時尖相在。云巖云。尖時圓相
【現代漢語翻譯】 現代漢語譯本：
回首。云庵禪師用手指點說：『這不是不動智（Achala-jnana，不動的智慧）。』仰山禪師叫喚僧人回頭，『正是這個時節。』云庵禪師卻問：『如何是你的佛性？』童子左右觀看，茫然離去。云庵禪師說：『這不是住地煩惱（avasthana-klesa，與生俱來的煩惱）。若能瞭解它，當下就能成佛。』童子的茫然與思索沒有什麼區別，無明（avidya，對實相的迷惑）和住地煩惱，以及業識（karma-vijnana，行為的意識）的茫然狀態也是一樣。云庵禪師和仰山禪師勘驗僧人，考察人，如此嚴格。萬松禪師的見解卻不一樣，童子和僧人從頭到尾都是不動智。云庵禪師和仰山禪師，從頭到尾都是業識茫茫。如果有人能辨別出來，就能親眼見到天童禪師。頌詞說：
『一喚回頭識我不（真是個明目張膽的賊，有什麼難見的）依稀可見蘿月又成了鉤（藏身又露影）千金之子一旦流落（屏風雖然破了，骨骼還在）茫茫窮途有很多愁（小器量，沒有大的氣度）』
禪師舉例說：百丈禪師上堂，大眾剛剛聚集，用拄杖一下子打下去，又叫大眾。大眾回頭。百丈禪師說：『是什麼？』各方都認為這是百丈禪師下堂的語句。也好參詳。王荊公說：『我得到雪峰禪師的一句話，做了宰相。』人們堅決請求他解釋。王荊公說：『這老頭子常常問人「是什麼」。』這一句頌詞是召僧回首，『是什麼』，認識我嗎？『不』字讀作甫鳩切，就是『弗』的意思。意思是問認識我嗎？仰山禪師用了無義手（沒有意義的手段），打了不防備的人。這僧人如果在石火光中一瞥而過，可以說是鬧市裡認出了天子。如果思索不來，就像依稀可見的蘿月又成了鉤。黃檗禪師上堂，大眾剛剛聚集，用拄杖一下子打下去，又叫大眾。大眾回頭。黃檗禪師說：『月亮像彎弓，少雨多風。』頌詞的意思用了這個典故。石室善道禪師和仰山禪師一起賞月。仰山禪師問：『月亮尖的時候，圓相到哪裡去了？圓的時候，尖相又到哪裡去了？』石室禪師說：『尖的時候，圓相隱藏了；圓的時候，尖相存在。』云巖禪師說：『尖的時候，圓相』
【English Translation】 English version:
Turning the head. Yun'an pointed with his finger and said, 'This is not Achala-jnana (immovable wisdom).' Yangshan called the monks to turn their heads, 'This is precisely the moment.' Yun'an then asked, 'What is your Buddha-nature?' The boy looked around, bewildered, and left. Yun'an said, 'This is not avasthana-klesa (dwelling-place affliction). If you can understand it, you can become a Buddha right now.' The boy's bewilderment is no different from contemplation; avidya (ignorance) and dwelling-place affliction, as well as the vagueness of karma-vijnana (karmic consciousness), are the same. Yun'an and Yangshan examined the monks and tested people so strictly. Wansong's view is different; the boy and the monk are, from beginning to end, Achala-jnana. Yun'an and Yangshan, from beginning to end, are a blur of karmic consciousness. If someone can discern it, they can personally see Tiantong. The verse says:
'One call, turning the head, recognizes me (Truly a blatant thief, what's so hard to see?) The faint image of the vine moon becomes a hook again (Hiding the body, revealing the shadow) A son of a thousand gold pieces, once fallen (Though the screen is broken, the bones remain) On the vast, desolate road, there is much sorrow (Small capacity, lacking great spirit)'
The master cited: Baizhang ascended the hall, the assembly had just gathered, he struck down with his staff all at once, and then called to the assembly. The assembly turned their heads. Baizhang said, 'What is it?' All sides regarded this as Baizhang's descending-the-hall phrase. It is good to contemplate. Wang Jinggong said, 'I obtained a phrase from Xuefeng and became prime minister.' People insisted on asking him to explain. Wang Jinggong said, 'This old fellow often asks people "What is it?"' This verse praises calling the monks to turn their heads, 'What is it,' do you recognize me? The character 'bu' is pronounced fuqiu, meaning 'not.' It means, do you recognize me? Yangshan used a meaningless hand (a meaningless means), striking those who were unprepared. If this monk glimpsed it in a flash of lightning, it could be said that he recognized the emperor in the bustling city. If contemplation does not come, then it is like the faint image of the vine moon becoming a hook again. Huangbo ascended the hall, the assembly had just gathered, he struck down with his staff all at once, and then called to the assembly. The assembly turned their heads. Huangbo said, 'The moon is like a bent bow, little rain and much wind.' The meaning of the verse uses this allusion. Shishi Shandao and Yangshan were enjoying the moon together. Yangshan asked, 'When the moon is pointed, where does the round aspect go? When it is round, where does the pointed aspect go?' Shishi said, 'When it is pointed, the round aspect is hidden; when it is round, the pointed aspect exists.' Yunyan said, 'When it is pointed, the round aspect'
在。圓時尖相無。道吾云。尖時亦不尖。圓時亦不圓。成鉤尖相也。駱賓王詩。既能圓似鏡。何用曲如鉤。華嚴宗名秘密隱顯俱成門。又教中說十地菩薩見性。如隔羅縠觀月。若作羅月亦可。然李白詩。有蘿月掛朝鏡。松風鳴夜弦。蘿字義長。天童以朦朧新月。隱映煙蘿。雖不圓明。已露圭角。頌出這僧半明半暗。若存若亡處。萬松大似鹽鐵判官。良以天童。深細針線。若不絲頭不斷。難成織錦之文。密師伯與洞山行。次見白兔過。密曰。俊哉。山曰。作么生。密雲。如白衣拜相。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。司馬相如上林賦。千金之子坐不垂堂。阮籍常坐以柴車。逢窮途輒慟哭而回。萬松道。若能就路還家。便得轉身歸父。不見道。一念回光便同本得。既然如是。為甚麼。諸佛不動智。到一切眾生分上。喚作業識茫茫。早知燈是火。飯熟已多時。
第三十八則臨濟真人
示眾云。以賊為子。認奴作郎。破木杓豈是先祖髑髏。驢鞍鞒亦非阿爺下頷。裂土分茅時如何辨主。
舉。臨濟示眾云。有一無位真人(安基定腳了也)常向汝等面門出入(背後底聻)初心未證據者看看(還具眼么)時有僧問。如何是無位真人(還解語么)濟下禪床擒住(爾更諱)這
【現代漢語翻譯】 現代漢語譯本： 在。圓的時候沒有尖的形狀，尖的時候沒有圓的形狀。道吾（Daowu，禪師名）說，尖的時候也不一定就是尖的，圓的時候也不一定就是圓的。成就了鉤子的尖銳形態。駱賓王的詩句說：『既能圓似鏡，何用曲如鉤。』華嚴宗（Huayan School，佛教宗派名）稱之為秘密隱顯俱成門。教義中又說，十地菩薩（Ten-bhumi Bodhisattva，佛教菩薩果位）見性，如同隔著薄紗觀看月亮。如果說是薄紗和月亮也可以。然而李白的詩句說：『有蘿月掛朝鏡，松風鳴夜弦。』蘿字含義深遠。天童（Tiantong，禪師名）用朦朧的新月，隱映在煙霧繚繞的藤蔓中來比喻。雖然不圓滿明亮，卻已經顯露出棱角。頌揚這位僧人半明半暗的狀態，若有若無之處。萬松（Wansong，禪師名）很像鹽鐵判官。實在是天童的針線活非常精細。如果不一絲不茍，就難以織成錦繡文章。密師伯（Mishi Bo，人名）與洞山（Dongshan，禪師名）同行，途中看見一隻白兔跑過。密師伯說：『真俊啊！』洞山問：『怎麼說？』密師伯說：『像穿著白衣拜相。』洞山說：『老老大大地說這種話。』密師伯問：『你又怎麼說？』洞山說：『積代簪纓暫時落魄。』司馬相如的《上林賦》中說：『千金之子坐不垂堂。』阮籍常常乘坐柴車，遇到絕路就痛哭而回。萬松說：『如果能就路還家，便能轉身歸父。』不見道：『一念回光便同本得。』既然如此，為什麼諸佛的不動智，到了所有眾生的份上，卻被稱作業識茫茫？早知燈是火，飯熟已多時。
第三十八則 臨濟真人（Linji，禪師名）
示眾說：『以賊為子，認奴作郎。破木杓豈是先祖髑髏？驢鞍鞒亦非阿爺下頷。裂土分茅時如何辨主？』
舉例：臨濟示眾說：『有一無位真人（An unranked true man，指本性），常向汝等面門出入（經常在你們的眼前出入）。』初心未證據者看看（那些還沒有證悟的人看看）。當時有僧人問：『如何是無位真人？』臨濟下禪床擒住（Linji stepped down from the Zen seat and seized him）。
【English Translation】 English version: It is. When it's round, there's no sharpness; when it's sharp, there's no roundness. Daowu (Zen master's name) said, 'When it's sharp, it's not necessarily sharp; when it's round, it's not necessarily round.' It achieves the sharp form of a hook. Luo Binwang's poem says, 'Since it can be as round as a mirror, why use a curve like a hook?' The Huayan School (a Buddhist school) calls it the 'Secret and Manifest Co-accomplishment Gate.' The teachings also say that a Tenth-Bhumi Bodhisattva's (a Buddhist bodhisattva's stage) seeing of the nature is like viewing the moon through thin silk. If you say it's the silk and the moon, that's also acceptable. However, Li Bai's poem says, 'A vine-entwined moon hangs in the morning mirror, pine winds sing night strings.' The character 'vine' has a deep meaning. Tiantong (Zen master's name) uses a hazy new moon, hidden in misty vines, as a metaphor. Although it's not perfectly round and bright, it already reveals its edges. Praising this monk's half-bright, half-dark state, the place of existence and non-existence. Wansong (Zen master's name) is very much like a salt and iron judge. Indeed, Tiantong's needlework is very fine. If it's not meticulous, it's difficult to weave a brocade. Mishi Bo (a person's name) was walking with Dongshan (Zen master's name) and saw a white rabbit pass by. Mishi Bo said, 'How handsome!' Dongshan asked, 'What do you mean?' Mishi Bo said, 'Like a person in white robes paying respects as a minister.' Dongshan said, 'You're old and still saying such things.' Mishi Bo asked, 'What do you say?' Dongshan said, 'Generations of high officials temporarily fallen into poverty.' Sima Xiangru's 'Shanglin Fu' says, 'A son of a thousand gold does not sit under a drooping roof.' Ruan Ji often rode in a firewood cart, and when he encountered a dead end, he would weep and turn back. Wansong said, 'If you can return home on the road, you can turn around and return to your father.' Don't you see it said, 'A single thought of turning the light inward is the same as obtaining the original.' Since this is the case, why is it that the immovable wisdom of all Buddhas, when it comes to all sentient beings, is called the vastness of karmic consciousness? Knowing the lamp is fire early on, the rice has been cooked for a long time.
Thirty-eighth Case: Linji (Zen master's name)
He addressed the assembly, saying: 'Taking a thief as a son, recognizing a slave as a husband. Is a broken wooden ladle the skull of your ancestor? Is a donkey saddle the chin of your father? How do you distinguish the master when dividing the land and establishing fiefdoms?'
Example: Linji addressed the assembly, saying: 'There is an unranked true man (referring to the original nature), who constantly enters and exits through your faces (constantly appears before your eyes).' Those who have not yet verified their initial intention, take a look (those who have not yet realized, take a look). At that time, a monk asked, 'What is the unranked true man?' Linji stepped down from the Zen seat and seized him.
僧擬議(鈍滯他真人)濟托開云。無位真人。是甚乾屎橛(大似持缽不得)。
師舉。臨濟廣語道。五蘊身田內。有無位真人。堂堂顯露。無絲髮許間隔。何不識取。心法無形。通貫十方。既言通貫十方。不止在五蘊身田面門出入。初心未證據者看看。萬松道。無位真人。看眾僧。眾僧看真人。時有僧問。如何是無位真人。諸方喚作和聲送事。爭奈騎驢者。不見坐下。濟下禪床擒住。且道。真人在那頭。好與一掌。這僧擬議。真人不在。可惜許。濟托開云。無位真人。是甚乾屎橛。當面諱卻。雪峰云。臨濟大似白拈賊。萬松道。敗也。雪竇云。夫善竊者鬼神莫知。既被雪峰覷破。臨濟不是好手。復召大眾。雪竇今日換爾諸人眼睛了也。爾若不信。各自歸寮舍。摸索看。萬松道。雪竇和眉毛失卻。要解賊手中作賊。問取天童始得。頌云。
迷悟相返(不隔絲毫) 妙傳而簡(已犯風煙) 春坼百花兮一吹(放去較危) 力回九牛兮一挽(收來太速) 無奈泥沙撥不開(我眼本正) 分明塞斷甘泉眼(因師故邪) 忽然突出肆橫流(掀倒禪床怪不得)。
師復云。險(擲下拄杖云放過一著)
師云。圓覺云。猶如迷人四方易處。其實方本不移。悟時亦只依舊。宗鏡云。從來迷悟似迷。今
【現代漢語翻譯】 現代漢語譯本 僧人擬議（鈍滯，如同其他真人）想要借濟托開云來開悟。什麼是無位真人？（就像拿著缽卻用不上）。
師父舉例說，臨濟廣語道：『五蘊身田內，有無位真人，堂堂顯露，沒有絲毫間隔，為何不認識？心法無形，通貫十方。』既然說通貫十方，就不止在五蘊身田面門出入。初學未證悟的人好好看看。萬松說：『無位真人，看眾僧，眾僧看真人。』當時有僧人問：『如何是無位真人？』各方都說是和聲送事，無奈騎驢的人，看不見自己坐下之物。臨濟下禪床擒住那僧人，且問：『真人在哪頭？』好給他一掌。這僧人擬議，真人不在。可惜啊。濟托開云，無位真人，是什麼乾屎橛？當面諱卻。雪峰說：『臨濟太像白拈賊。』萬松說：『敗了。』雪竇說：『善於偷竊的人，鬼神都不知道。』既然被雪峰看破，臨濟不是好手。又召集大眾，雪竇今日換了你們的眼睛。你們若不信，各自回寮房摸索看看。萬松說：『雪竇連眉毛都失去了，想要在賊手中作賊，問天童才能明白。』頌曰：
迷悟相反（不隔絲毫），妙傳而簡（已犯風煙），春日百花綻放，一吹即逝（放去較危險）。 力能迴轉九牛，一挽即回（收來太快）。無奈泥沙撥不開（我的眼睛本來就正）。 分明塞斷甘泉眼（因為老師的緣故而邪）。忽然突出肆意橫流（掀倒禪床也不奇怪）。
師父又說：『險！（擲下拄杖，說放過一著）』
師父說，《圓覺經》說：『猶如迷路的人，四處改變方向，其實方向根本沒有改變。』悟道時也只是依舊。宗鏡說：『從來迷悟相似。』
【English Translation】 English version The monk hesitated (dull and slow, like other real people) wanting to use Ji Tuo Kaiyun to achieve enlightenment. What is the 'No-Position True Person' (Wuwei Zhenren) (like holding a bowl but not being able to use it)?
The master cited, Linji Guangyu said: 'Within the Five Skandha Body Field (Wuyun Shen Tian), there is a 'No-Position True Person' (Wuwei Zhenren), manifestly revealed, without the slightest gap, why not recognize it? The Dharma of the Mind is formless, pervading the ten directions.' Since it is said to pervade the ten directions, it is not limited to entering and exiting through the face and gate of the Five Skandha Body Field. Those who are new to learning and have not yet attained enlightenment should take a good look. Wansong said: 'The 'No-Position True Person' (Wuwei Zhenren) looks at the assembly of monks, and the assembly of monks looks at the 'True Person' (Zhenren).' At that time, a monk asked: 'What is the 'No-Position True Person' (Wuwei Zhenren)?' All sides call it 'harmonizing and delivering matters,' but helplessly, the one riding the donkey cannot see what is under him. Linji stepped down from the Zen seat and seized the monk, and asked: 'Where is the 'True Person' (Zhenren)?' Good to give him a palm. This monk hesitated, the 'True Person' (Zhenren) is not there. What a pity. Ji Tuo Kaiyun, what is the 'No-Position True Person' (Wuwei Zhenren)? Denying it to his face. Xuefeng said: 'Linji is too much like a white-handed thief.' Wansong said: 'Defeated.' Xuedou said: 'Those who are good at stealing, even ghosts and gods do not know.' Since he was seen through by Xuefeng, Linji is not a good hand. Again, he summoned the assembly, Xuedou has changed your eyes today. If you do not believe, each of you return to your rooms and feel around. Wansong said: 'Xuedou even lost his eyebrows, wanting to be a thief in the hands of a thief, ask Tiantong to understand.' The verse says:
Delusion and enlightenment are opposite (not separated by a hair's breadth), the wonderful transmission is simple (already violating the wind and smoke), in spring, hundreds of flowers bloom, a single blow and they are gone (letting go is more dangerous). The strength can turn nine oxen, a single pull and they return (recovering is too fast). Helplessly, the mud and sand cannot be cleared away (my eyes are originally straight). Clearly blocking the sweet spring eye (because of the teacher's sake, it is crooked). Suddenly protruding and flowing wildly (it is no wonder that the Zen seat is overturned).
The master further said: 'Dangerous! (Throwing down the staff, saying letting go of a move)'
The master said, the Yuanjue Sutra says: 'Like a lost person, changing directions everywhere, in fact, the direction has not changed at all.' When enlightened, it is still the same. The Zongjing says: 'Delusion and enlightenment have always been similar.'
日悟迷非悟。此真妙傳而簡。惠而不費。薦得則赤肉團。便是無位真人。不薦則真人依舊面門出入。這僧也有。只是拈不出。用不行。卻與真人。作奴傳言。送語問消問息。勞他臨濟降尊就卑覿體全用。這僧既措手不及。臨濟亦抽身不顧。見得匙抄不上。便道。無位真人是甚乾屎橛。此能放能收。呼得聚。喝得散。終不繫綴死在句下與人胸次作病。天臺云。吹一吹即世界成。喝一喝即世界壞。更道。當吹時便喝。當喝時便吹。列子公儀子以力聞。周宣王備禮聘之。既至。懦夫也。王問。卿力何如。對曰。臣能折春蟲之股。堪秋蟬之翼。王作色曰。吾力能裂犀兕之革。曳九牛之尾。猶憾其弱。爾如是而以力聞何也。對曰。臣之名不以負其力者。以能用其力者也。此頌臨濟收放力用。法眼開井。被沙塞卻泉眼。問僧。泉眼不通沙塞。道眼不通。被甚麼物礙。僧無對。自代云。被眼礙。且道。是這僧塞斷泉眼。臨濟塞斷泉眼。忽然突出時如何。師拈拄杖下座。大眾一時走散。
第三十九則趙州洗缽
示眾云。飯來張口。睡來閤眼。洗面處拾得鼻孔㨮鞋時。摸著腳跟。那時蹉卻話頭。把火夜深別覓。如何得相應去。
舉。僧問趙州。學人乍入叢林乞。師指示(叢林于爾亦不惡)州云。吃粥了也未(渾金璞玉
{ "translations": [ "現代漢語譯本：\n領悟禪機不在於表面的理解，而在於真正的妙傳，它簡單而有效，給人以恩惠而不耗費。如果能領悟到，那麼這『赤肉團』（指人的肉身）便是『無位真人』（指人的真性）。如果不能領悟，那麼『真人』依舊從你的眼耳口鼻出入。這僧人也有『真人』，只是無法拈出，無法運用，卻讓『真人』為他作奴僕，傳遞言語，問候訊息。這勞煩了臨濟（指臨濟義玄禪師）降低身份，就著低微的處境，全身心地運用。這僧人既然措手不及，臨濟也抽身不顧。見得像用勺子也抄不上來，便說，『無位真人』是什麼『乾屎橛』（比喻無價值之物）！這能放能收，呼得來，喝得散，終究不被束縛死在字句下，給人的胸懷造成障礙。天臺宗說，『吹一吹，世界就形成；喝一喝，世界就壞滅。』更說，『當吹的時候就喝，當喝的時候就吹。』列子和公儀子以力氣聞名，周宣王備辦隆重的禮節聘請他們。等到他們來了，卻像懦夫一樣。宣王問，『你的力氣如何？』回答說，『我能折斷春天的蟲子的腿，能承受秋天的蟬的翅膀。』宣王變了臉色說，『我的力氣能撕裂犀牛和兕牛的皮革，能拖動九頭牛的尾巴，還遺憾它弱小。你像這樣卻以力氣聞名，為什麼呢？』回答說，『我的名聲不是因為能負擔力氣，而是因為能運用力氣。』這讚頌臨濟的收放力用。法眼禪師開鑿水井，被沙子堵住了泉眼，問僧人，『泉眼不通，被沙子堵塞，道眼不通，被什麼東西阻礙？』僧人沒有回答。法眼禪師自己代替回答說，『被眼礙。』且說，是這僧人塞斷了泉眼，還是臨濟塞斷了泉眼？忽然突出的時候如何？』禪師拿起拄杖下座，大眾一時走散。\n\n第三十九則 趙州洗缽\n\n示眾說，『吃飯時張開嘴，睡覺時閉上眼，洗臉時撿到鼻孔，穿鞋時摸到腳跟。』那時錯過了話頭，把火夜深另外尋找。如何才能相應呢？\n\n舉例說，僧人問趙州（指趙州從諗禪師），『學人剛入叢林，乞求老師指示。』（叢林對你也不錯）趙州說，『吃粥了嗎？』（渾金璞玉）", "English version:\nEnlightenment doesn't come from superficial understanding, but from true and subtle transmission, which is simple and effective, bestowing grace without extravagance. If one can realize it, then this 'red flesh mass' (referring to the human body) is the 'True Man of No Rank' (referring to one's true nature). If one cannot realize it, then the 'True Man' still enters and exits through your eyes, ears, mouth, and nose. This monk also has the 'True Man,' but he cannot pick it out, cannot use it, and instead lets the 'True Man' be his servant, conveying words and inquiring about news. This troubles Linji (referring to Zen Master Linji Yixuan) to lower his status, accommodating to the humble situation, and using himself wholeheartedly. Since this monk is caught off guard, Linji also withdraws without concern. Seeing that it's like trying to scoop something up with a spoon and failing, he says, 'What is the "True Man of No Rank"? A "dried dung spatula" (a metaphor for something worthless)!' This can release and gather, call together and disperse, and ultimately is not bound by words and phrases, causing obstacles in people's minds. Tiantai says, 'Blow once, and the world is formed; shout once, and the world is destroyed.' Furthermore, he says, 'When blowing, then shout; when shouting, then blow.' Liezi and Gongyizi were known for their strength, and King Xuan of Zhou prepared grand ceremonies to invite them. When they arrived, they were like cowards. King Xuan asked, 'What is your strength like?' They replied, 'I can break the legs of spring insects and bear the wings of autumn cicadas.' King Xuan changed his expression and said, 'My strength can tear the hides of rhinoceroses and si, and drag the tails of nine oxen, yet I still regret that it is weak. You are like this, yet you are known for your strength, why?' They replied, 'My reputation is not because I can bear strength, but because I can use strength.' This praises Linji's ability to release and gather strength. Zen Master Fayan dug a well, but the spring was blocked by sand. He asked the monk, 'The spring is blocked, the spring eyes are blocked by sand, the eye of the Way is blocked, what is it blocked by?' The monk did not answer. Zen Master Fayan answered for him, 'Blocked by the eye.' Furthermore, is it this monk who blocked the spring, or Linji who blocked the spring? What is it like when it suddenly bursts forth?' The Zen master picked up his staff and descended from the seat, and the assembly scattered at once.\n\nCase 39: Zhaozhou Washing the Bowl\n\nHe addressed the assembly, saying, 'Open your mouth when eating, close your eyes when sleeping, pick up your nostrils when washing your face, and touch your heels when putting on your shoes.' At that time, you missed the topic, and you look for it elsewhere late at night. How can you correspond?\n\nFor example, a monk asked Zhaozhou (referring to Zen Master Zhaozhou Congshen), 'A student has just entered the monastery, begging the teacher for guidance.' (The monastery is not bad for you either) Zhaozhou said, 'Have you eaten porridge yet?' (Pure gold and uncut jade)" ] }
)僧云。吃了(久慣衲僧不如上座)州云。洗缽盂去(不得左猜)。
師云。直鉤釣龍。已是不快。漆桶離鉤三寸。已輪舡子夾山占斷。不道時人無分。大都貪餌吞鉤。看。他趙州亦不拗折釣竿。亦不蹋翻舡子。石橋上閑坐。略彴邊度時。自有上岸來入手底。本錄中。有其僧因此契悟。可謂竿頭絲線從君弄。不犯清波意自殊。趙州任公。得志於前。更看。天童鳴桹於後頌云。
粥罷令教洗缽盂(快便難逢) 豁然心地自相符(非但今日) 而今參飽叢林客(依舊吃粥了洗缽盂去) 且道。其間有悟無(一人傳虛萬人傳實)
師舉。靈云見桃花悟道。呈頌于溈山。山云。從緣入者永無退失。玄沙聞云。諦當甚諦當。敢保老兄未徹在。云聞云。和尚徹也未。沙云。恁么始得。天童頌這僧契悟心地相符。這僧乍入叢林。稱大悟大徹。飽叢林禪客。且道。有悟無悟。此謂之徴問。雪竇云。本無迷悟數如麻。獨許靈云是作家。玄沙道未徹。雪竇獨許作家。徐六擔板。各見一邊。且道。洗缽盂。僧有悟也無。太平本是將軍致。不許將軍見太平。
第四十則雲門白黑
示眾云。機輪轉處。智眼猶迷。寶鑑開時。纖塵不度。開拳不落地。應物善知時。兩刃相逢時如何回互。
舉。雲門問乾峰。
【現代漢語翻譯】 現代漢語譯本： 僧人說：『吃了（長久習慣的衲僧不如上座）。』趙州說：『洗缽盂去（不得胡亂猜測）。』 師父說：『用直鉤釣龍，已經是不夠爽快了。漆桶離開魚鉤三寸，船隻已經被夾山佔據了。』不是說現在的人沒有份，大多是貪圖魚餌吞下魚鉤。看，那趙州也不拗斷釣竿，也不踢翻船隻，在石橋上閑坐，在略彴邊消磨時間，自然有上岸來的人落入他的手中。原本的記錄中，有僧人因此契悟。可謂竿頭絲線任你擺弄，不侵犯清澈的波浪，意境自然不同。趙州任公，得意於前。再看，天童在後面敲擊木梆頌道： 『粥罷令教洗缽盂（快速方便難以遇到），豁然心地自相符（並非只是今天）。而今參飽叢林客（依舊吃粥了洗缽盂去），且道，其間有悟無（一人傳虛萬人傳實）。』 師父舉例說，靈云見桃花悟道，向溈山呈上頌詞。溈山說：『從因緣入道的人永遠不會退失。』玄沙聽了說：『確實是這樣，確實是這樣，但我敢保證老兄你還沒有徹底領悟。』靈云問：『和尚您徹底領悟了嗎？』玄沙說：『這樣才行。』天童讚頌這位僧人契悟心地相符。這位僧人剛入叢林，就自稱大悟大徹。吃飽了的叢林禪客，且說，有悟還是沒有悟？這叫做征問。雪竇說：『本來就沒有迷悟，多得像麻一樣，唯獨允許靈云是作家。』玄沙說沒有徹底領悟，雪竇卻獨許他是作家。徐六擔板，各人只看到一邊。且說，洗缽盂，僧人有悟道嗎？太平本來是將軍打下來的，卻不允許將軍見到太平。 第四十則 雲門白黑 師父向大眾開示說：『機輪運轉之處，智慧之眼仍然迷惑；寶鏡開啟之時，細微的灰塵也不能容納。開拳不落地，應物善於把握時機。兩刃相逢時，如何回互？』 舉例說，雲門問乾峰：
【English Translation】 English version: The monk said, 'Eaten (a long-accustomed monk is not as good as the senior monk).' Zhaozhou (name of a Zen master) said, 'Go wash your bowl (do not guess wildly).' The master said, 'Fishing for a dragon with a straight hook is already not enjoyable. The lacquer bucket is three inches away from the hook, and the boat has already been occupied by Jiashan (name of a Zen master).』 It's not that people today have no share, but most are greedy for bait and swallow the hook. Look, that Zhaozhou neither breaks the fishing rod nor overturns the boat, but sits idly on the stone bridge, passing the time by the side of the simple bridge, and naturally those who come ashore will fall into his hands. In the original record, there was a monk who had an awakening because of this. It can be said that you can play with the silk thread at the end of the pole, and the meaning is naturally different without violating the clear waves. Zhaozhou Rengong, triumphant in the past. Look again, Tiantong (name of a Zen master) knocks the wooden clapper behind and praises: 'After the porridge, order to wash the bowl (quick and convenient is hard to come by), suddenly the mind and heart are in harmony (not just today). Now that the forest guests are full of participation (still eat porridge and wash the bowl), and say, is there enlightenment in between (one person spreads falsehood, ten thousand people spread truth).' The master cited the example of Lingyun (name of a monk) who attained enlightenment upon seeing peach blossoms and presented a eulogy to Weishan (name of a Zen master). Weishan said, 'Those who enter the path through conditions will never regress.' Xuansha (name of a Zen master) heard this and said, 'It is indeed so, it is indeed so, but I dare to guarantee that you, brother, have not completely understood.' Lingyun asked, 'Have you, venerable monk, completely understood?' Xuansha said, 'That's how it should be.' Tiantong praised this monk for realizing that his mind and heart were in harmony. This monk, who had just entered the monastery, claimed to have had a great enlightenment. The forest monks who have eaten their fill, let's say, is there enlightenment or not? This is called questioning. Xuedou (name of a Zen master) said, 'Originally there was no delusion or enlightenment, as numerous as hemp, only Lingyun is allowed to be a writer.' Xuansha said that he had not completely understood, but Xuedou alone allowed him to be a writer. Xu Liu carries a plank, each person only sees one side. And say, washing the bowl, did the monk have enlightenment? Peace was originally achieved by the general, but the general is not allowed to see peace. The fortieth case, Yunmen (name of a Zen master) Black and White The master instructed the assembly, 'Where the machine wheel turns, the eye of wisdom is still confused; when the precious mirror is opened, even the slightest dust cannot be tolerated. Opening the fist without landing, responding to things and being good at seizing the opportunity. When two blades meet, how to reciprocate?' For example, Yunmen asked Qianfeng (name of a Zen master):
請師答話(空頭沒頂𩕳)峰云。到老僧也未(早個答汝了也)門云。恁么別某甲在遲也(讓則有餘)峰云。恁么那恁么那(切忌恁么會)門云。將謂侯白。更有侯黑(好手手中無好手)。
師云。彌闌王問那先尊者。我將申問。師能答否。先云。請王致問。王曰。我已問竟。先云。我已答竟。王曰。師何所答。先云。王何所問。王曰。我無所問。先云。我無所答。此猶可尋究。雲門問處。如晴空激電。乾峰答處。如旱地奔雷。及乎雙放雙收。卻見有頭有尾。此所以非衲僧不知。非作家不見。天童和尚深入此門。頌云。
弦筈相𠾑(高低普應) 網珠相對(左右逢原) 發百中而箭箭不虛(對揚有準) 攝眾景而光光無礙(獨耀無私) 得言句之總持(出語成章) 住遊戲之三昧(舉動合拍) 妙其間也宛轉偏圓(如珠走盤) 必如是也縱橫自在(看取令行時)
師云。失在弦上。不可不發。此頌雲門問處機鋒不可觸。網珠相對。此頌乾峰答處賓主交參問在答處。答在問處。百發百中。頌雲門某甲在遲。智覺道。如人射地無有不中之理。交光相羅。事事無礙。頌乾峰恁么那。華嚴疏。帝釋殿貫珠成網。光影互現。重重無盡。此頌公案大意。不必句句配屬膠柱調絃也。雲門道。將謂侯白。
【現代漢語翻譯】 現代漢語譯本 峰云禪師請師父回答問題（如同空頭的沒有頂蓋的𩕳）。 雲門禪師說：『老僧我也未曾回答過你（早就回答你了）。』 峰云禪師說：『像這樣，就顯得我某甲遲鈍了（謙讓則綽綽有餘）。』 峰云禪師說：『這樣，那又怎樣呢？（切忌這樣理解）。』 雲門禪師說：『還以為只有侯白，原來還有侯黑（高手手中沒有好招）。』
師父說：『彌蘭王（Milinda，古印度國王）問那先比丘（Nāgasena，佛教論師）：『我將要提問，師父能回答嗎？』 那先比丘說：『請大王提問。』 國王說：『我已經問完了。』 那先比丘說：『我已經回答完了。』 國王說：『師父回答了什麼？』 那先比丘說：『大王問了什麼？』 國王說：『我什麼也沒問。』 那先比丘說：『我什麼也沒回答。』 『這還可以尋找研究。雲門禪師的提問，如同晴空中一道閃電。乾峰禪師的回答，如同旱地上響起一聲驚雷。等到雙方一放一收，才看到有頭有尾。因此不是衲僧（指僧人）就不知道，不是作家（指有造詣的人）就看不見。天童和尚（Tiāntóng，禪師名號）深入此門，作頌說：』
『弓弦和箭靶相互契合（高低普遍相應），天帝之網的寶珠相對映照（左右逢源）。發射百次，箭箭不虛發（應對有準則），攝取眾多景象，光光沒有阻礙（獨自照耀沒有偏私）。得到言語的總持（說話成章法），安住于遊戲的三昧（Samadhi，佛教用語，指正定）（舉動都符合節拍）。其中的奧妙啊，圓轉而又偏頗（如同珠子在盤中滾動）。必定是這樣啊，縱橫自在（看取號令施行時）。』
師父說：『（箭）射失在弓弦上，不可不發射。』 這首頌讚揚雲門禪師提問時機鋒銳利不可觸碰。 『網珠相對』，這句頌讚揚乾峰禪師回答時賓主相互交參，問題就在回答中，回答就在問題中。 『百發百中』，頌揚雲門禪師說『某甲在遲』，智覺禪師說，如同人射擊地面，沒有不中的道理。 『交光相羅，事事無礙』，頌揚乾峰禪師說『恁么那』，《華嚴疏》（Huayan Shu，佛教經疏）說，帝釋天（Indra，佛教護法神）的宮殿用寶珠串聯成網，光影互相顯現，重重無盡。 這首頌讚揚公案的大意，不必逐句配屬，如同膠柱調絃。 雲門禪師說：『還以為只有侯白。』
【English Translation】 English version Fengyun asked the master to answer (like a lidless 𩕳). Yunmen said, 'This old monk has not answered you yet (already answered you).' Fengyun said, 'Like this, it seems that I, Moujia, am slow (being modest is more than enough).' Fengyun said, 'Like this, then what about like this? (Absolutely avoid understanding it this way).' Yunmen said, 'I thought there was only Hou Bai, but there is also Hou Hei (a master has no good moves in hand).'
The Master said, 'King Milinda (Milinda, an ancient Indian king) asked the Venerable Nāgasena (Nāgasena, a Buddhist philosopher), 'I am going to ask a question, can the master answer it?' Nāgasena said, 'Please, Your Majesty, ask your question.' The King said, 'I have already finished asking.' Nāgasena said, 'I have already finished answering.' The King said, 'What did the master answer?' Nāgasena said, 'What did Your Majesty ask?' The King said, 'I asked nothing.' Nāgasena said, 'I answered nothing.' 'This can still be investigated. Yunmen's question is like a lightning bolt in a clear sky. Qianfeng's answer is like a thunderclap on dry land. When both release and gather, you see the beginning and the end. Therefore, those who are not monks (referring to monks) do not know, and those who are not masters (referring to accomplished individuals) do not see. Abbot Tiantong (Tiantong, a Zen master's title) deeply entered this gate and composed a verse saying:'
'The bowstring and the target correspond to each other (high and low universally respond), the jewels of Indra's net reflect each other (reaching the source from left and right). Shooting a hundred times, every arrow hits the mark (responses are accurate), capturing numerous scenes, every light is unobstructed (shining alone without bias). Obtaining the total holding of words (speaking becomes a chapter), dwelling in the Samadhi (Samadhi, a Buddhist term referring to concentration) of play (actions are in harmony with the rhythm). The subtlety within it is round and yet biased (like a pearl rolling on a plate). It must be like this, free and at ease (see when the command is executed).'
The Master said, 'The (arrow) is lost on the bowstring, it cannot not be released.' This verse praises Yunmen's question as sharp and unapproachable. 'Net jewels facing each other,' this verse praises Qianfeng's answer as the guest and host intermingling, the question is in the answer, and the answer is in the question. 'A hundred shots, a hundred hits,' praises Yunmen's saying 'Moujia is slow,' Zhijue said, like a person shooting at the ground, there is no reason not to hit. 'Interlocking light, everything is unobstructed,' praises Qianfeng's saying 'Renme na,' the Huayan Commentary (Huayan Shu, a Buddhist scripture commentary) says, the palace of Indra (Indra, a Buddhist protector deity) is strung with jewels into a net, light and shadows appear mutually, endlessly. This verse praises the main idea of the koan, it is not necessary to match each sentence, like gluing a zither bridge to adjust the strings. Yunmen said, 'I thought there was only Hou Bai.'
更有侯黑。隋朝有侯白字君素。滑稽辯給之士也。大將軍楊素見知。撰旌異記。人神報應甚詳。亦可尚也。唐朝有李白。能詩。後有李赤效之。甚不類也。人傳為笑。今言侯黑。亦其類也。有本云。我早侯白。伊更侯黑。言更甚也。總持有三。多字一字無字。總持一切法門。三昧正定也。天童偏圓猶事理。也觀國師云。理圓。言偏。言生。理喪。天臺止觀云。圓伊三點。非如點水之縱。亦非列火之橫。又豎窮三際名高。橫遍十方名廣。故法華云。其車高廣。天童傍通教海。洞貫義天。雲門乾峰。立無字碑。天童歌詠入無言詩。可謂。楊修見幼婦。一覽便知妙。
第四十一則洛浦臨終
示眾云。有時忠誠。扣已苦屈難申。有時殃及。向人承當不下。臨行賤折倒。末後最慇勤。淚出痛腸。更難隱諱。還有冷眼者么。
舉。洛浦臨終示眾云。今有一事。問爾諸人。(猶自說兵機)這個若是即頭上安頭(恁么也不得)若不是即斬頭覓活(不恁么也不得)時首座云。青山常舉足。白日不挑燈(語得分明出轉難)浦云。是甚麼時節。作這個說話(失錢遭罪)有彥從上座。出雲。去此二途。請師不問(易開終始口難保歲寒心)浦云。未在更道(詩到重吟始見功)從云。某甲道不盡(不教人見轉風流)浦云。我不管
【現代漢語翻譯】 現代漢語譯本： 還有侯黑（比侯白更差的人）。隋朝有侯白（人名，字君素），是個滑稽善辯的人。大將軍楊素很賞識他，他撰寫的《旌異記》記載了人神報應的故事，內容詳盡，還算可以。唐朝有李白（人名），擅長寫詩。後來有個李赤模仿他，卻很不倫不類，被人傳為笑柄。現在說的侯黑，也是這一類人。有版本說：『我早就是侯白了，他更是侯黑』，意思是更加糟糕。總持有三種情況：多字、少字、無字。總持是指總攝持有一切法門，也就是三昧正定。天童（指天童山景德寺）的偏圓說的是事和理。觀國師說：『理圓滿，言語就偏頗；言語產生，理就喪失。』天臺止觀說：『圓伊三點，不是像水滴的縱向排列，也不是像火焰的橫向展開。』又說：『豎窮三際叫做高，橫遍十方叫做廣。』所以《法華經》說：『其車高廣。』天童（指天童山景德寺）旁通教海，洞貫義理。雲門（指雲門文偃禪師）和乾峰（指乾峰義玄禪師）立無字碑。天童（指天童山景德寺）的歌詠進入了無言的詩境。真可謂像楊修見到曹操的幼女，看一眼就知道她的心思。 第四十一則 洛浦臨終 洛浦（指洛浦禪師）臨終時對大家說：『有時候忠誠，扣問自己，感到委屈難以申訴；有時候災禍降臨，向別人承擔，卻承擔不下來。臨終時低聲下氣，最後更加慇勤，眼淚流出，痛苦難忍，更難以隱瞞。還有冷眼旁觀的人嗎？』 舉例。洛浦（指洛浦禪師）臨終時對大家說：『現在有一件事，要問你們各位。（還在那裡賣弄玄機）如果說是，那就是頭上安頭（這樣也不行）；如果說不是，那就是斬頭覓活（那樣也不行）。』當時首座說：『青山常舉足，白日不挑燈。（說得明白反而更難懂）』洛浦（指洛浦禪師）說：『這是什麼時節，說這種話？（賠了夫人又折兵）』有彥從上座站出來說：『去掉這兩條路，請老師不要問。（容易開口，卻難以保證晚節）』洛浦（指洛浦禪師）說：『還沒說到點子上，再說。（詩要反覆吟詠才能顯出功力）』彥從說：『我表達不盡。（不讓人看透反而更風流）』洛浦（指洛浦禪師）說：『我不管。』
【English Translation】 English version: There is also Hou Hei (someone worse than Hou Bai). In the Sui Dynasty, there was Hou Bai (personal name, courtesy name Junsu), a witty and eloquent person. General Yang Su appreciated him, and he wrote 'Jing Yi Ji', which recorded stories of human and divine retribution in detail, which was acceptable. In the Tang Dynasty, there was Li Bai (personal name), who was good at writing poetry. Later, there was a Li Chi who imitated him, but it was very inappropriate and became a laughing stock. The Hou Hei mentioned now is also of this kind. Some versions say: 'I am already Hou Bai, he is even more Hou Hei', meaning even worse. There are three situations for Dharani (total retention): extra words, missing words, and no words. Dharani refers to the total retention of all Dharma gates, which is Samadhi (perfect concentration). Tiantong's (referring to Jingde Temple on Mount Tiantong) partial and complete refers to things and principles. National Teacher Guan said: 'When the principle is complete, the words are biased; when the words arise, the principle is lost.' Tiantai Zhi Guan said: 'The three dots of the circle are not like the vertical arrangement of water droplets, nor like the horizontal expansion of flames.' It also says: 'Extending vertically to the three realms is called high, extending horizontally to the ten directions is called broad.' Therefore, the 'Lotus Sutra' says: 'Its chariot is high and broad.' Tiantong (referring to Jingde Temple on Mount Tiantong) is well-versed in the ocean of teachings and thoroughly understands the meaning. Yunmen (referring to Zen Master Yunmen Wenyan) and Qianfeng (referring to Zen Master Qianfeng Yixuan) erected wordless steles. Tiantong's (referring to Jingde Temple on Mount Tiantong) songs enter the realm of wordless poetry. It can be said that Yang Xiu saw Cao Cao's young daughter and knew her thoughts at a glance. Case 41: Luopu's Death Luopu (referring to Zen Master Luopu) said to the assembly at his death: 'Sometimes loyalty, questioning oneself, feels wronged and difficult to express; sometimes disaster strikes, bearing it for others, but unable to bear it. At the time of death, being humble and cautious, and finally being more diligent, tears flow out, the pain is unbearable, and it is even more difficult to hide. Are there any bystanders with cold eyes?' Example: Luopu (referring to Zen Master Luopu) said to the assembly at his death: 'Now there is one thing to ask you all. (Still showing off his mystery) If you say yes, it is adding a head on top of a head (that won't work); if you say no, it is seeking life by beheading (that won't work either).' At that time, the head monk said: 'The green mountains often raise their feet, the white sun does not light a lamp. (Speaking clearly makes it even harder to understand)' Luopu (referring to Zen Master Luopu) said: 'What time is it to say such things? (Losing both the lady and the army)' There was a senior monk, Yancong, who stood up and said: 'Remove these two paths, please don't ask, teacher. (It's easy to open your mouth, but difficult to guarantee your integrity in old age)' Luopu (referring to Zen Master Luopu) said: 'It's not to the point yet, say it again. (Poetry must be recited repeatedly to show its power)' Yancong said: 'I can't express it completely. (Not letting people see through is even more elegant)' Luopu (referring to Zen Master Luopu) said: 'I don't care.'
爾道盡道不盡(放沒底未不得不休)從云。某甲無侍者祇對和尚(影草隨身)至晚喚從上座。爾今日祇對甚有來由(只管習粘頭)合體得先師道。日前無法。意在目前(斫卻月中桂清光應更多)他不是目前法。非耳目之所到(月落來相見)那句是賓那句是主(切忌話作兩橛)若揀得出。分付缽袋子(把棒喚狗)從云。不會(正合分付)浦云。汝合會(將成九仞之山)從云。實不會(不進一簣之土)浦喝云。苦哉苦哉(賺殺一舡人)僧問。和尚尊意如何(失火處拾膚炭)浦云。慈舟不棹清波上。劍峽徒勞放木鵝(弄巧成拙)。
師云。洛浦臨終。婆心太切。首座盡情吐露。返責非時。彥從不出唇皮。許伊合會。直得再三撈漉。可憐一向沉埋。克賓甘罰饡飯錢。瞎驢故滅正法眼。玄覺云。且道。從上座實不會。為復怕缽袋子沾著伊。故燈錄收從。入法嗣之列。浦嘗示眾云。直須旨外明宗。莫向言中取則。僧問行不思議處如何。浦云。青山常舉足。白日不移輪。以斯驗之。首座從公皎然可見。洛浦分上還有人收后也無。百年之後卻有天童。頌云。
餌云鉤月釣清津(不入驚人浪難逢稱意魚) 年老心孤未得鱗(氣急作么) 一曲離騷歸去後(在甚麼處) 汩羅江上獨醒人(洛浦猶在)
師云。古人以
{ "translations": [ "現代漢語譯本", "爾道盡道不盡(放沒底未不得不休)：你說的已經說盡了，但又好像沒說完（就像沒有底線一樣，不得不停止）。", "從云問：某甲沒有侍者，只能自己來應對和尚（就像影子一樣緊隨其後）。到了晚上，和尚叫從上座。你今天應對得很有來由（只是習慣性地粘著頭），好像已經體會到了先師的教誨：『日前無法，意在目前』（砍掉月中的桂樹，清光應該更多）。", "他不是目前法，不是耳目所能達到的（月落時來相見）。哪一句是賓，哪一句是主（切忌把話說成兩截）？如果能分辨出來，就把缽袋子分付給你（拿著棒子叫狗）。", "從云說：不會（正合分付）。", "浦云說：你應該會（將要堆成九仞高的山）。", "從云說：實在不會（不肯填上一筐土）。", "浦云喝道：苦哉苦哉（騙死了一船人）！", "僧人問：和尚您的尊意如何（在失火的地方撿炭灰）？", "浦云說：慈舟不棹清波上，劍峽徒勞放木鵝（弄巧成拙）。", "", "師云：洛浦臨終時，婆心太切。首座盡情吐露，反責非時。彥從不出唇皮，許伊合會。直得再三撈漉，可憐一向沉埋。克賓甘罰饡飯錢，瞎驢故滅正法眼。玄覺云：且道，從上座實不會，為復怕缽袋子沾著伊。故燈錄收從，入法嗣之列。浦嘗示眾云：直須旨外明宗，莫向言中取則。僧問行不思議處如何。浦云：青山常舉足，白日不移輪。以斯驗之，首座從公皎然可見。洛浦分上還有人收后也無。百年之後卻有天童。", "頌云：", "", "餌云鉤月釣清津(不入驚人浪難逢稱意魚)：用云作餌，用鉤子釣月亮，在清澈的渡口垂釣（不進入驚濤駭浪，難以遇到稱心如意的魚）。", "年老心孤未得鱗(氣急作么)：年紀大了，內心孤獨，還沒有釣到魚（著急做什麼）？", "一曲離騷歸去後(在甚麼處)：唱完一曲《離騷》之後（在哪裡）？", "汩羅江上獨醒人(洛浦猶在)：汩羅江上只有我一個清醒的人（洛浦還在）。", "", "師云：古人以" ], "english_translations": [ "English version", '『You have spoken exhaustively, yet it seems incomplete (like a bottomless pit, one must stop).』', 'Congyun asked: 『I have no attendant, so I must respond to the Abbot myself (like a shadow following closely). In the evening, the Abbot called Cong Shangzuo (Senior Seat). Your responses today are quite meaningful (just habitually sticking to the head), as if you have grasped the teaching of the late master: 『Before the eyes there is no dharma, the meaning is in the present moment』 (cutting down the cassia tree in the moon, the clear light should be even greater).』', '『It is not the dharma of the present moment, not reachable by ears and eyes (meet when the moon sets). Which sentence is the guest, which is the host (avoid splitting the words into two)? If you can distinguish them, I will entrust the bowl and bag to you (calling a dog with a stick).』', 'Congyun said: 『I don』t understand (perfect for entrusting).』', 'Puyun said: 『You should understand (about to build a mountain nine ren high).』', 'Congyun said: 『I really don』t understand (not willing to add a basket of soil).』', 'Puyun shouted: 『Woe is me, woe is me (deceiving a whole boatload of people)!』', 'A monk asked: 『What is the Abbot』s esteemed intention (picking up charcoal from a fire)?』', 'Puyun said: 『The compassionate boat does not row on clear waves, it is futile to release wooden geese in the Sword Gorge (overdoing it).』", "", "The Master said: When Luopu was dying, his compassionate heart was too eager. The head monk revealed everything, but his rebuke was untimely. Yancong did not utter a word, acknowledging his understanding. It took repeated efforts to salvage him, but alas, he had been submerged for too long. Kebin willingly accepted the fine for the rice money, a blind donkey deliberately extinguished the eye of the true Dharma. Xuanjue said: Let's say, Cong Shangzuo truly doesn't understand, or is he afraid of the bowl and bag getting stained by him? Therefore, the lamp records include Cong, placing him in the lineage of Dharma heirs. Pu once instructed the assembly: You must understand the principle beyond the words, do not seek the rule within the words. A monk asked, how is it in the realm beyond thought? Pu said: The green mountains often lift their feet, the white sun does not move its wheel. Judging by this, the head monk's impartiality is clearly visible. Is there anyone who will collect Luopu's legacy? A hundred years later, there will be Tiantong.", "A verse says:", "", "『Baiting clouds, hooking the moon, fishing in clear waters (without entering startling waves, it's hard to encounter a satisfying fish).』", "『Old and lonely, the scales are not yet obtained (what's the rush)?』", "『After a song of 'Li Sao' returns (where is it)?』", "『On the Miluo River, only one person is awake (Luopu is still there).』", "", "The Master said: The ancients used" ] }
長虹為竿。新月為鉤。斷云爲餌。清津可以棹慈舟。劍峽先須放木鵝。杭州五雲和尚坐禪箴云。㳂流劍閣無滯木鵝。蓋劍水險隘迅流。如二舡相觸必碎。故先斫木浮下。謂之木鵝。諸方異說難憑。莫若禪箴為良證也。年老心孤未得鱗。不知者。以謂洛浦無嗣。浦凡得一十一人。烏牙青峰等皆白眉老作。莫莫庵訥和尚詩。今古利名酒。沉醉皆豪英。憔悴澤畔者。未足為獨醒。屈原字平。仕楚懷王。為三閭大夫。靳尚所譖。貶長沙。獨行江畔。謂漁父曰。舉世皆醉。唯我獨醒。舉世皆濁。唯我獨清。沈汩羅江而卒。江在潭州羅縣。文選離騷經。屈原所作。洛浦臨終。彥從鈍滯。下釣未分文入手。抗衡終水米無交。還會么。不得封侯。也是閑。
第四十二則南陽凈瓶
示眾云。洗缽添瓶。儘是法門佛事。般柴運水。無非妙用神通。為甚麼不解放光動地。
舉。僧問南陽忠國師。如何是本身盧舍那(汝豈是替名)國師云。與我過凈瓶來(莫忘了話頭)僧將凈瓶到(莫得錯認)國師云。卻安舊處著(重宣此義)僧復問。如何是本身盧舍那(甚處去來)國師云。古佛過去久矣(離此不遠)。
師舉。石霜問道吾。如何是觸目菩提。吾喚沙彌。彌應喏。吾云。添凈瓶水著。良久卻問石霜。汝適來問甚麼。霜
【現代漢語翻譯】 現代漢語譯本 以長虹作為魚竿，用新月作為魚鉤，將斷裂的雲彩作為魚餌。在清澈的渡口可以劃動慈悲的船隻。在劍門峽的險灘，必須先放下木鵝（一種用於探測水流的木製工具）。杭州五雲和尚的《坐禪箴》中說：『順流而下的劍閣沒有滯留的木鵝。』這是因為劍水險峻湍急，如果兩艘船相撞必定粉碎，所以先砍伐木頭放入水中漂流而下，這叫做木鵝。其他地方的說法難以採信，不如以《禪箴》作為可靠的證據。 年老心孤，未能釣到魚。不瞭解的人，以為洛浦沒有後代。洛浦實際上有十一位弟子，烏牙、青峰等都是白眉老人的傑作。莫莫庵訥和尚的詩說：『自古至今，人們都沉醉於名利酒中，那些憔悴於水澤邊的人，還不足以說是清醒的。』屈原，字平，在楚懷王手下為官，擔任三閭大夫，被靳尚所讒言，貶謫到長沙。他獨自在江邊行走，對漁父說：『舉世皆醉，唯我獨醒；舉世皆濁，唯我獨清。』最終投汨羅江而死。汨羅江在潭州羅縣。《文選·離騷經》是屈原所作。洛浦臨終時，彥從愚鈍遲緩，下鉤卻一無所獲，抗衡到最後連水米都沒有得到。還會再來嗎？得不到封侯，也是徒勞。
第四十二則 南陽凈瓶
開示大眾說：『洗缽添水，都是佛法的修行；劈柴運水，無不是奇妙的作用和神通。』為什麼不釋放光明，震動大地呢？
舉例：有僧人問南陽忠國師：『什麼是本身的盧舍那（Lushan那，報身佛）？』（你難道是替別人問的嗎？）國師說：『給我拿凈瓶來。』（不要忘了話頭）僧人將凈瓶拿來。（不要認錯了）國師說：『放回原來的地方。』（重申這個道理）僧人又問：『什麼是本身的盧舍那？』（從哪裡來，到哪裡去？）國師說：『古佛已經過去很久了。』（離這裡不遠）
師父舉例：石霜問（道吾，禪宗大師）：『什麼是觸目菩提？』道吾叫沙彌（小和尚）。沙彌應聲答『喏』。道吾說：『添凈瓶水。』過了很久，道吾反問石霜：『你剛才問什麼？』石霜...
【English Translation】 English version Using a long rainbow as a fishing rod, the new moon as a hook, and broken clouds as bait. One can row the compassionate boat in the clear harbor. In the dangerous rapids of Jian Gorge, one must first release a wooden goose (a wooden tool used to test the current). The 'Meditation Admonition' of Monk Wuyun of Hangzhou says: 'In the Jian Gorge flowing downstream, there is no stagnant wooden goose.' This is because the Jian River is treacherous and swift. If two boats collide, they will surely be shattered. Therefore, wood is first cut and floated downstream, which is called a wooden goose. Other sayings are difficult to trust; it is better to take the 'Meditation Admonition' as reliable evidence. Old and lonely, unable to catch a fish. Those who do not understand think that Luopu has no descendants. Luopu actually has eleven disciples, and Wuya, Qingfeng, and others are all masterpieces of the White-browed Elder. Monk Momoan Ne's poem says: 'From ancient times to the present, people have been drunk on the wine of fame and fortune. Those who are haggard by the waterside are not enough to be called sober.' Qu Yuan, styled Ping, served under King Huai of Chu as the Sanlu Daifu (a high-ranking official), but was slandered by Jin Shang and demoted to Changsha. He walked alone by the river and said to the fisherman: 'The whole world is drunk, only I am sober; the whole world is turbid, only I am clear.' He eventually drowned himself in the Miluo River. The Miluo River is in Luo County, Tanzhou. The 'Lisao' in 'Wen Xuan' was written by Qu Yuan. At the end of his life, Luopu's disciple Yan Cong was dull and slow, casting his line but gaining nothing, contending to the end without even getting water or rice. Will he come again? Not being granted a title is also in vain.
Forty-second Case: Nanyang's Pure Vase
Instructing the assembly, he said: 'Washing the bowl and adding water to the vase are all practices of the Dharma; chopping wood and carrying water are all wonderful functions and spiritual powers.' Why not release light and shake the earth?
Example: A monk asked National Teacher Nanyang Zhong: 'What is the self-nature of Vairocana (Lushan那, the Sambhogakaya Buddha)?' (Are you asking for someone else?) The National Teacher said: 'Bring me the pure vase.' (Don't forget the topic) The monk brought the pure vase. (Don't mistake it) The National Teacher said: 'Put it back in its original place.' (Reiterating this principle) The monk asked again: 'What is the self-nature of Vairocana?' (Where does it come from, where does it go?) The National Teacher said: 'The ancient Buddha has passed away for a long time.' (Not far from here)
The Master cited: Shishuang asked (Daowu, a Zen master): 'What is Bodhi that is encountered by the eye?' Daowu called a Shami (novice monk). The Shami responded 'Yes'. Daowu said: 'Add water to the pure vase.' After a long time, Daowu asked Shishuang: 'What did you ask just now?' Shishuang...
擬舉。吾便歸方丈。霜乃有省。道吾先用隔身句。後用拋身勢。若不傷鋒犯手。石霜有省。國師慈悲之故。有落草之談。只是知恩者少。天童所以采汲華水也。頌云。
鳥之行空(筑著磕著) 魚之在水(左使右使) 江湖相忘(這邊那邊) 雲天得志(無可不可) 擬心一絲(只在此山中) 對面千里(云深不知處) 知恩報恩(念茲在茲) 人間幾幾(一子親得)
師云。鳥之行空。魚之在水。所託愈安。其生愈適。莊子泉涸魚相與處於陸。相呴以濕。相濡以沫。不如相忘于江湖。白兆通慧圭禪師道。譬如空中飛鳥。不知空是家鄉。水底游魚忘卻水。為性命。圭峰云。魚不識水。人不識風。迷不識性。悟不識空。尋常本身盧舍那。滿凈覺者。現相人中。才起問時。忽然影現。忘恩失行。背親向疏。果能除卻靈床。始解子承父業。且道。如何是父業。拈來無不是。用處莫生疑。
第四十三則羅山起滅
示眾云。還丹一粒。點鐵成金。至理一言。轉凡成聖。若知金鐵無二。凡聖本同。果然一點。也用不著。且道。是那一點。
舉。羅山問巖頭。起滅不停時如何(金刪與泥人揩背)頭咄云(星落雲散)是誰起滅(識得不為冤)。
神州羅山道閑禪師。先問石霜。起滅不停時
【現代漢語翻譯】 現代漢語譯本： 擬議舉出話頭。我便回到方丈（禪房）。石霜因此有所領悟。道吾先用隔身句（不直接點明，間接表達），後用拋身勢（全身心投入）。若不傷鋒犯手（不直接衝突，避免爭執），石霜有所領悟，是國師（南陽慧忠）慈悲的緣故。有落草之談（隱遁山林的比喻）。只是知恩的人少。天童正因此而汲取華水（比喻學習借鑑）。頌詞說：
鳥在空中飛行（筑著磕著，比喻自由自在，但也可能遇到阻礙）魚在水中游動（左使右使，比喻行動自如，運用自如）江湖相忘（這邊那邊，比喻彼此互不干擾，各自安好）雲天得志（無可不可，比喻心懷遠大，無所不可）擬心一絲（只在此山中，比喻心有所想，卻難以捉摸）對面千里（云深不知處，比喻看似接近，實則遙遠）知恩報恩（念茲在茲，比喻時刻不忘，銘記於心）人間幾幾（一子親得，比喻難得可貴，來之不易）
師父說：鳥在空中飛行，魚在水中游動，所依託的環境越安定，它們的生存就越舒適。莊子說，泉水乾涸，魚兒困在陸地上，互相用氣息濕潤對方，用唾沫互相滋潤，不如在江湖中彼此相忘。白兆山通慧禪師說，譬如空中的飛鳥，不知道天空是它的家鄉；水底的游魚忘記了水，是它的生命。圭峰宗密說，魚不認識水，人不認識風，迷惑的人不認識自性，覺悟的人不認識空性。尋常的本身就是盧舍那佛（報身佛），充滿凈覺的人，顯現在人群中。才開始提問時，忽然顯現（真性）。忘記恩情，失去德行，背離親近，走向疏遠。如果能夠除去靈床（比喻執著），才能理解兒子繼承父親的事業。那麼，什麼是父業呢？拈來無不是（隨手拈來，無不是），用處莫生疑（使用時不要懷疑）。
第四十三則 羅山起滅
開示大眾說：還丹一粒，點鐵成金（比喻頓悟的力量）。至理一言，轉凡成聖（比喻真理的力量）。如果知道金和鐵沒有分別，凡人和聖人本來相同，那麼這一點（頓悟）也用不著了。那麼，是哪一點呢？
舉例：羅山問巖頭：起滅不停的時候怎麼樣？（金匠和泥人互相擦背，比喻徒勞無功）巖頭呵斥說：（星落雲散，比喻迅速消失）是誰在起滅？（認識到這一點就不算冤枉）
神州羅山道閑禪師，先問石霜：起滅不停的時候怎麼樣？
【English Translation】 English version: Intending to raise a topic. I then returned to my abbot's room. Shishuang (name of a monk) thereby had an awakening. Daowu (name of a monk) first used indirect phrases, then used a self-sacrificing posture. If there was no clashing of swords or touching of hands (avoiding direct conflict), Shishuang had an awakening, due to the compassion of National Teacher (Nanyang Huizhong). There was talk of retreating to the wilderness (a metaphor for seclusion). It's just that few know gratitude. That's why Tiantong (name of a monk) draws from the Hua River (a metaphor for learning and borrowing). The verse says:
Birds flying in the sky (bumping and scraping, a metaphor for freedom but also potential obstacles) Fish swimming in the water (using left and right, a metaphor for free and skillful movement) Rivers and lakes forgetting each other (this side and that side, a metaphor for non-interference and mutual well-being) Clouds and sky achieving their aspirations (nothing impossible, a metaphor for great ambition and limitless possibilities) A trace of intention in the mind (only in this mountain, a metaphor for elusive thoughts) Thousands of miles face to face (clouds deep, unknown place, a metaphor for seeming closeness but actual distance) Knowing gratitude and repaying gratitude (remembering always, a metaphor for constant remembrance) Human world how much (one son obtained, a metaphor for rarity and preciousness)
The master said: Birds flying in the sky, fish swimming in the water, the more stable their environment, the more comfortable their lives. Zhuangzi said, when the spring dries up and the fish are trapped on land, moistening each other with breath and saliva, it's better to forget each other in the rivers and lakes. Zen Master Tonghui Gui of Baizhao Mountain said, for example, birds flying in the sky don't know that the sky is their home; fish swimming in the water forget the water, which is their life. Guifeng Zongmi said, fish don't recognize water, people don't recognize wind, the deluded don't recognize their nature, the enlightened don't recognize emptiness. The ordinary self is Vairocana Buddha (the reward body Buddha), and those filled with pure awareness appear among people. As soon as a question is raised, it suddenly appears (true nature). Forgetting kindness, losing virtue, turning away from the close and towards the distant. If one can remove the spirit bed (a metaphor for attachment), then one can understand the son inheriting the father's business. So, what is the father's business? Picking it up, there is nothing that isn't (whatever is picked up, it is), don't doubt its use (don't doubt when using it).
Forty-third Case: Luoshan's Arising and Ceasing
Instructing the assembly, he said: One pill of elixir, turning iron into gold (a metaphor for the power of sudden enlightenment). One word of ultimate truth, transforming the ordinary into the holy (a metaphor for the power of truth). If you know that gold and iron are not different, and that ordinary people and saints are originally the same, then this point (sudden enlightenment) is also unnecessary. So, what is that point?
Example: Luoshan asked Yantou: What is it like when arising and ceasing never stop? (A goldsmith and a mud man rubbing each other's backs, a metaphor for futile effort) Yantou scolded: (Stars falling and clouds scattering, a metaphor for rapid disappearance) Who is arising and ceasing? (Recognizing this is not in vain)
Zen Master Daoxian of Luoshan in Shenzhou, first asked Shishuang: What is it like when arising and ceasing never stop?
如何。霜云。直須寒灰枯木去。一念萬年去。涵蓋相應去。純清絕點去。師不契。往問巖頭。頭喝云。是誰起滅。山於此有省。蓋巖頭只貴見地明白。石霜置枯木堂。要伊親到一回始得。不見。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。巖亦領悟。巖頭英靈倜儻。打發學人。克的精敏不減德山。後來出羅山法寶。冰寒於水。溈山所謂。只貴子見處。不問子行履也。羅山問處。天下人榜樣。而今初機。往往在這裡。作活計。水上捺瓜相似。伏斷煩惱。智覺道。莫與心為伴。無心心自安。若將心作伴。動即被心謾。伴即伴妄心。無亦無妄心。祖師西來。直指人心。見性成佛。豈是教爾普州人送賊。認奴作郎來。羅山問處。迷真執妄。巖頭咄處。即妄即真。若是萬松。咄了便休。真妄向上有事在。楞嚴經。阿難言。如來見今徴心所在。而我以心推窮尋逐。即能推者。我將為心。佛言。咄。阿難此非汝心。阿難矍然避座合掌起立白佛。此非我心。當名何等。佛告阿難。此是前塵。虛妄相想。惑汝真性。由汝無始至於今生。認賊為子。失汝元常。故受輪轉。此喝如金剛王寶劍也。巖頭一喝。如踞地師子。全威大用不欺之力。龐居士云。一群六
【現代漢語翻譯】 現代漢語譯本： 如何是道？就像霜雪覆蓋的云一樣。必須去除寒灰和枯木的狀態，去除一念萬年的執著，去除涵蓋相應的束縛，去除純凈到沒有一絲雜質的狀態。如果學人不能領會，就去請教巖頭（Yantou，禪宗大師）。巖頭呵斥道：『是誰在生滅？』山于（Shan Yu，禪宗僧人）因此有所領悟。巖頭重視的是見地的明白。石霜（Shishuang，禪宗大師）設定枯木堂，就是要學人親自體驗一次才能明白。不見嗎？瑞巖（Ruiyan，禪宗僧人）問巖頭：『如何是本常理？』巖頭說：『動也。』瑞巖問：『動時如何？』巖頭說：『不見本常理。』瑞巖佇立思考。巖頭說：『肯定就還沒有脫離根塵，不肯定就永遠沉淪生死。』瑞巖也領悟了。巖頭英俊豪邁，打發學人，其精明敏銳不亞於德山（Deshan，禪宗大師）。後來出了羅山法寶（Luoshan Fabao，禪宗術語），比水還要寒冷。就像溈山（Weishan，禪宗大師）所說：『只看重你的見地，不問你的行為。』羅山（Luoshan，禪宗大師）的提問，是天下人的榜樣。而現在初學者，往往在這裡做文章，就像在水上按壓瓜一樣，想要伏斷煩惱。智覺（Zhijue，禪宗大師）說：『不要與心為伴，無心心自安。若將心作伴，動即被心謾。』伴隨的就是妄心，沒有也就是沒有妄心。祖師西來，直指人心，見性成佛，豈是教你們普州人送賊，認奴作郎呢？羅山的提問，是迷真執妄。巖頭的呵斥，是即妄即真。如果是萬松（Wansong，禪宗大師），呵斥了就結束了，真妄向上還有事情要做。楞嚴經（Lèngyán Jīng，佛教經典）中，阿難（Ananda，佛陀的十大弟子之一）說：『如來現在徵詢心在哪裡，而我用心推究尋覓，能夠推究的，我就認為是心。』佛說：『咄！阿難，這不是你的心。』阿難驚懼，避席合掌起立，對佛說：『這不是我的心，應當叫什麼呢？』佛告訴阿難：『這是前塵，虛妄相想，迷惑你的真性。由於你無始以來直到今生，認賊為子，失去你的元常，所以受輪轉。』這一喝就像金剛王寶劍一樣。巖頭一喝，就像踞地獅子，具有全部的威力和不欺的力量。龐居士（Pang Ju Shi，唐代著名佛教居士）說：『一群六』
【English Translation】 English version: What is the Tao? It is like frost-covered clouds. One must eliminate the state of cold ashes and withered wood, remove the attachment to 'one thought for ten thousand years,' eliminate the constraints of 'corresponding like a box and its lid,' and remove the state of pureness devoid of any impurities. If a student cannot comprehend, they should consult Yantou (Yantou, a Zen master). Yantou would shout: 'Who is arising and ceasing?' Shan Yu (Shan Yu, a Zen monk) thus gained insight. Yantou valued the clarity of one's understanding. Shishuang (Shishuang, a Zen master) established the Withered Wood Hall, precisely so that students could personally experience it once to understand. Don't you see? Ruiyan (Ruiyan, a Zen monk) asked Yantou: 'What is the fundamental constant principle?' Yantou said: 'Movement.' Ruiyan asked: 'What about when it moves?' Yantou said: 'One does not see the fundamental constant principle.' Ruiyan stood still and pondered. Yantou said: 'Affirming it means you have not yet escaped the root dust; denying it means you will forever sink into birth and death.' Ruiyan also understood. Yantou was handsome and bold, dismissing students with a sharpness and acuity no less than that of Deshan (Deshan, a Zen master). Later came the Luoshan Fabao (Luoshan Fabao, a Zen term), colder than water. It is like what Weishan (Weishan, a Zen master) said: 'Only value your understanding, do not ask about your conduct.' Luoshan's (Luoshan, a Zen master) questioning is a model for all people. But now, beginners often make a fuss about this, like pressing a melon on water, trying to subdue afflictions. Zhijue (Zhijue, a Zen master) said: 'Do not be accompanied by the mind; without mind, the mind is naturally at peace. If you take the mind as a companion, movement will be deceived by the mind.' Accompanying is the deluded mind; without is also without the deluded mind. The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How could it be teaching you people of Puzhou to escort thieves, recognizing a slave as a master? Luoshan's questioning is clinging to delusion and grasping at truth. Yantou's shout is that delusion is truth. If it were Wansong (Wansong, a Zen master), he would stop after shouting, there is still something to do beyond truth and delusion. In the Surangama Sutra (Lèngyán Jīng, a Buddhist scripture), Ananda (Ananda, one of the Buddha's ten great disciples) said: 'The Tathagata is now inquiring where the mind is, and I am using my mind to investigate and seek it. That which is able to investigate, I will consider as the mind.' The Buddha said: 'Tut! Ananda, this is not your mind.' Ananda was startled, avoided his seat, joined his palms, stood up, and said to the Buddha: 'If this is not my mind, what should it be called?' The Buddha told Ananda: 'This is past dust, false and illusory thoughts, deluding your true nature. Because you have, from beginningless time until this life, recognized a thief as your child, lost your original constancy, therefore you suffer transmigration.' This shout is like the Vajra King's precious sword. Yantou's shout is like a lion crouching on the ground, possessing full power and the strength of non-deception. Layman Pang (Pang Ju Shi, a famous Buddhist layman of the Tang Dynasty) said: 'A group of six'
個賊。生生欺殺人。我今識汝也。不與汝為鄰。汝若不伏我。我即到處。說教人盡識汝。使汝行路絕。爾若肯伏我。我即不分別。共汝一處住。同證無生滅。巖頭道。是誰起滅。云巖提掃帚。這個是第幾月同參。天童貴伊善能點化。重說偈言。頌云。
斫斷老葛藤(轉生枝蔓) 打破狐窠窟(更吐頑涎) 豹披霧而變文(脫卻皮毛) 龍乘雷而換骨(別改軀殼) 咄(一喝萬機罷三朝兩耳聾) 起滅紛紛是何物(好客無疏伴)
師云。截斷話頭。刬卻問意。照用同時。人境俱奪。巖頭有超師之作。楊子云。聖人虎別。其文炳也。君子豹別。其文蔚也。辯人貍別。其文萃也。貍變即豹。豹變即虎。南山玄豹。隱霧而變文。漢劉向列女傳曰。陶答子治陶三年。名譽不興。家富三倍。其妻抱兒而泣。姑怒以為不祥。妻曰。妾聞。南山有玄豹。隱霧而七日不食。欲以澤其衣毛。成其文章。至於犬豕。不擇食。故肥。以肥取禍。期年果被誅。任昉述異記。漢惠帝七年夏。雷震南山。林木火然。地燋黃。暴雨後得龍骨一具。羅山遭破家冤賊。陳詞過狀。巖頭招安。已后變作得力兒郎。且道。那個是招安處。咄。起滅紛紛更是誰。
第四十四則興陽妙翅
示眾云。師子擊象。妙翅搏龍。飛走尚別君臣。
【現代漢語翻譯】 現代漢語譯本： 『個賊。生生欺殺人。我今識汝也。不與汝為鄰。汝若不伏我。我即到處。說教人盡識汝。使汝行路絕。爾若肯伏我。我即不分別。共汝一處住。同證無生滅。』 巖頭問道：『是誰起滅？』 云巖提掃帚。 這個是第幾月同參？天童貴伊善能點化，重說偈言： 頌云： 『斫斷老葛藤(轉生枝蔓)，打破狐窠窟(更吐頑涎)，豹披霧而變文(脫卻皮毛)，龍乘雷而換骨(別改軀殼)，咄(一喝萬機罷三朝兩耳聾)，起滅紛紛是何物(好客無疏伴)。』 師云：『截斷話頭，刬卻問意，照用同時，人境俱奪。』巖頭有超師之作。楊子云說：『聖人虎別，其文炳也。君子豹別，其文蔚也。辯人貍別，其文萃也。』貍變即豹，豹變即虎。南山玄豹，隱霧而變文。《漢劉向列女傳》曰：『陶答子治陶三年，名譽不興，家富三倍。其妻抱兒而泣，姑怒以為不祥。妻曰：妾聞，南山有玄豹，隱霧而七日不食，欲以澤其衣毛，成其文章。至於犬豕，不擇食，故肥。以肥取禍。』期年果被誅。《任昉述異記》：漢惠帝七年夏，雷震南山，林木火然，地燋黃。暴雨後得龍骨一具。羅山遭破家冤賊，陳詞過狀。巖頭招安，已后變作得力兒郎。且道，那個是招安處？咄。起滅紛紛更是誰？ 第四十四則 興陽妙翅 示眾云：『師子擊象，妙翅搏龍，飛走尚別君臣。』
【English Translation】 English version: 'A thief! Constantly deceiving and killing people. Now I recognize you. I will not be your neighbor. If you do not submit to me, I will go everywhere and tell everyone about you, making it impossible for you to travel. If you are willing to submit to me, I will not discriminate and will live with you in one place, together realizing no birth and no death.' Yantou asked: 'Who is subject to arising and ceasing?' Yunyan swept with a broom. In what month did they become fellow students? Tiantong Gui, with his skillful guidance, repeated the verse, saying: Verse: 'Cutting off the old kudzu vine (spreading branches and tendrils), destroying the fox's den (further spitting out stubborn phlegm), the leopard veils itself in mist and transforms its markings (shedding its skin and fur), the dragon rides the thunder and changes its bones (completely altering its body). Aiya! (With one shout, all activities cease, and the three dynasties become deaf). What are these confused arising and ceasing (a good host never neglects his guests)?' The master said: 'Cutting off the head of the conversation, eliminating the intention of the question, illuminating and applying simultaneously, both person and environment are seized.' Yantou has surpassed his teacher. Yang Ziyun said: 'The sage transforms like a tiger, his markings are brilliant. The gentleman transforms like a leopard, his markings are luxuriant. The debater transforms like a civet, his markings are refined.' The civet transforms into a leopard, and the leopard transforms into a tiger. The black leopard of Nanshan hides in the mist and transforms its markings. The Biographies of Exemplary Women by Liu Xiang of the Han dynasty says: 'Tao Dazi governed Tao for three years, his reputation did not increase, but his family wealth tripled. His wife held her child and wept, and her mother-in-law was angry, considering it inauspicious. The wife said: I have heard that there is a black leopard in Nanshan, hiding in the mist and not eating for seven days, wanting to moisten its fur and complete its markings. As for dogs and pigs, they do not choose their food, so they become fat. Taking disaster through fatness.' Within a year, he was executed. The Record of Strange Things by Ren Fang: In the summer of the seventh year of Emperor Hui of the Han dynasty, thunder shook Nanshan, the forests and trees caught fire, and the ground was scorched yellow. After a heavy rain, a set of dragon bones was found. Luoshan encountered a family-destroying bandit, and presented a detailed account. Yantou offered amnesty, and afterwards he transformed into a capable young man. Tell me, where is the place of amnesty? Aiya! Who is it that is constantly arising and ceasing? Forty-fourth Case: Xingyang's Wonderful Wing Addressing the assembly, he said: 'The lion strikes the elephant, the Garuda (Miaochibird) seizes the dragon, flying and running still distinguish ruler and minister.'
衲僧合存賓主。且如冒犯天威底人。如何裁斷。
舉。僧問興陽剖和尚。娑竭出海乾坤靜。覿面相呈事若何(披鱗曲鱔帶角泥鰍)師云。妙翅鳥王當宇宙。箇中誰是出頭人(展翅崩騰六合云搏風鼓盪四溟水)僧云。忽遇出頭時。又作么生(許爾破膽)陽云。似鶻捉鳩。君不覺。御樓前驗始知真(好勸不聽)僧云。恁么則叉手當胸退身三步(更待第二錘)陽云。須彌座下烏龜子。莫待重教點額痕(再犯不容)。
師云。郢州興陽山清剖禪師。嗣大陽明安。凡一十五人。皆先下世。后因浮山圓鑒。得投子青和尚。陽乃十五之一。青公之兄也。這僧問處。如牢度差與舍利弗。創給孤獨園。時鬥勝。差現獰龍。欲傷弗。弗現妙翅鳥護裂食之。龍亦鱗蟲之長。奈何妙翅唯龍為食。娑竭梵語此雲海也。平原君。趙勝相趙惠文王及孝成王家起重樓。臨民家。民有躄者。美人笑之。躄者請美人之首。君諾而不行。賓客去半。君斬囚人代之。賓固不至。遂臬美人首。懸御樓前驗其真也。週歲賓集。此洞上家風不貴棒喝親行。要假傍來通訊。這僧罪不重科。方能回互。還知么。蒲鞭示恥尤難犯。畫地為牢不忍欺。官法如爐心似鐵。天童從此費鉆錘。頌云。
絲綸降(聽聖旨) 號令分(有違者斬) 寰中天子(君臨萬國
【現代漢語翻譯】 現代漢語譯本： 衲僧應該同時具備賓和主兩種身份。如果有人冒犯了天威，應該如何判決？
舉例。有僧人問興陽剖和尚（興陽剖禪師）：『娑竭龍王（梵語，意為海）出海時，乾坤都安靜了，如果面對面相見，事情會怎麼樣呢？（像披著鱗片的彎曲鱔魚，又像帶著角的泥鰍）』興陽剖和尚說：『妙翅鳥王（一種神鳥）正當宇宙，這裡面誰是出頭的人？（展開翅膀崩騰，籠罩六合云，搏擊風，鼓動四海之水）』僧人說：『如果忽然遇到出頭的時候，又該怎麼辦呢？（允許你嚇破膽）』興陽剖和尚說：『像老鷹捉鴿子一樣。你沒察覺嗎？在御樓前驗證才知道真假。（好好勸說卻不聽）』僧人說：『既然這樣，那麼就叉手當胸，退後三步。（還等著第二次錘擊嗎）』興陽剖和尚說：『須彌山（佛教中的山名）座下的烏龜，不要等到再次被點額頭才後悔。（再次冒犯就不容饒恕）』
我說：郢州興陽山清剖禪師，繼承了大陽明安的法脈。他的十五個弟子都先於他去世。後來因為浮山圓鑒，才得到了投子青和尚。興陽剖是這十五個人之一，也是投子青和尚的兄長。這個僧人提問的地方，就像牢度差與舍利弗（釋迦牟尼的十大弟子之一）在建立給孤獨園（佛教寺院）時鬥法一樣。牢度差現出獰龍，想要傷害舍利弗，舍利弗現出妙翅鳥來保護並撕裂吞食了獰龍。龍也是鱗蟲之長，但奈何妙翅鳥只以龍為食物。娑竭，梵語，這裡指海。平原君趙勝，在趙惠文王和孝成王家建造重樓，靠近百姓的家。百姓中有個跛腳的人，美人嘲笑他。跛腳的人請求要美人的頭，平原君答應了卻不執行。賓客走了一半。平原君斬殺囚犯代替，賓客仍然不來。於是斬下美人的頭，懸掛在御樓前驗證真假。過了一年，賓客聚集而來。這是洞上宗的家風，不重視棒喝，而是親身實行，要藉助旁人的力量來傳遞資訊。這個僧人的罪過不重判，才能讓他回心轉意。還知道嗎？用蒲草做的鞭子來示眾羞辱，尚且難以觸犯，畫地為牢也不忍心欺騙。官法如爐，心如鐵石，天童從此費力地鉆研。
頌詞說：
絲綸降下（聽從聖旨），號令分明（有違抗者斬首），寰宇之中的天子（君臨萬國）。
【English Translation】 English version: A monk should embody both guest and host. If someone offends the dignity of the heavens, how should they be judged?
Example: A monk asked Xingyang Pou (Xingyang Pou, a Chan master): 'When the Sāgara Dragon King (Sanskrit, meaning 'sea') emerges from the sea, the universe is silent. If we meet face to face, what will happen? (Like a scaly, crooked eel, or a horned loach.)' Xingyang Pou replied: 'The Garuda King (a divine bird) dominates the universe. Who among them will stand out? (Spreading its wings and soaring, covering the six directions with clouds, striking the wind, and stirring the waters of the four seas.)' The monk asked: 'If one suddenly encounters such a moment, what should one do? (I grant you permission to be terrified.)' Xingyang Pou said: 'It's like a hawk catching a dove. Don't you realize it? Only when tested before the imperial tower will the truth be known. (Good advice goes unheeded.)' The monk said: 'In that case, I will fold my hands across my chest and take three steps back. (Are you waiting for the second blow?)' Xingyang Pou said: 'The tortoise beneath Mount Sumeru (a mountain in Buddhism), don't wait until you are marked on the forehead again to regret it. (No further offenses will be tolerated.)'
I say: Chan Master Qing Pou of Xingyang Mountain in Yingzhou, inherited the Dharma lineage of Dayang Mian'an. All fifteen of his disciples passed away before him. Later, due to Fushan Yuanjian, he obtained Touzi Qing. Xingyang Pou was one of these fifteen, and also the elder brother of Touzi Qing. The monk's question is like the contest between Laodu Cha and Śāriputra (one of the ten great disciples of Śākyamuni) when establishing Jetavana Monastery (a Buddhist monastery). Laodu Cha manifested a fierce dragon, intending to harm Śāriputra, who manifested a Garuda to protect and devour the dragon. The dragon is also the chief of scaled creatures, but the Garuda only eats dragons. Sāgara, in Sanskrit, means 'sea' here. Lord Pingyuan, Zhao Sheng, built a high tower near the homes of the people during the reigns of King Huiwen of Zhao and King Xiaocheng of Zhao. A lame person was mocked by a beautiful woman. The lame person requested the woman's head, and Lord Pingyuan agreed but did not carry it out. Half of the guests left. Lord Pingyuan killed a prisoner as a substitute, but the guests still did not come. So he cut off the beautiful woman's head and hung it before the imperial tower to verify its authenticity. After a year, the guests gathered. This is the family style of the Caodong school, which does not value shouts and blows, but rather personal practice, relying on the help of others to communicate information. The monk's offense is not severely punished, so that he can repent. Do you understand? Even a whip made of cattails to show public humiliation is difficult to commit, and one cannot bear to deceive even when a prison is drawn on the ground. Official law is like a furnace, and the heart is like iron. From this point on, Tiantong (referring to the author) exerts effort to study.
The verse says:
The silk cord descends (obey the imperial decree), the orders are clear (those who disobey will be beheaded), the Son of Heaven in the universe (reigns over all nations).
) 塞外將軍(獨鎮一方) 不待雷驚出蟄(五更侵早起) 那知風遏行雲(已有夜行人) 機底聯綿兮。自有金針玉線(難謾具眼) 印前恢廓兮。元無鳥篆蟲文(字義炳然)
師云。敕遍天下。王不流行。禮記緇衣子曰。王言如絲。其出如綸。王言如綸。其出如綍。故大人不倡遊言也。娑竭出海。妙翅當權。號令既分。君臣定位。馮唐曰。上古王者遣將也。跪而推轂曰。閫以內者寡人制之。閫以外者將軍制之。韋昭曰。此郭門之閫也。雷驚出蟄。頌此僧探頭太過。不待驚蟄二月節。早起龍頭。不知浮雲將隨龍而行。而為妙翅威風。遏絕不覺頭撞也。有謂不因僧話墮。爭顯興陽機鋒者。不待那知四字。極不穩順。機底聯綿。此非機鋒之機。謂錦機之下。必有巧婦針線。雪巖先師嘗舉。穴細金針。才露鼻。芒長玉線。妙投關。此乃洞上血脈。非其中人。不易知也。當印不當風。如印印空不彰文彩。蒼頡仰觀奎宿圓曲之勢。俯察龜文鳥跡之象。博採眾美合而為文。后自蝌蚪為二篆。周宣主太史籀造大篆。秦相李斯造小篆。今之印篆。號曰方填。旦道。興陽還刻劃也無。皓玉本無瑕。雕丈喪君德。
第四十五則覺經四節
示眾云。現成公案。只據現今。本分家風。不圖分外。若也強生節目。枉
【現代漢語翻譯】 現代漢語譯本： 塞外將軍（獨鎮一方）， 不待雷驚出蟄（五更侵早起），那知風遏行雲（已有夜行人）。 機底聯綿兮，自有金針玉線（難謾具眼）；印前恢廓兮，元無鳥篆蟲文（字義炳然）。
師云：敕遍天下，王不流行。《禮記·緇衣》子曰：『王言如絲，其出如綸。王言如綸，其出如綍。』故大人不倡遊言也。娑竭（Sāgara，海神名）出海，妙翅（Garuda，金翅鳥）當權。號令既分，君臣定位。馮唐曰：『上古王者遣將也，跪而推轂曰：閫（kǔn，門檻）以內者寡人制之，閫以外者將軍制之。』韋昭曰：『此郭門之閫也。』雷驚出蟄，頌此僧探頭太過，不待驚蟄二月節，早起龍頭，不知浮雲將隨龍而行，而為妙翅威風，遏絕不覺頭撞也。有謂不因僧話墮，爭顯興陽機鋒者。不待那知四字，極不穩順。機底聯綿，此非機鋒之機，謂錦機之下，必有巧婦針線。雪巖先師嘗舉：穴細金針，才露鼻；芒長玉線，妙投關。此乃洞上血脈，非其中人，不易知也。當印不當風，如印印空不彰文彩。蒼頡（Cāng Jié，傳說中的漢字創造者）仰觀奎宿圓曲之勢，俯察龜文鳥跡之象，博採眾美合而為文。后自蝌蚪為二篆，周宣主太史籀（zhòu）造大篆，秦相李斯造小篆，今之印篆，號曰方填。旦道：興陽還刻劃也無？皓玉本無瑕，雕丈喪君德。
第四十五則 覺經四節
示眾云：現成公案，只據現今。本分家風，不圖分外。若也強生節目，枉
【English Translation】 English version: The General beyond the Border (solely guarding one area), Not waiting for thunder to startle hibernating creatures (rising early before dawn), How could one know the wind would halt the moving clouds (already there are night travelers). Within the loom's mechanism, there are continuous threads, naturally with golden needles and jade threads (difficult to deceive discerning eyes); before the seal, there is vast openness, originally without bird-script or insect-script (the meaning of the characters is clearly evident).
The Master said: Edicts pervade the world, but the King does not enforce them. The Book of Rites, Ziyi says: 'The King's words are like silk, their issuance is like cord. The King's words are like cord, their issuance is like rope.' Therefore, great men do not initiate frivolous words. Sāgara (the sea god) emerges from the sea, Garuda (the mythical bird) assumes authority. Orders and commands are divided, and the roles of ruler and subject are established. Feng Tang said: 'In ancient times, when a king sent out a general, he would kneel and push the chariot's wheel, saying: What is within the gate is governed by me, the sovereign; what is outside the gate is governed by you, the general.' Wei Zhao said: 'This refers to the gate of the outer city.' 'Thunder startles hibernating creatures' praises the monk for sticking his head out too far, not waiting for the Jingzhe (驚蟄, Awakening of Insects) solar term in the second month, rising early like a dragon's head, not knowing that floating clouds will follow the dragon and become the majestic power of Garuda, stopping him from realizing he bumped his head. Some say that if it weren't for the monk's words causing a downfall, how could the sharp wit of Xingyang be displayed? The four characters 'not waiting, how could one know' are extremely unstable and awkward. 'Within the loom's mechanism, there are continuous threads' does not refer to the 'mechanism' of sharp wit, but rather means that beneath the brocade loom, there must be a skillful woman with needles and threads. Senior Master Xueyan once cited: 'A tiny hole for a golden needle, just revealing the nose; a long strand of jade thread, skillfully cast through the pass.' This is the lifeblood of the Caodong (曹洞宗) lineage; those who are not within it cannot easily understand it. It is appropriate to seal, not to be exposed to the wind, like sealing in emptiness without revealing the pattern. Cang Jie (the legendary creator of Chinese characters) looked up at the curved shape of the Kui constellation and looked down at the patterns of tortoise shells and the traces of birds, widely collecting all beauties and combining them into writing. Later, from tadpole script came the two seal scripts. Zhou Xuan's chief historian Zhou created the Great Seal Script, and Qin Chancellor Li Si created the Small Seal Script. The seal script of today is called 'Fang Tian.' Dan said: Does Xingyang still carve? Pure jade is originally without flaws; carving it diminishes the ruler's virtue.
Section 4 of the 45th Case, Awakening Sutra
Instructing the assembly, he said: The public case is already present, just rely on the present moment. The family style is based on one's own duty, not seeking anything beyond it. If you forcibly create programs, it is in vain.
費工夫。儘是與混沌。畫眉缽盂安柄。如何得平穩去。
舉。圓覺經云。居一切時不起妄念。(不)于諸妄心亦不息滅。(不)住妄想境不加了知。(不)于無了知不辨真實(不)。
師云。圭峰科此一段。謂之妄心頓證。又名忘心入覺。萬松下四個不字。謂不起不滅不知不辨。此四八三十二字。諸方皆為病。此處為藥。且諸方病者。不起妄念。豈非焦芽敗種。不滅妄心。豈非養病喪軀。不假了知。豈非暫時不在如同死人。不辨真實。豈非顢頇佛性籠桶真如。且道。如何是四藥。須是天童修合將來。頌云。
巍巍堂堂(更窮須道鄒搜字) 磊磊落落(撩天鼻孔) 鬧處刺頭。(床窄先臥) 穩處下腳(粥稀後坐) 腳下線斷我自由(信步過滄洲) 鼻端泥盡君休斫(彼此著便) 莫動著(已是蹺手亂下) 千年故紙中合藥(大有神效)
師云。黃檗初參百丈。丈云。巍巍堂堂。來為何事。檗云。巍巍堂堂不為別事。巍堂磊落。皆大丈夫相。干戈叢里橫身直過。荊棘林中擺手便行。腳跟下無五色線。舌頭上無十字關。鼻端無泥痕。眼中無金屑。豈不是安樂快活底漢。試將天童莫道著三字。換萬松四個不字。便見一字法門海墨書而不盡。德山道。一大藏教。是拭不凈故紙。為已了者恐透牛
【現代漢語翻譯】 現代漢語譯本： 費工夫，全是與混沌為伍。就像給畫眉鳥的缽盂安上把柄，怎麼能保持平穩呢？
舉例。《圓覺經》上說：『處於任何時候都不生起虛妄的念頭，（不）對於各種虛妄的心也不加以熄滅，（不）安住于虛妄的境界不加以瞭解知曉，（不）對於沒有了解知曉也不分辨真實。』
天童禪師說：圭峰禪師將這段經文科判為『妄心頓證』，又名『忘心入覺』。萬松禪師下的四個『不』字，即『不起』、『不滅』、『不知』、『不辨』，在其他地方都被認為是毛病，而在這裡卻是藥。要知道，其他地方所說的毛病是：不起妄念，豈不是像焦芽敗種一樣？不滅妄心，豈不是養病喪身？不加以瞭解知曉，豈不是暫時不在就如同死人一樣？不分辨真實，豈不是糊里糊塗，佛性被籠罩，真如被埋沒？那麼，什麼是這四味藥呢？必須是天童禪師調和配製出來的。頌詞說：
巍巍堂堂（更窮究須說是鄒搜二字）磊磊落落（撩天的鼻孔）鬧處刺頭（床窄先臥） 穩處下腳（粥稀後坐）腳下線斷我自由（信步過滄洲） 鼻端泥盡君休斫（彼此著便）莫動著（已是蹺手亂下）千年故紙中合藥（大有神效）
天童禪師說：黃檗禪師最初參拜百丈禪師時，百丈禪師問：『巍巍堂堂，來做什麼？』黃檗禪師回答：『巍巍堂堂不為別的事。』巍峨堂皇，磊落不凡，都是大丈夫的相貌。在干戈叢中橫身直過，在荊棘林中擺手前行。腳跟下沒有五色線牽絆，舌頭上沒有十字關束縛，鼻端沒有泥痕，眼中沒有金屑。豈不是安樂快活的人？試著將天童禪師的『莫道著』三字，換成萬松禪師的四個『不』字，便可明白一字法門，用盡海墨也書寫不完。德山禪師說：『一大藏教，是擦拭不乾淨的故紙。』這是爲了已經了悟的人，恐怕他們看透了牛皮紙。
【English Translation】 English version: It's a waste of effort, just associating with chaos. Like putting a handle on a bulbul's alms bowl, how can it be kept steady?
For example. The Śūraṅgama Sūtra says: 'At all times, do not give rise to false thoughts, (do not) extinguish various false minds, (do not) dwell in false realms without understanding, (do not) discern reality without understanding.'
Master Tiantong said: Master Guifeng categorized this passage as 'sudden realization of the false mind,' also known as 'forgetting the mind and entering enlightenment.' The four 'no's' added by Master Wansong, namely 'no arising,' 'no extinguishing,' 'no knowing,' and 'no discerning,' are considered faults elsewhere, but here they are medicine. You should know that the faults mentioned elsewhere are: not arising false thoughts, isn't that like scorched sprouts and rotten seeds? Not extinguishing the false mind, isn't that nurturing illness and losing the body? Not understanding, isn't that temporarily absent like a dead person? Not discerning reality, isn't that being muddleheaded, with the Buddha-nature covered and the Tathāgata buried? So, what are these four medicines? They must be harmonized and prepared by Master Tiantong. The verse says:
Majestic and dignified (further investigation requires saying the words 'Zou Sou') clear and distinct (sky-high nostrils) pricking the head in noisy places (sleep first on a narrow bed) Stepping down in stable places (sitting later when the porridge is thin) the thread under my feet is broken, I am free (strolling across Cangzhou) When the mud on the tip of the nose is gone, stop chopping (convenient for each other) don't move it (already messing up with hands) combining medicine in thousand-year-old waste paper (very effective)
Master Tiantong said: When Master Huangbo first visited Master Baizhang, Master Baizhang asked: 'Majestic and dignified, what are you here for?' Master Huangbo replied: 'Majestic and dignified, not for anything else.' Majestic and dignified, clear and extraordinary, are all the appearances of a great man. Crossing straight through the midst of weapons, waving hands and walking in the thicket of thorns. There are no five-colored threads under the heels, no cross-shaped barriers on the tongue, no mud marks on the tip of the nose, and no gold dust in the eyes. Isn't that a happy and joyful person? Try replacing Master Tiantong's three words 'do not say' with Master Wansong's four 'no's,' and you will understand that the one-word dharma cannot be fully written even with all the ink in the sea. Master Deshan said: 'The entire Tripiṭaka is waste paper for wiping away impurities.' This is for those who have already realized, fearing that they will see through the parchment.
皮也。千年故紙中合藥者。為未了者不妨遮眼也。慈覺道。圓覺楞嚴恒為已伴。況世尊入滅至庚辰歲。已二千一百七十年。豈但千年故紙。仙傳葛由能刻木羊。騎羊上綏山。后遇浮丘公。曰。若不腳下線斷。爾也不得自由。暗合永嘉放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。雖然如是。猶欠作云何梵在。
第四十六則德山學畢
示眾云。萬里無寸草。凈地迷人。八方無片云。晴空賺汝。雖是以楔去楔。不妨拈空掛空。腦後一槌。別看方便。
舉。德山圓明大師。示眾云。及盡去也(有這個在)直得三世諸佛口掛壁上(留取吃被)猶有一人呵呵大笑(且道是誰)若識此人(是何面目)參學事畢(與碗茶吃)。
師云。鼎州德山第九世圓明大師。諱緣密。雲門嗣中唯師傳嗣最廣。師創三句。涵蓋乾坤。截斷眾流。隨波逐浪。今傳為雲門三句者。檢討不審也。一日示眾云。及盡去也。直得三世諸佛口掛壁上。此言廣長舌相話會不及。猶有一人呵呵大笑。且道。是何人笑個甚麼。若識得此人。參學事畢。是真個更有事在。投子青和尚拈云。藏盡楚天月。猶存漢地星。萬松道。車也去了。藉甚油缸。此可與竿頭進步者道。寶峰照和尚道。直須如大死底人死了更死。僧云。莫是
【現代漢語翻譯】 現代漢語譯本： 皮也。千年舊紙中的藥方，對於那些尚未開悟的人來說，不妨用來遮蔽一下眼睛。慈覺禪師說道：『圓覺』、『楞嚴』一直是我修行的伴侶。何況世尊入滅至今庚辰年，已經二千一百七十年了，豈止是千年舊紙呢？仙人葛由能雕刻木羊，騎著木羊登上綏山，後來遇到浮丘公，浮丘公說：『如果不是你腳下的線斷了，你也不會得到自由。』這暗合了永嘉禪師所說的『放下四大，莫去執著，在寂滅的本性中隨緣飲食』，『諸行無常，一切皆空』，這就是如來的大圓覺。雖然如此，仍然欠缺一句『作云何梵』的提問。
第四十六則 德山學畢
德山禪師開示大眾說：『萬里之內沒有一根草，清凈之地反而迷惑人；八方之內沒有一片云，晴朗的天空卻欺騙了你。』雖然這是用楔子去掉楔子（以毒攻毒），不妨拈空掛空（不著痕跡）。當頭一棒，不要看方便。
舉例：德山圓明大師開示大眾說：『及盡去也（有這個在）！直得三世諸佛口掛壁上（留取吃被）！猶有一人呵呵大笑（且道是誰）！若識此人（是何面目）！參學事畢（與碗茶吃）！』
萬松禪師評論說：鼎州德山第九世圓明大師，法號緣密。雲門宗的後代中，只有他的傳承最廣。他創立了三句：涵蓋乾坤、截斷眾流、隨波逐浪。現在流傳的雲門三句，是後人檢查不仔細造成的。一天，圓明大師開示大眾說：『及盡去也！直得三世諸佛口掛壁上！』這句話的意思是，即使是廣長舌相也無法完全表達。『猶有一人呵呵大笑！』請問，是誰在笑？笑什麼？如果認識這個人，參學的事情就結束了。』其實，這才是真正更有事情在。投子青和尚評論說：『藏盡楚天月，猶存漢地星。』萬松禪師說：『車也去了，還要油缸做什麼？』這句話可以和那些竿頭進步的人說。寶峰照和尚說：『必須像一個徹底死去的人，死了又死。』有僧人問：『莫非……』
【English Translation】 English version: Pi ye. A prescription from ancient paper thousands of years old, for those who have not yet awakened, it may be used to cover their eyes. Cijue said, 'Complete Enlightenment (Yuanjue) and Shurangama (Lengyan)' have always been my companions in practice. Moreover, since the World Honored One entered Nirvana until the year Gengchen, it has been two thousand one hundred and seventy years, not just ancient paper thousands of years old. The immortal Ge You could carve wooden sheep, ride the wooden sheep to climb Mount Sui, and later met Fuqiugong, who said, 'If the thread under your feet is not broken, you will not be free.' This implicitly corresponds to what Yongjia Zen master said, 'Let go of the four great elements, do not cling to them, and follow conditions in the nature of stillness,' 'All actions are impermanent, everything is empty,' this is the great Complete Enlightenment of the Tathagata. Even so, it still lacks the question of 'What is Brahman?' (zuo yun he fan).
Section 46: Deshan Completes His Studies
Deshan (Virtue Mountain) Zen master addressed the assembly, saying: 'Within ten thousand miles, there is not a single blade of grass; the pure land confuses people. In all directions, there is not a single cloud; the clear sky deceives you.' Although this is using a wedge to remove a wedge (fighting poison with poison), it is okay to grasp emptiness and hang in emptiness (without leaving a trace). A blow to the back of the head, do not look for convenience.
Example: Deshan Yuanming (Complete Illumination) Great Master addressed the assembly, saying: 'When everything is exhausted (ji jin qu ye) (there is this)! The mouths of all Buddhas of the three worlds are hung on the wall (zhi de san shi zhu fo kou gua bi shang) (keep it to eat the quilt)! There is still one person laughing heartily (you you yi ren hehe da xiao) (tell me, who is it)! If you recognize this person (ruo shi ci ren) (what is his face)! The matter of studying is finished (can xue shi bi) (give him a bowl of tea)!'
Mansong Zen master commented: Yuanming Great Master of the ninth generation of Dingzhou Deshan, Dharma name Yuanmi. Among the descendants of the Yunmen (Cloud Gate) sect, only his lineage is the most widespread. He created three phrases: encompassing heaven and earth (han gai qian kun), cutting off the flow of the masses (jie duan zhong liu), following the waves (sui bo zhu lang). The Yunmen three phrases that are now circulating are the result of careless examination by later generations. One day, Yuanming Great Master addressed the assembly, saying: 'When everything is exhausted! The mouths of all Buddhas of the three worlds are hung on the wall!' This sentence means that even the broad and long tongue cannot fully express it. 'There is still one person laughing heartily!' Please tell me, who is laughing? What are they laughing at? If you recognize this person, the matter of studying is finished.' In fact, there is truly more to it. Touzi Qing (Throwing Son Green) monk commented: 'Hiding all the moon in Chu, the stars of Han still remain.' Mansong Zen master said: 'The cart is gone, what is the oil tank for?' This sentence can be said to those who are progressing on the top of a pole. Baofeng Zhao (Treasure Peak Illuminate) monk said: 'You must be like a completely dead person, dead and dead again.' A monk asked: 'Could it be...'
死中卻活么。師云。爾且死莫活。爾但吃飯里急自去屙屎。爾飯也未吃。早問屙屎作么。此乃貴大休大歇親到自證。說得一丈。不如行取一尺也。只如行不得處作么生說。問取天童。頌云。
收(向甚處著) 把斷襟喉(正好轉身吐氣也) 風磨云拭(纖塵必去) 水冷天秋(打成一片) 錦鱗莫謂無嗞味(腥膻不少) 釣盡滄浪月一鉤(不犯清波意自殊)
師云。圓明示眾不消。天童下個收字。和圓明。盛在布袋里也。思大云。三世諸佛被我一口吞盡。何處更有眾生可度。此水泄不通。凡聖路絕也。正恁么時。盡空法界。如一面古鏡用壞劫毗嵐風。磨瑩成劫金藏云揩拭。水天一色。云月交光。皆取純清絕點邊事。這裡言淡而無味。如月鉤云餌。魚龍無可吞啖。成湯祝網從君意。呂望垂鉤信我緣。不見道。山田脫粟飯野菜。淡黃齏。吃則從君吃。不吃任東西。
第四十七則趙州柏樹
示眾云。庭前柏樹。竿上風幡。如一華說無邊春。如一滴說大海水。間生古佛。迥出常流。不落言思。若為話會。
舉。僧問趙州。如何是祖師西來意(多羅閑管)州云。庭前柏樹子(焦㙛打著連底凍)。
師舉。趙州一日。上堂云。此事的的沒量大人。出這裡不得。老僧到溈山。僧問。如何是
【現代漢語翻譯】 現代漢語譯本： 死中卻活嗎？（是否能在死亡中獲得新生？） 師父說：『你且先死去，莫想著活。（你先體驗死亡，不要執著于生存）你只管吃飯，然後急著去拉屎。（你只管做好當下的事情）你飯還沒吃，就早早地問拉屎做什麼。（你連眼前的事情都沒做好，就考慮後面的事情）』這才是真正的大休大歇，親自證悟。（這才是真正的放下，才能證悟）說得再多，不如做一點。（說的再多，不如實際行動）如果無法行動，又該怎麼說呢？去問天童吧。（如果無法行動，就去請教天童禪師）』 頌詞說： 『收（收到哪裡去？）把斷襟喉（正好轉身吐氣）風磨云拭（纖塵必去）水冷天秋（打成一片） 錦鱗莫謂無嗞味（腥膻不少）釣盡滄浪月一鉤（不犯清波意自殊）』 師父說：圓明向大眾開示，不必多說。天童禪師用一個『收』字，和圓明的開示，都盛在布袋里了。思大禪師說：『三世諸佛都被我一口吞盡，哪裡還有眾生可度？』這水泄不通，凡聖之路斷絕了。正在這個時候，盡虛空法界，如同一面古鏡，用壞劫毗嵐風（宇宙末日的大風）磨瑩，經過劫金藏云（極長的時間）揩拭，水天一色，云月交光，都是爲了取得純凈，斷絕一切邊際。這裡言語平淡而無味，如月鉤云餌，魚龍無法吞食。成湯的祝網隨你意，呂望的垂釣信我緣。不見道：山田脫粟飯，野菜淡黃齏，吃則隨你吃，不吃任東西。（山田的糙米飯，野菜淡黃的醃菜，吃不吃都隨你。）』 第四十七則 趙州柏樹 開示說：『庭前的柏樹，竿上的風幡，如一朵花述說無邊的春天，如一滴水述說大海。間或產生古佛，迥然超出常流。不落入言語思量，如何談論體會？』 舉例：僧人問趙州禪師：『如何是祖師西來意？（什麼是達摩祖師從西方來的真意？）』趙州禪師說：『庭前柏樹子。（庭院前的柏樹）』 師父舉例：趙州禪師有一天上堂說法，說：『這件事的的沒量大人，出這裡不得。（這件事非常重大，不是一般人能理解的）老僧到溈山，僧人問：如何是……』
【English Translation】 English version: Is there life within death? (Can one attain new life from death?) The master said, 'You should die first, don't think about living. (You should first experience death, don't cling to survival.) You just eat your meal, and then hurry to relieve yourself. (You just do what you need to do in the present moment.) You haven't even eaten your meal, and you're already asking what to do with relieving yourself. (You haven't even done what's in front of you, and you're already thinking about what's next.)' This is truly great rest and great cessation, personally realized. (This is true letting go, in order to realize enlightenment.) Saying more is not as good as doing a little. (Saying more is not as good as taking action.) If you can't act, what should you say? Ask Tiantong. (If you can't act, then ask Zen Master Tiantong.)' The verse says: 'Collect (Where to collect?) Cut off the throat (Good to turn around and exhale) Wind grinds and clouds wipe (Every speck of dust must go) Cold water and autumn sky (Becomes one piece) Don't say that the brocade scales have no taste (There is no lack of fishy smell) Fish up the Canglang moon with one hook (Not offending the clear waves, the meaning is naturally different)' The master said: 'Yuanming's instruction to the assembly is unnecessary. Zen Master Tiantong uses the word 'collect', and Yuanming's instruction, are all put in a cloth bag. Zen Master Sida said: 'The Buddhas of the three worlds have all been swallowed by me in one gulp, where are there any sentient beings to save?' This water cannot leak, the path of the ordinary and the holy is cut off. At this very moment, the entire Dharma realm of empty space is like an ancient mirror, polished by the bad kalpa storm (the great wind at the end of the universe), wiped by the kalpa gold hidden clouds (extremely long time), the water and sky are the same color, the clouds and moon shine together, all to obtain purity and cut off all boundaries. Here the words are plain and tasteless, like a moon hook and cloud bait, fish and dragons cannot swallow. Tang's wishing net is up to you, Lu Wang's fishing depends on my fate. Don't you see: mountain field unpolished rice, wild vegetable light yellow pickles, eat if you want, don't eat as you please. (The coarse rice from the mountain fields, the light yellow pickled vegetables, eat or don't eat as you please.)' Forty-seventh case Zhaozhou Cypress Tree The instruction says: 'The cypress tree in front of the courtyard, the wind banner on the pole, like a flower describing the boundless spring, like a drop of water describing the ocean. Ancient Buddhas are occasionally produced, standing out from the ordinary. Not falling into words and thoughts, how to discuss and understand?' Example: A monk asked Zen Master Zhaozhou: 'What is the meaning of the Patriarch's coming from the West? (What is the true meaning of Bodhidharma's coming from the West?)' Zen Master Zhaozhou said: 'The cypress tree in front of the courtyard. (The cypress tree in the courtyard)' The master gave an example: Zen Master Zhaozhou one day ascended the hall to give a Dharma talk, saying: 'This matter is truly immeasurable, adults cannot get out of here. (This matter is very important, not something that ordinary people can understand.) The old monk went to Weishan, and a monk asked: What is...'
祖師西來意。溈云。與我將床子來。若是宗師。須以本分事接人始得。僧便問。如何是祖師西來意。州云。庭前柏樹子。僧云。和尚莫將境示人。師云。不將境示人。僧云。然則如何是祖師西來意。師云。庭前柏樹子。楊州城東光孝寺。慧覺禪師。到法眼處。眼問。近難何處。覺曰。趙州。眼曰。承聞趙州有柏樹子話是否。覺曰。無。眼曰。往來皆謂。僧問如何是祖師西來意。州曰。庭前柏樹子。上座何得道無。覺曰。先師實無此語。和尚莫謗先師好。諸方名為覺鐵嘴。勝默和尚。必須教人先過此話淘汰知見。嘗曰。三玄五位。盡在其中。真如方禪師悟此話。直入方丈。見瑯玡廣照覺禪師。照問。汝作么生會。如曰。夜來床薦暖。一覺到天明。廣照可之。真如悟得此話最好。天童頌得此話亦不惡。頌云。
岸眉橫雪(吃鹽多如吃米) 河目含秋(一點難謾) 海口鼓浪(有句非宗旨) 航舌駕流(無言絕聖凡) 撥亂之手(也是柏樹) 太平之籌(也是柏樹) 老趙州老趙州(為甚不應) 攪攪叢林卒未休(天童第二) 徒費工夫也造車合轍(將來使用恰好) 本無伎倆也塞壑填溝(買盡風流不著錢)
師云。七百甲子。經事多矣。所以岸眉橫雪。古人以眉目為巖電。天童用河眸海口故事。
【現代漢語翻譯】 現代漢語譯本 祖師西來意（Bodhidharma's intention in coming from the West）。 溈山（Weishan）說：『給我把床搬過來。』如果是宗師，必須以本分事來接引人才能奏效。 有僧人便問：『如何是祖師西來意？』趙州（Zhaozhou）說：『庭前柏樹子。』 僧人說：『和尚不要用外境來開示人。』趙州說：『我不以外境開示人。』 僧人說：『既然如此，那麼如何是祖師西來意？』趙州說：『庭前柏樹子。』 揚州城東光孝寺的慧覺禪師，到法眼（Fayan）處。 法眼問：『你最近從哪裡來？』慧覺說：『趙州。』 法眼說：『聽說趙州有柏樹子的話，是這樣嗎？』慧覺說：『沒有。』 法眼說：『來往的人都說，有僧人問如何是祖師西來意，趙州說庭前柏樹子，上座你為什麼說沒有？』 慧覺說：『先師確實沒有此語，和尚不要誹謗先師才好。』諸方稱他為覺鐵嘴。 勝默和尚說，必須教人先過了這句話，淘汰知見。曾說：『三玄五位，盡在其中。』 真如方禪師悟了這句話，直接進入方丈，見到瑯玡廣照覺禪師。 廣照問：『你作何理解？』真如說：『夜來床薦暖，一覺到天明。』廣照認可了他。 真如悟得此話最好。天童（Tiantong）頌得此話也不錯。頌云： 『岸眉橫雪（吃鹽多如吃米），河目含秋（一點難瞞），海口鼓浪（有句非宗旨），航舌駕流（無言絕聖凡）。撥亂之手（也是柏樹），太平之籌（也是柏樹）。老趙州老趙州（為什麼不應），攪攪叢林卒未休（天童第二）。徒費工夫也造車合轍（將來使用恰好），本無伎倆也塞壑填溝（買盡風流不著錢）。』 趙州說：『七百甲子，經歷的事情多啊。』所以岸眉橫雪。古人以眉目為巖電。天童用河眸海口的故事。
【English Translation】 English version The meaning of Bodhidharma's (patriarch of Zen Buddhism) coming from the West. Weishan (Zen master Weishan) said, 'Bring me the bed.' If it is a Zen master, he must use his fundamental abilities to receive people to be effective. A monk then asked, 'What is the meaning of Bodhidharma's coming from the West?' Zhaozhou (Zen master Zhaozhou) said, 'The cypress tree in the courtyard.' The monk said, 'Venerable monk, do not use external objects to instruct people.' Zhaozhou said, 'I do not use external objects to instruct people.' The monk said, 'If that is so, then what is the meaning of Bodhidharma's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' Zen Master Huijue of Guangxiao Temple in the east of Yangzhou City, went to Fayan's (Zen master Fayan) place. Fayan asked, 'Where have you come from recently?' Huijue said, 'Zhaozhou.' Fayan said, 'I heard that Zhaozhou has the saying of the cypress tree, is that so?' Huijue said, 'No.' Fayan said, 'People coming and going all say that a monk asked what is the meaning of Bodhidharma's coming from the West, and Zhaozhou said the cypress tree in the courtyard, why do you say no?' Huijue said, 'The late master indeed did not have this saying, Venerable monk, it is better not to slander the late master.' All sides called him Jue Iron Mouth. Zen Master Shengmo said that people must be taught to pass this saying first, to eliminate views and knowledge. He once said, 'The three mysteries and five ranks are all within it.' Zen Master Zhenru Fang understood this saying and went directly into the abbot's room, seeing Zen Master Guangzhao Jue of Langye. Guangzhao asked, 'How do you understand it?' Zhenru said, 'Last night the bed was warm, and I slept until dawn.' Guangzhao approved of him. Zhenru's understanding of this saying is the best. Tiantong's (Zen master Tiantong) verse on this saying is also not bad. The verse says: 'The shore-like eyebrows are horizontal with snow (eating more salt than rice), the river-like eyes contain autumn (a little is hard to hide), the sea-like mouth drums waves (a sentence is not the essence), the sailing tongue drives the flow (no words cut off the holy and the mundane). The hand that puts down chaos (is also the cypress tree), the plan for peace (is also the cypress tree). Old Zhaozhou, old Zhaozhou (why doesn't he answer), stirring up the monastery is not yet finished (Tiantong is second). It is a waste of effort to build a car to fit the tracks (it will be just right to use in the future), there is no skill to fill the ravines (buying all the romance without spending money).' Zhaozhou said, 'Seven hundred Jiazi (a cycle of sixty years), I have experienced many things.' Therefore, the shore-like eyebrows are horizontal with snow. The ancients used eyebrows and eyes as rock lightning. Tiantong used the story of river-like eyes and sea-like mouth.
成四句偈。如見活趙州指柏樹子相似。眉如蘆花岸。眼如秋水碧。古句野水凈于僧眼碧。遠山濃似佛頭青。海口鼓浪。航舌駕流。浪即能覆航。航即能駕浪。一言可以興邦。一言可以喪邦。故次之。以撥亂之手。太平之籌。州嘗云。有時將一莖草。作丈六金身。用有時將丈六金身。作一莖草。用此話本與人決疑。而今多少人疑著。趙州豈欲攪叢林哉。人見趙州答話應聲便對。如不假功用。唯天童知八十行腳。三歲孩童勝如我。我從他學。此乃閑時造下。忙時用著。不是苦辛人。不知臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。六祖道。慧能無伎倆。不斷百思想。對境心數起。菩提作么長。恁么看來塞壑填溝底事。又作么生。如今拋擲西湖裡。下載清風付與誰。
第四十八則摩經不二
示眾云。妙用無方。有下手不得處。辯才無礙。有開口不得時。龍牙如無手人行拳。夾山教無舌人解語。半路抽身底是甚麼人。
舉。維摩詰問文殊師利。何等是菩薩入不二法門(問處第幾)文殊師利曰(好與劈口𡎺)如我意者(醞造將來)於一切法(更嫌少)無言無說(把火照看)無示無識(有也來)離諸問答(面皮厚多少)是為入不二法門(如何是)於是文殊師利問維摩詰言。我等各自說已(能說快說)仁
【現代漢語翻譯】 現代漢語譯本： 寫成四句偈語，就像見到活生生的趙州禪師（Zhaozhou，唐代禪師）指著柏樹一樣。眉毛像蘆葦花，眼睛像秋天的碧水。古詩說，野水清澈勝過僧人的碧眼，遠山濃翠好似佛陀的青發。海口波濤洶涌，航船乘風破浪。波浪既能顛覆航船，航船也能駕馭波浪。一句話可以使國家興盛，一句話也可以使國家衰亡。所以接下來，要用撥亂反正的手段，制定太平的策略。趙州禪師曾經說，有時將一根草，當作丈六金身（zhangliu jin shen，佛像，比喻極大的事物）來用；有時將丈六金身，當作一根草來用。用這些話本來為人解決疑惑，可是現在有多少人反而疑惑了。趙州禪師難道是想擾亂叢林嗎？人們看到趙州禪師的回答，應聲就對，好像不假思索。只有天童禪師（Tiantong，禪師名號）知道，八十歲的老修行，三歲的孩童都勝過我，我要向他學習。這都是平時積累的，忙時才能用得上。不是經歷過苦難的人，不知道臥輪禪師（Wolun，禪師名號）的伎倆。能斷絕一切思想，面對外境心不起念，菩提（Bodhi，覺悟）自然日日增長。六祖慧能（Huineng，禪宗六祖）說，慧能沒有伎倆，不能斷絕一切思想，面對外境心念紛起，菩提怎麼能增長？這麼看來，填平山谷的底事又是什麼呢？又該如何做呢？如今將它拋擲在西湖裡，將清風明月託付給誰呢？
第四十八則 摩經不二
開示大眾說，精妙的運用沒有固定的方法，有無從下手之處；雄辯的口才沒有阻礙，有不能開口的時候。龍牙禪師（Longya，禪師名號）就像沒有手的人在打拳，夾山禪師（Jiashan，禪師名號）教導沒有舌頭的人去解說。半路抽身而退的又是什麼人呢？
舉例。維摩詰（Vimalakirti，佛教居士，以智慧辯才著稱）問文殊師利（Manjusri，佛教菩薩，象徵智慧），什麼是菩薩進入不二法門（buer famen，超越二元對立的修行法門）？（這是提問的第幾處？）文殊師利說（真想給他劈頭一掌），依我的理解（醞釀著將來說），對於一切法（還嫌少嗎），無言無說（拿著火把照看），無示無識（也有來了），離開一切問答（臉皮有多厚），這就是進入不二法門。（什麼是？）於是文殊師利問維摩詰說，我們各自說完了（能說就快說），仁者您
【English Translation】 English version: Compose it into a four-line verse, like seeing the living Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) pointing to the cypress tree. The eyebrows are like reed flowers, and the eyes are like the clear water of autumn. An ancient poem says, 'The wild water is clearer than the monk's green eyes, and the distant mountains are as lush as the Buddha's blue hair.' The estuary is turbulent, and the ships sail against the wind and waves. Waves can capsize ships, and ships can navigate waves. A word can make a nation prosper, and a word can destroy a nation. Therefore, next, use the means of restoring order from chaos to formulate strategies for peace. Chan Master Zhaozhou once said, 'Sometimes a blade of grass is used as a sixteen-foot golden body (zhangliu jin shen, a Buddha statue, a metaphor for something extremely large); sometimes a sixteen-foot golden body is used as a blade of grass.' Use these words to resolve people's doubts, but how many people are now in doubt? Does Chan Master Zhaozhou want to disturb the monastery? People see Chan Master Zhaozhou's answer and respond immediately, as if without thinking. Only Chan Master Tiantong (Tiantong, a Chan master's title) knows that an eighty-year-old practitioner is surpassed by a three-year-old child, and I want to learn from him. These are all accumulated in ordinary times, so they can be used in busy times. Those who have not experienced suffering do not know the tricks of Chan Master Wolun (Wolun, a Chan master's title). He can cut off all thoughts, and when facing external circumstances, the mind does not arise, and Bodhi (Bodhi, enlightenment) naturally grows day by day. The Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Chan Buddhism) said, 'Huineng has no tricks, cannot cut off all thoughts, and when facing external circumstances, thoughts arise, how can Bodhi grow?' In this view, what is the bottom line of filling the valleys? And what should be done? Now throw it into West Lake, and entrust the clear breeze and bright moon to whom?
Section 48: Non-Duality in the Vimalakirti Sutra
Instructing the assembly, he said, 'Subtle application has no fixed method, there is a place where one cannot start; eloquent speech has no hindrance, there is a time when one cannot speak. Chan Master Longya (Longya, a Chan master's title) is like a person without hands boxing, and Chan Master Jiashan (Jiashan, a Chan master's title) teaches a person without a tongue to explain. Who is the person who retreats halfway?'
For example, Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom and eloquence) asked Manjusri (Manjusri, a Buddhist Bodhisattva, symbolizing wisdom), 'What is the Bodhisattva's entry into the non-dual dharma gate (buer famen, a practice method that transcends duality)?' (Where is this question asked?) Manjusri said (I really want to slap him in the face), 'According to my understanding (brewing to say), regarding all dharmas (is it still too little?), without words or speech (holding a torch to look), without showing or knowing (here it comes), leaving all questions and answers (how thick is the skin), this is entering the non-dual dharma gate.' (What is it?) Then Manjusri asked Vimalakirti, 'We have each spoken (speak quickly if you can), benevolent one, you'
者當說。何等是菩薩入不二法門(一遞一刮不賭惡發)維摩默然(甚麼處去也)。
師云。梵語維摩詰。此云無垢稱。亦曰凈名。妻名金姬。子名善思。女名月上。僧問云居簡和尚。維摩是金粟如來。為甚麼卻預釋迦會下聽法。居云。他不爭人我。廣本維摩經。三萬二千菩薩。各說不二法門。今唯三十二菩薩。末後文殊無卓錐之地。維摩錐也無。保福展云。文殊也似掩耳偷鈴。力盡烏江。維摩一默。未出化門。萬松道。人出是非難。又云。大小維摩。被文殊一坐。至今起不得。萬松道。要起有甚難便掌。瑯玡覺云。文殊恁么贊善也是。杓卜聽虛聲。維摩默然。爾等諸人。不得鉆龜打瓦。萬松道。杜撰不少。唯雪竇于文殊問罷處。不言默然良久據座。直云維摩道甚麼。復云。勘破了也。萬松道。不解作鬼。白日現身。天依懷頌。維摩不默不良久。據坐商量成過咎。至今諸方見呈似此事。猶曰良久云。有僧問一師。錄中多雲良久者。良久乃何人也。答云。良久乃梁八之弟也。傳者以為笑。天依后兩句。忒曬峭拔。道吹毛匣里冷光生。外道天魔皆斬首。萬松道。暗度神鋒。不覺痛癢。白雲端頌云。一個兩個百千萬。屈指尋文數不辦。暫時留在暗窗前。明日與君重計算。萬松道。有甚閑功夫。天童頌馬祖藏頭白海頭黑話
【現代漢語翻譯】 現代漢語譯本： 應當這樣說。什麼是菩薩進入不二法門（指超越對立，達到平等無別的境界）？維摩（Vimalakirti，意為無垢稱）默然不語（他到哪裡去了？）。
師父說：梵語維摩詰（Vimalakirti），這裡翻譯為無垢稱，也叫凈名。他的妻子名叫金姬，兒子名叫善思，女兒名叫月上。有僧人問云居簡和尚：維摩是金粟如來（過去佛名），為什麼還要在釋迦（Sakyamuni，現世佛）的法會上聽法？云居回答說：他不爭論人我是非。廣本《維摩經》中，有三萬二千菩薩各自闡述不二法門，現在只有三十二位菩薩。最後文殊（Manjusri，智慧的象徵）也沒有立足之地。維摩甚至連錐子都沒有。保福展說：文殊也像是掩耳盜鈴，用盡了在烏江的力氣。維摩的沉默，還沒有超出教化的範圍。萬松說：人要擺脫是非很難。又說：大大小小的維摩，被文殊一坐，至今都起不來。萬松說：要起來有什麼難的，易如反掌。瑯玡覺說：文殊這樣讚歎也是，用占卜的工具去聽取虛無的聲音。維摩默然不語，你們這些人，不要鉆龜打瓦（比喻徒勞無功）。萬松說：胡說八道不少。只有雪竇在文殊問完之後，不說默然良久才回到座位，直接說維摩說了什麼。又說：勘破了（看穿）了。萬松說：不解裝神弄鬼，大白天現身。天依懷頌說：維摩不沉默也不良久，回到座位上商量成了過錯。至今各處見到呈現這件事，還說是良久。有僧人問一位師父：語錄中很多說良久的，良久是何人？回答說：良久是梁八的弟弟。傳的人以為是笑話。天依后兩句，特別峭拔，說吹毛劍匣里冷光閃現，外道天魔都被斬首。萬松說：暗中施展神鋒，不覺得疼痛。白雲端頌說：一個兩個百千萬，屈指尋找文字數也數不清。暫時留在暗窗前，明日與你重新計算。萬松說：有什麼閑功夫。天童頌馬祖藏頭白海頭黑話（禪宗隱語）。
【English Translation】 English version: This is what should be said. What is the Bodhisattva's entry into the non-dual dharma gate (referring to transcending duality and achieving a state of equality and non-discrimination)? Vimalakirti (meaning 'stainless name') remained silent (where did he go?).
The master said: The Sanskrit word is Vimalakirti, which is translated here as 'stainless name,' also called 'Pure Name.' His wife's name was Jin Ji, his son's name was Shan Si, and his daughter's name was Yue Shang. A monk asked Zen Master Yunju Jian: Vimalakirti is the Golden粟 Tathagata (a past Buddha), why does he still listen to the Dharma under Sakyamuni's (the present Buddha) assembly? Yunju replied: He does not argue about self and others. In the extensive version of the Vimalakirti Sutra, thirty-two thousand Bodhisattvas each expound the non-dual dharma gate, but now there are only thirty-two Bodhisattvas. In the end, Manjusri (symbol of wisdom) has no place to stand. Vimalakirti doesn't even have an awl. Baofu Zhan said: Manjusri is also like covering his ears to steal a bell, exhausting his strength at Wujiang. Vimalakirti's silence has not yet gone beyond the scope of edification. Wansong said: It is difficult for people to get rid of right and wrong. He also said: Big and small Vimalakirtis, once sat on by Manjusri, cannot get up to this day. Wansong said: What's so difficult about getting up? It's as easy as turning your hand. Langye Jue said: Manjusri's praise is also like using divination tools to listen to empty sounds. Vimalakirti remained silent, all of you, do not drill tortoise shells and hit tiles (a metaphor for futile efforts). Wansong said: There is no shortage of nonsense. Only Xuedou, after Manjusri finished asking, did not say that he remained silent for a long time before returning to his seat, but directly said what Vimalakirti said. He also said: It has been seen through. Wansong said: He doesn't understand how to play tricks, appearing in broad daylight. Tianyi Huai's verse says: Vimalakirti is neither silent nor lingering, returning to his seat to discuss and make mistakes. To this day, seeing this matter presented everywhere, it is still said to be lingering. A monk asked a master: In the records, many say 'lingering,' who is 'lingering'? He replied: 'Lingering' is the younger brother of Liang Ba. The person who transmitted it thought it was a joke. The last two sentences of Tianyi are particularly steep, saying that the cold light flashes in the hair-blowing sword box, and heretics and demons are all beheaded. Wansong said: Secretly using divine power, without feeling pain. Baiyun Duan's verse says: One, two, hundreds of thousands, counting the words with fingers cannot be finished. Temporarily leave it in front of the dark window, and recalculate it with you tomorrow. Wansong said: What free time do I have? Tiantong praises Mazu's hidden head white sea head black words (Zen cryptic language).
。末後道。堂堂坐斷舌頭路。應笑毗耶老古錐。今日維摩來也。不管面譽。頌云。
曼殊問疾老毗耶(仁義道中) 不二門開看作家(衲僧分上) 珉表粹中誰賞鑑(大辯若訥) 忘前失后莫咨嗟(大智若愚) 區區投璞兮楚庭臏士(獻直得曲) 璨璨報珠兮隋城斷蛇(夜光投人鮮不按劍) 休點破(幸自完全) 絕玼瑕(一任指點) 俗氣渾無卻較些(相上觀人失之多矣)
師云。文殊師利。曼殊室利。梵音楚夏也。此云妙吉祥。毗耶離廣嚴城名。肇公涅盤無名論。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說。以顯道。釋梵絕聽而雨華。斯皆理為神御故口。以之默。豈曰無辯。辯所不能言也。燕珉次玉者。今𣵠郡靠水石也。亦名奪玉石。維摩外雖似訥。其不言之辯。精粹其中。言其石隱玉也。忘前失後者。永嘉集奢摩他頌。第四云。今言知者。不須知知。但知而已。則前不接滅。后不引起。前後斷續中間自孤。無盡燈末。未詳法嗣中。有開封府夷門山廣智禪師。諱本嵩。別無語緣。全舉此段。文公不知出永嘉集。謂嵩創設。因辨之於此。學者知之。此個忘前失后。正是三祖信心銘。言語道斷。非去來今也。韓子卞和于荊山昆岡谷得璞。獻楚厲王。王曰。石也遣刖一足。及武王即位又獻
【現代漢語翻譯】 現代漢語譯本 最後說道：『堂堂正正地截斷了言語之路，真應該嘲笑毗耶離那位老古錐（指維摩詰，意為老練的人）。今天維摩詰也來了，不用管當面讚揚。』頌詞說： 『曼殊（文殊師利菩薩的簡稱，意為妙吉祥）問候生病的老毗耶（維摩詰）（在仁義道德之中），不二法門打開，看修行人的作為（修行人的本分）。 美玉藏在石頭裡，有誰能賞識鑑別（真正有辯才的人好像不善於說話）？忘記過去，失去未來，不要嗟嘆（真正有智慧的人好像很愚笨）。 區區小玉獻給楚王，就像楚國的刖足之人卞和（獻上真誠卻得到冤屈）；燦爛的寶珠獻給隋侯，就像隋城斷蛇的醫生（夜明珠照人，很少有人不按劍自衛）。 不要點破（幸好還算完整），沒有瑕疵（任人指點），世俗之氣完全沒有，卻還爭論一些（從外表看人，錯誤就多了）。』 師父說：『文殊師利（Manjusri），曼殊室利（Manjusri），梵語和楚語的差別罷了。這裡翻譯為妙吉祥（妙吉祥）。毗耶離（Vaisali）是廣嚴城的名字。』肇公（僧肇）的《涅槃無名論》說：『釋迦（Sakyamuni）在摩竭陀（Magadha）閉門靜坐，凈名（Vimalakirti）在毗耶離閉口不言。須菩提（Subhuti）提倡無說，來彰顯道。釋提桓因（Sakra）和梵天（Brahma）停止聽講而天降花雨。』這些都是因為理為精神所駕馭，所以才用沉默來表達。難道是沒有辯才嗎？是辯才所不能表達的啊！ 燕國的珉石次於玉，現在𣵠郡靠水的地方也有這種石頭。也叫奪玉石。維摩詰（Vimalakirti）外表雖然好像不善於說話，但他不說話的辯才，精粹就在其中，是說石頭裡隱藏著玉啊。 忘記過去，失去未來，永嘉禪師（永嘉玄覺）的《奢摩他頌》第四句說：『現在說知，不需要知道什麼，只要知道就可以了。』這樣，過去不會接續消滅，未來不會引起產生，前後斷絕，中間自然孤立。《無盡燈》的末尾，沒有詳細說明法嗣中，有開封府夷門山廣智禪師，法號本嵩，沒有其他話語因緣，完全引用這段話。文公（歐陽修）不知道出自《永嘉集》，認為是本嵩禪師自己創立的，因此在這裡辨析一下，讓學者們知道。 這個忘記過去，失去未來，正是三祖僧璨《信心銘》所說的『言語道斷，非去來今』。韓非子說卞和在荊山昆岡谷得到璞玉，獻給楚厲王，厲王說：『是石頭啊』，於是被砍掉一隻腳。等到武王即位，又獻上璞玉。
【English Translation】 English version Finally, he said: 'Majestically cutting off the path of speech, one should laugh at that old trickster of Vaisali (referring to Vimalakirti, meaning a seasoned person). Today, Vimalakirti has also arrived, regardless of face-to-face praise.' The verse says: 'Manjusri (short for Manjusri Bodhisattva, meaning Wonderful Auspiciousness) inquires after the sick old Vimalakirti (within the realm of benevolence and righteousness), the gate of non-duality opens, observe the actions of practitioners (the duty of practitioners).' 'Jade is hidden within the stone, who can appreciate and discern it (a truly eloquent person seems inarticulate)? Forget the past, lose the future, do not lament (a truly wise person seems foolish).' 'Offering a small piece of jade to the King of Chu is like Bian He, the amputated man of Chu (offering sincerity but receiving injustice); offering a brilliant pearl to the Marquis of Sui is like the doctor who cut the snake in Sui City (a night-shining pearl illuminates people, and few do not reach for their swords in defense).' 'Do not point it out (fortunately, it is still complete), without flaws (let people point it out), there is no worldly air at all, yet still arguing about some things (judging people by appearances leads to many mistakes).' The master said: 'Manjusri, Manjusri, it's just the difference between Sanskrit and the Chu dialect. Here it is translated as Wonderful Auspiciousness (Wonderful Auspiciousness). Vaisali (Vaisali) is the name of the city of Extensive Adornment.' Zhao Gong's (Sengzhao) 'Treatise on the Namelessness of Nirvana' says: 'Sakyamuni (Sakyamuni) closed his door in Magadha (Magadha), and Vimalakirti (Vimalakirti) kept silent in Vaisali. Subhuti (Subhuti) advocated non-speaking to manifest the Tao. Sakra (Sakra) and Brahma (Brahma) stopped listening and rained down flowers.' These are all because reason is driven by the spirit, so silence is used to express it. Is it that there is no eloquence? It is that eloquence cannot express it! The 'min' stone of Yan is inferior to jade, and now there are also such stones near the water in 𣵠 County. It is also called 'jade-snatching stone'. Although Vimalakirti (Vimalakirti) seems inarticulate on the outside, his eloquence in not speaking is the essence within, saying that jade is hidden in the stone. Forgetting the past and losing the future, the fourth line of Yongjia Zen Master's (Yongjia Xuanjue) 'Samatha Song' says: 'Now speaking of knowing, there is no need to know anything, just know.' In this way, the past will not continue to be extinguished, the future will not cause production, the past and future are cut off, and the middle is naturally isolated. At the end of 'Endless Lamp', it is not detailed in the lineage that there is Zen Master Guangzhi of Yimen Mountain in Kaifeng Prefecture, named Ben Song, without other words or causes, completely quoting this passage. Duke Wen (Ouyang Xiu) did not know that it came from the 'Yongjia Collection' and thought that Zen Master Ben Song created it himself, so I will analyze it here so that scholars can know. This forgetting the past and losing the future is exactly what the Third Patriarch Sengcan said in the 'Faith Inscription': 'The path of language is cut off, not past, present, or future.' Han Feizi said that Bian He obtained a jade in the Kun'gang Valley of Jing Mountain and presented it to King Li of Chu, who said: 'It is a stone,' so he was cut off one foot. When King Wu ascended the throne, he presented the jade again.
之。又刖一足。至文王立。和抱璞哭于荊山之下。王召問。和曰。不怨刖足。而怨真玉以為凡石。忠事以為慢事。王使剖石乃真玉也。文王嘆曰。哀哉二先君。易刖人足。難剖于石。今果是璧乃國寶也。史記隨侯祝元暢。因之齊。見一斷蛇將死。遂以水洗摩之。傅之神樂而去。忽一夜中庭現光。意謂有賊。遂按劍視之。乃見一蛇銜珠在地而往。知蛇感報也。維摩橫身為眾。不免禍出私門。那堪文殊點破已靈瑕玼。直饒天童道現居俗塵而無俗氣。也是掩鼻偷香。
第四十九則洞山供真
示眾云。描不成畫不就。普化便翻斤斗。龍牙只露半身。畢竟那人是何體段。
舉。洞山供養云巖真次(誰道是假)遂舉前邈真話(一回拈出一回新)有僧問。云巖道祇這是。意旨如何(且喜不錯認)山云。我當時幾錯會先師意(以己方人)僧云。未審云巖還知有也無(折草量天)山云。若不知有。爭解恁么道(日出連山)若知有爭肯恁么道(月圓當戶)。
師云。洞山辭云巖。山問。和尚百年後。人問還邈得師真否。如何祇對。巖良久云。祇這是。山沉吟。巖云。價阇梨。承當這個大事。直須子細。山亦不言便行。后因過水睹影。方始悟徹。乃作頌曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今
【現代漢語翻譯】 現代漢語譯本： 又被砍斷了一隻腳。到了文王即位，和氏抱著璞玉在荊山下哭泣。文王召見詢問，和氏說：『我不怨恨被砍斷腳，而是怨恨真正的玉被當作普通的石頭，忠誠的事被當作怠慢的事。』文王派人剖開石頭，果然是真玉。文王嘆息道：『可悲啊，兩位先君！砍斷人的腳容易，剖開石頭卻難。如今果然是寶玉，乃是國家的寶物啊。』《史記》記載，隨侯祝元暢，因為去了齊國，看見一條斷了的蛇將要死去，於是用水清洗並按摩它，敷上神藥后離去。忽然一夜，庭院中出現光芒，以為是有賊，於是按著劍檢視，乃是看見一條蛇銜著珠子放在地上然後離去，知道蛇是感恩報答。《維摩經》說維摩詰爲了眾人現身說法，也免不了禍事出于私門。哪裡經得起文殊菩薩點破已經顯露的瑕疵？縱然天童正覺禪師道貌岸然地居住在世俗之中而沒有世俗之氣，也還是掩著鼻子偷聞香味。
第四十九則 洞山供真
洞山禪師開示大眾說：『描也描不成，畫也畫不就，普化禪師便翻跟頭。龍牙禪師只露出半身。到底那人是什麼體段？』
舉例。洞山禪師供養云巖禪師的真像（誰說這是假的？），於是舉起以前描繪真像的話（一回拈出一回新）。有僧人問：『云巖禪師道「祇這是」，意旨如何？』（且喜不錯認）洞山禪師說：『我當時幾乎錯誤地理解了先師的意旨。』（以己方人）僧人問：『不知道云巖禪師還知道有這個嗎？』（折草量天）洞山禪師說：『如果不知道有，怎麼會這樣說？』（日出連山）『如果知道有，怎麼肯這樣說？』（月圓當戶）。
洞山禪師說：洞山禪師辭別云巖禪師，云巖禪師問：『和尚百年之後，有人問還能描繪出你的真像嗎？如何回答？』云巖禪師良久說：『祇這是。』洞山禪師沉吟。云巖禪師說：『價阇梨（jìa shélí，梵語，指年長的出家人），承擔這個大事，必須仔細。』洞山禪師也不說話就走了。後來因為過河看見自己的影子，才開始領悟徹透。於是作頌說：『切忌從他覓，迢迢與我疏。我今獨自往，處處得逢渠。渠今
【English Translation】 English version: Again, he had one foot cut off. When King Wen came to the throne, He Bao (He Shi) held the unpolished jade and wept at the foot of Mount Jing. King Wen summoned him and asked. He said, 'I do not resent having my foot cut off, but I resent that genuine jade is regarded as ordinary stone, and loyal service is regarded as negligent service.' King Wen ordered the stone to be cut open, and it was indeed genuine jade. King Wen sighed and said, 'Alas, my two predecessors! It is easy to cut off a man's foot, but difficult to cut open a stone. Now it is indeed a precious jade, a treasure of the state.' The 'Historical Records' record that Sui Hou (Marquis Sui) Zhu Yuanchang, because of going to Qi, saw a severed snake about to die, so he washed and massaged it with water, applied divine medicine, and left. Suddenly, one night, light appeared in the courtyard, thinking there was a thief, so he checked with his sword, and saw a snake holding a pearl in its mouth and placing it on the ground before leaving, knowing that the snake was repaying his kindness. The 'Vimalakirti Sutra' says that Vimalakirti (Weimo) manifested himself for the sake of the masses, but could not avoid misfortune arising from his private affairs. How could he withstand Manjusri Bodhisattva pointing out the flaws that had already appeared? Even if Tiantong Zhengjue Chan Master (Tiāntóng Zhèngjué Chán Shī) lived in the secular world with a dignified appearance and without secular air, he would still be stealing fragrance while covering his nose.
Case 49: Dongshan's Offering of the True Image
Dongshan (Dòngshān) Chan Master addressed the assembly, saying, 'It cannot be depicted, it cannot be painted, and Puhua (Pǔhuà) Chan Master then turns a somersault. Longya (Lóngyá) Chan Master only reveals half of his body. What exactly is that person's form?'
Example: Dongshan Chan Master made an offering to the true image of Yunyan (Yúnyán) Chan Master (who says this is false?), and then brought up the previous words about depicting the true image (each time it is brought up, it is new). A monk asked, 'Yunyan Chan Master said 'Just this,' what is the meaning?' (Fortunately, you didn't misidentify it) Dongshan Chan Master said, 'I almost misunderstood the meaning of my late teacher at that time.' (Judging others by oneself) The monk asked, 'I don't know if Yunyan Chan Master still knows about this?' (Measuring the sky with a blade of grass) Dongshan Chan Master said, 'If he didn't know about it, how could he have said it like that?' (The sun rises from the mountains) 'If he knew about it, how would he have been willing to say it like that?' (The moon is round in front of the door).
Dongshan Chan Master said: Dongshan Chan Master bid farewell to Yunyan Chan Master, Yunyan Chan Master asked: 'After I pass away, if someone asks if they can still depict your true image, how should I answer?' Yunyan Chan Master said after a long time: 'Just this.' Dongshan Chan Master pondered. Yunyan Chan Master said: 'Jia Sheli (jià shélí, Sanskrit, refers to an elder monk), to undertake this great matter, you must be careful.' Dongshan Chan Master didn't say anything and left. Later, because he saw his own reflection while crossing a river, he began to understand thoroughly. So he composed a verse saying: 'Be sure not to seek it from others, it is far away and estranged from me. Now I go alone, and meet him everywhere. He now
正是我。我今不是渠。應須恁么會方得契如如。山在眾。供養云巖真。舉前邈真話了。僧問云巖。道祇這是意旨如何。山曰。我當時幾錯會先師意。若向良久祇這是處領略。正是替名通事。所以見影知形。過水方悟。僧曰。未審云巖知有也無。若道一向知有。是左右人。不見道。知有底人始解奉重。若道一向不知有。這裡有利害。有全不知有有知有了卻不知有有不知有去成知有山云若不知有。爭解恁么道。若知有爭肯恁么道。華嚴宗謂理圓言偏言生理喪。此乃重玄復妙。兼帶葉通。不偏枯。無滲漏底血脈也。山于唐大中末。初住新豐百吉。后遷豫章高安之洞山。為第一代。因為云巖作忌齋。僧問。師于先師處得何指示。山曰。雖在彼中。不蒙他指示。僧曰。又用設齋作么。山曰。雖然如是。焉敢違背。僧曰。和尚發跡南泉。為甚卻與云巖設齋。山曰。我不重先師道德佛法。只重他不為我說破。僧曰。和尚嗣先師。還肯他也無。山曰。半肯半不肯。僧曰。為甚麼不全肯。山曰。我若全肯。則辜負先師。萬松道。云巖二十年。在百丈。卻嗣藥山。洞山發跡南泉。卻嗣云巖。一等異苗翻茂。密固靈根。得芙蓉而宗派中興。至天童而文彩方備。那個是具文彩。頌云。
爭解恁么道(暗裡抽橫骨) 五更雞唱家林曉(金烏
【現代漢語翻譯】 現代漢語譯本： 正是我。我現在不是他。應該這樣領會才能與如如（Tathata，真如實性）相契合。山在眾人之中。供養云巖真（Yunyan Zhen，人名）。舉出之前邈（Miao，人名）的真話了。有僧人問云巖：『道祇（Daoqi，人名）的意旨是什麼？』山回答說：『我當時幾乎錯誤地理解了先師的意旨。如果向良久（Liangjiu，時間詞，很久）之處領略，正是替人傳話。』所以見影知形，過水方悟。僧人問：『不知道云巖知道有還是沒有？如果說一向知道有，是左右逢源的人。不見道，知道有的人才懂得尊重。如果說一向不知道有，這裡有利害關係。有完全不知道有，有知道了卻不知道有，有不知道有卻成了知道有。』山說：『如果不知道有，怎麼會這樣說？如果知道有，怎麼肯這樣說？』華嚴宗認為理圓言偏，言生理喪。這乃是重玄復妙，兼帶葉通，不偏枯，沒有滲漏的血脈啊。 洞山（Dongshan，地名）于唐大中末年，最初住在新豐百吉（Xinfeng Baiji，地名），后遷到豫章高安的洞山，成為第一代。因為云巖做忌齋。僧人問：『師父您從先師那裡得到什麼指示？』山回答說：『雖然在他那裡，卻沒有蒙受他的指示。』僧人問：『又用設齋做什麼？』山回答說：『雖然如此，怎麼敢違背？』僧人問：『和尚您發跡于南泉（Nanquan，人名），為什麼卻為云巖設齋？』山回答說：『我不重視先師的道德佛法，只重視他不為我說破。』僧人問：『和尚您繼承了先師，還認可他嗎？』山回答說：『一半認可，一半不認可。』僧人問：『為什麼不完全認可？』山回答說：『我如果完全認可，就辜負了先師。』萬松（Wansong，人名）說，云巖二十年在百丈（Baizhang，地名），卻繼承了藥山（Yaoshan，人名）。洞山發跡于南泉，卻繼承了云巖。一樣是異苗翻茂，密固靈根，得到芙蓉（Furong，地名）而宗派中興，至天童（Tiantong，地名）而文采方備。那個是具文采。頌說： 『爭解恁么道（暗裡抽橫骨），五更雞唱家林曉（金烏）』
【English Translation】 English version: It is precisely me. I am not him now. One must understand it in this way to be in accord with Tathata (真如實性). The mountain is among the assembly. Offering to Yunyan Zhen (云巖真, a person's name). The previous true words of Miao (邈, a person's name) have been brought up. A monk asked Yunyan, 'What is the meaning of Daoqi (道祇, a person's name)?' The mountain replied, 'At that time, I almost misunderstood the intention of my late teacher. If one comprehends it at Liangjiu (良久, a time word, meaning a long time), it is merely acting as an interpreter.' Therefore, seeing the shadow, one knows the form; crossing the water, one then understands. The monk asked, 'I don't know whether Yunyan knows or does not know. If you say he always knows, he is a person who pleases everyone. Haven't you heard it said that those who know understand how to respect? If you say he always does not know, there are advantages and disadvantages here. There are those who completely do not know, those who know but do not know, and those who do not know but come to know.' The mountain said, 'If he did not know, how could he say it like that? If he knew, how could he be willing to say it like that?' The Huayan school believes that the principle is complete but the words are partial, and the words lose the living principle. This is the double mystery and subtle, combined with the ability to connect, not one-sided, and a bloodline without leakage. Dongshan (洞山, a place name) initially resided in Xinfeng Baiji (新豐百吉, a place name) at the end of the Tang Dazhong era, and later moved to Dongshan in Gaoan, Yuzhang, becoming the first generation. Because of holding a memorial service for Yunyan. A monk asked, 'What instructions did you receive from your late teacher?' The mountain replied, 'Although I was there, I did not receive his instructions.' The monk asked, 'Then what is the purpose of holding the memorial service?' The mountain replied, 'Although that is so, how dare I disobey?' The monk asked, 'Venerable, you originated from Nanquan (南泉, a person's name), why do you hold a memorial service for Yunyan?' The mountain replied, 'I do not value my late teacher's morality and Buddha-dharma, I only value that he did not explain it to me.' The monk asked, 'Venerable, you inherited from your late teacher, do you acknowledge him?' The mountain replied, 'Half acknowledge, half do not acknowledge.' The monk asked, 'Why not fully acknowledge?' The mountain replied, 'If I fully acknowledge, I would be letting down my late teacher.' Wansong (萬松, a person's name) said that Yunyan spent twenty years in Baizhang (百丈, a place name), but inherited from Yaoshan (藥山, a person's name). Dongshan originated from Nanquan, but inherited from Yunyan. It is the same as different seedlings flourishing, firmly securing the spiritual roots, obtaining Furong (芙蓉, a place name) and the sect reviving, and reaching Tiantong (天童, a place name) and the literary talent being fully prepared. That is the one with literary talent. The verse says: 'How can you say it like that (secretly drawing the horizontal bone), the rooster crows at dawn in the family forest (the golden crow)'
東上) 爭肯恁么道(明中坐舌頭) 千年鶴與云松老(玉兔西沈) 寶鑑澄明驗正偏(事窮的要) 玉機轉側看兼到(互動明中暗) 門風大振兮規步綿綿(西天令嚴) 父子變通兮聲光浩浩(見過於師方堪傳授)
師云。洞山囑曹山云。吾于云巖先師。親印寶鏡三昧。事窮的要。今付授汝。汝善護持。寶鑑澄明驗正偏。豈非雞唱家林。鶴老云松。正偏之驗耶。鏡雖明而有背面。唯玉機轉側遞相綺。互雙明雙暗兼到之方也。易繫辭曰。道窮則變。變則通。通則久。洞山父子規行矩步。至今門風大振者。源深流長之效歟。
第五十則雪峰甚麼
示眾云。末後一句。始到牢關。巖頭自負。上不肯于親師。下不讓於法弟。為復是強生節目。為復別有機關。
舉。雪峰住庵時。有兩僧來禮拜(尋香逐氣)峰見來以手托庵門。放身出雲。是甚麼(此猶是拋身勢隱身勢作么生)僧亦云。是甚麼(果然不識)峰低頭歸庵(莫道無語好)僧後到巖頭(傳消寄息)頭問。甚麼處來(不鉆不穴)僧云。嶺南(這裡是嶺北)頭云。曾到雪峰么(熟處難忘)。僧云。曾到(更諱不得)頭云。有何言句(不醋不休)僧舉前話(一字入公門八牛拽不出)頭云。他道甚麼(卻好低頭便出)僧云。他無語。低頭
{ "translations": [ "現代漢語譯本：\n洞上說：『怎肯這樣說呢？』（明中坐在舌頭上）\n千年的鶴與云松都老了。（玉兔西沉）寶鑑澄澈明亮，驗證正與偏。（事情到了盡頭，就要抓住要點）\n玉機轉動，兼顧各方。（互動之間，明暗相間）門風大振，規矩步法綿延不絕。（西天的戒律嚴明）\n父子之間變通，聲名光輝浩大。（勝過老師才能傳授）\n\n師父說：洞山囑咐曹山說：『我從云巖先師那裡，親自印證了寶鏡三昧。事情到了盡頭，就要抓住要點。現在傳授給你，你要好好守護。寶鑑澄澈明亮，驗證正與偏。』這難道不是雞在自家林中啼叫，鶴老去，云松蒼勁，驗證正偏嗎？鏡子雖然明亮，但有正面和背面。只有玉機轉動，相互交織，互為雙明雙暗，兼顧各方的方法。易經繫辭說：『道到了盡頭就會變化，變化就會通達，通達就能長久。』洞山父子規規矩矩，至今門風大振，這難道不是源頭深遠，水流長遠的功效嗎？\n\n第五十則 雪峰甚麼\n\n師父開示說：『最後一句話，才到達牢固的關隘。』巖頭自負，向上不肯順從親師，向下不讓著同門師兄弟。這是強行製造事端，還是另有玄機？\n\n舉例：雪峰住在庵里的時候，有兩個僧人前來禮拜（尋香逐氣）。雪峰看見他們來，用手托住庵門，放出身體，問道：『這是什麼？』（這還是拋出身勢，那隱身勢又該怎麼做呢？）僧人也說：『是什麼？』（果然不認識）雪峰低頭回到庵里（不要說無語就好）。僧人後來到了巖頭那裡（傳遞訊息）。巖頭問：『從哪裡來？』（不鉆不穴）僧人說：『嶺南。』（這裡是嶺北）巖頭說：『曾經到過雪峰那裡嗎？』（熟悉的地方難忘）僧人說：『曾經到過。』（更無法隱瞞）巖頭說：『有什麼言語？』（不醋不休）僧人舉了之前的話（一字進了公門，八頭牛也拉不出來）。巖頭說：『他說了什麼？』（還不如低頭就走）僧人說：『他沒有說話，低下了頭。", "English_translations": [ "English version:\nDongan said: 'How could you say it like that?' (Sitting on the tongue in the middle of brightness)\nA thousand-year-old crane and cloud pine grow old together. (The jade rabbit sinks in the west) The precious mirror is clear and bright, verifying the correct and the biased. (When things reach their end, grasp the essentials)\nThe jade mechanism turns, taking care of all aspects. (Interacting, with alternating brightness and darkness) The family tradition flourishes, with rules and steps extending endlessly. (The precepts of the Western Heaven are strict)\nChanges and adaptations between father and son, with vast and glorious reputation. (Only surpassing the teacher can one be entrusted with transmission)\n\nThe master said: Dongshan instructed Caoshan, saying: 'I personally verified the 'Precious Mirror Samadhi' from my late teacher Yunyan. When things reach their end, grasp the essentials. Now I pass it on to you, you must protect it well. The precious mirror is clear and bright, verifying the correct and the biased.' Isn't this the rooster crowing in its own forest, the crane growing old, and the cloud pine being vigorous, verifying the correct and the biased? Although the mirror is bright, it has a front and a back. Only the jade mechanism turns, interweaving with each other, mutually double-bright and double-dark, taking care of all aspects. The Book of Changes says: 'When the Way reaches its end, it changes. Change leads to understanding. Understanding leads to longevity.' The Dongshan father and son followed the rules and regulations, and to this day, the family tradition flourishes. Isn't this the effect of a deep source and a long flowing stream?\n\nSection 50: What is Xuefeng?\n\nThe master instructed: 'The last sentence is when you reach the firm barrier.' Yantou was self-reliant, unwilling to submit to his teacher above, and unwilling to yield to his fellow disciples below. Is this forcibly creating trouble, or is there another mystery?\n\nExample: When Xuefeng lived in the hermitage, two monks came to pay their respects (seeking fragrance and following scent). Xuefeng saw them coming, held up the hermitage door with his hand, released his body, and asked: 'What is this?' (This is still throwing out the body's posture, then how should the hidden body's posture be done?) The monks also said: 'What is it?' (Indeed, they don't recognize it) Xuefeng lowered his head and returned to the hermitage (Don't say that silence is good). The monks later went to Yantou (passing on messages). Yantou asked: 'Where did you come from?' (Not drilling, not burrowing) The monks said: 'Lingnan.' (This is Lingbei) Yantou said: 'Have you ever been to Xuefeng's place?' (Familiar places are hard to forget) The monks said: 'I have been there.' (Even more unable to hide it) Yantou said: 'What words did he say?' (Not vinegar, not rest) The monks repeated the previous words (Once a word enters the public gate, eight oxen cannot pull it out). Yantou said: 'What did he say?' (It would be better to lower your head and leave) The monks said: 'He didn't say anything, he lowered his head.'" ] }
歸庵(恁么則不曾到雪峰)頭云。噫當時不向他道末後句(而今道了未)若向伊道。天下人不奈雪老何(何不道我便是雪老)僧至夏末。再舉前話請益(好酒醒人遲)頭云。何不早問(貪瞌睡)僧云。未敢容易(可曬慣叢林)頭云。雪峰雖與我同條生。不與我同條死(索另者先窮)要知末後句只這是(旋蒸熱賣)。
師云。云巖傍參道吾。雪峰傍參巖頭。君子不恥下問。今云巖雪峰之道大行。亦退己讓人之餘慶也。而巖頭天資英邁。抑揚德山之道。天下橫行。無敢當鋒者。蓋見處洞達蘊養成就。故得如是。看他二僧。雪峰門下。箭鋒相直。也是個行腳漢。為甚直至夏末。尚疑末後句。只為眼鈍頭迷當面蹉過。巖頭與他說出許多道理。雪峰與我同條生。不與我同條死。一法雖無異。三人乃見差。這僧與雪峰。一時道是甚麼。及至論末後句。說與也不知。豈非差之毫釐失之千里也。且道。這僧實不會。要放這話行。溈山哲云。大小雪峯巖頭。卻被這僧勘破。萬松道。冷眼不防。巖頭雪峰。猶可恕也。後來又點德山亦不會末後句。直是難甘。是故天童兩次頌出。頌云。
切瑳琢磨(不因一事) 變態肴訛(不長一智) 葛陂化龍之杖(已聞過海穿云) 陶家居蟄之梭(猶見倚墻貼壁) 同條生兮有數(世相
【現代漢語翻譯】 現代漢語譯本： 歸庵（如果這樣說，就是不曾真正領會雪峰的禪意）曾經說過：『唉，當時不應該向他道出末後句（現在說出來了嗎？），如果向他說，天下人拿雪峰老和尚沒辦法。』（為什麼不說『我就是雪峰老和尚』？）有僧人到了夏末，再次提起之前的話請教（好酒醒人慢）。歸庵說：『為什麼不早點問？』（貪睡）。僧人說：『不敢輕易。』（可以曬慣叢林了）。歸庵說：『雪峰雖然與我同條生，但不與我同條死。』（索要特別的東西，往往先變得窮困）『要知道末後句，就是這個。』（現蒸現賣）。
師父說：云巖依傍參學道吾，雪峰依傍參學巖頭。君子不以向下請教為恥。如今云巖、雪峰的道大行於世，也是他們退讓謙遜所帶來的餘慶。而巖頭天資英邁，發揚德山的禪道，天下橫行，沒有人敢於和他爭鋒。這是因為他的見解透徹，蘊養深厚，成就卓著，所以才能如此。看看他們二位僧人，雪峰門下，箭鋒相對，也是個行腳僧。為什麼直到夏末，還在疑惑末後句？只因爲眼光遲鈍，頭腦糊塗，當面錯過。巖頭對他說出許多道理，『雪峰與我同條生，不與我同條死。』一法雖然沒有差異，三個人卻見解不同。這僧人與雪峰，一時說的是什麼？等到討論末後句，說了也不知道。豈不是差之毫釐，失之千里嗎？且說，這僧人實在不會。想要讓這話流傳開來，溈山哲說：『大小雪峰、巖頭，卻被這僧人勘破。』萬松說：『冷眼旁觀，巖頭、雪峰，還可以原諒。』後來又說德山也不懂末後句，真是難以接受。因此天童兩次頌出，頌詞說：
『切磋琢磨（不因為一件事），變態肴訛（不增長一智），葛陂化龍的枴杖（已經聽說過海穿云），陶淵明家居蟄藏的梭子（還能看見倚墻貼壁）。同條生啊有定數（世相如此）。』
【English Translation】 English version: Gui'an (If that's the case, then he never truly understood Xuefeng's Chan meaning) once said: 'Alas, I shouldn't have told him the ultimate phrase back then (has it been said now?), if I had said to him, people in the world can't do anything about old monk Xuefeng.' (Why not say 'I am old monk Xuefeng'?) A monk, at the end of summer, brought up the previous words again to ask for instruction (Good wine takes time to sober people up). Gui'an said: 'Why didn't you ask earlier?' (Greedy for sleep). The monk said: 'I didn't dare to easily.' (Can be used to basking in the jungle). Gui'an said: 'Although Xuefeng and I were born on the same branch, we will not die on the same branch.' (Asking for something special often leads to poverty first) 'To know the ultimate phrase, it is this.' (Freshly steamed and sold).
The Master said: Yunyan relied on Daowu for study, Xuefeng relied on Yantou for study. A gentleman is not ashamed to ask those below him. Now the ways of Yunyan and Xuefeng are widely practiced in the world, which is also the remaining blessing of their humility and concession. And Yantou was naturally talented and outstanding, promoting the Chan of Deshan, rampant in the world, and no one dared to compete with him. This is because his insights were thorough, his cultivation was deep, and his achievements were outstanding, so he could be like this. Look at these two monks, under Xuefeng's gate, the arrow points are directly opposed, and he is also a traveling monk. Why was he still doubting the ultimate phrase until the end of summer? Only because his eyes were dull and his mind was confused, he missed it in front of his face. Yantou told him many truths, 'Xuefeng and I were born on the same branch, but we will not die on the same branch.' Although one Dharma has no difference, the three people have different views. What was this monk and Xuefeng talking about at that time? When it came to discussing the ultimate phrase, he didn't know even after it was said. Isn't it a difference of a hair's breadth, a loss of a thousand miles? Moreover, this monk really doesn't understand. Wanting to spread these words, Guishan Zhe said: 'Big and small Xuefeng, Yantou, were seen through by this monk.' Wansong said: 'Watching coldly, Yantou and Xuefeng can still be forgiven.' Later, he also said that Deshan didn't understand the ultimate phrase either, which was really unacceptable. Therefore, Tiantong twice chanted out, the chant said:
'Cutting and polishing (not because of one thing), changing states and errors (not increasing one wisdom), the staff of Gebei transforming into a dragon (has already heard of crossing the sea and piercing the clouds), Tao Yuanming's shuttle for domestic hibernation (can still be seen leaning against the wall). Born on the same branch, there is a fixed number (the world is like this).'
近也) 同條死兮無多(習相遠也) 末後句只這是(且信一半) 風舟載月浮秋水(切忌垛根)
師云。毛詩淇奧美武公之德也。有文章又能聽其規諫。以禮自防。故能入相於周。美而作是詩也。瞻彼淇奧。綠竹猗猗。有匪君子。如切如瑳如琢如磨。注曰。治骨曰切。像曰瑳。玉曰琢。石曰磨。德山雪峰得巖頭。發明末後句。至今此話大行。切磨通變之力也。雪峰如化龍之杖。這僧如居蟄之梭。巖頭點出至今不知。所以同條死者無多也。或謂巖頭如化龍之杖。雪峰如居蟄之梭者。請細看前話。雪竇佛果以雙明雙暗。頌此話。非飽參者不知。東漢方術傳。費長房。汝南人。嘗為市掾。遇壺公。斷青竹杖。偽為長房縊死於家。遂同入深山。學道不成。辭歸。公與竹杖。騎此至家。投葛陂。長房投杖于陂。化龍而去。又晉陶侃少時。漁于雷澤。網得一梭。掛壁。后聞雷電。化為龍而去。雪峰如杖。這僧如梭。巖頭如風舟載月。萬松似個甚麼。鞏縣茶瓶。
第五十一則法眼舡陸
示眾云。世法里悟卻多少人。佛法里迷卻多少人。忽然打成一片。還著得迷悟也無。
舉。法眼問覺上座。舡來陸來(大似有兩般)覺云。舡來(深談實相善說法要)眼云。舡在甚麼處(恐怕不實)覺云。舡在河裡
【現代漢語翻譯】 現代漢語譯本 近也) 『同條死兮無多』(習相遠也) 『末後句只這是』(且信一半) 『風舟載月浮秋水』(切忌垛根)
師云：『毛詩淇奧美武公之德也。有文章又能聽其規諫。以禮自防。故能入相於周。美而作是詩也。瞻彼淇奧。綠竹猗猗。有匪君子。如切如瑳如琢如磨。』注曰：『治骨曰切。像曰瑳。玉曰琢。石曰磨。』德山(Deshan)雪峰(Xuefeng)得巖頭(Yantou)，發明末後句。至今此話大行。切磨通變之力也。雪峰(Xuefeng)如化龍之杖。這僧如居蟄之梭。巖頭(Yantou)點出至今不知。所以同條死者無多也。或謂巖頭(Yantou)如化龍之杖。雪峰(Xuefeng)如居蟄之梭者。請細看前話。雪竇(Xuedou)佛果(Foguo)以雙明雙暗。頌此話。非飽參者不知。東漢方術傳。費長房(Feichangfang)。汝南人。嘗為市掾。遇壺公(Hugong)。斷青竹杖。偽為長房(Feichangfang)縊死於家。遂同入深山。學道不成。辭歸。公與竹杖。騎此至家。投葛陂(Gebei)。長房(Feichangfang)投杖于陂。化龍而去。又晉陶侃(Taokan)少時。漁于雷澤(Leize)。網得一梭。掛壁。后聞雷電。化為龍而去。雪峰(Xuefeng)如杖。這僧如梭。巖頭(Yantou)如風舟載月。萬松(Wansong)似個甚麼。鞏縣(Gongxian)茶瓶。
第五十一則 法眼舡陸
示眾云：『世法里悟卻多少人。佛法里迷卻多少人。忽然打成一片。還著得迷悟也無。』
舉：法眼(Fayan)問覺上座(Jueshangzuo)：『舡來陸來』(大似有兩般) 覺云：『舡來』(深談實相善說法要) 眼云：『舡在甚麼處』(恐怕不實) 覺云：『舡在河裡』
【English Translation】 English version Near.) 'Dying on the same branch is rare' (Habits are far apart). 'The last phrase is just this' (Believe only half of it). 'A wind boat carries the moon, floating on autumn waters' (Avoid piling up roots).
The Master said: 'The Mao Poetry, 'Qi Ao,' praises the virtue of Duke Wu. He had literary talent and could listen to advice, guarding himself with propriety. Therefore, he could enter the service of the Zhou dynasty. Admiring him, this poem was written: 'Look at that Qi Ao, the green bamboo is lush. There is a refined gentleman, as if cut, as if polished, as if carved, as if ground.' The commentary says: 'To work bone is called 'cut.' To work ivory is called 'polished.' To work jade is called 'carved.' To work stone is called 'ground.'' Deshan (Deshan) and Xuefeng (Xuefeng) obtained Yantou's (Yantou) enlightenment of the last phrase. To this day, this saying is widely circulated. It is the power of cutting, polishing, and transformation. Xuefeng (Xuefeng) is like a staff that transforms into a dragon. This monk is like a shuttle dwelling in hibernation. Yantou (Yantou) pointed it out, but to this day, it is not understood. Therefore, few die on the same branch. Some say Yantou (Yantou) is like a staff that transforms into a dragon, and Xuefeng (Xuefeng) is like a shuttle dwelling in hibernation. Please look closely at the previous story. Xuedou (Xuedou) and Foguo (Foguo) use double brightness and double darkness to praise this story. Those who have not fully participated do not know. The Biography of Fangshu in the Eastern Han Dynasty tells of Fei Changfang (Feichangfang) from Runan, who once served as a market official. He met Hugong (Hugong), who broke a green bamboo staff and pretended that Changfang (Feichangfang) had hanged himself at home. Then they went together into the deep mountains. Unable to learn the Dao, he asked to return home. Hugong (Hugong) gave him the bamboo staff. Riding this, he arrived home and threw it into Gebei (Gebei) Pond. Changfang (Feichangfang) threw the staff into the pond, and it transformed into a dragon and left. Also, Tao Kan (Taokan) of the Jin Dynasty, when young, fished in Leize (Leize) Marsh and caught a shuttle in his net. He hung it on the wall. Later, he heard thunder and lightning, and it transformed into a dragon and left. Xuefeng (Xuefeng) is like a staff. This monk is like a shuttle. Yantou (Yantou) is like a wind boat carrying the moon. What is Wansong (Wansong) like? A tea bottle from Gongxian (Gongxian).'
Case 51: Fayan's (Fayan) Boat Ashore
The Master addressed the assembly, saying: 'In worldly dharmas, how many people attain enlightenment? In Buddhist dharmas, how many people become deluded? If suddenly they are struck into one piece, can delusion and enlightenment still be attached to?'
A case: Fayan (Fayan) asked the Venerable Jue (Jueshangzuo): 'Does the boat come, or does the land come?' (It seems there are two possibilities). Jue (Jueshangzuo) said: 'The boat comes' (Profoundly discussing reality, skillfully expounding the Dharma essence). Fayan (Fayan) said: 'Where is the boat?' (Afraid it is not real). Jue (Jueshangzuo) said: 'The boat is in the river.'
(果然有下落)覺退後。眼卻問傍僧云。爾道適來這僧。具眼不具眼(可惜許)。
師云。黃龍晦堂問。黃魯直正窘迫次。一人至。堂問。誰遣汝來。人云。大林葉秀才。問。有書否。人云。有。又問。書何在。人即引手背。抽衣領舉書。呈堂。堂云。學道到此人田地方可。黃有愧色。法眼問覺上座。舡來陸來。覺云。舡來。眼云。舡在甚麼處。這裡一百個。九十九個。呈機顯示。是他穩實平貼底人。那裡與爾干戈相待。是他道舡在河裡。磁州老師道。恰似沙地裡放個八腳𨫼子。更無些子不穩當處。覺退後眼卻問傍僧云。爾道。適來這僧。具眼不具眼。只這一問大曬誵訛。若道具眼。有甚奇特玄妙。若道不具眼。見甚麼破綻。試教天童定當看。
水不洗水(絕點澄清) 金不博金(煉做一塊) 昧毛色而得馬(不得相取) 靡絲絃而樂琴(非可聲求) 結繩畫卦有許事(法出奸生) 喪盡真淳盤古心(弄巧成拙)
師云。水不洗水。金不博金。佛不求佛。法不說法。此談其神駿。略其玄黃。得琴趣者。忘其弦徽。淮南子秦穆公。使伯樂舉九方堙求馬。三月而返曰。得馬在沙丘。牡而黃。及馬至則牝而驪。公謂伯樂。子所求馬者。毛色牡牝。不知敗矣。伯樂太息曰。以至於此乎。堙之所觀者
【現代漢語翻譯】 現代漢語譯本： (果然有下落)覺退後。眼卻問傍僧云：『你道適才這位僧人，具眼不具眼？』(可惜啊！)
師云：『黃龍晦堂問黃魯直正窘迫時，一人來到。晦堂問：『誰派你來的？』那人說：『是大林葉秀才。』晦堂問：『有書信嗎？』那人說：『有。』又問：『書信在哪裡？』那人立即用手從背後抽出衣領，舉起書信，呈給晦堂。』晦堂說：『學道能到這人這種地步就可以了。』黃魯直聽了，面有愧色。法眼問覺上座：『船來還是陸來？』覺說：『船來。』法眼說：『船在什麼地方？』這裡一百個人，九十九個人，都只是呈機顯示，只有他是穩實平貼的人，哪裡會與你干戈相待？他說船在河裡，磁州老師說：『恰似在沙地上放了個八腳蜘蛛，沒有一點不穩當的地方。』覺退後，法眼卻問旁邊的僧人說：『你道適才這位僧人，具眼不具眼？』僅僅這一問就大大地顯露了差錯。如果說他具眼，有什麼奇特玄妙之處？如果說他不具眼，又見到了什麼破綻？試教天童來評判一下。
水不洗水(絕點澄清)，金不博金(煉做一塊)，昧毛色而得馬(不得相取)， 靡絲絃而樂琴(非可聲求)，結繩畫卦有許事(法出奸生)， 喪盡真淳盤古心(弄巧成拙)。
師云：『水不洗水，金不博金，佛不求佛，法不說法。』這是談論它們的神駿，省略了它們的玄黃。得到琴趣的人，會忘記琴絃和琴徽。淮南子記載，秦穆公讓伯樂推薦九方堙去尋找千里馬。三個月后，九方堙回來報告說：『找到了一匹馬，在沙丘，是黃色的公馬。』等到馬牽來，卻是黑色的母馬。秦穆公對伯樂說：『你所推薦的這個人，連馬的毛色和公母都分不清，真是太糟糕了。』伯樂嘆息說：『竟然到了這種地步了嗎？九方堙所觀察的是馬的...
【English Translation】 English version: (Indeed, there was a falling back) Jue retreated. Fayan then asked the monk beside him, 'Do you say that the monk just now, has eyes or not?' (What a pity!)
The Master said, 'Huanglong Huitang asked Huang Luzhi when he was in a predicament, a person arrived. Huitang asked, 'Who sent you here?' The person said, 'It is the scholar Ye of Dalin.' Huitang asked, 'Is there a letter?' The person said, 'Yes.' He asked again, 'Where is the letter?' The person immediately drew his hand from behind his collar, raised the letter, and presented it to Huitang.' Huitang said, 'Learning the Way to this person's level is acceptable.' Huang Luzhi looked ashamed. Fayan asked the monk Jue, 'Did the boat come or did you come by land?' Jue said, 'The boat came.' Fayan said, 'Where is the boat?' Here, out of a hundred people, ninety-nine are just showing off their cleverness, only he is a steady and grounded person, how would he confront you with hostility? He said the boat is in the river, Teacher Cizhou said, 'It's like putting an eight-legged spider on the sand, there is no instability at all.' After Jue retreated, Fayan asked the monk beside him, 'Do you say that the monk just now, has eyes or not?' This one question greatly reveals the error. If you say he has eyes, what is so peculiar and profound about it? If you say he doesn't have eyes, what flaws did you see? Let Tiantong judge it.
Water does not wash water (absolute purity), gold does not gamble with gold (refined into one piece), obtaining a horse by ignoring its coat color (cannot be judged by appearance), Finding joy in the zither without strings (cannot be sought through sound), knotting ropes and drawing trigrams involves many things (laws give rise to deceit), Wasting the true and pure heart of Pangu (overdoing things leads to clumsiness).
The Master said, 'Water does not wash water, gold does not gamble with gold, Buddha does not seek Buddha, Dharma does not speak Dharma.' This is talking about their divine swiftness, omitting their mysterious yellow. One who obtains the interest of the zither forgets its strings and frets. The Huainanzi records that Duke Mu of Qin had Bole recommend Jiu Fangyin to find a steed. After three months, Jiu Fangyin returned and reported, 'I found a horse, in Shaqiu, it is a yellow stallion.' When the horse was brought, it was a black mare. Duke Mu of Qin said to Bole, 'The person you recommended cannot even distinguish the color and gender of a horse, it's terrible.' Bole sighed, 'Has it come to this? What Jiu Fangyin observed was the...
天機也。得其精。而忘其粗。見其內而忘其外也。果千里馬。晉陶潛字淵明。不解琴蓄素琴一張。弦徽不具。曰。但得琴中趣。何勞弦上聲。易云。上古結繩而治。後世聖人易之以書契。又云。古者包犧氏之王天下也。仰則觀象于天。俯則觀法于地。觀鳥獸之文。與地之宜。近取諸身。遠取諸物。於是始畫八卦。萬松道。盤古初分天地。已成對待。結繩畫卦。轉喪真淳。釋迦未出世。祖師不西來。還有真諦俗諦世法佛法么。舒州海會齊舉禪師。得法之後。嚐到瑯玡覺處。覺問。上座近離甚麼處。舉曰。浙江。覺曰。舡來陸來。舉曰。舡來。覺曰。舡在甚麼處。舉曰。河裡。覺曰。不涉程途。一句作么生道。舉曰。杜撰長老如麻似粟。便下去。萬松道。行說好話。洞山初和尚問僧。甚處來。僧曰。汝州。山曰。此去多少。僧曰。七百。山曰。踏破幾䩫草鞋。僧曰。三䩫。山曰。甚處得錢買。僧曰。打笠子。山曰。參堂去。僧應喏。萬松道。便是手眼通身看爾不破。且道。這僧眼在甚麼處。眉毛下。
第五十二則曹山法身
示眾云。諸有智者。以譬喻得解。若到比不得類難齊處。如何說向他。
舉。曹山問德尚座。佛真法身猶若虛空(官不容針)應物現形如水中月(私通車馬)作么生說個應底道理(叉
【現代漢語翻譯】 現代漢語譯本： 這是天機啊。領會其精髓，而忘卻其粗略；見到其內在，而忘卻其外在。好比千里馬。晉代的陶淵明（字淵明），不擅長彈琴，卻收藏了一張沒有琴絃和琴徽的素琴。他說：『只要領會琴中的意趣，何必在意琴絃上的聲音呢？』《易經》說：『上古時代人們用結繩來治理事務，後世的聖人改用書契。』又說：『古代包犧氏統治天下時，抬頭觀察天象，低頭觀察地理，觀察鳥獸的紋理以及土地的適宜之處，近處取法自身，遠處取法萬物，於是開始畫八卦。』萬松說：盤古開天闢地之初，就已經形成了對待。結繩畫卦，反而喪失了真淳。釋迦牟尼（釋迦）未出世，祖師沒有西來，難道還有真諦、俗諦、世法、佛法嗎？舒州海會齊舉禪師，得法之後，曾經到瑯琊覺處。覺問：『上座最近從哪裡來？』齊舉說：『浙江。』覺問：『是乘船來的還是陸路來的？』齊舉說：『乘船來的。』覺問：『船在哪裡？』齊舉說：『在河裡。』覺問：『不經過路途，這句話怎麼說？』齊舉說：『胡說八道的老和尚多如麻、密如粟。』說完便離開了。萬松說：說得好聽。洞山初和尚問僧人：『從哪裡來？』僧人說：『汝州。』洞山說：『從那裡到這裡有多少路程？』僧人說：『七百里。』洞山說：『踏破了幾雙草鞋？』僧人說：『三雙。』洞山說：『在哪裡得錢買鞋？』僧人說：『打草鞋。』洞山說：『去參堂吧。』僧人應了一聲『喏』。萬松說：即使你手眼通身，也看不破他。那麼，這位僧人的眼睛在哪裡呢？在眉毛下。
第五十二則 曹山法身
曹山禪師開示大眾說：『各位有智慧的人，可以通過譬喻來理解。如果到了無法比擬、難以歸類的地方，該如何向他們解說呢？』
舉例。曹山問德尚座：『佛的真法身猶如虛空（官府不容一針），應物現形如水中月（私通車馬），該如何解釋這個『應』的道理？』
【English Translation】 English version: This is a heavenly secret. Grasp its essence and forget its crudeness; see its inner nature and forget its outer form. It's like a 'thousand-li horse' (a horse that can run a thousand li in a day). Tao Yuanming (zi Yuanming) of the Jin Dynasty, though not skilled in playing the qin (a Chinese zither), kept a plain qin without strings or frets. He said, 'As long as I grasp the interest within the qin, why bother with the sound of the strings?' The Book of Changes says, 'In ancient times, people governed by tying knots; later sages replaced it with written contracts.' It also says, 'In ancient times, when Bao Xi (another name for Fu Xi) ruled the world, he looked up to observe the celestial phenomena, looked down to observe the laws of the earth, observed the patterns of birds and beasts and the suitability of the land, taking examples from his own body and from external things, and thus began to draw the Eight Trigrams.' Wansong said: From the very beginning when Pangu separated heaven and earth, duality was already formed. Tying knots and drawing trigrams, on the contrary, lost the true purity. Before Shakyamuni (Shijia) appeared in the world, before the patriarch came from the West, were there still such things as the true meaning, the conventional meaning, worldly dharma, and Buddhist dharma? Zen Master Qiju of Haihui Temple in Shuzhou, after attaining enlightenment, once went to Langya Jue's place. Jue asked, 'Where did you come from recently, venerable monk?' Qiju said, 'Zhejiang.' Jue asked, 'Did you come by boat or by land?' Qiju said, 'By boat.' Jue asked, 'Where is the boat?' Qiju said, 'In the river.' Jue asked, 'Without traversing the path, how do you explain this?' Qiju said, 'The old monks who fabricate stories are as numerous as hemp and as dense as millet.' Then he left. Wansong said: Well said. Initially, the monk Dongshan asked a monk, 'Where do you come from?' The monk said, 'Ruzhou.' Dongshan said, 'How far is it from there?' The monk said, 'Seven hundred li.' Dongshan said, 'How many pairs of straw sandals did you wear out?' The monk said, 'Three pairs.' Dongshan said, 'Where did you get the money to buy them?' The monk said, 'By making straw hats.' Dongshan said, 'Go to the meditation hall.' The monk responded with 'Yes.' Wansong said: Even if you use all your senses, you still can't see through him. So, where are this monk's eyes? Under his eyebrows.
Section 52: Caoshan's Dharmakaya
Caoshan Chan Master addressed the assembly, saying: 'All wise people can understand through metaphors. But when it comes to a place where comparisons are impossible and categories are difficult to align, how should you explain it to them?'
Example: Caoshan asked the Venerable Deshang: 'The true Dharmakaya (Dharma body) of the Buddha is like empty space (the government does not allow a needle), responding to things and manifesting forms like the moon in the water (private affairs go through like carriages and horses). How do you explain the principle of this 'response'?'
手近前云喏)德云。如驢覷井(落花有意隨流水)山云。道即大曬道只道得八成(欲窮千里目)德云。和尚又如何(更上一層樓)山云。如井覷驢(流水無心送落花)。
師云。撫州宜黃曹山本寂禪師。或名耽章。必是賜名謚號。初離洞山。入曹溪。禮祖塔。回吉州之吉水。眾向山名。遂請開法。師擬曹溪。凡隨所居立曹為號。洞山之宗至師最隆。故有曹洞之稱焉。山問德上座。佛真法身猶若虛空。應物現形如水中月。作么生說個應底道理。此四句贊佛。本出古本金光明經。既如虛空。如何應物。覺范贊提婆尊者道。應緣而現。不落思惟。是故缽水以針投之。德云。如驢覷井。此豈情識計校可及。非久經淘煉具衲僧巴鼻。不許到這田地。若是小作無向上關棙子。滿口許他也。山云。道即大曬道。只道得八成。如秤稱斗量來相似。德云。和尚又如何。這一拶詞窮理盡。敢道出他驢覷井一句不得。是他款款地。只與倒過。可謂觸類而長之。此所以稱曹洞宗派之源也。天童愛此兩轉語。翻覆一時頌出。頌云。
驢覷井(五更侵早起) 井覷驢(更有夜行人) 智容無外(天下衲僧跳不出) 凈涵有餘(萬象莫能逃影質) 肘后誰分印(天眼龍睛不可窺) 家中不蓄書(真文不醋) 機絲不掛梭頭事(花
【現代漢語翻譯】 現代漢語譯本： （手靠近上前行禮）德云說：『如驢看井（落花有意隨流水）。』山說：『說即大曬道，只說得八成（欲窮千里目）。』德云說：『和尚又如何？（更上一層樓）。』山說：『如井看驢（流水無心送落花）。』
師父說：『撫州宜黃的曹山本寂禪師，或名耽章，必是賜名謚號。』最初離開洞山，進入曹溪，禮拜祖塔，返回吉州的吉水。大眾因為山的名字，於是請求開法。師父傚法曹溪，凡是隨他所居住的地方都立曹為號。洞山的宗派到師父這裡最為興盛，所以有曹洞的稱呼。山問德上座：『佛真法身猶如虛空，應物現形如水中月。作么生說個應底道理？』這四句贊佛的話，本來出自古本《金光明經》。既然猶如虛空，如何應物？覺范贊提婆尊者說：『應緣而現，不落思惟。』所以用缽里的水來比喻，用針投進去。德云說：『如驢看井。』這豈是情識計較可以達到的？不是久經淘煉具備衲僧巴鼻的人，不允許到這種田地。如果是小作，沒有向上關棙子，滿口答應他。山說：『說即大曬道，只說得八成。』好像用秤稱用斗量一樣。德云說：『和尚又如何？』這一拶詞窮理盡，敢說他說不出『驢看井』這句話。是他款款地，只與倒過來。可謂觸類而長之。因此稱曹洞宗派的源頭。天童喜愛這兩句轉語，翻來覆去一時頌出。頌說：
『驢看井（五更侵早起），井看驢（更有夜行人）。智容無外（天下衲僧跳不出），凈涵有餘（萬象莫能逃影質）。肘后誰分印（天眼龍睛不可窺），家中不蓄書（真文不醋）。機絲不掛梭頭事（花』
【English Translation】 English version: (Hands brought close, stepping forward to salute) De Yun said, 'Like a donkey peering into a well (falling flowers intentionally follow the flowing water).' Shan said, 'To speak is to greatly expose, only speaking eight tenths (desiring to exhaust a thousand miles of view).' De Yun said, 'What about the Abbot? (Ascend another level).' Shan said, 'Like a well peering at a donkey (flowing water unintentionally carries away falling flowers).'
The Master said, 'Zen Master Caoshan Benji (曹山本寂) of Yihuang (宜黃) in Fuzhou (撫州), also known as Danzhang (耽章), must have been a posthumous name bestowed upon him.' Initially, he left Dongshan (洞山), entered Caoxi (曹溪), paid respects at the ancestral pagoda, and returned to Jishui (吉水) in Jizhou (吉州). The assembly, because of the mountain's name, then requested him to open the Dharma. The Master emulated Caoxi, establishing 'Cao' as the name wherever he resided. The Dongshan lineage flourished most with the Master, hence the name Caodong (曹洞). Shan asked the Venerable De, 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things like the moon in water. How do you explain the principle of this response?' These four lines praise the Buddha and originally come from the ancient version of the Suvarṇaprabhāsa Sūtra (金光明經). Since it is like empty space, how does it respond to things? Juefan (覺范) praised Venerable Devadeva (提婆尊者), saying, 'Appearing in response to conditions, not falling into conceptual thought.' Therefore, it is like using water in a bowl to illustrate, with a needle thrown into it. De Yun said, 'Like a donkey peering into a well.' How can this be reached by emotional calculation? One who has not been tempered for a long time and possesses the 'nose' of a monastic is not allowed to reach this state. If it is a small work, without an upward barrier, he would agree to it readily. Shan said, 'To speak is to greatly expose, only speaking eight tenths,' like measuring with a scale and a dipper. De Yun said, 'What about the Abbot?' This pressing question exhausts the words and principles, daring to say that he cannot utter the phrase 'donkey peering into a well.' He gently, only reverses it. It can be said that he extends it by analogy. Therefore, it is called the source of the Caodong lineage. Tiantong (天童) loved these two turning phrases, chanting them back and forth for a time. The verse says:
'Donkey peering into a well (getting up early at the fifth watch), well peering at a donkey (even more night travelers). Wisdom accommodates without limit (monks all over the world cannot jump out), pure containment has surplus (myriad phenomena cannot escape the shadow). Who distinguishes the seal behind the elbow (heavenly eyes and dragon pupils cannot peek), not storing books at home (true writing is not vinegar). The matter of the loom not hanging the shuttle head (flower'
又不損) 文彩縱橫意自殊(蜜又得成)
師云。般若無知。靡所不知。故凈涵有餘也。晉元帝永昌元年。王敦鎮武昌。舉兵犯闕。刀協勸帝。盡誅王氏。王導帥群從。詣臺待罪。周顗將入朝。導呼之曰。伯仁以百口累汝。顗不顧。及入極論導忠誠。申救甚至。及出導尚在門。又呼之不應。乃曰。今年殺賊奴。取金印如斗大。系肘后。尋又上表。明導無罪。導不知甚恨之。敦兵既至。乃問導。周顗可得生否。導不應。敦乃殺顗。導后料中書。見顗救已表。流涕曰。幽冥之中負此良友。叢林又有肘后符。春秋后語。趙簡子告諸子曰。吾藏肘后寶符于常山上。先得者賞。諸子馳山上。求無所得。唯襄子母䘏還曰。䘏已得之符矣。他人皆不可分。簡子請奏之。母䘏曰。從常山上下臨代可取也。簡子曰。母䘏賢矣。立為太子。云巖示眾云。有個人家兒子。問著無有道不得底。洞山出雲。他屋裡有多少書籍。巖云。一字也無。洞山云。得恁么多知。巖云。日夜不曾眠。洞山又云。問一段事得也無。巖云。道得即不道。肘后誰分印。深密自得之道。他人皆不可分也。家中不蓄書。得恁多知。生而知之上。學而知之次也。這驢覷井。井覷驢。還許分割領覽分也無。還許學解傳佈也無。夾山云。聞中生解。意下丹青。目下即美。
【現代漢語翻譯】 現代漢語譯本： 又不減損，文采縱橫，意境自然獨特（就像蜜蜂釀蜜一樣）。
師父說：『般若（prajna，智慧）無所不知，又無所不知』，所以清凈的智慧充滿盈餘。晉元帝永昌元年，王敦（Wang Dun）鎮守武昌，起兵反叛朝廷。刀協（Dao Xie）勸說皇帝，將王氏（Wang family）全部誅殺。王導（Wang Dao）率領家族，到朝廷請罪。周顗（Zhou Yi）將要入朝，王導呼喚他說：『伯仁（Bo Ren，周顗的字）啊，我們全家的性命都託付給你了！』周顗沒有回頭。等到入朝後，極力陳述王導的忠誠，竭力為他申辯。等到出來時，王導還在門外，又呼喚他，周顗仍然沒有迴應。於是說：『今年我要殺了賊人，奪取像斗一樣大的金印，繫在手肘後面。』不久又上表，說明王導無罪。王導不知道這件事，非常怨恨他。王敦的軍隊到達后，問王導：『周顗可以活命嗎？』王導沒有回答。王敦於是殺了周顗。王導後來整理中書的文書，看到周顗為他辯白的奏表，流著眼淚說：『我在陰間也對不起這位好朋友啊！』叢林中又有『肘后符』的典故。《春秋后語》記載，趙簡子（Zhao Jianzi）告訴他的兒子們說：『我把肘后寶符藏在常山上，先得到的人有賞。』兒子們跑到山上，尋找卻一無所獲。只有襄子（Xiangzi）的母親䘏（Xu）回來稟告說：『䘏已經得到寶符了。』其他人無法分享。簡子請她說明。母䘏說：『從常山上向下俯視代國，就可以攻取它。』簡子說：『母䘏真賢明啊！』於是立她為太子。云巖（Yunyan）向大眾開示說：『有個人家的兒子，問什麼都能回答。』洞山（Dongshan）出來說：『他家裡有多少書籍？』云巖說：『一個字也沒有。』洞山說：『怎麼知道這麼多？』云巖說：『日夜不曾睡覺。』洞山又說：『問一段公案，可以嗎？』云巖說：『說得出來就不說了。』肘后誰能分得金印？深奧的道理只能自己領悟。別人無法分享。家中不藏書，卻知道這麼多，是生而知之的上等智慧，學而知之的次等智慧。這頭驢子看著井，井也看著驢子，還允許分割領覽嗎？還允許學習理解傳佈嗎？』夾山（Jiashan）說：『從聽聞中產生理解，在意識中描繪景象，當下就是美好的。』
【English Translation】 English version: It neither diminishes nor harms; its literary brilliance is unrestrained, and its meaning is naturally unique (just like bees making honey).
The master said, 'Prajna (wisdom) knows everything and yet knows nothing,' therefore, pure wisdom is abundantly full. In the first year of Yongchang during the reign of Emperor Yuan of Jin, Wang Dun, garrisoned in Wuchang, rebelled against the court. Dao Xie advised the emperor to execute the entire Wang family. Wang Dao led his family to the court to plead guilty. Zhou Yi was about to enter the court, and Wang Dao called out to him, 'Bo Ren (Zhou Yi's courtesy name), the lives of our entire family are entrusted to you!' Zhou Yi did not turn back. After entering the court, he vehemently defended Wang Dao's loyalty and pleaded for him. When he came out, Wang Dao was still outside the gate, and he called out to him again, but Zhou Yi still did not respond. So he said, 'This year, I will kill the rebels and seize a golden seal as big as a dipper, tied behind my elbow.' Soon after, he submitted another memorial, stating that Wang Dao was innocent. Wang Dao did not know about this and resented him greatly. After Wang Dun's army arrived, he asked Wang Dao, 'Can Zhou Yi be spared?' Wang Dao did not answer. So Wang Dun killed Zhou Yi. Later, Wang Dao was sorting through the documents of the Central Secretariat and saw Zhou Yi's memorial defending him. He wept and said, 'I have failed this good friend even in the afterlife!' In the monastic community, there is also the story of the 'Elbow Amulet.' The 'Later Anecdotes of the Spring and Autumn Annals' records that Zhao Jianzi told his sons, 'I have hidden the precious Elbow Amulet on Mount Chang. The first one to find it will be rewarded.' The sons ran to the mountain, but found nothing. Only Xiangzi's mother, Xu, returned and reported, 'Xu has already obtained the amulet.' Others could not share it. Jianzi asked her to explain. Mother Xu said, 'From Mount Chang, looking down upon the state of Dai, it can be conquered.' Jianzi said, 'Mother Xu is truly wise!' So he made her the crown prince. Yunyan instructed the assembly, 'There is a son of a certain family who can answer anything you ask.' Dongshan came out and said, 'How many books does he have at home?' Yunyan said, 'Not a single word.' Dongshan said, 'How does he know so much?' Yunyan said, 'He has never slept day or night.' Dongshan then said, 'May I ask about a koan?' Yunyan said, 'If it can be spoken, then it is not spoken.' Who can share the seal behind the elbow? The profound truth can only be realized by oneself. Others cannot share it. Without storing books at home, yet knowing so much, is the superior wisdom of being born with knowledge, and the secondary wisdom of learning. This donkey looks at the well, and the well looks at the donkey. Is it permissible to divide and share the view? Is it permissible to learn, understand, and propagate it?' Jiashan said, 'From hearing arises understanding, in consciousness, images are depicted, and in the present moment, it is beautiful.'
久蘊成病。青山與白雲。從來不相到。機絲不掛梭頭事。文彩縱橫意自殊。嘉祥一路智者知疏。瑞草無根賢者不貴。天童末後全用夾山一聯。以明此話不落思惟。文彩自備。且道。具何三昧。便得如斯。只個無巴鼻。諸般沒奈何。
第五十三則黃檗噇糟
示眾云。臨機不見佛。大悟不存師。定乾坤劍沒人情。擒虎兕機忘聖解。且道。是甚麼人作略。
舉。黃檗示眾云。汝等諸人儘是噇酒糟漢(黃檗門下)與么行腳何處有今日(今既不如昔后當不如今)還知大唐國里無禪師么(眼高四海)時有僧出雲。只如諸方匡徒領眾。又作么生(黃檗兼身在)檗云。不道無禪。只是無師(且救得一半)。
師云。此話就簡。若全舉當曰。一日上堂云。汝等諸人慾何所求。仍以棒趁之。眾不散。師乃曰。汝等諸人儘是噇酒糟漢。唐時愛罵人。噇酒糟漢。齊桓公讀書于堂上。輪扁斫輪于堂下。釋椎鑿。上問。敢問公之所讀何言耶。公曰。聖人之典。曰聖人在乎。公曰已死矣。曰然則君之所讀古人糟粕矣。公曰。寡人讀書。輪人安得議乎。有說則可無說則死。扁曰。臣也以臣事觀之。臣斫輪徐則甘而不固。疾則苦而不入。不徐不疾。得之於手。而應於心。口不能言。有數存於其間。臣不能喻臣之子。子亦不能受于
【現代漢語翻譯】 現代漢語譯本：
長久積蘊就會形成疾病。青山與白雲，從來不會互相到達。機絲不掛在梭頭上，文采縱橫，意境自然不同。嘉祥一路的見解，智者也知道其中有疏漏。瑞草沒有根，賢者也不看重。天童和尚最後完全用夾山和尚的一聯話，來表明此話不落入思惟分別。文采自然具備。那麼，具有什麼樣的三昧，才能達到如此境界？只是這個沒有把柄，諸般無可奈何。
第五十三則 黃檗吃酒糟
示眾說：『臨機應變時不見佛，大悟之後不執著于老師。』定乾坤的劍不講人情，擒拿虎兕的機鋒忘記聖人的解釋。那麼，這是什麼人的作為？
舉例說，黃檗和尚對大眾說：『你們這些人都是吃酒糟的漢子（指黃檗門下的弟子），這樣修行遊方，哪裡有今天？（意思是現在不如過去，以後也不如現在）難道知道大唐國里沒有禪師嗎？（眼光高於四海）』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？（黃檗也身在其中）』黃檗說：『不是沒有禪，只是沒有師（只是救了一半）。』
我說，這話是就簡單的情況來說的。如果全部舉出來，應該是這樣：有一天黃檗上堂說：『你們這些人想要尋求什麼？』隨即用棒子驅趕他們。眾人不散。黃檗於是說：『你們這些人都是吃酒糟的漢子。』唐朝人喜歡罵人。吃酒糟的漢子。齊桓公在堂上讀書，輪扁在堂下砍削車輪。輪扁放下椎子和鑿子，走上堂問：『請問您所讀的是什麼書？』齊桓公說：『是聖人的典籍。』輪扁說：『聖人還在嗎？』齊桓公說：『已經死了。』輪扁說：『那麼您所讀的只是古人的糟粕罷了。』齊桓公說：『我讀書，你一個做車輪的怎麼敢議論？說得有道理還可以，說得沒道理就處死你。』輪扁說：『我是從我做的事情來看的。我砍削車輪，慢了就松而不牢固，快了就緊而難入。不慢不快，得之於手，而應於心。口不能言說，其中有規律存在。我不能用言語來教導我的兒子，我的兒子也不能從我這裡學到。』
【English Translation】 English version:
Long accumulation leads to illness. Green mountains and white clouds never meet. The silk thread does not hang on the shuttle head; the literary talent is unrestrained, and the meaning is naturally different. The views of the Ji Xiang lineage have shortcomings known even by the wise. Rootless auspicious grass is not valued by the virtuous. In the end, Tiantong fully uses a couplet from Jiashan to show that this statement does not fall into conceptual thinking. Literary talent is naturally complete. Then, what kind of samadhi must one possess to attain such a state? It's just that there is no handle to grasp, and all efforts are in vain.
Case 53: Huangbo Eating Wine Lees
He addressed the assembly, saying, 'Do not see the Buddha in the face of opportunity; do not cling to the teacher after great enlightenment.' The sword that establishes heaven and earth shows no sentiment; the strategy for capturing tigers and rhinoceros forgets the explanations of sages. Then, whose actions are these?
For example, Huangbo said to the assembly, 'All of you are wine-lees eaters (referring to Huangbo's disciples). Wandering around practicing like this, how could you have today? (meaning the present is not as good as the past, and the future will not be as good as the present) Do you know that there are no Zen masters in the Great Tang Dynasty? (eyes higher than the four seas)' At that time, a monk came out and said, 'What about the various places that recruit disciples and lead the assembly? (Huangbo is also among them)' Huangbo said, 'It's not that there is no Zen, but that there is no teacher (only half saved).'
I say, this statement is about a simple situation. If it were fully stated, it would be like this: One day, Huangbo ascended the hall and said, 'What do you all want to seek?' Then he drove them away with a stick. The crowd did not disperse. Huangbo then said, 'All of you are wine-lees eaters.' People in the Tang Dynasty liked to scold people. Wine-lees eaters. Duke Huan of Qi was reading in the hall, and Wheelwright Bian was chopping wheels below the hall. Wheelwright Bian put down his mallet and chisel and went up to the hall to ask, 'May I ask what book you are reading?' Duke Huan said, 'It is the classics of the sages.' Wheelwright Bian said, 'Are the sages still alive?' Duke Huan said, 'They are already dead.' Wheelwright Bian said, 'Then what you are reading is just the dregs of the ancients.' Duke Huan said, 'I am reading, how dare a wheelwright like you comment? If you speak reasonably, you may live; if you speak unreasonably, you will die.' Wheelwright Bian said, 'I see it from my work. When I chop wheels, if it is too slow, it will be loose and not firm; if it is too fast, it will be tight and difficult to enter. Not too slow, not too fast, I get it in my hand and respond in my heart. The mouth cannot speak, but there is a rule within it. I cannot teach my son with words, and my son cannot learn it from me.'
臣。是以行年七十。而老斫輪。古之人與其不可傳者死矣。然則君之所讀者。古人之糟粕矣。又云。恁么行腳取笑他人。但見八百一千人處便去。不可只圖熱鬧也。山僧行腳時。或遇草根下有個漢。便頂上一錐看他。若知痛癢。可以布袋盛米供養。可中總似汝等如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國里無禪師么。黃檗以來。巖頭羅山愛行此令。近代佛日。北來慶壽顗公。至死無可意者。寧絕嗣無人。香山俊和尚叔祖兒孫。亦行此令。不知者喚作點胸。可中要個不憤底出來承頭。果有一僧出雲。諸方尊宿盡聚眾開化。為甚道無禪師。檗曰。不道無禪。只是無師。溈山問仰山云。作么生。仰云。鵝王擇乳。素非鴨類。溈云。此實難辨。五祖戒出僧語。謝和尚說得道理好。萬松道。生言孰語冷唇淡舌。石門聰云。黃檗垂示不妨奇特。才被布衲挨拶。失卻一隻眼。萬松道。換了那僧兩隻眼。承天宗云。五祖戒眼照四天下。萬松道。也只是一隻眼。要見黃檗。猶未可。萬松道。果然。若要扶豎正法眼藏。須是黃檗宗師。萬松道。錦上更添花。翠巖真云。諸方商搉便道。黃檗坐卻這僧。萬松道。不知扶起這僧。又道。黃檗被這僧上來。直得分析不下。萬松道。緇素轉分明。何謂也。翠巖輒生
【現代漢語翻譯】 現代漢語譯本：臣想，這就是為什麼年紀七十歲的老木匠還在製作車輪。古代那些不可傳授的技藝，都隨著掌握它們的人去世了。那麼，您所讀的，不過是古人的糟粕罷了。又說，像你這樣到處遊方，只會讓人取笑。總是往八百一千人的地方跑，不可只圖熱鬧啊。我雲遊的時候，有時遇到草根下藏著一個人，就用錐子在他頭頂上扎一下，看他是否知道痛癢。如果知道，就可以用布袋裝米供養他。如果都像你們這樣容易，哪裡還會有今天的事呢？你們既然自稱是行腳僧，也須拿出些精神來才好。還知道大唐國里沒有禪師嗎？從黃檗（Huangbo）（唐代禪師）以來，巖頭（Yantou）（唐末五代僧人）、羅山（Luoshan）喜歡這樣做。近代有佛日（Fori），從北方來的慶壽顗公（Qingshou Yi），直到去世也沒有找到合適的繼承人，寧願後繼無人。香山俊和尚（Xiangshan Junheshang）的叔祖兒孫，也這樣做。不瞭解的人稱之為『點胸』，就是要找一個不憤懣的人出來承擔。果然有一個僧人站出來說，各方尊宿都聚集眾人開化，為什麼說沒有禪師？黃檗（Huangbo）說，不是說沒有禪，只是沒有師。溈山（Weishan）（唐代禪師）問仰山（Yangshan）（唐代禪師）說，『怎麼樣？』仰山（Yangshan）說，『鵝王擇乳，天生就不是鴨子的種類。』溈山（Weishan）說，『這確實難以分辨。』五祖戒（Wuzu Jie）說僧人的話，感謝和尚說得道理好。萬松（Wansong）（金元之際的禪宗大師）道，『生硬的言語，冷淡的嘴唇和舌頭。』石門聰（Shimen Cong）說，『黃檗（Huangbo）的開示不妨奇特，才被一個布衣僧人招呼，就失去了一隻眼睛。』萬松（Wansong）道，『換了那個僧人的兩隻眼睛。』承天宗（Chengtian Zong）說，『五祖戒（Wuzu Jie）的眼睛照耀四天下。』萬松（Wansong）道，『也只是一隻眼睛，要見黃檗（Huangbo），還不夠資格。』萬松（Wansong）道，『果然如此。如果要扶持樹立正法眼藏，必須是黃檗（Huangbo）宗師。』萬松（Wansong）道，『錦上添花。』翠巖真（Cuiyan Zhen）說，『各方商量便說，黃檗（Huangbo）讓這個僧人坐實了。』萬松（Wansong）道，『不知道扶起這個僧人。』又道，『黃檗（Huangbo）被這個僧人上來，直接分析不下去。』萬松（Wansong）道，『僧俗更加分明。』這是什麼意思呢？翠巖（Cuiyan）隨便就產生了（想法）。
【English Translation】 English version: I think, that's why the old carpenter, at the age of seventy, is still making wheels. The ancient skills that could not be passed on have died with those who mastered them. So, what you read is nothing more than the dregs of the ancients. It is also said, 'Wandering around like you do will only make people laugh. Always running to places with eight hundred or a thousand people, you must not just seek excitement.' When I traveled around, sometimes I would encounter a person hiding under the grass roots, and I would prick the top of his head with an awl to see if he knew pain. If he did, I could fill a cloth bag with rice to support him. If everyone were as easy as you, where would we be today? Since you call yourselves wandering monks, you must also show some spirit. Do you even know that there are no Zen masters in the Great Tang Dynasty? Since Huangbo (Huangbo) (a Zen master of the Tang Dynasty), Yantou (Yantou) (a monk of the late Tang and Five Dynasties), and Luoshan (Luoshan) have liked to do this. In modern times, there was Fori (Fori), Qingshou Yi (Qingshou Yi) who came from the north, and he could not find a suitable successor until his death, preferring to have no descendants. The uncles, grandfathers and sons of Xiangshan Junheshang (Xiangshan Junheshang) also do this. Those who do not understand call it 'pointing the chest', which is to find someone who is not resentful to take on the responsibility. Sure enough, a monk stood up and said, 'All the venerable elders gather the masses to enlighten them, why do you say there are no Zen masters?' Huangbo (Huangbo) said, 'It's not that there is no Zen, it's just that there is no master.' Weishan (Weishan) (a Zen master of the Tang Dynasty) asked Yangshan (Yangshan) (a Zen master of the Tang Dynasty), 'How is it?' Yangshan (Yangshan) said, 'The goose king chooses milk, it is not a duck by nature.' Weishan (Weishan) said, 'This is indeed difficult to distinguish.' Wuzu Jie (Wuzu Jie) spoke the words of the monk, thanking the monk for speaking such good principles. Wansong (Wansong) (a Zen master of the Jin and Yuan Dynasties) said, 'Stiff words, cold lips and tongue.' Shimen Cong (Shimen Cong) said, 'Huangbo's (Huangbo) instruction is quite peculiar, but when greeted by a cloth-clad monk, he lost an eye.' Wansong (Wansong) said, 'He exchanged the two eyes of that monk.' Chengtian Zong (Chengtian Zong) said, 'Wuzu Jie's (Wuzu Jie) eyes shine on the four worlds.' Wansong (Wansong) said, 'It's just one eye, not qualified to see Huangbo (Huangbo) yet.' Wansong (Wansong) said, 'Indeed. If you want to support and establish the treasury of the true Dharma eye, it must be the Huangbo (Huangbo) master.' Wansong (Wansong) said, 'Adding flowers to the brocade.' Cuiyan Zhen (Cuiyan Zhen) said, 'All parties discussed and said, Huangbo (Huangbo) made this monk sit firmly.' Wansong (Wansong) said, 'I don't know how to lift this monk up.' He also said, 'Huangbo (Huangbo) was approached by this monk, and he couldn't analyze it directly.' Wansong (Wansong) said, 'The monks and laymen are even more distinct.' What does this mean? Cuiyan (Cuiyan) casually generated (an idea).
擬議。霧豹澤毛。未嘗下食。庭禽養勇。終待驚人。萬松道。后五日看。檗又云。阇梨不見。馬大師下有八十餘人。坐道場個個阿轆轆地。得大師正眼者。止三兩人。唯歸宗最較些子。夫出家須知從上來事分。且如四祖下。牛頭融大師橫說豎說。猶未知向上關棙子。有此眼腦。方辨得邪正宗黨。略舉至此。要見此話始末。其後尚有百十餘言。此是最初。出世示人之語。故諸方盛行。雪竇頌。佛果評唱。最詳。尚闕本錄上堂正意。天童頌出。極盡善盡美。頌云。
岐分絲染太勞勞(知事少時煩惱少) 葉綴花聯敗祖曹(識人多處是非多) 妙握司南造化柄(一朝權在手) 水云器具在甄陶(看取令行時) 屏割繁碎(大象不游兔徑) 剪除氄毛(大悟不拘小節) 星衡藻鑒(纖毫不昧) 玉尺金刀(度量深明) 黃檗老察秋毫(謾他一星不得) 坐斷春風不放高(預備不虞)
師云。列子說符篇楊子之鄰人亡羊。既率其黨。又請楊子之豎子追之。楊子曰。一羊何追者之眾。鄰人曰。多岐路。既返問獲羊乎。曰亡之矣。曰奚亡之。曰岐路之中又有岐焉。墨子梁惠王時。有道之人。出行見素絲染從余色。悲之曰。人湛然同於聖體。為居惡俗。染之成累。岐分絲染太嘮嘮。敕交切鬧嘮嘮也。或作
勞亦可。葉綴花聯者。達磨初祖頌云。吾本來此土。說法救迷情。一花開五葉。結果自然成。一花五葉。便是岐分絲染也。若大唐國里無禪師。達摩也無出頭分。宗鏡錄司南之車。本示迷者。照膽之鏡。爲鑑邪人。古今注。黃帝與蚩尤。戰于涿鹿。蚩尤作大霧。迷於四方。帝在車以指指南而示。士卒擒蚩尤而斬之。遂號指南車。甄陶。陳留風俗記。舜陶甄河濱。其後為氏。今姓甄。音真也。此玄爐陶乎群像。智海總乎萬流也。屏割繁碎。剪除氄毛。去岐分之差路。剪綴葉之旁枝。斗為衡星。以運平四時也。藻鑒文明之鑑也。秤所以定輕重。鑒可以辨妍媸。玉尺。拾遺記。禹游龍門。八神探玉簡。以授之。長尺二寸可以度量天地。金刀。古有金錯刀錢金刃書。此頌黃檗品第諸方。秤尺在手。更兼聰聞蟻斗明察秋毫。防微杜漸。坐斷春風不放高也。大聖安彝和尚竹筍詩。便好臨根下斤斧。免教節外更生枝。
萬松老人評唱天童覺和尚頌古從容庵錄三 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄四
侍者離知錄
後學性一校
生生道人梓
第五十四則云巖大悲
示眾云。八面欞櫳。十方通暢。一切
【現代漢語翻譯】 現代漢語譯本 勞亦可（指辛勞也是可以的）。葉綴花聯者（指葉子和花朵相互連線）。達磨初祖頌云（達磨初祖的頌詞說）：『吾本來此土（我本來到這片土地），說法救迷情（是爲了說法來拯救迷惑的眾生）。一花開五葉（一朵花開了五片葉子），結果自然成（結果自然會成就）。』一花五葉（一花五葉），便是岐分絲染也（就是指歧路分別，如同絲線被染色一樣，受到不同影響）。若大唐國里無禪師（如果大唐國內沒有禪師），達摩也無出頭分（達摩也不會有機會出人頭地）。宗鏡錄司南之車（《宗鏡錄》就像司南車），本示迷者（本來是用來指示迷路的人）。照膽之鏡（又像照膽鏡），爲鑑邪人（是用來鑑別邪惡的人）。 古今注（《古今注》記載）：黃帝與蚩尤（黃帝和蚩尤），戰于涿鹿（在涿鹿這個地方作戰）。蚩尤作大霧（蚩尤製造大霧），迷於四方（使四方都迷失方向）。帝在車以指指南而示（黃帝在車上用指南針指示方向），士卒擒蚩尤而斬之（士兵們才得以擒獲蚩尤並將他斬殺）。遂號指南車（因此稱之為指南車）。甄陶（甄陶，指製陶），陳留風俗記（《陳留風俗記》記載）：舜陶甄河濱（舜在河邊製陶），其後為氏（他的後代就以這個為姓氏）。今姓甄（現在的甄姓），音真也（讀音為zhēn）。此玄爐陶乎群像（這就像玄妙的爐子陶冶萬物），智海總乎萬流也（智慧的海洋容納一切）。 屏割繁碎（摒棄繁瑣），剪除氄毛（剪除細毛），去岐分之差路（去除歧路上的偏差），剪綴葉之旁枝（修剪葉子的旁枝）。斗為衡星（用北斗星作為衡量的標準），以運平四時也（用來調和四季的執行）。藻鑒文明之鑑也（藻鑒是文明的鏡子）。秤所以定輕重（秤是用來確定輕重的），鑒可以辨妍媸（鏡子可以分辨美醜）。玉尺（玉尺，《拾遺記》記載）：禹游龍門（禹遊覽龍門），八神探玉簡（八位神仙送來玉簡），以授之（授予他）。長尺二寸可以度量天地（長一尺二寸，可以用來度量天地）。金刀（金刀，古代有金錯刀錢、金刃書）。此頌黃檗品第諸方（這裡讚頌黃檗禪師品評各方）。秤尺在手（秤和尺在手），更兼聰聞蟻斗明察秋毫（再加上聰明的聽覺，能聽到螞蟻的爭鬥，明察到秋毫之末）。防微杜漸（防止細微的錯誤，杜絕事態的逐漸惡化）。坐斷春風不放高也（截斷春風，不讓它肆意生長）。大聖安彝和尚竹筍詩（大聖安彝和尚的竹筍詩）：便好臨根下斤斧（最好在竹筍根部就用斧頭砍伐），免教節外更生枝（以免在竹節之外又生出新的枝條）。 萬松老人評唱天童覺和尚頌古從容庵錄三 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄 萬松老人評唱天童覺和尚頌古從容庵錄四 侍者離知錄 後學性一校 生生道人梓 第五十四則云巖大悲 示眾云（開示大眾說）：八面欞櫳（八面窗戶），十方通暢（十方通暢），一切（一切...）
【English Translation】 English version Labor is also acceptable. Leaves and flowers are connected. The First Ancestor Bodhidharma's verse says: 'I originally came to this land to preach the Dharma and save deluded beings. One flower opens five petals, and the result naturally comes to fruition.' 'One flower five petals' refers to divergent paths and the dyeing of silk, being influenced differently. If there were no Chan masters in the Great Tang Dynasty, Bodhidharma would have no chance to stand out. The 'Zong Jing Lu' (Record of the Source Mirror) is like the south-pointing chariot, originally intended to guide those who are lost. The 'illuminating gall mirror' is for discerning evil people. 'Gu Jin Zhu' (Notes on Ancient and Modern Times) records: The Yellow Emperor fought with Chi You at Zhuolu. Chi You created a great fog, causing confusion in all directions. The Emperor used the south-pointing chariot to indicate the direction, and the soldiers were able to capture and kill Chi You. Hence, it was called the south-pointing chariot. 'Zhen Tao' (pottery making). 'Chen Liu Feng Su Ji' (Records of Customs of Chenliu) records: Shun made pottery on the riverbank, and his descendants took this as their surname. The surname is now Zhen, pronounced 'zhēn'. This is like a mysterious furnace that molds all phenomena, and the sea of wisdom that encompasses all streams. Discarding the complicated and trivial, trimming away the fine hairs, removing the deviations of divergent paths, and pruning the side branches of the leaves. Using the Big Dipper as a standard to regulate the four seasons. 'Zao Jian' (algae mirror) is a mirror of civilization. A scale is used to determine weight, and a mirror can distinguish beauty from ugliness. 'Yu Chi' (jade ruler). 'Shi Yi Ji' (Records of Lost Things) records: Yu traveled to Longmen, and eight deities presented him with jade tablets, giving them to him. Twelve inches long, it can measure heaven and earth. 'Jin Dao' (golden knife). In ancient times, there were 'jin cuo dao qian' (gold-inlaid knife coins) and 'jin ren shu' (gold-edged books). This praises Huangbo's (Huangbo Xiyun) evaluation of various places. With the scale and ruler in hand, and with keen hearing, able to hear ants fighting, and clear observation, able to see the tip of an autumn hair. Preventing the slightest error and nipping problems in the bud. Cutting off the spring breeze and not letting it grow freely. Great Saint An Yi's bamboo shoot poem: 'It is best to use an axe at the root, to prevent branches from growing outside the joints.' Master Wansong's Commentary on Master Tiantong Jue's Ancient Odes from the Congrong Hermitage, Volume 3 Taisho Tripitaka Volume 48, No. 2004, Master Wansong's Commentary on Master Tiantong Jue's Ancient Odes from the Congrong Hermitage Master Wansong's Commentary on Master Tiantong Jue's Ancient Odes from the Congrong Hermitage, Volume 4 Attendant Li Zhi's Record Revised by Later Student Xingyi Published by Sheng Sheng Daoren Section 54: Yunyan Dubei Showing the assembly, saying: 'Eight-sided windows, unobstructed in all directions, everything...'
處放光動地。一切時妙用神通。且道。如何發現。
舉。云巖問道吾。大悲菩薩用許多手眼作么(爾恁么問圖個甚麼)吾云。如人夜間背手摸枕子(一上神通不同小小)巖云。我會也(且莫詐明頭)吾云。汝作么生會(果然放不過)巖云。遍身是手眼(無空缺處)吾云。道即大曬道即得八成(某甲舌頭短)巖云。師兄作么生(理長即就)吾云。通身是手眼(無隔礙處)。
師云。李翱問鵝湖。大悲用千手眼作么。湖云。今上用公作么。昔有無目山人。貨卜。雨過泥。途著鮮白鞋入市。人問。山人失明。如何泥不污鞋。山人舉拄杖云。拄杖頭上有眼。以山人為證。夜間摸枕子。手上有眼。吃飯時舌上有眼。聽語識人耳中有眼。蘇子瞻與聾人說話。寫字而已。復笑云。我與彼皆異人也。我以手為口。彼以眼為耳。佛說六根互用。信乎不疑。無盡居士潞州紫巖大悲殿記。舉大悲經楞嚴經。最為詳細。嘗見一說。大悲昔為妙善公主。乃天人為宣律師說。然三十二應。百億化身。亦隨見不同。各據其說也。天覺曰。千手者示引迷接物之多也。千眼者示放光照暗之廣也。茍無眾生無塵勞。則一指不存。而況千萬臂乎。一瞬不具。而況千萬目乎。遍身通身。何必不必。似有淺深。實無損益。云居示眾曰。老僧二十年前住
【現代漢語翻譯】 現代漢語譯本： 處處綻放光明，震動大地。一切時中，奇妙地運用神通。那麼，如何才能發現它呢？ 舉例說明。云巖問問道吾：『大悲菩薩用這麼多手眼做什麼？』（你這樣問想得到什麼？）吾說：『就像人在夜裡用手背摸枕頭。』（一上手神通就不同凡響）云巖說：『我明白了。』（不要假裝聰明）吾說：『你怎麼理解的？』（果然不放過）云巖說：『渾身上下都是手眼。』（沒有空缺的地方）吾說：『你說的雖然很精彩，但也只對了八成。』（我口才不好）云巖說：『師兄您怎麼理解？』（有道理就聽從）吾說：『全身都是手眼。』（沒有阻礙的地方）。 我說：李翱問鵝湖禪師：『大悲菩薩用千手千眼做什麼？』鵝湖禪師說：『當今皇上用你做什麼？』過去有個無目山人，靠占卜為生。一次雨後，他穿著乾淨的白鞋去趕集。有人問：『山人您眼睛看不見，怎麼鞋子沒沾上泥？』山人舉起枴杖說：『枴杖頭上有眼睛。』以無目山人為證，夜裡摸枕頭，手上有眼睛；吃飯時，舌頭上有眼睛；聽聲音辨別人，耳朵里有眼睛。蘇軾和聾子說話，只能寫字。蘇軾笑著說：『我和他都是異人啊。我用手當嘴巴，他用眼睛當耳朵。』佛說六根可以互用，真是可信不疑。無盡居士在潞州紫巖寺大悲殿的記文中，引用《大悲經》、《楞嚴經》，說得非常詳細。我曾經看到一種說法，說大悲菩薩過去是妙善公主，這是天人告訴宣律師的。然而，三十二應化身，百億化身，也隨著人們的見解不同而各有說法。天覺禪師說：『千手，是用來引導迷惑、接引眾生的。千眼，是用來放光照亮黑暗的。如果沒有眾生，沒有塵勞，那麼一根手指都不需要，何況千萬隻手臂呢？如果一瞬間都不具備，何況千萬隻眼睛呢？』遍身是手眼，通身是手眼，何必一定要說有或沒有呢？似乎有深淺之分，實際上並沒有增減。云居禪師開示大眾說：『老僧二十年前住在……』
【English Translation】 English version: Everywhere radiates light, shaking the earth. At all times, wonderfully employing supernatural powers. Then, how to discover it? For example, Yunyan asked Daowu: 'What does the Great Compassion Bodhisattva do with so many hands and eyes?' (What are you trying to get at by asking that?) Daowu said: 'It's like a person touching a pillow with the back of their hand in the dark.' (The supernatural power is extraordinary from the start) Yunyan said: 'I understand.' (Don't pretend to be clever) Daowu said: 'How do you understand it?' (Indeed, he doesn't let it go) Yunyan said: 'The whole body is hands and eyes.' (There is no empty space) Daowu said: 'What you say is great, but you're only about 80% correct.' (My tongue is short) Yunyan said: 'How does the senior brother understand it?' (Follow the reason) Daowu said: 'The whole body is hands and eyes.' (There is no obstruction). I say: Li Ao asked Zen Master Ehu: 'What does the Great Compassion Bodhisattva do with a thousand hands and a thousand eyes?' Zen Master Ehu said: 'What does the current emperor do with you?' In the past, there was a blind mountain man who made a living by divination. Once, after the rain, he went to the market wearing clean white shoes. Someone asked: 'Mountain man, you can't see, how come your shoes aren't muddy?' The mountain man raised his crutch and said: 'There are eyes on the head of the crutch.' As evidenced by the blind mountain man, in the dark, when touching a pillow, there are eyes on the hands; when eating, there are eyes on the tongue; when listening to sounds to identify people, there are eyes in the ears. Su Shi could only communicate with deaf people by writing. Su Shi smiled and said: 'He and I are both strange people. I use my hands as my mouth, and he uses his eyes as his ears.' The Buddha said that the six senses can be used interchangeably, which is truly believable. Layman Wujin's record of the Great Compassion Hall in Ziyan Temple, Luzhou, quotes the 'Great Compassion Sutra' and the 'Surangama Sutra' in great detail. I once saw a saying that the Great Compassion Bodhisattva was formerly Princess Miaoshan, which the Deva told the Vinaya Master Xuan. However, the thirty-two response bodies and the hundred million transformation bodies also have different interpretations depending on people's views. Zen Master Tianjue said: 'A thousand hands are used to guide the confused and receive sentient beings. A thousand eyes are used to radiate light and illuminate the darkness. If there were no sentient beings, no defilements, then one finger would not be needed, let alone a thousand arms? If one moment is not complete, let alone a thousand eyes?' The whole body is hands and eyes, the entire body is hands and eyes, why must one say there is or is not? There seems to be a difference in depth, but in reality, there is no increase or decrease. Zen Master Yunju instructed the public: 'This old monk lived in... twenty years ago.'
三峰庵時。興化來曰。權借一問以為影草時如何。老僧當時機思遲鈍道不得。為伊致得個問頭。奇特不敢辜他。當時伊曰。想庵主答這話不得。不如禮拜了退。而今思量當時不消道個何必。萬松道。若教容易得。後有化主到興化處。化問。山中和尚住三峰庵時。老僧曾問伊話祇對不得。而今道得也未。化主舉前話了。化曰。云居二十年只道得個何必。興化即不然。爭如道個不必。萬松道。斗兔角之短長。三聖云。云居二十年道得。猶較他興化半月程。萬松道。競空花之濃淡。僧問覺范。如諸老宿所示有同異否。范云。佛令訥鈍比丘誦苕帚。一日大悟得大辯才。於此當見先德為物之心。天童分上又作么生。頌云。
一竅虛通(豎窮三際) 八面欞櫳(橫遍十方) 無象無私春入律(應時納祐) 不留不礙月行空(任運落前溪) 清凈寶目功德臂(顧前盻后拈東掇西) 遍身何似通身是(分疏不下) 現前手眼顯全機(賊贓已露) 大用縱橫何忌諱(無可不可)
師云。天童道。由一竅虛通。便得八面欞櫳也。且如柳塘花塢暖日和風。春在何處。作何形段。然能應物乘時不留不礙。如月當天任運而轉。知。通身遍身。背手摸枕底是甚麼人。傀儡棚中。必有抽牽線索者。楞嚴說八萬四千清凈寶目。
【現代漢語翻譯】 現代漢語譯本： 在三峰庵的時候，興化禪師來訪說：『我暫且借用一個問題，如果把這當作草稿，會怎麼樣？』老僧我當時機鋒遲鈍，回答不上來。因為他提出了這樣一個問題，覺得很奇特，不敢辜負他。當時興化禪師說：『想必庵主是回答不上來這話的，不如禮拜之後退下吧。』而今思量，當時不消說個『何必』。萬松禪師說：『如果教人容易得到答案，後來有化主到興化禪師處，化主問道：山中的和尚住在三峰庵的時候，老僧我曾經問他話，他回答不上來，現在能回答了嗎？』化主舉了之前的話。化主說：『云居禪師二十年才說得出『何必』。』興化禪師卻不然，不如說個『不必』。萬松禪師說：『這是在比較兔子角的長短。』三聖禪師說：『云居禪師二十年才說得出，還比興化禪師慢了半個月的路程。』萬松禪師說：『這是在競逐空中花朵的濃淡。』有僧人問覺范禪師：『像各位老宿所開示的，有相同之處，也有不同之處嗎？』覺范禪師說：『佛陀讓訥鈍的比丘誦讀苕帚，有一天大悟，獲得了大辯才。』從這裡應當能看到先德為眾生的心。天童禪師又會怎麼說呢？頌詞說： 『一竅虛通（豎窮三際），八面玲瓏（橫遍十方），無象無私春入律（應時納祐），不留不礙月行空（任運落前溪），清凈寶目功德臂（顧前盼后拈東掇西），遍身何似通身是（分疏不下），現前手眼顯全機（賊贓已露），大用縱橫何忌諱（無可不可）。』 師父說：天童禪師說，由一竅虛通，便能得到八面玲瓏。且如柳塘花塢，暖日和風，春天在哪裡？是什麼形狀？然而能夠應物乘時，不留不礙，如月亮在天空，任運而轉。知道嗎？通身遍身，背手摸枕頭底下的是什麼人？傀儡戲棚中，必定有抽牽線索的人。楞嚴經說八萬四千清凈寶目。
【English Translation】 English version: At Sanfeng Hermitage, when Xinghua came, he said, 'I'll borrow a question as a draft; what about that?' This old monk was slow-witted at the time and couldn't answer. Because he brought up such a question, I found it peculiar and didn't dare to let him down. At that time, he said, 'I imagine the abbot can't answer this. It's better to bow and withdraw.' Now, thinking about it, there was no need to say 'Why bother?' Wansong said, 'If it were easy to get, later a benefactor came to Xinghua's place and asked, 'When the monk in the mountains lived at Sanfeng Hermitage, this old monk asked him a question, and he couldn't answer. Can he answer it now?'' The benefactor brought up the previous question. The benefactor said, 'Yunju took twenty years to say 'Why bother?'' Xinghua was not like that; it's better to say 'No need.' Wansong said, 'This is comparing the length of a rabbit's horns.' Sansheng said, 'Yunju took twenty years to say it, still half a month behind Xinghua.' Wansong said, 'This is competing for the density of flowers in the sky.' A monk asked Juefan, 'Are the teachings of the various old masters the same or different?' Juefan said, 'The Buddha had a dull-witted bhikshu (monk) recite 'broom,' and one day he had a great awakening and gained great eloquence.' From this, one should see the mind of the former sages for beings. What would Tiantong say? 'One aperture is empty and penetrates (vertically exhausts the three realms), eight faces are exquisite (horizontally pervades the ten directions), without form or selfishness, spring enters the rhythm (responds to the time and receives blessings), without retention or obstruction, the moon travels in the sky (moves freely and falls into the stream in front), pure precious eyes and arms of merit (looks forward and backward, picks up the east and takes the west), how is the whole body like the whole body (cannot be distinguished), the present hands and eyes reveal the complete mechanism (the stolen goods are exposed), great function is vertical and horizontal, what is there to avoid (nothing is impossible).' The master said: Tiantong said, 'From one aperture being empty and penetrating, one obtains eight faces that are exquisite.' For example, in the willow pond and flower embankment, the warm sun and gentle breeze, where is spring? What is its shape? Yet it can respond to things and take advantage of the time, without retention or obstruction, like the moon in the sky, moving freely. Do you know? The whole body, feeling behind the back of the head, who is under the pillow? In the puppet show, there must be someone pulling the strings. The Shurangama Sutra speaks of eighty-four thousand pure precious eyes.
八萬四千姥陀羅臂。八萬四千爍迦羅首。興化墮馬折臂頌云。大悲菩薩有千手。大丈夫兒誰不有。且道。那個是通身底手眼。師以手擘眼云。貓。
第五十五則雪峰飯頭
示眾云。冰寒於水。青出於藍。見過於師。方堪傳授。養子不及父。家門一世衰。且道。奪父之機者是甚麼人。
舉。雪峰在德山作飯頭(少不努力)一日飯遲。德山托缽至法堂(老不歇心)峰云。這老漢鐘未鳴鼓未響。托缽向甚麼處去(教得孩兒會罵娘)山便歸方丈(盡在不言中)峰舉似巖頭(家返宅亂)頭云。大小德山不會末後句(父為子隱直在其中)山聞令侍者喚巖頭問。汝不肯老僧那(潑油救火)巖遂啟其意(人間私語天聞若雷)山乃休去(果然不會)至明日昇堂果與尋常不同(隨風倒柁)巖撫掌笑云。且喜老漢會末後句(家醜外揚)他後天下人不奈伊何(鼻孔為甚在我手裡)。
師云。雪峰低頭歸庵。德山便歸方丈。最好參詳。巖頭密啟其意。爾且道。道甚麼。德山又休去。可謂。相逢不拈出。舉意便知有。山至來日上堂。果與尋常不同。也是將錯就錯。頭下至僧堂前。拊掌大笑曰。且喜老漢會末後句。他後天下人不奈伊何。切忌。蓋覆將來雖然如是。也只得三年。德山果三年遷逝。天覺頌。鐘鼓聲沈捧缽回。巖
【現代漢語翻譯】 現代漢語譯本 八萬四千姥陀羅臂（Mudara臂，數量極多的手臂）。八萬四千爍迦羅首（Sakara首，數量極多的頭顱）。興化墮馬折臂頌說：『大悲菩薩有千手，大丈夫兒誰不有。』那麼，哪個是通身的手眼呢？師父用手擘開眼睛說：『貓。』
第五十五則 雪峰飯頭
示眾說：『冰寒於水，青出於藍。見過於師，方堪傳授。養子不及父，家門一世衰。』那麼，奪父之機的是什麼人？
舉例。雪峰在德山做飯頭（年輕時不用功），一日飯遲。德山托缽至法堂（老了也不歇心）。雪峰說：『這老漢鐘未鳴鼓未響，托缽向什麼處去？』（教得孩子會罵娘）。德山便歸方丈（盡在不言中）。雪峰把這事告訴巖頭（家返宅亂）。巖頭說：『大小德山不會末後句。』（父為子隱，直在其中）。德山聽了，令侍者喚巖頭問：『你不肯老僧嗎？』（潑油救火）。巖頭於是啟其意（人間私語，天聞若雷）。德山乃休去（果然不會）。至明日昇堂，果然與尋常不同（隨風倒柁）。巖頭撫掌笑說：『且喜老漢會末後句（家醜外揚），他後天下人不奈伊何（鼻孔為什麼在我手裡）。』
師父說：雪峰低頭歸庵，德山便歸方丈，最好參詳。巖頭密啟其意，你們說說看，道什麼？德山又休去，可謂：相逢不拈出，舉意便知有。德山至來日上堂，果然與尋常不同，也是將錯就錯。巖頭下至僧堂前，拊掌大笑說：『且喜老漢會末後句，他後天下人不奈伊何。』切忌，蓋覆將來，雖然如此，也只得三年。德山果三年遷逝。天覺頌：鐘鼓聲沈捧缽回，巖
【English Translation】 English version Eighty-four thousand Mudara arms (Mudara arms, an extremely large number of arms). Eighty-four thousand Sakara heads (Sakara heads, an extremely large number of heads). The Xinghua Falling Horse Broken Arm Gatha says: 'The Great Compassion Bodhisattva has a thousand hands, what great man does not have them?' Then, which are the hands and eyes of the whole body? The master opened his eyes with his hand and said: 'Cat.'
Section 55: Xuefeng, the Rice Cook
He addressed the assembly, saying: 'Ice is colder than water, blue comes from indigo. Seeing beyond the teacher is worthy of transmission. Raising a son who does not match his father, the family declines in one generation.' Then, who is the one who seizes the father's opportunity?
Example: Xuefeng was a rice cook at Deshan (not working hard in his youth). One day the meal was late. Deshan carried his bowl to the Dharma Hall (not resting even in old age). Xuefeng said: 'This old man, the bell has not rung, the drum has not sounded, where are you going with your bowl?' (Teaching the child to scold his mother). Deshan then returned to his room (everything is implied). Xuefeng told this to Yantou (the family is turned upside down). Yantou said: 'Big Deshan does not understand the last phrase.' (The father hides for the son, it is right in it). Deshan heard this and ordered the attendant to call Yantou and ask: 'Are you not approving of this old monk?' (Pouring oil on the fire). Yantou then revealed his meaning (human whispers, heaven hears like thunder). Deshan then rested (indeed he does not understand). The next day he ascended the hall, indeed different from usual (drifting with the wind). Yantou clapped his hands and laughed, saying: 'Glad the old man understands the last phrase (airing dirty linen in public), later no one in the world can do anything to him (why is the nostril in my hand).'
The master said: Xuefeng lowered his head and returned to his hermitage, Deshan then returned to his room, it is best to contemplate. Yantou secretly revealed his meaning, what do you say he said? Deshan then rested again, it can be said: Meeting without picking it out, the intention is known. Deshan ascended the hall the next day, indeed different from usual, it is also making the best of a bad situation. Yantou went down to the front of the monks' hall, clapped his hands and laughed, saying: 'Glad the old man understands the last phrase, later no one in the world can do anything to him.' Beware, covering it up, although it is like this, it will only last three years. Deshan indeed passed away after three years. Tianjue's verse: The sound of bells and drums is silent, carrying the bowl back, Yan
頭一拶語如雷。果然只得三年活。莫是遭他授記來。萬松道。知爾被底穿。曾共同床臥。明招代德山云。咄咄。沒處去。沒處去。萬松道。鼻孔在他人手裡。雪竇云。曾聞說個獨眼龍。元來只具一隻眼。殊不知。德山是個無齒大蟲。若不是巖頭識破。爭得明日與作日不同。諸人要會末後句么。只許老胡知不許老胡會。半遮半掩漏逗。也不知。大溈喆云。巖頭大似高山石裂。直得百里走獸潛蹤。若非德山度量深明。爭得昨日與今日不同。萬松道。無齒大蟲。爪距尚在。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。尚不得個半個。他恁么。驢年去。若識得南泉。便見巖頭。更與天童把臂共行。頌云。
末後句會也無(這裡不得會不會打折腰) 德山父子太含胡(外明不知裡暗) 座中亦有江南客(勿謂秦無人) 莫向人前唱鷓鴣(休得也)
師云。末後句如此。難明峻硬若德山。穎俊如巖頭。至今分雪不出。不見道。出身猶可易。脫體道應難。鄭谷詩。花月樓臺近九衢。清歌一曲倒金壺。座中亦有江南客。莫向春風唱鷓鴣。天童用后兩句。不勞再舉底意也。舉著后如何。師下座便歸方丈。
第五十六則密師白兔
示眾云。寧可永劫沉淪。不求諸聖解脫。
【現代漢語翻譯】 現代漢語譯本： 當頭一棒如雷霆般猛烈。果然只能活三年。莫非是遭到了授記？萬松（WanSong，人名）說：『知道你被子哪裡破了，曾共同床鋪睡覺。』明招（MingZhao，地名）代替德山（DeShan，人名）說：『咄咄，沒處去，沒處去。』萬松（WanSong，人名）說：『鼻孔在他人手裡。』雪竇（XueDou，人名）說：『曾聽說有個獨眼龍，原來只具一隻眼。』殊不知，德山（DeShan，人名）是個無齒大蟲。若不是巖頭（YanTou，人名）識破，怎能使得明日與昨日不同。諸位想要領會末後一句嗎？只允許老胡（LaoHu，泛指僧人）知道，不允許老胡（LaoHu，泛指僧人）領會。半遮半掩地泄露，也不知。大溈喆（DaWeiZhe，人名）說：『巖頭（YanTou，人名）大似高山石裂，直得百里走獸潛蹤。若非德山（DeShan，人名）度量深明，怎能使得昨日與今日不同。』萬松（WanSong，人名）說：『無齒大蟲，爪距尚在。』魯祖（LuZu，人名）凡是見到僧人來就面壁。南泉（NanQuan，人名）聽聞后說：『我尋常向他道，空劫已前承當，佛未出世時會取，尚且得不到半個。他這樣，驢年去。』若識得南泉（NanQuan，人名），便見巖頭（YanTou，人名），更與天童（TianTong，地名）把臂共行。頌詞說： 末後一句領會了嗎（這裡不得會不會被打折腰）？德山（DeShan，人名）父子太含糊（外明不知裡暗）。座中也有江南的客人（勿謂秦無人），不要在人前唱鷓鴣（休得也）。 師父說：末後一句如此，難以明白，剛勁如德山（DeShan，人名），穎悟俊逸如巖頭（YanTou，人名），至今也分辨不出來。不見說道：出身容易，脫體道應難。鄭谷（ZhengGu，人名）的詩：花月樓臺靠近九衢，清歌一曲傾倒金壺。座中也有江南的客人，不要在春風裡唱鷓鴣。天童（TianTong，地名）用了后兩句，不用再舉其意了。舉著后如何？師父下座便回方丈。 第五十六則 密師白兔 開示大眾說：寧可永遠沉淪，也不求諸聖解脫。
【English Translation】 English version: A head-on blow like thunder. Indeed, one can only live for three years. Could it be that he has received a prophecy? WanSong (WanSong, a person's name) said, 'Knowing where your quilt is torn, we once slept in the same bed.' MingZhao (MingZhao, a place name) said on behalf of DeShan (DeShan, a person's name), 'Tut, tut, nowhere to go, nowhere to go.' WanSong (WanSong, a person's name) said, 'The nostrils are in the hands of others.' XueDou (XueDou, a person's name) said, 'I once heard of a one-eyed dragon, but it turns out he only has one eye.' Little did they know that DeShan (DeShan, a person's name) was a toothless tiger. If YanTou (YanTou, a person's name) hadn't seen through it, how could tomorrow be different from today? Do you all want to understand the last phrase? Only LaoHu (LaoHu, a general term for monks) is allowed to know, but not allowed to understand. Revealing it half-covered, yet not knowing. DaWeiZhe (DaWeiZhe, a person's name) said, 'YanTou (YanTou, a person's name) is like a mountain rock splitting, causing beasts to hide for miles. If DeShan's (DeShan, a person's name) measure wasn't so profound, how could yesterday be different from today?' WanSong (WanSong, a person's name) said, 'A toothless tiger still has claws and spurs.' Whenever LuZu (LuZu, a person's name) saw a monk coming, he would face the wall. NanQuan (NanQuan, a person's name) heard this and said, 'I usually tell him to take responsibility before the empty eon, and to understand before the Buddha appeared in the world, but he still can't get half of it. If he continues like this, it will be the year of the donkey.' If you recognize NanQuan (NanQuan, a person's name), you will see YanTou (YanTou, a person's name), and walk arm in arm with TianTong (TianTong, a place name). The verse says: Have you understood the last phrase (you will be beaten if you don't understand here)? DeShan (DeShan, a person's name) and his son are too ambiguous (outwardly bright but inwardly dark). There are also guests from Jiangnan (Jiangnan, a place name) in the audience (don't say there is no one in Qin), don't sing the partridge in front of others (stop it). The master said: The last phrase is like this, difficult to understand, as firm and strong as DeShan (DeShan, a person's name), and as intelligent and outstanding as YanTou (YanTou, a person's name), but even now they can't distinguish it. Haven't you heard it said: It is easy to be born, but difficult to escape the body. ZhengGu's (ZhengGu, a person's name) poem: Flower and moon pavilions are near the nine streets, a clear song pours out a golden pot. There are also guests from Jiangnan (Jiangnan, a place name) in the audience, don't sing the partridge in the spring breeze. TianTong (TianTong, a place name) used the last two sentences, so there is no need to mention the meaning again. What will happen after mentioning it? The master left the seat and returned to his room. The fifty-sixth case: Secret Master White Rabbit Instructing the public, he said: 'I would rather sink into eternal suffering than seek liberation from the saints.'
提婆達多。無間獄中受三禪樂。郁頭藍弗。有頂天上墮飛貍身。且道。利害在甚麼處。
舉。密師伯與洞山行次。見白兔子面前走過。密雲。俊哉(爭奈荒草里走)山云。作么生(怪你遲也)密雲。如白衣拜相(自地升空易)山云。老老大大作這個語話(幾乎放過)密雲。爾又作么生(人無害虎心虎無傷人意)山云。積代簪纓。暫時落薄(從空放下難)。
師舉。洞山與潭州神山僧密禪師過水。山問。過水事作么生。密雲。不濕腳。山曰。老老大大作這個語話。密曰。汝又作么生。山云。腳不濕。教中有性修二門。洞上名借功明位。大抵因修而悟。從凡入聖。白衣庶民直拜蒙宰。若先悟后修。從聖入凡。積代簪纓本來尊貴。雖飄零萬狀。骨骼猶存。所以道。貧子喻中明此道。獻珠偈里顯張羅。汝等諸人。要見二尊宿見處么。看取天童一狀領過。頌云。
抗力霜雪(貧則獨善一身) 平步雲霄(達則兼濟天下) 下惠出國(苦瓠連根苦) 相如過橋(甜瓜徹蒂甜) 蕭曹謀略能成漢(葵花向日) 巢許身心欲避堯(柳絮隨風) 寵辱若驚深自信(悟須實悟參須實參) 真情參跡混漁樵(未免靈龜曳尾)
師云。蓬蒿貪雨露。松柏耐風霜。歲寒然後知松柏之後凋。此隨緣不變之旨。
【現代漢語翻譯】 現代漢語譯本： 提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）在地獄（無間獄）中感受著三禪的快樂。郁頭藍弗（Uddaka Rāmaputta，一位著名的老師）從有頂天（最高的天界）墮落，轉產生為飛貍。那麼，它們的利害關係在哪裡呢？
舉例。密師伯（一位禪師）與洞山（Dongan，一位禪師）一同行走時，看見一隻白兔從面前跑過。密師伯說：『好俊的兔子啊！（可惜在荒草里奔跑）』洞山說：『你打算怎麼做？（責怪你遲鈍）』密師伯說：『就像白衣直接拜為宰相一樣（從低處升到高處容易）。』洞山說：『老老實實的人說這種話（幾乎放過了機會）。』密師伯說：『你又打算怎麼做？（人無害虎心，虎無傷人意）』洞山說：『世代為官，暫時落魄（從高處放下很難）。』
師父舉例。洞山與潭州神山寺的僧人密禪師一同過河。洞山問：『過河這件事怎麼說？』密禪師說：『不濕腳。』洞山說：『老老實實的人說這種話。』密禪師說：『你又怎麼說？』洞山說：『腳不濕。』教義中有性修二門。洞山宗（曹洞宗）的名字是借功明位，大抵是因為修行而領悟，從凡人進入聖人境界，就像平民百姓直接被任命為宰相一樣。如果先領悟后修行，就是從聖人進入凡人境界，世代為官的人本來就尊貴，即使飄零落魄，骨氣仍然存在。所以說，『窮子喻』中闡明了這個道理，『獻珠偈』里顯現了張羅。你們這些人，想看看兩位尊宿的見解嗎？看看天童（Tiantong，指天童正覺禪師）如何一併領會。頌詞說：
抗拒霜雪（貧窮時獨善其身） 平步雲霄（顯達時兼濟天下） 下惠出國（苦瓜連根都是苦的） 相如過橋（甜瓜從瓜蒂到瓜身都是甜的） 蕭何曹參的謀略能夠成就漢朝（葵花總是向著太陽） 巢父許由的身心想要逃避堯帝（柳絮隨著風飄蕩） 受到寵愛或侮辱都感到驚慌，這是因為深深地相信自己（領悟需要真正地領悟，參禪需要真正地參禪） 真正的感情隱藏在漁夫樵夫的軌跡中（最終還是免不了像靈龜一樣拖著尾巴）
師父說，蓬蒿貪圖雨露，松柏經得起風霜。寒冷的季節過後才知道松柏是最後凋謝的。這就是隨緣不變的宗旨。
【English Translation】 English version: Devadatta (Buddha's cousin, known for opposing the Buddha) experiences the bliss of the third dhyana (meditative state) in Avici Hell (the lowest level of hell). Uddaka Rāmaputta (a renowned teacher) falls from Akanistha Heaven (the highest heaven) and is reborn as a flying fox. So, where does the advantage or disadvantage lie?
Example: Mishi Bo (a Chan master) and Dongshan (a Chan master) were walking together when they saw a white rabbit run past. Mishi Bo said, 'What a fine rabbit! (But running in the wild grass).' Dongshan said, 'What are you going to do? (Blaming you for being slow).' Mishi Bo said, 'Like a commoner being appointed as prime minister (easy to rise from low to high).' Dongshan said, 'An old man speaking such words (almost missed the opportunity).' Mishi Bo said, 'What are you going to do? (People have no intention of harming tigers, and tigers have no intention of harming people).' Dongshan said, 'Generations of officials, temporarily fallen (difficult to let go from high to low).'
The master cited: Dongshan and the monk Mi Chan from Shenshan Temple in Tanzhou were crossing a river together. Dongshan asked, 'How do you explain crossing the river?' Mi Chan said, 'Without wetting your feet.' Dongshan said, 'An old man speaking such words.' Mi Chan said, 'How do you explain it?' Dongshan said, 'Feet not getting wet.' In the teachings, there are two doors: nature and cultivation. The Dongshan school (Caodong school) is named 'borrowing merit to clarify position,' generally meaning enlightenment through cultivation, entering the realm of a sage from an ordinary person, just like a commoner being directly appointed as prime minister. If one first attains enlightenment and then cultivates, it is entering the realm of an ordinary person from a sage, and generations of officials are inherently noble, even if they are drifting and fallen, their bones still remain. Therefore, it is said, 'The Parable of the Poor Son' clarifies this principle, and 'The Gatha of Offering the Pearl' reveals Zhang Luo. All of you, do you want to see the views of the two venerable masters? See how Tiantong (referring to Chan Master Tiantong Zhengjue) comprehends them all at once. The verse says:
Resisting frost and snow (cultivating oneself alone when poor) Soaring through the clouds (benefiting the world when successful) Xia Hui leaving the country (bitter gourd is bitter from the root) Xiang Ru crossing the bridge (sweet melon is sweet from stem to end) Xiao He and Cao Can's strategies were able to establish the Han Dynasty (sunflowers always face the sun) Chao Fu and Xu You's minds and bodies wanted to escape Emperor Yao (willow catkins drift with the wind) Being alarmed by favor or disgrace is because of deeply believing in oneself (enlightenment requires true enlightenment, Chan practice requires true Chan practice) True feelings are hidden in the traces of fishermen and woodcutters (ultimately, one cannot avoid dragging one's tail like a divine turtle)
The master said, weeds covet rain and dew, pine and cypress endure wind and frost. Only after the cold season do we know that pine and cypress are the last to wither. This is the principle of unchanging amidst changing conditions.
簪纓落薄之談。有力大人堪任此事也。平步雲霄。一超直入如來地。已是太遲也。殊不知。積代簪纓本來富貴。論語柳下惠為士師。三黜人曰。子未可以去乎。曰。直道而事人安往而不三黜。枉道而事人。何必去父母之邦也。司馬相如字犬子。少喪父母。九歲與人牧豬。聞藺相如為卿相。改名相如。棄豬就學。豬主杖之。先生問知賢。留門外草菴。十年無書與讀。遣去。過昇仙橋。題柱曰。若不乘駟馬車。不過此橋。后造得子虛賦。將軍楊得意。夜宿殿中。誦此賦。帝曰。朕恨不與此人同時。將軍奏曰。見在蜀地。帝命往召。同乘駟馬車過橋。封侍中。蕭何曹參。成漢高祖帝業。巢父許由。避堯洗耳飲牛。老子云。寵辱若驚。得之若驚。失之若驚。以上四雙八事。皆一句密老。一句洞山。妙哉圭峰舉喻。譬如皇族淪落微賤。習以性成。后遇薦拔。雖複本位。三端六藝。要重更改習學力用方全。雖然天童分上猶落階級。不見道。寵辱若驚深自信。真情參跡混漁樵。
第五十七則嚴陽一物
示眾云。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。若非騎牛覓牛。便是以楔去楔。如何免得此過。
舉。嚴陽尊者問趙州。一物不將來時如何(猶是分外)州云。放下著(貼體衣衫會須脫卻)嚴云。一物
【現代漢語翻譯】 現代漢語譯本： 關於簪纓世家衰落的談論。有權勢的大人物才能勝任此事。平步青雲，一步登天成佛作祖，已經太遲了。要知道，世代為官的人家本來就富貴。論語中記載柳下惠做士師，多次被罷免，別人說：『您不可以離開嗎？』他說：『用正直的道來侍奉人，到哪裡不會多次被罷免呢？如果用歪曲的道來侍奉人，又何必離開父母之邦呢？』司馬相如，字犬子，年少時父母雙亡，九歲時替人放豬。聽說藺相如做了卿相，改名叫相如，放棄放豬去學習。豬的主人用棍子打他。先生問明情況，知道他有賢能，就留他在門外的草菴里。十年沒有書給他讀，就讓他離開了。經過昇仙橋時，在橋柱上題寫道：『如果不能乘坐駟馬車，就不從這座橋上過。』後來寫成了《子虛賦》。將軍楊得意，晚上在殿中值宿，誦讀這篇賦。皇帝說：『我遺憾沒有和這個人同時代。』將軍奏報道：『他現在在蜀地。』皇帝命令去召他來。和他一同乘坐駟馬車過橋，封他為侍中。蕭何、曹參，成就了漢高祖的帝業。巢父、許由，爲了逃避堯而洗耳飲牛。老子說：『受寵和受辱都感到驚慌，得到它感到驚慌，失去它也感到驚慌。』以上四對八件事，都是一句精妙的禪機，一句洞山的精髓。圭峰禪師用比喻說得妙啊，譬如皇族後代淪落到卑微的地位，習慣已經成了天性，後來遇到推薦提拔，即使恢復了原來的地位，三端六藝，也要重新改變學習，努力實踐才能完全恢復。雖然天童禪師的境界上還有階級之分，沒聽過嗎？『受寵和受辱都感到驚慌，深深地相信自己，真情實跡混同于打魚砍柴的人。』
第五十七則 嚴陽一物
開示大眾說：追逐身影徒勞身形，不認識身形是身影的根本；發出聲音想要停止迴響，不知道聲音是迴響的根源。如果不是騎著牛找牛，就是用楔子去除楔子。如何才能避免這個過失呢？
舉例說，嚴陽尊者問趙州禪師：『一物不帶來時如何？』（這還是額外的）趙州禪師說：『放下著。』（貼身的衣服也要脫掉）嚴陽說：『一物 English version: Talks about the decline of noble families. Only powerful figures can handle such matters. To rise rapidly and directly attain Buddhahood is already too late. One should know that families of officials have been wealthy and noble for generations. In the Analects, Liu Xiahui served as a judge and was dismissed multiple times. Others said, 'Can you not leave?' He said, 'If I serve people with the upright way, where would I not be dismissed multiple times? If I serve people with a crooked way, why must I leave the land of my parents?' Sima Xiangru (Zi: Quanzi), lost his parents at a young age and herded pigs for others at the age of nine. Upon hearing that Lin Xiangru had become a high-ranking official, he changed his name to Xiangru and abandoned pig herding to study. The pig owner beat him with a stick. The teacher inquired and, knowing of his talent, allowed him to stay in a thatched hut outside the gate. For ten years, he had no books to read and was then sent away. When passing the Ascension Bridge, he inscribed on a pillar: 'If I do not ride in a four-horse carriage, I will not cross this bridge.' Later, he composed the 'Rhapsody on the Empty City'. General Yang De'yi, while on night duty in the palace, recited this rhapsody. The emperor said, 'I regret not being contemporary with this person.' The general reported, 'He is currently in the Shu region.' The emperor ordered him to be summoned. He rode across the bridge in a four-horse carriage with the emperor and was appointed as an attendant. Xiao He and Cao Can established the imperial enterprise of Emperor Gaozu of Han. Chao Fu and Xu You washed their ears and let their cattle drink to avoid Yao. Lao Tzu said, 'Favor and disgrace are both alarming; gaining it is alarming, and losing it is alarming.' The above four pairs of eight events are all subtle Zen opportunities, the essence of Dongshan. Guifeng's analogy is wonderful, like descendants of the imperial family falling into humble positions, habit becoming nature. Later, when recommended and promoted, even if they regain their original position, the three virtues and six arts must be relearned and practiced diligently to fully recover. Although the state of Tiantong still has class distinctions, have you not heard? 'Favor and disgrace are both alarming; deeply believe in oneself; true feelings and traces are mixed with fishermen and woodcutters.'
Section 57: Yanyang's 'One Thing'
Instructing the assembly: To chase after shadows is to tire the body, not recognizing that the body is the root of the shadow; to make a sound to stop the echo is not knowing that the sound is the root of the echo. If it is not riding an ox to look for an ox, it is using a wedge to remove a wedge. How can one avoid this fault?
For example, Venerable Yanyang asked Zen Master Zhaozhou: 'What about when one does not bring a single thing?' (This is still extra.) Zen Master Zhaozhou said: 'Put it down.' (Even the clothes close to the body must be taken off.) Yanyang said: 'One thing'
【English Translation】 English version: Talks about the decline of noble families. Only powerful figures can handle such matters. To rise rapidly and directly attain Buddhahood is already too late. One should know that families of officials have been wealthy and noble for generations. In the Analects, Liu Xiahui served as a judge and was dismissed multiple times. Others said, 'Can you not leave?' He said, 'If I serve people with the upright way, where would I not be dismissed multiple times? If I serve people with a crooked way, why must I leave the land of my parents?' Sima Xiangru (Zi: Quanzi), lost his parents at a young age and herded pigs for others at the age of nine. Upon hearing that Lin Xiangru had become a high-ranking official, he changed his name to Xiangru and abandoned pig herding to study. The pig owner beat him with a stick. The teacher inquired and, knowing of his talent, allowed him to stay in a thatched hut outside the gate. For ten years, he had no books to read and was then sent away. When passing the Ascension Bridge, he inscribed on a pillar: 'If I do not ride in a four-horse carriage, I will not cross this bridge.' Later, he composed the 'Rhapsody on the Empty City'. General Yang De'yi, while on night duty in the palace, recited this rhapsody. The emperor said, 'I regret not being contemporary with this person.' The general reported, 'He is currently in the Shu region.' The emperor ordered him to be summoned. He rode across the bridge in a four-horse carriage with the emperor and was appointed as an attendant. Xiao He and Cao Can established the imperial enterprise of Emperor Gaozu of Han. Chao Fu and Xu You washed their ears and let their cattle drink to avoid Yao. Lao Tzu said, 'Favor and disgrace are both alarming; gaining it is alarming, and losing it is alarming.' The above four pairs of eight events are all subtle Zen opportunities, the essence of Dongshan. Guifeng's analogy is wonderful, like descendants of the imperial family falling into humble positions, habit becoming nature. Later, when recommended and promoted, even if they regain their original position, the three virtues and six arts must be relearned and practiced diligently to fully recover. Although the state of Tiantong still has class distinctions, have you not heard? 'Favor and disgrace are both alarming; deeply believe in oneself; true feelings and traces are mixed with fishermen and woodcutters.'
Section 57: Yanyang's 'One Thing'
Instructing the assembly: To chase after shadows is to tire the body, not recognizing that the body is the root of the shadow; to make a sound to stop the echo is not knowing that the sound is the root of the echo. If it is not riding an ox to look for an ox, it is using a wedge to remove a wedge. How can one avoid this fault?
For example, Venerable Yanyang asked Zen Master Zhaozhou: 'What about when one does not bring a single thing?' (This is still extra.) Zen Master Zhaozhou said: 'Put it down.' (Even the clothes close to the body must be taken off.) Yanyang said: 'One thing'
不將來。放下個甚麼(人不知己過牛不知力大)州云。恁么則擔取去(喚不回頭爭奈何)。
洪州武寧縣新興嚴陽尊者。初參趙州。問一物不將來時如何。此與僧問報慈。情生智隔。相變體殊。情未生時如何。慈雲隔。暮故底。道情也未生隔個甚麼。此與一物不將來放下個甚麼。孟八郎漢大同。州云放不下則擔取去者。言下大悟。佛果法語舉。黃龍頌云。一物不將來。兩肩擔不起(果云。明眼人難謾)言下忽知非(退步墮深坑)心中無限喜(如貧得寶)毒惡既忘懷(無始宿業盡時清凈)蛇虎為知己(異類等解)寥寥千百年。清風猶未已(誰不景仰)師所居常一蛇一虎手中與食。故如得果人。尊者稱之。趙州古佛與尊者。不測聖凡底人。出一言發一問。千古之下。與人為龜鏡。天童見近日師僧粗心轉盛。所以打草驚蛇。頌云。
不防細行輸先手(黑白未分前猶是正中偏) 自覺心粗愧撞頭(虎口裡下子) 局破腰間斧柯爛(且道如今甚麼時節) 洗清凡骨共仙遊(頭輕眼明)
師云。王介甫老。持棋隱語云。彼亦不敢先。此亦不敢先。唯其不敢先。是以無所爭。唯其無所爭。是故入于不死不生。棋乃爭先法。贏則贏個先手。輸則輸個頭撞。趙州于爾未下子以前。早先見數著。嚴陽只管橫飛直逴。
【現代漢語翻譯】 現代漢語譯本：『不將來』，放下的是什麼？（人不知道自己的過錯，牛不知道自己力氣大）趙州說：『既然放不下，那就挑著走吧！』（叫不回頭，又有什麼辦法呢？）
洪州武寧縣新興嚴陽尊者（Yan Yang, a venerable monk of Xing Xin Monastery in Wuning County, Hongzhou），最初參訪趙州（Zhao Zhou）。問：『一物不帶來時，如何是好？』這和僧人問報慈（Bao Ci）的情況相似，都是情生智隔，相變體殊。『情未生時，如何是好？』慈雲（Ci Yun）隔開了什麼？說道情也未生，又隔開了什麼？這和『一物不帶來，放下什麼』是一個道理，孟八郎（Meng Ba Lang）漢大同（Han Da Tong）。趙州說：『放不下就挑著走吧！』嚴陽尊者言下大悟。佛果（Fo Guo）法語中引用了黃龍（Huang Long）的頌詞：『一物不帶來，兩肩挑不起（佛果說：明眼人難以欺騙），言下忽然知道錯了（退一步就掉入深坑），心中無限歡喜（如同貧窮的人得到了寶貝），毒惡既然忘懷（無始以來的宿業消盡，自然清凈），蛇虎都成了知己（不同的物種也能互相理解），寥寥千百年，清風依然吹拂（誰不敬仰呢？）』尊者居住的地方，常有一條蛇和一隻老虎，他用手餵它們食物。因此，像得到佛果的人一樣，尊者這樣稱呼他們。趙州古佛（Zhao Zhou, an ancient Buddha）和尊者，都是深不可測的聖凡之人，他們說一句話，問一個問題，千百年之後，仍然可以作為人們的借鑑。天童（Tian Tong）看到近日的師僧粗心大意越來越嚴重，所以打草驚蛇，作頌說道：
『不防備細微之處，就會輸掉先手（黑白未分之前，仍然是正中偏），自覺內心粗疏，慚愧得撞頭（在老虎口裡下棋子）。棋局破了，腰間的斧頭柄也爛了（且說現在是什麼時候？），洗清凡塵俗骨，一同與仙人遨遊（頭腦清醒，眼光明亮）。』
師父說：王介甫（Wang Jie Fu）老先生，用下棋的隱語說：『他也不敢先下，我也不敢先下，正因為誰也不敢先下，所以才沒有爭執。正因為沒有爭執，所以才能進入不死不生的境界。』下棋是爭先的法門，贏了就贏了個先手，輸了就輸得頭破血流。趙州在你還沒下棋子之前，早就預見了好幾步。嚴陽卻只管橫衝直撞。
【English Translation】 English version: 'Not bringing anything,' what is being let go of? (People don't know their own faults, oxen don't know their own strength.) Zhao Zhou said, 'If you can't let go, then carry it!' (Calling back doesn't work, what can be done?)
Venerable Yan Yang (Yan Yang, a venerable monk of Xing Xin Monastery in Wuning County, Hongzhou) of Xinxing Monastery in Wuning County, Hongzhou, initially visited Zhao Zhou (Zhao Zhou). He asked, 'When not bringing a single thing, what is it like?' This is similar to the monk asking Bao Ci (Bao Ci), where emotions create a barrier to wisdom, and appearances change, making the essence different. 'When emotions have not yet arisen, what is it like?' What does Ci Yun (Ci Yun) separate? Saying that emotions have not yet arisen, what does it separate? This is the same principle as 'not bringing a single thing, what is being let go of,' Meng Ba Lang (Meng Ba Lang) and Han Da Tong (Han Da Tong). Zhao Zhou said, 'If you can't let go, then carry it!' Venerable Yan Yang had a great realization upon hearing this. Fo Guo (Fo Guo)'s Dharma words quoted Huang Long (Huang Long)'s verse: 'Not bringing a single thing, unable to carry it on both shoulders (Fo Guo said: It's hard to deceive those with clear eyes), suddenly realizing the mistake upon hearing it (taking a step back and falling into a deep pit), infinite joy in the heart (like a poor person obtaining treasure), once the poison and evil are forgotten (the accumulated karma from beginningless time is exhausted, naturally pure), snakes and tigers become friends (different species can understand each other), for thousands of years, the gentle breeze still blows (who doesn't admire it?)' In the place where the Venerable resided, there was often a snake and a tiger, and he would feed them food by hand. Therefore, like someone who has attained Buddhahood, the Venerable addressed them in this way. Zhao Zhou, an ancient Buddha (Zhao Zhou, an ancient Buddha), and the Venerable are both unfathomable beings, both saintly and ordinary. A single word they speak, a single question they ask, can still serve as a mirror for people thousands of years later. Tian Tong (Tian Tong) saw that the carelessness of the monks has become more and more serious recently, so he beat the grass to startle the snake, composing a verse saying:
'Not guarding against subtle actions, one will lose the first move (before black and white are distinguished, it is still the center leaning), consciously feeling the crudeness of the heart, ashamed to bump one's head (playing chess in the tiger's mouth). The chess game is broken, and the axe handle at the waist is rotten (but what time is it now?), washing away the mundane bones, traveling with the immortals together (clear mind and bright eyes).'
The master said: Old man Wang Jie Fu (Wang Jie Fu), used the hidden language of playing chess, saying: 'He dares not go first, nor do I dare to go first, precisely because no one dares to go first, so there is no contention. Precisely because there is no contention, one can enter the realm of non-death and non-birth.' Playing chess is the method of competing for the first move, winning means winning the first move, losing means losing and bumping one's head. Zhao Zhou had already foreseen several moves before you even made a move. Yan Yang only cared about rushing straight ahead.
剩占幾路。不知斧柯已爛也。王氏神仙傳。晉隆安時。信安縣王質。採薪至眩室坂。見石室四童子弈棋。與質物。如棗子。含之不饑。棋終斧柯爛于腰間。衣袂隨風。抵暮還家。已數十年矣。趙州放下著。擔取去兩轉語。抽筋拔髓。換骨洗腸。便與趙州。把手共行。步虛輕舉也。有底道。清閑真道本。無事小神仙。雖然莫將無事為無事。往往事從無事生。
第五十八則剛經輕賤
示眾云。依經解義。三世佛冤。離經一字。返同魔說。因不收。果不入。底人。還受業報也無。
舉。金剛經云。若為人輕賤(我作糞中蟲)是人先世罪業應墮惡道(老僧最先入)以今世人輕賤故(叢林驢騾蹴踏龍象)先世罪業則為消滅(甚麼處去也)。
師云。見聞為種。八難超十地之階。解行在躬。一生圓曠劫之果。圭峰科此經。為轉罪成佛。此菩提煩惱。不二。生死涅盤不二。梁昭明太子。科判此經。為能凈業障分。傅大士頌。先身有報障。今日受持經。暫被人輕賤。轉重複還輕。此正是依經解義也。後面四句便有衲僧氣息。道。若了依他起。能除遍計情。常依般若觀。何慮不圓成。前四句功德力。后四句觀行力。六祖口訣云。佛言。持經之人。合得一切人恭敬供養。為多生有重業障故。今生雖持此經。常被人
輕賤。不得敬養。自以持經故。不起我人等相。不問冤親。常行恭敬。有犯不校。常修般若波羅蜜。歷劫重罪悉皆消滅。又約理而言。先世即是前念妄心。今世即是后念覺心。以後念覺心。輕賤前念妄心。妄不能住。故云先世罪業即為消滅。妄念既滅罪業不成。即得菩提。此理事二解皆約觀行也。僧問云居。承教有言。是人先世罪業應墮惡道。以今世人輕賤。故先世罪業即為消滅。此意如何。居云。動則應墮惡道。靜則為人輕賤。崇壽稠雲。心外有法。應墮惡道。守住自己。為人輕賤。萬松道。兩個老漢俗氣也不除。且道。天童分上又作么生。頌云。
綴綴功過(唯除頓覺人) 膠膠因果(並法不隨順) 鏡外狂奔演若多(腳下煙生) 杖頭擊著破灶墮(百雜碎) 灶墮破(靈從何生聖從何至) 來相賀(伏惟墮㦬) 卻道。從前辜負我(何不早道)
師云。功即持經。過即先業。既立妄因。必招妄果。楞嚴云。豈不聞。室羅城中。演若達多。忽于晨朝。以鏡照面。愛鏡中頭眉目可見。嗔責己頭不見面目。以為魑魅。無狀狂走。于意云何。此人何因無故狂走。富樓那言。是人心狂。更無他故。此迷真執妄也。般若觀照真也。功過因果妄也。真智現前。妄業消滅。阿耨菩提皎然本具。此正教意。衲
僧分上如何。嵩岳破灶墮和尚。山塢有廟。殿安一灶。烹宰祭祀不輟。墮領侍者入廟。以杖敲灶三下咄云。此灶泥瓦合成。聖從何來靈從何起。恁么烹宰物命。又打三下。灶乃傾墮破落。安國師號為破灶墮。須臾有一人。青衣峨冠設拜云。我本廟神久受業報。今日蒙師說無生法。脫此處生在天中。特來致謝。師曰。是汝本有。非吾強言。神再拜而沒。土瓦合成。聖從何來。無我人相。般若智也。以真智為妄業。從來辜負。今日相賀。烹宰物命極多全無福利。禪老敲三拄杖便得生天。咄。鬼怕惡人難展掌。賊憑贓物易承頭。
第五十九青林死蛇
示眾云。去即留住。住即遣去。不去不住。渠無國土。何處逢渠。在在處處。且道。是甚麼物。得恁么奇特。
舉。僧問青林。學人徑往時如何(舉步即迂迴)林雲。死蛇當大路。勸子莫當頭(慣曾著毒)僧云。當頭時如何(許爾大膽)林雲。喪子命根(果然)僧云。不當頭時如何(怎只由爾)林雲。亦無迴避處(筑著磕著)僧云。正恁么時如何(且莫著忙)林雲。卻失也(雖是死蛇解弄也活)僧云。未審向甚麼處去也(不信搜懷)林雲。草深無覓處(頭上漫漫腳下漫漫)僧云。和尚也須堤防始得(回來也)林拊掌云。一等是個毒氣(將謂侯白更有侯黑)。
【現代漢語翻譯】 現代漢語譯本 僧人分級是如何劃分的？嵩岳破灶墮和尚（Songyue Pozuo Tuoheshang，嵩岳的破灶墮和尚）。山坳里有一座廟，殿里安放著一個灶，烹煮宰殺祭祀的事情從不停止。破灶墮帶領侍者進入廟裡，用禪杖敲了灶三下，呵斥道：『這灶是泥瓦合成的，聖從何來？靈從何起？竟然用它來烹宰生靈的性命！』又打了三下，灶就傾塌破落了。安國師（Anguoshi，安國師）因此被稱為破灶墮。不久，有一個人，穿著青色的衣服，戴著高高的帽子，行禮跪拜說：『我本是廟裡的神，長久以來受業報所困。今天蒙受師父宣說無生之法，脫離此處，生在天界，特來致謝。』師父說：『這是你本有的，不是我強加給你的。』神再次拜謝后消失了。泥土瓦片合成的東西，聖從何來？沒有我相人相，這是般若智慧啊。用真正的智慧去做虛妄的事業，從來都是辜負。今天互相祝賀。烹宰生靈性命極多，卻全無福利。禪師敲了三下禪杖，便能使之昇天。咄！鬼怕惡人，難以施展手段；賊依賴贓物，容易被抓住把柄。
第五十九 青林死蛇
向大眾開示說：『去就讓它留下，留下就讓它離去。不去不留，它沒有固定的國土，在哪裡能遇到它呢？』無處不在。那麼，這是什麼東西，竟然如此奇特？
舉例說明。有僧人問青林（Qinglin，青林禪師）：『學人直接前往時如何？（舉步就迂迴）』青林說：『死蛇擋在大路上，勸你不要迎頭而上。（慣常帶著毒性）』僧人說：『迎頭而上時如何？（允許你大膽）』青林說：『喪失性命的根源。（果然如此）』僧人說：『不迎頭而上時如何？（怎麼只由你說了算）』青林說：『也沒有迴避的地方。（碰著磕著）』僧人說：『正在這個時候如何？（且莫著急）』青林說：『反而失去了。（雖是死蛇，也能玩出花樣）』僧人說：『不知道向什麼地方去了？（不信搜身）』青林說：『草深難尋覓。（頭上漫漫，腳下漫漫）』僧人說：『和尚也需要提防才行。（回來了）』青林拍手說：『同樣都是一股毒氣。（以為侯白之後還有侯黑）』
【English Translation】 English version How are monks classified? Monk Pozuo Tuoheshang of Songyue (Songyue Pozuo Tuoheshang, Monk Pozuo Tuoheshang of Songyue). There is a temple in the mountain valley, with a stove placed in the hall. The cooking, slaughtering, and sacrifices never cease. Pozuo Tuo led a attendant into the temple and struck the stove three times with his staff, scolding: 'This stove is made of mud and tiles. Where does the sacredness come from? Where does the spirit arise? Yet you use it to cook and slaughter living beings!' He struck it three more times, and the stove collapsed and fell apart. Anguoshi (Anguoshi, National Teacher Anguo) was therefore called Pozuo Tuo. Soon, a person, dressed in blue robes and wearing a tall hat, bowed and prostrated, saying: 'I was originally the god of this temple, and I have long suffered from karmic retribution. Today, I am fortunate to have heard the master preach the Dharma of non-birth, and I have escaped from this place to be reborn in the heavens. I have come specifically to express my gratitude.' The master said: 'This is what you inherently possessed, not something I forced upon you.' The god bowed again and disappeared. Something made of mud and tiles, where does the sacredness come from? Without the perception of self or others, this is prajna wisdom. To use true wisdom to engage in illusory actions is always a waste. Today, we congratulate each other. Slaughtering so many living beings brings no benefit at all. A Chan master strikes his staff three times, and it enables one to be reborn in the heavens. Hmph! Ghosts fear evil people and cannot display their power; thieves rely on stolen goods and are easily caught.
Fifty-ninth: Qinglin's Dead Snake
He addressed the assembly, saying: 'If it leaves, let it stay; if it stays, let it depart. Neither leaving nor staying, it has no fixed land. Where can you meet it?' Everywhere. Now, what is this thing that is so peculiar?
For example, a monk asked Qinglin (Qinglin, Chan Master Qinglin): 'What happens when a student goes directly forward? (Taking a step is already a detour)' Qinglin said: 'A dead snake blocks the road; I advise you not to go head-on. (It is always poisonous)' The monk said: 'What happens when going head-on? (I allow you to be bold)' Qinglin said: 'Losing the root of life. (Indeed)' The monk said: 'What happens when not going head-on? (How can it be up to you alone?)' Qinglin said: 'There is also no place to avoid. (Bumping and stumbling)' The monk said: 'What about right at this moment? (Don't be in a hurry)' Qinglin said: 'Then you lose it. (Although it is a dead snake, it can still play tricks)' The monk said: 'I don't know where it has gone? (I don't believe you, let me search your pockets)' Qinglin said: 'The grass is deep and hard to find. (Everywhere above and below)' The monk said: 'The abbot must also be careful. (It's coming back)' Qinglin clapped his hands and said: 'It's all the same poisonous gas. (I thought after Hou Bai there would be Hou Hei)'
筠州洞山第三世。師虔禪師。初從夾山來參悟本。本問。近離何處。林雲。武陵。本曰。武陵法道何似此間。林雲。胡地冬抽筍。本曰。別甑炊香飯。供養於此人。師乃出去。本曰。此子向後走殺天下人去在。林在洞山栽松。有劉翁者。從師求頌。師示之曰。尖尖三尺餘。鬱鬱覆荒草。不知何代人。得見此老松。翁呈悟本。本曰。賀翁之喜。此人第三世洞山也。林辭悟本。之山南府青銼山。住庵經十載。忽憶悟本遺言。乃曰。當利群蒙。豈拘於小節哉。遂至隨州。緣會眾請。住土門小青林蘭若。故號青林。嘗曰。汝等諸人。直須離心意識參。出凡聖路學。方可保任。若不如是。非吾子息。僧問。學人徑往時如何。這僧大悲閣下要去中都。更夸知處直捷要路。殊不知。直下便是早太迂迴也。林以死蛇當大路拒之。這僧不顧危亡道。當頭者如何。已著毒了也。有底道。何不棒喝行令。林又何曾放過。道。喪子命根。這僧稍覺痛癢。待覓出身之路道。不當頭者如何。林雲。亦無迴避處。只這青林也免不得。這僧筋舒力盡道。正恁么時。左右無可奈何。如何即是。林曰。卻失也。活人手段。於斯乃見能遣能呼。有擒有縱分。付爾身上取摘不下。與爾拈卻便有下落。僧云。未審向甚麼處去也。林雲。草深無覓處。不道無。
【現代漢語翻譯】 現代漢語譯本
筠州洞山的第三代弟子是師虔禪師（Shiqian Chanshi）。他最初跟隨夾山（Jiashan）來參悟佛法。夾山問：『你最近從哪裡來？』師虔回答：『武陵（Wuling）。』夾山說：『武陵的佛法與這裡相比如何？』師虔說：『胡地冬天長出竹筍。』夾山說：『用特別的甑子蒸煮香米飯，供養這個人。』師虔於是離開。夾山說：『這孩子將來會走遍天下，教化眾人。』
師虔在洞山種植松樹。有個姓劉的老翁向他求頌。師虔寫給他：『尖尖三尺多，鬱鬱覆蓋荒草。不知是什麼年代的人，能見到這棵老松樹。』老翁將這首頌呈給悟本（Wuben）。悟本說：『恭喜老翁，這個人是洞山的第三代弟子。』
師虔辭別悟本，前往山南府的青銼山，在庵里住了十年。忽然想起悟本的遺言，於是說：『應當利益眾生，豈能拘泥於小節呢？』於是前往隨州（Suizhou）。因緣際會，大眾邀請他住在土門的小青林蘭若。因此號為青林。他曾說：『你們這些人，必須離開心意識來參悟，超出凡聖之路來學習，才能保任。如果不是這樣，就不是我的子孫。』
有僧人問：『學人直接前往時如何？』這僧人說：『我從大悲閣下要去中都（Zhongdu），還誇耀自己知道一條直接的要路。』殊不知，直接就是最迂迴的。青林用死蛇擋住大路來拒絕他。這僧人不顧危險，問道：『當頭而來時如何？』青林說：『已經中毒了。』
有人說：『為什麼不用棒喝來行令？』青林又何曾放過他，說：『喪失了性命的根本。』這僧人稍微感到痛苦，想要尋找一條出路，問道：『不當頭而來時如何？』青林說：『也沒有迴避的地方，就連這青林也免不了。』這僧人筋疲力盡地說：『正在這個時候，左右無可奈何，如何是好？』青林說：『錯過了。』
活人的手段，就在這裡才能見到，能遣能呼，有擒有縱。分付在你身上，卻摘不下來，給你拈起來，便有了下落。僧人問：『不知道向什麼地方去呢？』青林說：『草深無覓處，但不是沒有。』
【English Translation】 English version
The third-generation disciple of Dongshan in Yunzhou was Chan Master Shiqian (Shiqian Chanshi). He initially followed Jiashan (Jiashan) to study and comprehend the Dharma. Jiashan asked: 'Where have you come from recently?' Shiqian replied: 'Wuling (Wuling).' Jiashan said: 'How is the Dharma in Wuling compared to here?' Shiqian said: 'In the land of the Hu, bamboo shoots emerge in winter.' Jiashan said: 'Cook fragrant rice in a special steamer to offer to this person.' Thereupon, Shiqian departed. Jiashan said: 'This child will travel the world in the future, teaching and transforming people.'
Shiqian planted pine trees at Dongshan. An old man named Liu asked him for a verse. Shiqian wrote for him: 'Sharp and pointed, more than three feet tall, lushly covering the desolate grass. I wonder what era's person will be able to see this old pine tree.' The old man presented this verse to Wuben (Wuben). Wuben said: 'Congratulations, old man, this person is the third-generation disciple of Dongshan.'
Shiqian bid farewell to Wuben and went to Qingcuo Mountain in Shannan Prefecture, where he lived in a hermitage for ten years. Suddenly, he remembered Wuben's last words, so he said: 'We should benefit sentient beings; how can we be confined to minor details?' Thereupon, he went to Suizhou (Suizhou). Due to circumstances, the masses invited him to reside in the Xiaoginglin Lanruo (small Qinglin monastery) of Tumen. Therefore, he was known as Qinglin. He once said: 'All of you must abandon conceptual thought and consciousness to practice, and transcend the path of the mundane and the sacred to learn, so that you can maintain it. If it is not like this, then you are not my descendants.'
A monk asked: 'What is it like when a practitioner goes directly?' This monk said: 'I am going to Zhongdu (Zhongdu) from under the Great Compassion Pavilion, and I boast that I know a direct and important road.' Little does he know that directness is the most circuitous. Qinglin used a dead snake to block the main road to reject him. Disregarding the danger, this monk asked: 'What about when it comes head-on?' Qinglin said: 'Already poisoned.'
Someone said: 'Why not use shouts and blows to give orders?' Qinglin had never let him off, saying: 'Losing the root of life.' This monk felt a slight pain and wanted to find a way out, asking: 'What about when it doesn't come head-on?' Qinglin said: 'There is also no place to avoid it; even this Qinglin cannot escape it.' Exhausted, this monk said: 'At this very moment, there is nothing left or right to do, what is it?' Qinglin said: 'Missed it.'
The means of a living person can only be seen here, able to send and call, with capture and release. Entrusted to you, but cannot be taken off, give it to you to pick up, and then there is a whereabouts. The monk asked: 'I don't know where to go?' Qinglin said: 'The grass is deep and there is no place to find it, but it is not that there is nothing.'
只是不可見。這僧也怪。道和尚也堤防始得。青林將一條死蛇。招撥這僧。末後卻著腰纏腳。遂拊掌一下云。一等是個毒氣。萬松道。熏天炙地。無盡燈云。青林樞機急峻。非獨一時之光。亦曠世為標式耳。萬松道。惱亂春風卒未休。更看。天童吹花擺柳。頌云。
三老暗轉柁(夜壑藏舟) 孤舟夜回頭(澄源著棹) 蘆花兩岸雪(自他玄契) 煙水一江秋(上下冥通) 風力扶帆行不棹(隨流得妙) 笛聲喚月下滄洲(任運落前溪)
師云。丹霞淳禪師頌。長江澄徹印蟾華。滿目清光未是家。借問漁舟何處去。夜深依舊宿蘆花。二老同頌澄源湛水尚棹孤舟。丹霞用雪竇頌玄沙和尚云。本是釣魚舡上客。偶除鬚髮著袈裟。祖佛位中留不住。夜來依舊宿蘆花。萬松道。將謂別有。古今詩話云。川峽呼梢翁篙手。為長年三老。杜詩云。蜀鹽吳麻自古通。萬斛之舟行若風。長年三老長歌里。白晝攤錢高浪中。此事如人行舡相似。不著兩岸。不住中流。丹霞夜宿蘆花。天童信風橫管。且道。轉柁回舟時作么生。夜深不向蘆灣宿。迥出中間與兩頭。
第六十則鐵磨牸牛
示眾云。鼻孔昂藏。各具丈夫相。腳跟牢實。肯學老婆禪。透得無巴鼻機關。始見正作家手段。且道。誰是其人。
舉
【現代漢語翻譯】 現代漢語譯本： 只是不可見。這僧人也覺得奇怪，說道：『和尚也要提防才行。』青林禪師拿一條死蛇，來招惹這僧人，最後卻被他用腰纏住了腳。於是拍了一下手掌說：『同樣都是毒氣。』萬松禪師說：『熏天炙地。』無盡燈禪師說：『青林禪師的樞機非常快速敏捷，不只是那一時的光彩，也是曠世的標桿。』萬松禪師說：『惱亂春風最終也沒有停止。』再看天童禪師吹花擺柳的公案。
頌詞說：
『三老暗中轉動船舵（夜壑藏舟），孤舟在夜裡回頭（澄源著棹），蘆花兩岸如雪（自他玄契），煙水一江如秋（上下冥通），風力扶著船帆不用劃槳（隨流得妙），笛聲在月下呼喚滄洲（任運落前溪）。』
師父說：丹霞淳禪師的頌詞說：『長江澄澈倒映著蟾華（月亮），滿眼清光卻還不是家。請問漁船要到哪裡去？夜深了依舊停宿在蘆花。』二老一同稱頌澄源湛水，仍然劃著孤舟。丹霞禪師用雪竇禪師頌玄沙和尚的話說：『本來是釣魚船上的客人，偶爾剃除鬚髮穿上袈裟。祖佛的位子中留不住，夜裡依舊停宿在蘆花。』萬松禪師說：『還以為有什麼特別的。』古今詩話說：川峽一帶稱呼梢翁篙手為長年三老。杜甫的詩說：『蜀地的鹽和吳地的麻自古以來就互通有無，裝載萬斛的船行駛起來像風一樣快。長年三老在歌聲里，白天就在高高的浪濤中擺開錢賭博。』這件事就像人行船一樣，不靠著兩岸，也不停在中流。丹霞禪師夜宿蘆花，天童禪師憑藉著風力橫吹著笛子。那麼，轉舵回舟的時候該怎麼做呢？夜深了不向蘆灣停宿，遠遠地超出中間和兩頭。
第六十則 鐵磨牸牛
師父開示說：『鼻孔昂揚，各自具有大丈夫的氣概。腳跟牢固踏實，不肯學習老太婆的禪。』透得過沒有把柄的機關，才能見到真正內行人的手段。那麼，誰是這樣的人呢？
舉例說明：
【English Translation】 English version: It's just invisible. This monk also felt strange and said, 'The abbot must also be guarded against.' Qinglin (Green Forest, name of a Zen master) took a dead snake to provoke this monk, but in the end, he was wrapped around the feet. Then he clapped his palm and said, 'It's all the same poison.' Wansong (Ten Thousand Pine, name of a Zen master) said, 'Scorching heaven and earth.' Wujindeng (Endless Lamp, name of a Zen master) said, 'Qinglin's pivot is very fast and agile, not only the glory of that moment, but also a model for eternity.' Wansong said, 'The disturbance of the spring breeze has not stopped in the end.' Let's look at the case of Tiantong (Heavenly Child, name of a Zen master) blowing flowers and swinging willows.
The verse says:
'The three elders secretly turn the rudder (hiding the boat in the night gully), the lonely boat turns its head back in the night (Chengyuan (Clear Source, place name) rows the boat), the reed flowers on both banks are like snow (self and other mysterious契), the misty water is like autumn in the river (up and down冥通), the wind power supports the sail without rowing (following the flow to get the wonderful), the flute sound calls Cangzhou (Green Island, place name) under the moon (letting fate fall into the front stream).'
The master said: Daxia Chun (Red Cliff Pure, name of a Zen master)'s verse says: 'The Yangtze River is clear and reflects the toad flower (moon), the clear light in the eyes is not yet home. May I ask where the fishing boat is going? It still stays in the reed flowers in the deep night.' The two elders praised Chengyuan Zhan Shui (Clear Source Deep Water), still rowing the lonely boat. Danxia used Xuedou (Snowy Hall, name of a Zen master)'s words to praise Zen Master Xuansha (Mysterious Sand): 'Originally a guest on a fishing boat, occasionally shaved his beard and put on a kasaya (Buddhist robe). He can't stay in the position of ancestors and Buddhas, and he still stays in the reed flowers at night.' Wansong said, 'I thought there was something special.' Ancient and modern poetry says: The boatmen and oarsmen in the Sichuan Gorge are called the three elders of Changnian (Long Year). Du Fu's poem says: 'The salt of Shu (Sichuan) and the hemp of Wu (Jiangsu) have been connected since ancient times, and the boat carrying ten thousand hu (unit of volume) travels as fast as the wind. The three elders of Changnian are in the song, and they spread money to gamble in the high waves during the day.' This matter is like a person sailing a boat, not relying on both banks, nor stopping in the middle of the stream. Zen Master Danxia stayed overnight in the reed flowers, and Zen Master Tiantong played the flute horizontally with the help of the wind. So, what should be done when turning the rudder and returning the boat? Don't stay in Luwan (Reed Bay, place name) in the deep night, far beyond the middle and both ends.
Sixtieth Case Iron Grinding Cow
The master instructed: 'With their nostrils raised high, each has the aura of a great man. With their heels firmly planted, they are unwilling to learn the Zen of old women.' Only by penetrating the mechanism without a handle can one see the means of a true expert. So, who is such a person?
For example:
。劉鐵磨到溈山(相見已了)山云。老牸牛汝來也(撩蜂剔蝎)磨云。來日臺山大會齋。和尚還去么(氣毒煙火然)山放身臥(半路抽身)磨便出去(一撥便轉)。
師云。溈山自稱水牯牛。以鐵磨為牸牛。安名賞號作家相見也。他雖是尼。久參溈山。去山十里卓庵。一日參子湖。湖問。莫是劉鐵磨否。磨云。不敢。湖云。左轉右轉。磨云。和尚莫顛倒。湖便打。看他與溈山。放則雙放。收便雙收。佛果謂之隔身句。意通而語隔。要知意句俱到么。更看天童脫體頌出。頌云。
百戰功成老太平(安家樂業) 優柔誰肯苦爭衡(饒人不是癡) 玉鞭金馬閑終日(雖有如無) 明月清風富一生(受用不盡)
師云。小僧多說佛。老將不論兵。山前麥未辨青黃。廬陵米不知價利。更論佛法誰曾夢見。東漢陳蕃傳曰。蕃能樹立風聲。抗論昏俗。而驅馳險隘之中。與刑人腐夫爭衡。二人相見不樹立風聲。不驅馳險隘。優遊平易。老成圓熟。天童賞讚不盡何也。得處自然忘計較。用時全不費工夫。
第六十一則乾峰一畫
示眾云。曲說易會。一手分付。直說難會。十字打開。勸君不用分明語。語得分明出轉難。不信試舉。看。
舉。僧問乾峰。十方薄伽梵。一路涅盤門。未審。路頭在甚
【現代漢語翻譯】 現代漢語譯本：劉鐵磨到了溈山（相見的情況已經很清楚了），溈山說：『老母牛，你來了啊（像用工具撥弄蜂窩一樣，激起事端）！』劉鐵磨說：『來日臺山有大型齋會，和尚您還去嗎？（語氣尖銳，像煙火一樣）』溈山隨即躺下（半途抽身），劉鐵磨便離開了（一撥就轉）。
師父說：『溈山自稱是水牯牛，把鐵磨比作老母牛，這是安名賞號，作家之間的相見方式。』她雖然是尼姑，但長期參學于溈山。離開溈山後，在離山十里的地方建了個庵。一天，她參訪子湖，子湖問：『莫非是劉鐵磨嗎？』劉鐵磨說：『不敢當。』子湖說：『左轉右轉。』劉鐵磨說：『和尚您別顛倒了。』子湖便打她。看他們與溈山，放開時一起放開，收回時一起收回。佛果稱之為隔身句，意念相通但言語隔閡。想知道意念和語句都到位嗎？再看看天童的脫體頌。頌詞說：
『百戰功成，天下太平（安家樂業），寬容謙讓，誰肯苦苦爭鬥（饒人不是癡）？玉鞭金馬，終日悠閑（雖有如無），明月清風，一生富足（受用不盡）。』
師父說：『年輕的僧人多談論佛法，老將不談論軍事。山前的麥子還沒分辨出青色和黃色，廬陵的米不知道價格和利潤。更何況佛法，誰曾夢見過？』《東漢陳蕃傳》中說：陳蕃能樹立好的名聲，敢於對抗昏庸的世俗，卻在危險狹隘的環境中，與囚犯和低賤之人爭鬥。』二人相見，不樹立名聲，不身處險境，悠閑平易，老練成熟。天童讚賞不盡，是因為什麼呢？得到好處自然忘記計較，使用時完全不費工夫。
第六十一則 乾峰一畫
向大眾開示說：『委婉地說容易理解，一手交付。直接地說難以理解，十字打開。勸你們不要用太分明的語言，話說得太明白反而更難。』不信就舉個例子看看。
舉例：有僧人問乾峰：『十方諸佛（十方世界的佛），都通過一條路進入涅槃（佛教修行的最終目標，即解脫）。請問，這條路的入口在哪裡？』
【English Translation】 English version: Liu Tiemo (Liu the Iron Grinder) arrived at Weishan (Mount Wei) (the meeting was already understood). Weishan said, 'Old buffalo cow, you've come! (Stirring up trouble like poking a beehive).' Liu Tiemo said, 'There's a large vegetarian feast at Mount Tai tomorrow. Will the abbot be attending? (The tone is sharp, like fireworks).' Weishan then lay down (withdrawing halfway), and Liu Tiemo left (turning away at once).
The Master said, 'Weishan calls himself a water buffalo, and refers to Tiemo as an old buffalo cow. This is giving names and titles, a way for masters to recognize each other.' Although she was a nun, she had long studied with Weishan. After leaving Weishan, she built a hermitage ten miles from the mountain. One day, she visited Zihu, who asked, 'Are you Liu Tiemo?' Liu Tiemo said, 'I dare not claim to be.' Zihu said, 'Turning left, turning right.' Liu Tiemo said, 'Abbot, don't be upside down.' Zihu then struck her. Look at them and Weishan, when releasing, they release together; when retracting, they retract together. Foguo (Fo-kuo Yuan-wu) called it a 'sentence separated by the body,' meaning that the intention is communicated, but the words are separated. Do you want to know when both intention and words arrive? Then look at Tiantong's (Mount Tiantong) detached verse. The verse says:
'After a hundred battles, peace is achieved (settling down and enjoying life). Who would willingly engage in bitter struggles with gentleness and yielding (being generous is not foolish)? With jade whip and golden horse, leisurely all day long (having everything as if having nothing). With bright moon and clear breeze, a lifetime of wealth (inexhaustible enjoyment).'
The Master said, 'Young monks talk much about the Buddha, old generals don't discuss military affairs. The wheat in front of the mountain hasn't yet distinguished green from yellow, and the rice in Luling doesn't know its price or profit. How much more so with the Buddha-dharma, who has ever dreamed of it?' The biography of Chen Fan of the Eastern Han Dynasty says, 'Fan was able to establish a good reputation and dared to oppose the foolish customs, yet he struggled with prisoners and lowly people in dangerous and narrow environments.' These two met without establishing a reputation, without being in dangerous situations, leisurely and easily, experienced and mature. Why does Tiantong praise them endlessly? Because gaining benefits naturally forgets calculation, and using them requires no effort at all.
Sixty-first Case: Qianfeng's One Stroke
Instructing the assembly, he said, 'Speaking indirectly is easy to understand, handing it over with one hand. Speaking directly is difficult to understand, opening it up with a cross. I advise you not to use overly clear language; speaking too clearly makes it even more difficult.' If you don't believe me, let's raise an example and see.
Example: A monk asked Qianfeng, 'The Buddhas of the ten directions (the Buddhas of the ten directions of the world) all enter Nirvana (the ultimate goal of Buddhist practice, liberation) through one path. I venture to ask, where is the entrance to this path?'
么處(快馬不如鈍坑)峰以拄杖一畫云。在這裡(且信一半)僧舉。問雲門(疑則別參)門云。扇子𨁝跳上三十三天。筑著帝釋鼻孔(乞漢語)東海鯉魚打一棒。雨似盆傾。會么會么(恁么解說更難理會)。
師云。越州乾峰禪師。僧問。十方薄伽梵。一路涅盤門。未審路頭在甚麼處。此問本出楞嚴經第五。此阿毗達磨。十方薄伽梵。一路涅盤門。未審路頭門戶在甚麼處。若依經解此義。如來自說。與圓通張本。第六卷中。文殊方揀圓通也。若衲僧分上。天童曾道。十方無壁落。從本來元沒遮欄。四面亦無門。只這裡便是入處。所以乾峰一畫云。在這裡。不知者往往喚。作乾峰與這僧指路。不然道。與這僧畫斷更不他游。決不是這個道理。爾不見。雲門註解得。八米九糠。黃龍南云。乾峰一期指路。曲為初機。雲門乃通其變。故使後人不倦。萬松道。曹溪波浪如相似。無限平人被陸沈。雲門久在乾峰曹山疏山。這僧謂必知乾峰用處。故求請益。若卻用乾峰針線。乃系驢橛也。忽然拈出睦州秦時𨍏輅鉆。只得盞子落地。楪子成七片。這僧不會乾峰意。雲門別與一條活路。大似潑油救火。鼓扇消冰。竹庵早曾點破。頌云。乾峰不用指陳。雲門休打骨董。自然東海鯉魚。筑著帝釋鼻孔。竹庵更比雲門。忒曬慈悲。人越
【現代漢語翻譯】 現代漢語譯本 乾峰禪師用拄杖在么處峰上畫了一下，說：『在這裡。』（且信一半）有僧人舉出雲門的話問道：『扇子𨁝跳上三十三天，筑著帝釋（Indra，佛教中的天神）的鼻孔（乞漢語），東海的鯉魚打一棒，雨像盆倒一樣傾瀉。會么？會么？』（這樣解說更難理解）
師父說：『越州乾峰禪師。』有僧人問道：『十方薄伽梵（Bhagavan，佛的稱號），一路涅盤（Nirvana，佛教中的一種境界）門，請問路頭在什麼地方？』這個問題本來出自《楞嚴經》第五卷。這阿毗達磨（Abhidharma，佛教經論），十方薄伽梵，一路涅盤門，請問路頭門戶在什麼地方？如果按照經書來解釋這個意思，如來自己會說，與圓通（perfect comprehension）張本。第六卷中，文殊（Manjusri，佛教菩薩）方才揀選圓通。如果從衲僧（修行僧人）的角度來看，天童曾說：『十方沒有壁落，從本來就沒有遮攔，四面也沒有門，這裡就是入處。』所以乾峰一畫說：『在這裡。』不明白的人往往說，乾峰在給這個僧人指路。不然就說，乾峰給這個僧人畫斷，讓他不再他游。決不是這個道理。你沒看見，雲門註解得，八米九糠。黃龍南說：『乾峰一期指路，曲為初機。』雲門乃通其變，所以使後人不倦。萬松道：『曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）波浪如相似，無限平人被陸沈。』雲門久在乾峰、曹山、疏山，這僧人認為（雲門）必定知道乾峰的用處，所以求請教益。如果卻用乾峰的針線，乃是系驢橛也。忽然拈出睦州秦時𨍏輅鉆，只得盞子落地，楪子成七片。這僧人不會乾峰的意，雲門別與一條活路，大似潑油救火，鼓扇消冰。竹庵早曾點破，頌云：『乾峰不用指陳，雲門休打骨董，自然東海鯉魚，筑著帝釋鼻孔。』竹庵更比雲門，忒曬慈悲，人越
【English Translation】 English version Zen master Qianfeng drew a line with his staff at Mount Mouchu (a place name), saying, 'Here.' (Believe only half of it). A monk raised Yunmen's (a Zen master) words, asking, 'The fan leaps up to the thirty-third heaven, bumping into Indra's (the lord of gods in Buddhism) nostril (please explain in Chinese). A carp from the Eastern Sea is struck with a stick, and the rain pours down like a tipped bucket. Do you understand? Do you understand?' (Such explanations only make it harder to comprehend).
The master said, 'Zen master Qianfeng of Yuezhou.' A monk asked, 'The Bhagavan (a title of the Buddha) of the ten directions, the one path to Nirvana (a state of enlightenment), where exactly is the beginning of the path?' This question originally comes from the fifth volume of the Surangama Sutra. This Abhidharma (Buddhist philosophical treatises), the Bhagavan of the ten directions, the one path to Nirvana, where exactly is the entrance to the path? If we interpret this meaning according to the scriptures, the Tathagata (another title of the Buddha) himself would explain it, laying the foundation for perfect comprehension. In the sixth volume, Manjusri (a Bodhisattva) selects perfect comprehension. From the perspective of a monastic, Tiantong once said, 'The ten directions have no walls, originally there are no barriers, and there are no doors on all sides; this is the entrance.' Therefore, Qianfeng drew a line and said, 'Here.' Those who do not understand often say that Qianfeng is pointing the way for this monk. Otherwise, they say that Qianfeng has cut off this monk's path, preventing him from wandering elsewhere. This is definitely not the correct understanding. Haven't you seen Yunmen's annotation, 'Eight measures of rice, nine measures of chaff?' Huanglong Nan said, 'Qianfeng's one-time pointing of the way is a curved path for beginners.' Yunmen then understood its transformation, so that later people are not weary. Wansong said, 'The waves of Caoxi (the place where the Sixth Patriarch Huineng propagated Zen) are similar, countless ordinary people are submerged.' Yunmen had long been at Qianfeng, Caoshan, and Shushan. This monk thought that (Yunmen) must know Qianfeng's intention, so he sought instruction. If you use Qianfeng's needlework, it is like tying a donkey to a stake. Suddenly, if you bring out Muzhou's Qin-era drill, the cup will only fall to the ground, and the plate will break into seven pieces. This monk did not understand Qianfeng's intention, so Yunmen gave him another way out, much like pouring oil on a fire or fanning to melt ice. Zhuan had already pointed it out, composing a verse: 'Qianfeng need not point out, Yunmen should stop beating the old bones, naturally the carp of the Eastern Sea bumps into Indra's nostril.' Zhuan compares Yunmen to be too merciful, people越
難會。不如。天童于冷眼不防卻較些子。頌曰。
入手還將死馬醫(下霹靂手用狼虎藥) 返魂香欲起君危(揭棺救死別有神方) 一期拶出通身汗(藥不瞑眩厥疾弗瘳) 方信儂家不惜眉(和頂𩕳沒卻)
師云。乾峰死馬醫。醫不可。這僧已是喪身失命底人。雲門收得返魂香。能令已死者再蘇。拾遺傳。漢延和元年。西胡月氏(音之)國。遣使獻香四兩。大如雀卵。色如桑椹。至始元年。京城大疫。死者太半。帝取香焚之。其死未三日皆活。香氣三月不歇。香出聚窟洲人鳥山。樹如楓。香聞數里。名返魂樹。伐根玉釜煮汁黑粘。一名驚精魂。二名返生。三名振檀。四名卻死。天童小參云。十分收得返魂香。一等來撾涂毒鼓。雲門一落索。天童道。是返魂香。諸方變為涂毒鼓。直教轉身吐氣不得。把斷咽喉。塞卻鼻孔。也百體汗流一場。志公云。忽悟本性元空。恰似熱病得汗。雖然萬松眉毛有幾莖。
第六十二則米胡悟否
示眾云。達磨第一義諦。梁武頭迷。凈名不二法門。文殊口過。還有入作分也無。
舉。米胡令僧問仰山。今時人還假悟否(還曾迷么)山云。悟即不無。爭奈落第二頭何(如何免得)僧回舉似米胡(是第幾)胡深肯之(肯即不無爭免第二)。
師云。京
【現代漢語翻譯】 現代漢語譯本： 難會。不如。天童于冷眼不防卻較些子。（難以理解。不如不說。天童和尚在不經意間，卻比冷眼旁觀者更勝一籌。）頌曰：
入手還將死馬醫（下霹靂手用狼虎藥）（一開始就用起死回生的手段，如同用猛藥治病）返魂香欲起君危（揭棺救死別有神方）（想要用返魂香來挽救危局，自有起死回生的妙方） 一期拶出通身汗（藥不瞑眩厥疾弗瘳）（一旦逼迫到極點，全身冒汗，如同用藥治病，不讓人昏迷，病就不會好）方信儂家不惜眉（和頂𩕳沒卻）（這才相信我不惜一切代價，甚至不惜剃度出家）
師云。乾峰死馬醫。醫不可。這僧已是喪身失命底人。雲門收得返魂香。能令已死者再蘇。拾遺傳。漢延和元年。西胡月氏（音之）國。遣使獻香四兩。大如雀卵。色如桑椹。至始元年。京城大疫。死者太半。帝取香焚之。其死未三日皆活。香氣三月不歇。香出聚窟洲人鳥山。樹如楓。香聞數里。名返魂樹。伐根玉釜煮汁黑粘。一名驚精魂。二名返生。三名振檀。四名卻死。（乾峰和尚用死馬當活馬醫，是醫不好的。這個僧人已經是喪身失命的人了。雲門和尚得到返魂香，能讓已死的人復活。據傳，漢延和元年，西胡月氏國派遣使者進貢四兩香，大如雀卵，顏色像桑葚。到始元年，京城發生大瘟疫，死者過半。皇帝取香焚燒，死了不到三天的人都活了。香氣三個月不散。香產自聚窟洲人鳥山，樹像楓樹，香氣能傳幾里。名叫返魂樹。砍伐樹根，用玉釜煮汁，汁液呈黑色粘稠狀。一名驚精魂，二名返生，三名振檀，四名卻死。）天童小參云。十分收得返魂香。一等來撾涂毒鼓。雲門一落索。天童道。是返魂香。諸方變為涂毒鼓。直教轉身吐氣不得。把斷咽喉。塞卻鼻孔。也百體汗流一場。志公云。忽悟本性元空。恰似熱病得汗。雖然萬松眉毛有幾莖。（天童和尚說，即使得到十分的返魂香，也等同於敲響涂毒鼓。雲門和尚一落千丈。天童和尚說，這是返魂香。各方卻變成了涂毒鼓。直接讓人無法轉身吐氣。掐斷咽喉，堵住鼻孔，也會全身冒汗。志公禪師說，忽然領悟本性空無，就像熱病出了汗一樣。雖然萬松和尚眉毛有幾根。）
第六十二則米胡悟否
示眾云。達磨第一義諦。梁武頭迷。凈名不二法門。文殊口過。還有入作分也無。（達摩祖師的第一義諦，梁武帝卻迷惑不解。維摩詰的不二法門，文殊菩薩也說錯了。還有人能領悟其中的道理嗎？）
舉。米胡令僧問仰山。今時人還假悟否（還曾迷么）山云。悟即不無。爭奈落第二頭何（如何免得）僧回舉似米胡（是第幾）胡深肯之（肯即不無爭免第二）。（米胡讓僧人問仰山和尚，現在的人還會假裝開悟嗎？仰山和尚說，開悟不是沒有，只是如何避免落入第二義呢？僧人回去告訴米胡，米胡深表贊同。）
師云。京（師父說，京）
English version: Difficult to understand. Better not to say. Tiantong, inadvertently, is slightly better than those who watch coldly from the sidelines. A verse says:
'At the start, still treat a dead horse as if it were alive (using drastic measures like thunderbolts and tiger medicines). The reviving incense desires to rescue you from danger (a miraculous method to raise the dead from their coffins).' 'Once squeezed to the limit, the whole body sweats (medicine that doesn't cause dizziness won't cure the illness). Only then will you believe that I spare no effort (even shaving my head and eyebrows).'
The master said: 'Qianfeng treating a dead horse is incurable. This monk is already a person who has lost his life. Yunmen obtained the reviving incense, which can revive the dead.' According to legend, in the first year of the Yanhe era of the Han Dynasty, the Yuezhi (Yuèzhī) Kingdom of the Western Regions sent envoys to offer four taels of incense, as large as sparrow eggs and the color of mulberries. By the first year of the Shishi era, a great plague broke out in the capital, killing more than half of the population. The emperor took the incense and burned it, and those who had died within three days all came back to life. The fragrance lasted for three months. The incense comes from Renniao Mountain in Jukuzhou. The tree is like a maple tree, and the fragrance can be smelled for several miles. It is called the Reviving Tree. The roots are cut down, and the juice is boiled in a jade pot, resulting in a black, sticky substance. It is also called 'Surprising the Spirit', 'Reviving Life', 'Vibrating Sandalwood', and 'Repelling Death'. Tiantong said in a small gathering: 'Even if you fully obtain the reviving incense, it is the same as beating the poisoned drum.' Yunmen fell into decline. Tiantong said, 'It is the reviving incense, but all directions have turned it into a poisoned drum, directly causing you to be unable to turn around and breathe. Even if you cut off your throat and block your nostrils, you will still sweat profusely.' Zhigong said, 'Suddenly realizing the original nature is empty is like sweating out a fever.' Although Wansong has only a few eyebrows.
Sixty-second case: Did Mi Hu Understand?
The master addressed the assembly, saying: 'Bodhidharma's (Dámó) first principle, Emperor Wu of Liang (Liáng Wǔ) was confused. Vimalakirti's (Jingming) non-dual dharma gate, Manjusri (Wénshū) misspoke. Is there anyone who can enter into this understanding?'
A monk asked Yangshan (Yǎngshān) at the behest of Mi Hu: 'Do people today still feign enlightenment (have they ever been deluded)?' Yangshan said, 'Enlightenment is not impossible, but how can one avoid falling into the second meaning (how to avoid it)?' The monk returned and told Mi Hu (which is it?). Mi Hu deeply agreed (agreement is not impossible, how to avoid the second?).
The master said: 'Jing (capital)'
【English Translation】 Difficult to understand. Better not to say. Tiantong, inadvertently, is slightly better than those who watch coldly from the sidelines. A verse says:
'At the start, still treat a dead horse as if it were alive (using drastic measures like thunderbolts and tiger medicines). The reviving incense desires to rescue you from danger (a miraculous method to raise the dead from their coffins).' 'Once squeezed to the limit, the whole body sweats (medicine that doesn't cause dizziness won't cure the illness). Only then will you believe that I spare no effort (even shaving my head and eyebrows).'
The master said: 'Qianfeng treating a dead horse is incurable. This monk is already a person who has lost his life. Yunmen obtained the reviving incense, which can revive the dead.' According to legend, in the first year of the Yanhe era of the Han Dynasty, the Yuezhi (Yuèzhī) Kingdom of the Western Regions sent envoys to offer four taels of incense, as large as sparrow eggs and the color of mulberries. By the first year of the Shishi era, a great plague broke out in the capital, killing more than half of the population. The emperor took the incense and burned it, and those who had died within three days all came back to life. The fragrance lasted for three months. The incense comes from Renniao Mountain in Jukuzhou. The tree is like a maple tree, and the fragrance can be smelled for several miles. It is called the Reviving Tree. The roots are cut down, and the juice is boiled in a jade pot, resulting in a black, sticky substance. It is also called 'Surprising the Spirit', 'Reviving Life', 'Vibrating Sandalwood', and 'Repelling Death'. Tiantong said in a small gathering: 'Even if you fully obtain the reviving incense, it is the same as beating the poisoned drum.' Yunmen fell into decline. Tiantong said, 'It is the reviving incense, but all directions have turned it into a poisoned drum, directly causing you to be unable to turn around and breathe. Even if you cut off your throat and block your nostrils, you will still sweat profusely.' Zhigong said, 'Suddenly realizing the original nature is empty is like sweating out a fever.' Although Wansong has only a few eyebrows.
Sixty-second case: Did Mi Hu Understand?
The master addressed the assembly, saying: 'Bodhidharma's (Dámó) first principle, Emperor Wu of Liang (Liáng Wǔ) was confused. Vimalakirti's (Jingming) non-dual dharma gate, Manjusri (Wénshū) misspoke. Is there anyone who can enter into this understanding?'
A monk asked Yangshan (Yǎngshān) at the behest of Mi Hu: 'Do people today still feign enlightenment (have they ever been deluded)?' Yangshan said, 'Enlightenment is not impossible, but how can one avoid falling into the second meaning (how to avoid it)?' The monk returned and told Mi Hu (which is it?). Mi Hu deeply agreed (agreement is not impossible, how to avoid the second?).
The master said: 'Jing (capital)'
兆米禪師。一曰米七師。一曰米胡。俗舍第七美髯。因有二名。八方珠玉。嗣雪峰。今據仰山同參。嗣溈山。這僧正問。自古上賢還達真正理么。胡曰。達。僧云。只如真正理作么生達。此與假悟底時節不殊。胡云。當時霍光賣假銀城。與單于契書。是甚麼人做。佛果稱胡。為大善知識。名不虛傳。僧曰。某直得杜口無言。胡曰。平地教人作保。只如米胡道達。仰山道。悟即不無爭奈落第二頭何。若不假悟。又道唯人自肯乃方親。勝默和尚常謂。投子拈古。內秀俏措無賽。嘗拈此話云。然仰山恁么道即得。還免得自己落么。若免得。更有一人。大不肯在。若免不得。亦落第二頭。米胡雖然肯他。自己還有出身之路也無。諸人試點檢看。若點檢得出。兩人瓦解冰消。若點檢不得。且莫造次。頌云。碧岫峰頭借問人。指山窮處未安身。雖然免得重陽令。爭似靈苗不犯春。萬松道。不得春風花不開。及至花開又吹落。忠國師問紫璘供奉。佛是何義。璘曰。是覺義。國師曰。佛曾迷否。璘曰。不曾迷。國師曰。用覺作么。璘無對。此亦本無迷悟之意也。常愛雪竇道。本無迷悟。數如麻。獨許靈云是作家。悟即落第二頭不悟又唯人自肯。如何即是。天童自有方便。頌云。
第二頭分悟破迷(普州人送賊) 快須撒手舍筌罤
【現代漢語翻譯】 現代漢語譯本： 米胡禪師，又稱米七師，也叫米胡。他俗家的住所是第七美髯。因為有兩個名字，所以被稱為八方珠玉。他師承雪峰禪師，現在根據仰山禪師的說法，他是溈山禪師的同參道友。有僧人問他：『自古以來，上等賢人真的能夠通達真正的道理嗎？』米胡回答：『能通達。』僧人又問：『既然如此，那真正的道理又是如何通達的呢？』這和假裝開悟的時候沒有什麼區別。米胡說：『當時霍光賣假銀城，與單于簽訂契約，這是什麼人做的？』佛果禪師稱讚米胡為大善知識，名不虛傳。僧人說：『我簡直無話可說。』米胡說：『平地上教人做擔保。』就像米胡說他通達了，仰山禪師卻說：『開悟了固然不錯，但終究還是落入了第二義。』如果不假裝開悟，又說『唯有自己肯定才能真正親證』。勝默和尚常說，投子禪師引用古語，內在的秀氣和措辭無人能比。他曾經引用這段話，說：『即使仰山禪師這樣說，就能避免自己落入第二義嗎？如果能避免，還有一個人非常不服氣。如果不能避免，也還是落入了第二義。』米胡雖然認可他，但他自己還有擺脫困境的道路嗎？各位禪友請仔細考察。如果考察得出來，兩人就能瓦解冰消；如果考察不出來，就不要輕舉妄動。』頌詞說：『在碧岫峰頂向人打聽，指出山窮水盡之處卻無法安身。雖然免得了重陽節的命令，又怎能比得上靈苗不冒犯春天？』萬松禪師說：『沒有春風，花朵不會開放；等到花朵開放，又會被風吹落。』忠國師問紫璘供奉：『佛是什麼意思？』紫璘回答：『是覺悟的意思。』國師問：『佛曾經迷惑過嗎？』紫璘回答：『不曾迷惑過。』國師說：『那還要覺悟做什麼？』紫璘無言以對。這本來就沒有迷惑和覺悟的意思。我常常喜歡雪竇禪師說：『本來沒有迷惑和覺悟，數量多如麻，唯獨認可靈云禪師是真正的修行人。』開悟了就落入第二義，不悟又說唯有自己肯定。到底應該怎樣才是正確的呢？天童禪師自有方便之法。頌詞說： 『第二義分開了悟和迷惑（普州人送賊），應該趕快撒手捨棄捕魚的工具。』
【English Translation】 English version: Zen Master Mi Hu, also known as Master Mi Qi, and Mi Hu. His lay residence was the seventh Mei Ran. Because he had two names, he was called the Eight Directions Pearl Jade. He was a successor of Zen Master Xuefeng. According to Zen Master Yangshan, he was a fellow practitioner of Zen Master Weishan. A monk asked him: 'Since ancient times, have the superior sages truly attained the real principle?' Mi Hu replied: 'They have attained it.' The monk then asked: 'If so, how is the real principle attained?' This is no different from the time of pretending to be enlightened. Mi Hu said: 'At that time, Huo Guang sold a fake silver city and signed a contract with the Xiongnu. Who did this?' Zen Master Foguo praised Mi Hu as a great virtuous friend, and his reputation was well-deserved. The monk said: 'I am simply speechless.' Mi Hu said: 'Teaching people to be guarantors on flat ground.' Just as Mi Hu said he had attained it, Zen Master Yangshan said: 'Enlightenment is good, but ultimately it still falls into the secondary meaning.' If one does not pretend to be enlightened, it is also said that 'only self-affirmation can truly be personally verified.' Abbot Shengmo often said that Zen Master Touzi quoted ancient sayings, and his inner beauty and wording were unmatched. He once quoted this passage, saying: 'Even if Zen Master Yangshan said this, can he avoid falling into the secondary meaning himself? If he can avoid it, there is still one person who is very unconvinced. If he cannot avoid it, he also falls into the secondary meaning.' Although Mi Hu recognizes him, does he himself have a way out of the predicament? Please examine it carefully, fellow Zen practitioners. If you can examine it, the two can disintegrate and melt away; if you cannot examine it, do not act rashly.' The verse says: 'Asking people at the peak of Bixiu Mountain, pointing out the end of the mountains and rivers but unable to settle down. Although one can avoid the order of the Double Ninth Festival, how can it compare to the spiritual seedlings not offending the spring?' Zen Master Wansong said: 'Without the spring breeze, the flowers will not bloom; when the flowers bloom, they will be blown away by the wind.' National Teacher Zhong asked Zilin Gongfeng: 'What is the meaning of Buddha (Buddha)?' Zilin replied: 'It is the meaning of awakening (覺義).' The National Teacher asked: 'Has the Buddha ever been confused?' Zilin replied: 'He has never been confused.' The National Teacher said: 'Then what is the use of awakening?' Zilin was speechless. This originally has no meaning of confusion and awakening. I often like Zen Master Xuedou's saying: 'Originally there is no confusion and awakening, the number is as numerous as hemp, only recognizing Zen Master Lingyun as a true practitioner.' Enlightenment falls into the secondary meaning, and non-enlightenment says that only self-affirmation is possible. What is the correct way? Zen Master Tiantong has his own expedient method. The verse says: 'The secondary meaning separates enlightenment and confusion (the people of Puzhou sent thieves), one should quickly let go and abandon the fishing tools.'
(放下著) 功兮未盡成駢拇(終是分外) 智也難知覺噬臍(禹力不到處河聲流向西) 兔老冰盤秋露泣(戀著即不堪) 鳥寒玉樹曉風凄(坐著即不可) 持來大仰辨直假(一點難謾) 痕玷全無貴白圭(切忌觸破)
師云。第二頭分悟破迷。明來暗謝。智起惑亡。皆是途中事。周易略例。罤者所以在兔。得兔而忘罤。筌者所以在魚。得魚而忘筌。然則言者象之罤也。像者意之筌也。存言者非得像者也。存象者非得意者也。若向第二頭。道少他悟。達一回不得。爭奈道。設有妙悟亦須吐卻。快須撒手到家更無一物。始忘罤舍筌。功夫智識。盡屬第二頭。及盡功夫。不可智知。始得少分相應。莊子外篇駢拇第八云。駢于足者。連無用之肉。枝于手者。樹無用之指。注駢拇足大指。連第二指也。枝指六指也。功若不盡。如駢拇連無用之肉也。春秋。楚文王伐申過鄧。鄧祁侯曰吾甥也。止而享之。騅甥聃甥養甥。請殺楚子。鄧侯弗許。三甥曰。亡鄧國者必此人也。若不早圖。后君噬臍。注云不及也。智不到處。智不能知。兔老圓月也。丹霞淳和尚道。水澄月滿道人愁。冰盤秋露泣。戀著即不堪也。大荒經。崑崙丘上。有瑯玕玉樹。結子如珠而小也。玄中銘。靈木迢然鳳無依倚。與鶴不停機。皆不許守
【現代漢語翻譯】 現代漢語譯本 （放下著） 功夫若未完全成就，就像駢拇（pián mǔ，並排的腳趾，比喻多餘無用的東西）終究是多餘的（終究是分外）。智慧難以覺察到咬臍（shì qí，咬自己的肚臍，比喻後悔莫及）的境地（禹王的力量無法到達的地方，河水的聲音流向西邊）。 老兔子在冰盤般的圓月下，秋露似乎在哭泣（執著於事物就會感到痛苦）。寒鳥棲息在玉樹上，拂曉的寒風令人淒涼（執著于某種狀態就不可行）。 拿來大仰禪師的公案，辨別直截和虛假（一點點的偏差都難以掩蓋）。像白玉圭一樣，沒有絲毫瑕疵才顯得珍貴（切記不要觸碰或破壞）。 師父說：在第二重境界中，領悟並破除迷惑。光明顯現，黑暗消退；智慧生起，迷惑消失。這些都是修行過程中的事情。《周易略例》中說：『罤（tī，捕兔子的網）是用來捕捉兔子的，得到了兔子就忘記罤。筌（quán，捕魚的竹器）是用來捕捉魚的，得到了魚就忘記筌。』那麼，言語是意象的罤，意像是意念的筌。執著于言語的人，無法真正理解意象；執著于意象的人，無法真正領會意念。如果向第二重境界探尋，稍微引導他就能領悟。如果一次不能領悟，又該怎麼辦呢？即使有精妙的領悟，也必須捨棄。必須徹底放手，回到本來的家，一無所有，才能忘記罤，捨棄筌。功夫和知識，都屬於第二重境界。只有盡了功夫，不可用智力去理解，才能得到少許的相應。 《莊子·外篇·駢拇》第八篇說：『腳上並排的腳趾，是連線著無用的肉；手上多餘的指頭，是長出無用的手指。』註釋說：駢拇是腳的大拇指和第二指連在一起。枝指是六個指頭。功夫如果沒有做到極致，就像駢拇一樣，連線著無用的肉。《春秋》記載，楚文王攻打申國，路過鄧國。鄧祁侯說：『他是我的外甥。』於是留他住宿並宴請他。騅甥、聃甥、養甥請求殺掉楚文王。鄧侯不允許。三位外甥說：『滅亡鄧國的一定是這個人。如果不早做打算，以後君王就會後悔莫及。』註釋說：來不及了。智慧無法到達的地方，是智慧無法理解的。老兔子指的是圓月。丹霞淳和尚說：『水澄澈，月圓滿，修行人卻感到憂愁。』就像冰盤上的秋露在哭泣，執著於事物就會感到痛苦。 《大荒經》記載：崑崙山上，有瑯玕玉樹，結出的果實像珍珠一樣小。《玄中銘》說：靈木高聳，鳳凰沒有可以依靠的地方，仙鶴也不會停留在上面。這些都是不允許執著的意思。
【English Translation】 English version (Putting Down) If the effort is not fully accomplished, it's like pianmu (駢拇, joined toes, meaning superfluous) which is ultimately extraneous (ultimately extra). Wisdom struggles to perceive the state of biting one's navel (shiqi 噬臍, biting one's own navel, meaning too late for regrets) (where Yu's power cannot reach, the sound of the river flows westward). An old rabbit weeps autumn dew on an ice-disk moon (attachment is unbearable). A cold bird is desolate on a jade tree in the morning breeze (sitting still is impossible). Bring the case of Great Yang (Dà Yǎng, a Zen master) to discern the direct and the false (a little bit is hard to deceive). Valuing pure white jade (bai gui 白圭) with no trace of blemish (absolutely avoid touching and breaking). The master said: In the second stage, understand and break through delusion. Light appears, darkness recedes; wisdom arises, confusion vanishes. These are all matters of the path. Zhouyi Lüeli (周易略例, Brief Examples of the Book of Changes) says: 'Ti (罤, rabbit snare) is for catching rabbits; once you get the rabbit, forget the snare. Quan (筌, fish trap) is for catching fish; once you get the fish, forget the trap.' Thus, words are the snare of images, and images are the trap of ideas. Those who cling to words cannot truly grasp images; those who cling to images cannot truly comprehend ideas. If you seek the second stage, a little guidance will lead to understanding. If you cannot understand it once, what should you do? Even if there is profound understanding, you must discard it. You must completely let go, return to your original home, with nothing at all, and then forget the snare and abandon the trap. Effort and knowledge all belong to the second stage. Only by exhausting effort, without using intellectual understanding, can you attain a small degree of correspondence. Zhuangzi (莊子, a Daoist text), Outer Chapters, Pianmu (駢拇, Joined Toes), Chapter 8, says: 'Joined toes on the foot are connected to useless flesh; extra fingers on the hand are growing useless fingers.' The commentary says: Pianmu is when the big toe and the second toe are joined together. Branch fingers are six fingers. If the effort is not fully realized, it is like pianmu, connected to useless flesh. Spring and Autumn Annals (春秋) records that King Wen of Chu attacked the state of Shen and passed through the state of Deng. The Marquis of Deng said, 'He is my nephew.' So he lodged him and feasted him. Chui Sheng, Dan Sheng, and Yang Sheng requested to kill the King of Chu. The Marquis of Deng did not allow it. The three nephews said, 'The one who will destroy the state of Deng is surely this man. If we do not plan early, later the ruler will bite his navel.' The commentary says: It will be too late. Where wisdom cannot reach is what wisdom cannot understand. The old rabbit refers to the full moon. Zen Master Danxia Chun said, 'The water is clear, the moon is full, yet the practitioner is sorrowful.' Like autumn dew weeping on an ice disk, attachment is unbearable. Dahuang Jing (大荒經, Classic of the Great Wilderness) records: On Kunlun Mountain, there are langgan (瑯玕, a type of jade) jade trees, bearing fruit as small as pearls. Xuanzhong Ming (玄中銘, Inscription in the Mysterious Center) says: The spiritual tree stands tall, the phoenix has nowhere to rely, and the crane does not stop there. All these do not allow attachment.
戀坐著也。鳥寒而凄。不欲落他根株枝葉也。詩抑篇。白圭之玷尚可磨也。玉內病曰瑕。體破也。外病曰玷。色污也。此頌。仰山貴白圭無玷。不落第二頭。如何是第一頭。大悟後方知不是。
第六十三則趙州問死
示眾云。三聖雪峰。春蘭秋菊。趙州投子。卞璧燕金。無星秤上兩頭平。沒底舡中。一處渡。二人相見時如何。
舉。趙州問投子。大死底人卻活時如何。(探竿在手)子云。不許夜行投明須到(影草隨身)。
師云。舒州投子山大同禪師。初謁翠微無學禪師。適遇堂上經行次。而便前進接禮問。西來密意師。如何示人。微駐步顧視之。子曰。乞師指示。微曰。更要第二杓惡水那。子忽省契。拜謝而退。微曰。子無墮卻。子曰。時至根苗自生。他日偶問。如何是佛理。微曰。佛則不理。子曰。莫落空否。微曰。真空不空。因示讖頌曰。佛理何曾理。真空又不空。大同居寂住。敷演我師宗。子還本鄉桐城投子山。趙州始於桐城相見。州曰。莫是投子庵主么。子曰。茶監錢施我一文。州先上山。子攜油瓶后至。州曰。久響投子。到來只見賣油翁。子曰。爾只見賣油翁。且不識投子。州曰。如何是投子。子提起油瓶曰。油油。子置茶筵相待。自過胡餅。與趙州。州不管。子令侍者過胡餅
【現代漢語翻譯】 現代漢語譯本： 戀坐著也。鳥寒而凄，是不想落在其他樹木的根、干、枝、葉上。如同《詩經·大雅·抑》篇所說：『白玉上的污點還可以磨掉』。玉內部的毛病叫做『瑕』，指玉體破損；外部的毛病叫做『玷』，指顏色污濁。這是讚頌仰山慧寂禪師珍視自身如白玉無瑕，不落入第二義。那麼，什麼是第一義呢？只有大悟之後才知道本來就不是什麼。
第六十三則 趙州問死
示眾說：三聖慧然、雪峰義存，如同春蘭秋菊各有千秋；趙州從諗、投子大同，如同卞和獻玉、燕昭築臺，都是價值連城。就像無星的秤上兩頭平衡，又像沒有底的船隻，同在一處渡河。那麼，這二人相見時會是怎樣一番景象呢？
舉例：趙州從諗問投子大同：『大死底人卻活時如何？』（這是探竿在手，試探對方深淺）投子大同回答說：『不許夜行，投明須到。』（這是影草隨身，不離自性光明）
師父（指雲門文偃）說：舒州投子山大同禪師，最初參謁翠微無學禪師。恰好遇到翠微禪師在堂上經行，大同禪師便上前接禮請問：『西來密意，師父如何開示於人？』翠微禪師停下腳步看著他，大同禪師說：『乞求師父指示。』翠微禪師說：『還想要第二杓惡水嗎？』大同禪師忽然領悟，拜謝而退。翠微禪師說：『你沒有墮落。』大同禪師說：『時機一到，根苗自然生長。』後來，大同禪師偶然問翠微禪師：『如何是佛理？』翠微禪師說：『佛則不理。』大同禪師說：『莫非落入空無？』翠微禪師說：『真空不空。』於是作讖頌說：『佛理何曾理，真空又不空，大同居寂住，敷演我師宗。』大同禪師回到本鄉桐城投子山。趙州從諗最初在桐城與他相見。趙州問：『莫非是投子庵主嗎？』投子說：『茶監錢施我一文。』趙州先上山，投子提著油瓶隨後趕到。趙州說：『久聞投子之名，到來只見賣油翁。』投子說：『你只見賣油翁，卻不認識投子。』趙州說：『如何是投子？』投子提起油瓶說：『油油。』投子準備茶筵招待趙州，親自遞過胡餅給趙州，趙州不理睬。投子讓侍者遞過胡餅。
【English Translation】 English version: He reluctantly sits. The bird is cold and forlorn, unwilling to land on the roots, trunks, branches, or leaves of other trees. As the 'Yi' chapter of the 'Book of Odes' says: 'The flaw in white jade can still be ground away.' A defect inside the jade is called a 'xia' (瑕), referring to a break in the jade's body; an external defect is called a 'dian' (玷), referring to a stain in its color. This is a eulogy to Yangshan Huiji (仰山慧寂) valuing himself like flawless white jade, not falling into the second meaning. Then, what is the first meaning? Only after great enlightenment does one realize that it was originally nothing.
Case 63: Zhaozhou Asks About Death
He addressed the assembly, saying: 'Sansheng Huiran (三聖慧然) and Xuefeng Yicun (雪峰義存) are like spring orchids and autumn chrysanthemums, each with its own merits; Zhaozhou Congshen (趙州從諗) and Touzi Datong (投子大同) are like Bian He's jade (卞璧) and the Terrace of Yan (燕金), both priceless. They are like the two ends balanced on a starless scale, and like a bottomless boat, crossing over in the same place. Then, what will the scene be like when these two meet?'
Example: Zhaozhou Congshen asked Touzi Datong: 'What happens when a person who has completely died comes back to life?' (This is testing the waters with a probing pole.) Touzi Datong replied: 'No night travel is allowed; one must arrive by dawn.' (This is carrying a shadow plant, never leaving the light of one's own nature.)
The master (referring to Yunmen Wenyan) said: 'Shuzhou Touzi Mountain Datong Zen Master (舒州投子山大同禪師) initially visited Cuiwei Wuxue Zen Master (翠微無學禪師). He happened to encounter Cuiwei Zen Master walking in the hall, and Datong Zen Master stepped forward to greet him and asked: 'The secret intention of the coming from the West, how does the master reveal it to people?' Cuiwei Zen Master stopped and looked at him, and Datong Zen Master said: 'I beg the master for instruction.' Cuiwei Zen Master said: 'Do you still want a second ladle of foul water?' Datong Zen Master suddenly understood, bowed and retreated. Cuiwei Zen Master said: 'You have not fallen.' Datong Zen Master said: 'When the time comes, the roots and sprouts will naturally grow.' Later, Datong Zen Master casually asked Cuiwei Zen Master: 'What is the principle of the Buddha?' Cuiwei Zen Master said: 'The Buddha does not reason.' Datong Zen Master said: 'Is it not falling into emptiness?' Cuiwei Zen Master said: 'True emptiness is not empty.' So he composed a prophetic verse saying: 'The principle of the Buddha has never reasoned, true emptiness is also not empty, Datong lives in solitude, expounding my master's lineage.' Datong Zen Master returned to his hometown, Touzi Mountain in Tongcheng. Zhaozhou Congshen first met him in Tongcheng. Zhaozhou asked: 'Are you the master of Touzi Hermitage?' Touzi said: 'Give me a coin for the tea supervisor.' Zhaozhou went up the mountain first, and Touzi followed with an oil bottle. Zhaozhou said: 'I have long heard of Touzi, but all I see is an oil vendor.' Touzi said: 'You only see the oil vendor, but you do not recognize Touzi.' Zhaozhou said: 'What is Touzi?' Touzi raised the oil bottle and said: 'Oil, oil.' Touzi prepared a tea banquet to entertain Zhaozhou, personally handing him a sesame cake, but Zhaozhou ignored it. Touzi had a attendant hand over the sesame cake.'
。州禮侍者三拜。且道。他意如何。蘇州永光真禪師。上堂云。言鋒若差。鄉關萬里。直須懸崖撒手自肯承當。絕後再蘇。欺君不得。趙州將此意問。若非投子。卒難構副。是他便道。不許夜行投明須到。此與尋常不脫皮。要白柳棒底。言意似同。就理正與趙州問頭相應。州云。我早侯白。伊更侯黑。子由是道聲集眾。奏請應讖。名寂住院。白雲端頌。死去活來牙尚露。投明須到已先行。誰家別館池溏里。一對鴛鴦畫不成。試看天童一筆丹青。頌云。
芥城劫石妙窮初(及盡今時始得成立) 活眼環中照廓虛(絕後重蘇欺君不得) 不許夜行投曉到(已涉程途) 家音未肯付鴻魚(已是妄傳訊息)
師云。智度論。有城四方百由旬。滿中芥子百年取一粒。芥子盡劫未盡。劫石者。梵語劫波。此云時分。樓炭經。有一大石。方四十里。百歲諸天來以羅谷衣拂。石盡劫猶未盡。窮盡此芥城劫石。此乃及盡今時。卻到空劫以前時。然後眼活也。環中者。莊子。樞始得其環中。以應無窮。此言循環而無窮得其環中者也。環中虛處體也。循環無窮用也。詩傳云。大曰鴻。小曰雁。西漢使謂單于曰。天子于上林射得雁。雁足有蘇武系書。由是單于不敢欺。漢蔡伯喈女。名琰字文姬。與董嗣作妻。㳂邊為理。嗣巡綽
【現代漢語翻譯】 現代漢語譯本： 州禮侍者三拜。且說，『他的意思如何？』蘇州永光真禪師上堂開示說：『言語的鋒芒稍微差錯，就如同遠離家鄉萬里之遙。必須在懸崖邊撒手，才能真正肯承擔，經歷絕望之後才能復甦，這樣才不會欺騙自己。』趙州禪師用這個意思來提問，如果不是投子禪師，很難應對。投子禪師便說：『不許夜行，投明須到。』這與尋常的『不脫皮』，要用白柳棒打的說法，意思相似，就道理而言，正好與趙州禪師的提問相應。趙州禪師說：『我早就侯著白的了，他更侯著黑的。』因此子由禪師召集大眾，奏請應讖，命名寂禪師主持寺院。白雲端禪師作頌說：『死去活來牙齒還露著，投明須到已經先行一步。誰家別館的池塘里，一對鴛鴦卻畫不成。』試試看天童禪師的一筆丹青。頌詞說： 『芥子城和劫石，窮盡了最初的奧妙（及至今日才得以成立），活眼在圓環中心照亮空虛（絕望之後重新甦醒，不能欺騙自己），不許夜裡行走，天亮前必須到達（已經踏上征程），家裡的訊息不肯託付給鴻雁（已經是妄傳訊息）。』 真禪師說：『《智度論》中說，有座城四方各一百由旬（yóu xún，長度單位），裡面裝滿芥子，每百年取出一粒，直到芥子取盡，劫數還沒有結束。劫石，梵語叫劫波（kalpa），這裡翻譯為時分。《樓炭經》中說，有一塊大石頭，四方四十里，每過一百年，諸天神用羅谷衣來拂拭它一次，直到石頭磨盡，劫數還沒有結束。窮盡這芥子城和劫石，就是及至今日，卻要回到空劫以前的時候，然後眼睛才能活過來。』環中，出自《莊子》，『掌握了樞紐，就能得到圓環的中心，以此來應對無窮的變化。』這裡說的是循環而無窮，得到圓環的中心。環中的虛空是本體，循環無窮是作用。《詩經》的傳注說：『大的叫鴻，小的叫雁。』西漢的使者對單于說：『天子在上林苑射到一隻雁，雁足上繫著蘇武寫的信。』因此單于不敢欺騙漢朝。漢朝蔡邕（cài yōng）的女兒，名叫琰（yǎn），字文姬（wén jī），嫁給董祀（dǒng sì）為妻，沿邊居住。
【English Translation】 English version: The attendant of Zhou bowed three times and asked, 'What is his intention?' Yongguang Zhen, the Chan Master of Suzhou, said in his sermon: 'If the sharpness of words is slightly off, it's like being ten thousand miles away from home. One must let go at the edge of a cliff to truly be willing to take responsibility, and only after experiencing despair can one be revived, so as not to deceive oneself.' Chan Master Zhao Zhou used this meaning to ask, and if it weren't for Chan Master Touzi, it would be difficult to respond. Chan Master Touzi then said: 'No night travel is allowed; one must arrive by dawn.' This is similar in meaning to the common saying of 'not shedding the skin,' which requires a white willow stick. In terms of principle, it corresponds exactly to Chan Master Zhao Zhou's question. Chan Master Zhao Zhou said: 'I have long been waiting for the white, and he is even more waiting for the black.' Therefore, Chan Master Ziyou gathered the assembly, requested the prophecy to be fulfilled, and named the silent Chan Master to preside over the monastery. Chan Master Baiyun Duan composed a verse saying: 'Having died and come back to life, the teeth are still exposed; having to arrive by dawn, one has already taken the first step. In whose villa's pond, a pair of mandarin ducks cannot be painted?' Try to look at the single stroke of cinnabar by Chan Master Tiantong. The verse says: 'The mustard seed city and the kalpa stone, exhaust the initial mystery (and only now can it be established), the living eye illuminates the emptiness in the center of the circle (reviving after despair, one cannot deceive oneself), no night travel is allowed, one must arrive before dawn (already embarking on the journey), the family news is not willing to entrust to the wild goose (it is already falsely spreading news).' The Chan Master said: 'The Mahaprajnaparamita-sastra says that there is a city, one hundred yojana (yóu xún, a unit of length) on each side, filled with mustard seeds. One seed is taken out every hundred years, and even when all the seeds are gone, the kalpa (kalpa, a unit of time in Sanskrit) has not ended. Kalpa stone, in Sanskrit is called kalpa, which is translated here as time division. The Loutan Sutra says that there is a large stone, forty li (a unit of length) on each side. Every hundred years, the gods come to wipe it with luogu clothing once. Even when the stone is worn away, the kalpa has not ended. Exhausting this mustard seed city and kalpa stone means reaching this present time, but returning to the time before the empty kalpa, and then the eyes can come alive.' The center of the circle comes from Zhuangzi: 'Grasping the pivot, one can obtain the center of the circle, in order to respond to infinite changes.' This refers to circulating and being infinite, obtaining the center of the circle. The emptiness in the center of the circle is the substance, and the infinite circulation is the function. The commentary on the Book of Poetry says: 'The large one is called hong (swan), and the small one is called yan (goose).' The envoy of the Western Han Dynasty said to the chanyu (title of Xiongnu rulers): 'The Emperor shot a goose in the Shanglin Garden, and a letter written by Su Wu was tied to the goose's foot.' Therefore, the chanyu dared not deceive the Han Dynasty. The daughter of Cai Yong of the Han Dynasty, named Yan, styled Wenji, married Dong Si as his wife, living along the border.
被番人虜。琰與王為妃。思鄉修書。蠟彈內系雁頸上。雁至漢地。飲水彈落魚吞。漁人剖魚得書。知琰所在。此頌。不許夜行。投明須到。不曾家醜外揚妄通訊息。雖然上覆天童。適來侍者謝傳法誨。
第六十四則子昭承嗣
示眾云。韶陽親見睦州。拈香于雪老。投子面承圓鑒。嗣法于大陽。珊瑚枝上玉花開。薝蔔林中金果熟。且道。如何造化來。
舉。子昭首座問法眼。和尚開堂承嗣何人(早知今日成閑管悔不當時用好心)眼云。地藏(恩歸有地)昭云。太辜負長慶先師(肘膊不向外曲)眼云。某甲不會長慶一轉語(佯打不知)昭云。何不問(引得狼來屋裡屙)眼云。萬象之中獨露身意作么生(覿面相呈)昭乃豎起拂子(兩重公案)眼云。此是長慶處學得底。首座分上作么生(劈筈奪窠)昭無語(只跳得一跳)眼云。只如萬象之中獨露身。是撥萬象不撥萬象(卻被葫蘆倒繳藤)昭云。不撥(話作兩橛)眼云。兩個(明眼難謾)參隨左右皆云。撥萬象(轉見不堪)眼云。萬象之中獨露身聻(兩彩一賽)。
師云。法眼久參長慶棱。既嗣地藏。長慶下昭首座。平昔與師商搉古今。中心憤之。即領眾特詣撫州責問。師知舉眾出迎。特加禮。待賓主位。各掛拂子一枝。茶次。昭忽變色抗聲曰。長老
【現代漢語翻譯】 現代漢語譯本： 被番人擄走。琰與王結為夫妻。思念家鄉，修書一封。用蠟封好，藏在雁的脖子上。雁飛到漢地，飲水時蠟丸脫落，被魚吞下。漁夫剖開魚腹，得到書信，得知琰的下落。正如頌中所說：『不許夜行，天亮前必須趕到。不要把家醜外揚，胡亂傳遞訊息。』雖然已經稟告了天童，但剛才侍者謝傳達了您的教誨。
第六十四則 子昭承嗣
（法眼文益禪師）向大眾開示說：『韶陽禪師親自見過睦州禪師，在雪峰義存禪師處拈香，投子義青禪師當面承接圓鑒禪師，在大陽警玄禪師處嗣法。珊瑚枝上開出玉花，薝蔔林中結出金果。』那麼，（你們）說說看，這是如何造化而來的？
（法眼文益禪師）舉例說：子昭首座問法眼禪師：『和尚您開堂說法，是繼承了誰的法嗣？』（早知今日成了閑人，真後悔當初沒有好好用心）法眼禪師說：『地藏禪師。』（恩情終歸有了著落）子昭說：『太辜負了長慶禪師。』（胳膊肘不向外拐）法眼禪師說：『我不會長慶禪師的一句轉語。』（假裝不知道）子昭說：『為什麼不問呢？』（引狼入室）法眼禪師說：『萬象之中獨露身，這是什麼意思？』（面對面地呈現）子昭於是豎起拂塵。（兩重公案）法眼禪師說：『這是你從長慶禪師那裡學來的。首座你又作何解釋呢？』（劈頭蓋臉地奪走老巢）子昭無話可說。（只跳了一下）法眼禪師說：『就如萬象之中獨露身，是撥開萬象還是不撥開萬象呢？』（卻被葫蘆倒過來纏住了藤）子昭說：『不撥開。』（把話說成兩截）法眼禪師說：『兩個。』（明眼人難以欺騙）參隨左右的人都說：『撥開萬象。』（更顯得不堪）法眼禪師說：『萬象之中獨露身，又該如何理解呢？』（兩彩一賽）。
法眼禪師說：法眼禪師長期參學長慶棱禪師。既然繼承了地藏禪師的法嗣，長慶禪師門下的子昭首座，平時與法眼禪師商討古今佛法，心中憤憤不平，於是帶領眾人特地前往撫州責問法眼禪師。法眼禪師知道后，帶領眾人出門迎接，特別加以禮遇。等到賓主之位安排妥當，各自掛起拂塵。茶過之後，子昭忽然變色，提高嗓門說：『長老……』
【English Translation】 English version: Captured by foreign tribes, Yan became the king's consort. Missing her homeland, she wrote a letter, sealed it with wax, and attached it to a goose's neck. The goose flew to Han territory, and while drinking water, the wax ball fell off and was swallowed by a fish. A fisherman cut open the fish and found the letter, learning of Yan's whereabouts. As the verse says: 'No night travel allowed, must arrive before dawn. Do not spread family scandals, or recklessly transmit messages.' Although I have already reported to Tiantong, just now the attendant Xie conveyed your teachings.
Case 64: Zizhao's Succession
（Chan Master Fayan Wenyi）addressed the assembly, saying: 'Chan Master Shaoyang personally saw Chan Master Muzhou, offered incense at Xuefeng Yicun's place, Touzi Yiqing directly received Yuanjian, and succeeded to the Dharma at Dayang Jingxuan's place. Jade flowers bloom on coral branches, golden fruits ripen in the champak forest.' Then, tell me, how does this transformation come about?
（Chan Master Fayan Wenyi）gave an example: Chief Seat Zizhao asked Chan Master Fayan: 'Venerable Abbot, who did you succeed in Dharma from when you opened the Dharma hall?' (Knowing that today I have become an idle person, I regret not having used my heart well at the time) Chan Master Fayan said: 'Chan Master Dizang.' (Kindness has finally found a place to return) Zizhao said: 'It's too much of a letdown for Chan Master Changqing.' (One's elbow does not bend outward) Chan Master Fayan said: 'I don't understand a single turning phrase of Chan Master Changqing.' (Pretending not to know) Zizhao said: 'Why don't you ask?' (Leading a wolf into the house) Chan Master Fayan said: 'What is the meaning of 'the solitary body revealed amidst the myriad phenomena'?' (Presenting face to face) Thereupon, Zizhao raised his whisk. (A double case) Chan Master Fayan said: 'This is what you learned from Chan Master Changqing. How do you explain it, Chief Seat?' (Stripping away the nest with a single blow) Zizhao was speechless. (Only jumped once) Chan Master Fayan said: 'Just like 'the solitary body revealed amidst the myriad phenomena,' is it parting the myriad phenomena or not parting the myriad phenomena?' (But the gourd was turned upside down and entangled the vine) Zizhao said: 'Not parting.' (Cutting the words into two pieces) Chan Master Fayan said: 'Two.' (It is difficult to deceive a discerning eye) The attendants around all said: 'Parting the myriad phenomena.' (It seems even more unbearable) Chan Master Fayan said: 'How should one understand 'the solitary body revealed amidst the myriad phenomena'?' (Two colors, one competition).
Chan Master Fayan said: Chan Master Fayan studied with Chan Master Changqing Leng for a long time. Since he inherited the Dharma succession of Chan Master Dizang, Chief Seat Zizhao under Chan Master Changqing, usually discussed ancient and modern Buddhism with Chan Master Fayan, and was indignant in his heart, so he led the crowd to Fuzhou to question Chan Master Fayan. Chan Master Fayan knew about it, led the crowd out to greet him, and treated him with special courtesy. After the host and guest positions were arranged properly, they each hung up their whisks. After tea, Zizhao suddenly changed his expression and raised his voice, saying: 'Elder...'
開堂的嗣何人。師曰。地藏。昭曰。何太辜負長慶先師。某同在會下數十餘載。商量古今。曾無間隔。因何卻嗣地藏。此事不在多年。也不在久學。如一宿覺高亭簡。豈可外人評量。昭首座黨護門風。不通議論。橫生譏剝。法眼當時深愍此輩不通方者作十規論誡之。學者不可不覽。且人情之與道力。優劣天懸。故將本分事酬他道。我不會一轉因緣。是他大方之家。不辯不爭。卻將長慶會下當年曾熟論底事校證。昭以舊日相待才與拶著。七華八裂。參隨急救。轉見不堪。可謂陣敗不禁苕帚掃也。昭與眾懡㦬而退。眼方略與止住曰。首座殺父殺母。猶通懺悔。謗大般若。誠難懺悔。昭竟無對。自此卻參眼。發明已見。更不開堂。古人惡來善應。嗔來慈應。然後以平等佛慧而開發之。此子昭首座還嗣法眼。猶不足以酬厚德洗初心也。天童只將昭公問處法眼末後一句。頌之自然頭正尾正。頌云。
離念見佛(草枯鷹眼疾) 破塵出經(雪盡馬蹄輕) 現成家法(不少不剩) 誰立門庭(盡從這裡流出) 月逐舟行江練凈(一多無礙去住自由) 春隨草上燒痕青(頭上薦取夾山) 撥不撥(轉必兩頭走) 聽叮嚀(事不厭細) 三徑就荒歸便得(下坡不走) 舊時松菊尚芳馨(快便難逢)
師云。圓覺
{ "translations": [ "現代漢語譯本：", "問：開堂說法的人是誰繼承了長慶慧棱禪師的衣缽？", "師父回答說：是地藏（名稱，指地藏桂琛禪師）。", "昭首座（指慧昭首座）說：這太辜負長慶先師了！我與你同在長慶禪師門下數十年，一起商量古今佛法，從未有過隔閡。為何現在卻由地藏來繼承衣缽？", "師父說：這件事不在於時間長短，也不在於學習多久。就像一宿覺高亭簡禪師，他的境界豈是外人可以評量的？", "昭首座偏袒維護自家門風，不通情達理，橫加指責。法眼禪師（指法眼文益禪師）當時深感憐憫這些不通達佛法的人，所以寫了《十規論》來告誡他們。學佛的人不可不看。", "而且，人情與道力相比，優劣有如天壤之別。所以，用自己的本分事來酬謝他人的道力。我不會用一轉因緣，是因為他（指地藏桂琛禪師）是大方之家，不辯解，不爭論，卻將長慶禪師門下當年曾熟討論的事情拿來校正。", "昭首座用舊日的眼光看待，才一接觸，就七零八落。隨從急忙救護，反而顯得更加不堪。真可謂兵敗如山倒，不堪一擊。", "昭首座與眾人慚愧而退。法眼禪師這才略微制止住他們，說：首座殺父殺母，尚且可以通過懺悔來消除罪業，但誹謗大般若，實在難以懺悔。", "昭首座最終無言以對。從此以後，他反而去參訪法眼禪師，開悟了自己的見解，之後便不再開堂說法。古人是惡來善應，嗔來慈應，然後用平等佛慧來開發眾生。", "即使昭首座後來繼承了法眼禪師的衣缽，仍然不足以報答法眼禪師的厚德，洗刷當初的錯誤。", "天童禪師（指天童正覺禪師）只將昭首座當初質問法眼禪師的末後一句，用頌來表達，自然頭正尾正。頌詞說：", "離念見佛（草枯鷹眼疾），破塵出經（雪盡馬蹄輕），現成家法（不少不剩），誰立門庭（盡從這裡流出）。", "月逐舟行江練凈（一多無礙，去住自由），春隨草上燒痕青（頭上薦取夾山）。撥不撥（轉必兩頭走），聽叮嚀（事不厭細）。", "三徑就荒歸便得（下坡不走），舊時松菊尚芳馨（快便難逢）。", "師父說：圓覺（指圓滿覺悟的境界）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Q: Who is the successor who opened the hall?", "The Master said: Dizang (name, referring to Dizang Guichen Chan Master).", "Chief Seat Zhao (referring to Chief Seat Huizhao) said: This is too ungrateful to the late Chan Master Changqing! I have been with you under Chan Master Changqing for decades, discussing ancient and modern Buddhist teachings together, and there has never been any estrangement. Why is Dizang now succeeding the Dharma?", "The Master said: This matter does not depend on the length of time, nor does it depend on how long one has studied. Just like Chan Master Yisujue Gaoting Jian, how can his realm be judged by outsiders?", "Chief Seat Zhao is biased in protecting his own sect, unreasonable, and makes unwarranted accusations. Chan Master Fayan (referring to Chan Master Fayan Wenyi) deeply pitied those who did not understand the Dharma at that time, so he wrote 'Ten Admonitions' to warn them. Those who study Buddhism must read it.", "Moreover, the difference between human emotions and the power of the Way is as different as heaven and earth. Therefore, use one's own duty to repay the power of others' Way. I will not use a single turn of cause and effect, because he (referring to Chan Master Dizang Guichen) is a generous person, does not argue, does not contend, but uses the things that were once thoroughly discussed under Chan Master Changqing to correct.", "Chief Seat Zhao looked at it with old eyes, and as soon as he touched it, it fell apart. The followers rushed to rescue him, but it seemed even more unbearable. It can be said that the defeat was like a mountain collapsing, and it could not withstand a single blow.", "Chief Seat Zhao and the others retreated in shame. Chan Master Fayan then slightly stopped them and said: Chief Seat, even killing your father and mother can be eliminated through repentance, but slandering the Great Prajna is really difficult to repent.", "Chief Seat Zhao was finally speechless. From then on, he instead visited Chan Master Fayan, enlightened his own views, and then no longer opened the hall to preach the Dharma. The ancients responded to evil with good, and responded to anger with compassion, and then developed sentient beings with equal Buddhist wisdom.", "Even if Chief Seat Zhao later inherited Chan Master Fayan's mantle, it would still not be enough to repay Chan Master Fayan's great virtue and wash away his initial mistakes.", "Chan Master Tiantong (referring to Chan Master Tiantong Zhengjue) only used the last sentence of Chief Seat Zhao's question to Chan Master Fayan, and expressed it in a verse, naturally the head is correct and the tail is correct. The verse says:", "'Seeing the Buddha by leaving thoughts (the eagle's eyes are sharp when the grass is withered), breaking through the dust and bringing out the scriptures (the horse's hooves are light when the snow is gone), the ready-made family law (not too much, not too little), who establishes the gate (all flow out from here).'", "'The moon follows the boat and the river is clear (one and many are unobstructed, going and staying are free), spring follows the grass and the burnt marks are green (recommend Jiashan on the head). Pluck or not pluck (turning must go both ways), listen to the instructions (things are not too detailed).'", "'The three paths are desolate and it is easy to return (do not go downhill), the old pine and chrysanthemum are still fragrant (quick and convenient are hard to come by).'", "The Master said: Yuanjue (referring to the realm of perfect enlightenment)." ] }
序道。心本是佛。由念起而漂沈。岸實不移。因舟行而騖驟。華嚴經道。有一大經卷。量等三千界。在一微塵中。一切塵亦然。有一明眼人。破塵出經卷。利濟一切人。天童引兩本大經。整合一聯頌。撥萬象者。且萬象誰萬象。獨露誰獨露。此現成公案。家法常存。誰更立門庭。開戶牖。華嚴宗。三舟玩月各逐舟。行一道澄江千里孤應。惠崇詩。河分岡勢斷。春入燒痕青。謝玄暉詩。餘霞散成綺。澄江凈如練。月逐三舟。春隨百草。三舟百草萬象也。月之與春獨露也。天童頌。見撥與不撥。大曬心粗。這裡只宜叮嚀子細。不見。子方上座。亦自長慶至。眼亦舉前話問。方亦舉拂子。眼曰。恁么又爭得。方曰。和尚尊意如何。眼曰。喚甚麼作萬象。方曰。古人不撥萬象。眼曰。萬象之中獨露身。說甚麼撥不撥。方忽悟。法眼前話末後。道萬象之中獨露身聻。此話末後。又道萬象之中獨露身說甚麼撥不撥。可謂欲去便歸。歸便得。算來田地苦無多。昭公方公。究妙失宗。濁智流轉之過也。陶淵明歸去來辭。三徑就荒松菊猶存。蔣詡字元卿。開三徑。唯羊仲求仲從交遊。此頌法眼承言會宗。開發二師之妙不失長慶之旨。如何是長慶旨萬象之中獨露身。
第六十五則首山新婦
示眾云。吒吒沙沙。剝剝落落。刀刀
【現代漢語翻譯】 現代漢語譯本：
序道：心本來就是佛，因爲念頭的產生而漂流沉沒；岸邊實際上沒有移動，因為船的行駛而顯得急促。華嚴經說：『有一部巨大的經卷，大小等同於三千大千世界，存在於一粒微塵之中，所有的微塵也是如此。』有一位明眼人，打破微塵取出經卷，利益救濟一切人。天童禪師引用兩部大經，整合一聯頌：撥開萬象的人，那麼萬象是誰的萬象？獨自顯露的又是誰的獨露？這現成的公案，家法常存，誰還要另立門戶，開啟窗戶？華嚴宗，三隻船賞玩月亮，各自追逐自己的船；行駛在澄澈的江面上，千里孤應。惠崇的詩：河水因山勢而斷開，春意進入燒過的痕跡而顯出青色。謝玄暉的詩：晚霞散開如同美麗的絲綢，澄澈的江水乾凈如同潔白的絹。月亮追逐著三隻船，春意伴隨著各種草木，三隻船和各種草木就是萬象。月亮和春意就是獨露。天童禪師的頌：見到撥開與不撥開，大大地顯露出粗心。這裡只適合叮囑仔細。不見子方上座，也從長慶禪師那裡來，眼禪師也舉起之前的話來問。方禪師也舉起拂塵。眼禪師說：『這樣又爭論什麼呢？』方禪師說：『和尚您的意思如何？』眼禪師說：『叫什麼做萬象？』方禪師說：『古人不撥開萬象。』眼禪師說：『萬象之中獨露身，說什麼撥不撥開？』方禪師忽然領悟。法眼禪師前話末後，說萬象之中獨露身。此話末後，又說萬象之中獨露身說什麼撥不撥開。可謂想要離開就回來，回來就得到。算來田地實在不多。昭公禪師和方公禪師，探究精妙而失去宗旨，這是昏濁的智慧流轉的過錯。陶淵明的《歸去來兮辭》：三條小路快要荒蕪了，松樹和菊花還存在。蔣詡字元卿，開闢三條小路，只有羊仲和求仲與他交往。這首頌讚揚法眼禪師承接言語而領會宗旨，開發兩位禪師的精妙之處而不失去長慶禪師的旨意。什麼是長慶禪師的旨意？萬象之中獨露身。
第六十五則 首山新婦
開示大眾說：『吒吒沙沙，剝剝落落，刀刀』 English version:
Preface says: The mind is originally Buddha, drifting and sinking due to the arising of thoughts; the shore is actually not moving, but appears hurried due to the movement of the boat. The Avatamsaka Sutra says: 'There is a great scripture, the size of three thousand great chiliocosms, existing within a single dust mote, and so it is with all dust motes.' There is a clear-eyed person who breaks open the dust mote to extract the scripture, benefiting and saving all people. Zen Master Tiantong quotes two great scriptures, integrating them into a couplet: The one who dispels the myriad phenomena, then whose are the myriad phenomena? Who is the one who is singularly revealed? This readily available public case, the family tradition remains, who else would establish a new school, open windows? The Huayan School, three boats admiring the moon, each chasing its own boat; sailing on the clear river, a thousand miles of solitary response. Hui Chong's poem: The river is divided by the mountain's power, spring enters the burnt traces and shows green. Xie Xuanhui's poem: The evening glow scatters like beautiful silk, the clear river is clean like white silk. The moon chases the three boats, spring accompanies the various plants, the three boats and various plants are the myriad phenomena. The moon and spring are the singularly revealed. Zen Master Tiantong's verse: Seeing the dispelling and not dispelling, greatly reveals carelessness. Here, it is only suitable to urge carefulness. Not seeing Zen Practitioner Zifang, who also came from Zen Master Changqing, Zen Master Yan also raised the previous words to ask. Zen Master Fang also raised the whisk. Zen Master Yan said: 'What is there to argue about then?' Zen Master Fang said: 'What is the meaning of the Venerable?' Zen Master Yan said: 'What is called the myriad phenomena?' Zen Master Fang said: 'The ancients did not dispel the myriad phenomena.' Zen Master Yan said: 'Within the myriad phenomena, the self is singularly revealed, what is there to say about dispelling or not dispelling?' Zen Master Fang suddenly realized. Zen Master Fayan's words at the beginning and end, say that within the myriad phenomena, the self is singularly revealed. These words at the end, again say that within the myriad phenomena, the self is singularly revealed, what is there to say about dispelling or not dispelling? It can be said that wanting to leave, one returns, and returning, one obtains. Calculating, the land is truly not much. Zen Master Zhaogong and Zen Master Fang, exploring the subtle and losing the principle, this is the fault of the flow of turbid wisdom. Tao Yuanming's 'Returning Home': The three paths are about to be overgrown, the pine trees and chrysanthemums still remain. Jiang Xu, styled Yuanqing, opened up three paths, only Yang Zhong and Qiu Zhong associated with him. This verse praises Zen Master Fayan for inheriting the words and understanding the principle, developing the subtlety of the two Zen Masters without losing the meaning of Zen Master Changqing. What is the meaning of Zen Master Changqing? Within the myriad phenomena, the self is singularly revealed.
Sixty-fifth Case: Shoushan's New Bride
Instructing the assembly, he said: 'Cha cha sha sha, bo bo luo luo, dao dao'
【English Translation】 English version:
Preface says: The mind is originally Buddha, drifting and sinking due to the arising of thoughts; the shore is actually not moving, but appears hurried due to the movement of the boat. The Avatamsaka Sutra says: 'There is a great scripture, the size of three thousand great chiliocosms, existing within a single dust mote, and so it is with all dust motes.' There is a clear-eyed person who breaks open the dust mote to extract the scripture, benefiting and saving all people. Tiantong (Zen Master Tiantong) quotes two great scriptures, integrating them into a couplet: The one who dispels the myriad phenomena, then whose are the myriad phenomena? Who is the one who is singularly revealed? This readily available public case, the family tradition remains, who else would establish a new school, open windows? The Huayan (Huayan School), three boats admiring the moon, each chasing its own boat; sailing on the clear river, a thousand miles of solitary response. Huichong's poem: The river is divided by the mountain's power, spring enters the burnt traces and shows green. Xie Xuanhui's poem: The evening glow scatters like beautiful silk, the clear river is clean like white silk. The moon chases the three boats, spring accompanies the various plants, the three boats and various plants are the myriad phenomena. The moon and spring are the singularly revealed. Tiantong's (Zen Master Tiantong) verse: Seeing the dispelling and not dispelling, greatly reveals carelessness. Here, it is only suitable to urge carefulness. Not seeing Zifang (Zen Practitioner Zifang), who also came from Changqing (Zen Master Changqing), Yan (Zen Master Yan) also raised the previous words to ask. Fang (Zen Master Fang) also raised the whisk. Yan (Zen Master Yan) said: 'What is there to argue about then?' Fang (Zen Master Fang) said: 'What is the meaning of the Venerable?' Yan (Zen Master Yan) said: 'What is called the myriad phenomena?' Fang (Zen Master Fang) said: 'The ancients did not dispel the myriad phenomena.' Yan (Zen Master Yan) said: 'Within the myriad phenomena, the self is singularly revealed, what is there to say about dispelling or not dispelling?' Fang (Zen Master Fang) suddenly realized. Fayan's (Zen Master Fayan) words at the beginning and end, say that within the myriad phenomena, the self is singularly revealed. These words at the end, again say that within the myriad phenomena, the self is singularly revealed, what is there to say about dispelling or not dispelling? It can be said that wanting to leave, one returns, and returning, one obtains. Calculating, the land is truly not much. Zhaogong (Zen Master Zhaogong) and Fang (Zen Master Fang), exploring the subtle and losing the principle, this is the fault of the flow of turbid wisdom. Tao Yuanming's 'Returning Home': The three paths are about to be overgrown, the pine trees and chrysanthemums still remain. Jiang Xu, styled Yuanqing, opened up three paths, only Yang Zhong and Qiu Zhong associated with him. This verse praises Fayan (Zen Master Fayan) for inheriting the words and understanding the principle, developing the subtlety of the two Zen Masters without losing the meaning of Changqing (Zen Master Changqing). What is the meaning of Changqing (Zen Master Changqing)? Within the myriad phenomena, the self is singularly revealed.
Sixty-fifth Case: Shoushan's New Bride
Instructing the assembly, he said: 'Cha cha sha sha, bo bo luo luo, dao dao'
蹶蹶。漫漫汗汗。沒可咬嚼。難為近傍。且道。是甚麼話。
舉。僧問首山。如何是佛(可曬新鮮)山云。新婦騎驢阿家牽(是何道理)。
師云。汝州寶應省念禪師。蔡州人姓狄氏。參風穴。穴示眾云。昔日世尊以青蓮花目。顧視迦葉。正當恁么時。且道。說個甚麼。首山便下去。侍者入室請益曰。念法華為甚麼。不祗對和尚。穴云。念法華會也。次日山與真園頭(汝州廣慧真也)同上立侍次。穴云。作么生是世尊不說說。真曰。鵓鳩樹頭鳴。意在麻畬里。穴云。爾作許多癡福作甚麼。何不體究言句。仍問山。爾作么生。山云。動容揚古路。不墮悄然機。穴語真曰。爾何不看念法華下語。山後出世。上堂云。要得親切莫將問來。問在答處。答在問處。若將問來。老僧在汝腳底。汝若擬議則沒交涉。一日拈竹篦云。汝若喚作竹篦即觸。不喚作竹篦即背。汝諸人且喚作甚麼。葉縣省和尚掣得折作兩截。拋向階下卻云。是甚麼。山云。瞎縣便禮拜。諸方喚作背觸關。俗諺有云。顛倒顛。新婦騎驢阿家牽。佛國頌云。首山有語。古今傳。此語休云。返倒顛。新婦醉騎驢子去。時人笑殺阿家牽。不似天童頌得可喜。頌云。
新婦騎驢阿家牽(草木不勞拈出) 體段風流得自然(描不成畫不就) 堪笑學
【現代漢語翻譯】 現代漢語譯本： 蹶蹶（形容詞，指行走不穩的樣子）。漫漫汗汗（形容詞，指水流漫溢的樣子）。沒可咬嚼（比喻沒有實際內容）。難為近傍（難以接近或理解）。且道（請問）。是甚麼話（這是什麼意思）？
舉（提出）。僧問首山（僧人問首山禪師）：如何是佛（什麼是佛）？山云（首山禪師說）：新婦騎驢阿家牽（新娘騎驢，丈夫牽驢）。（是何道理）（這是什麼道理）？
師云（我說）：汝州寶應省念禪師（寶應省念禪師），蔡州人，姓狄氏，參風穴（參拜風穴禪師）。穴示眾云（風穴禪師開示大眾說）：昔日世尊以青蓮花目（過去世尊用青蓮花的眼睛），顧視迦葉（看著迦葉尊者）。正當恁么時（正在這個時候），且道（請問），說個甚麼（說了些什麼）？首山便下去（首山禪師便退了下去）。侍者入室請益曰（侍者進入方丈請教說）：念法華為甚麼（省念禪師為什麼），不祗對和尚（不回答和尚）？穴云（風穴禪師說）：念法華會也（省念禪師領會了《法華經》的真意）。次日山與真園頭（第二天，首山禪師和真園頭，即汝州廣慧真）同上立侍次（一同上前侍立）。穴云（風穴禪師說）：作么生是世尊不說說（怎樣理解世尊不說之說）？真曰（真園頭說）：鵓鳩樹頭鳴（斑鳩在樹頭鳴叫），意在麻畬里（意在麻田里）。穴云（風穴禪師說）：爾作許多癡福作甚麼（你這樣執著于表面的福報做什麼），何不體究言句（為什麼不深入研究言語的真正含義）？仍問山（又問首山禪師）：爾作么生（你又怎麼理解）？山云（首山禪師說）：動容揚古路（一舉一動都彰顯著古老的道路），不墮悄然機（不落入寂靜的禪機）。穴語真曰（風穴禪師對真園頭說）：爾何不看念法華下語（你為什麼不看看省念禪師是如何回答的）？山後出世（首山禪師後來開堂說法），上堂云（上堂說法時說）：要得親切莫將問來（想要得到親切的體悟，不要從問題入手），問在答處（問題就在答案之中），答在問處（答案就在問題之中）。若將問來（如果執著于問題），老僧在汝腳底（老僧就在你的腳下）。汝若擬議則沒交涉（你如果猶豫不決，那就毫無關係）。一日拈竹篦云（有一天，拿起竹篦說）：汝若喚作竹篦即觸（你們如果叫它竹篦就錯了），不喚作竹篦即背（不叫它竹篦也錯了）。汝諸人且喚作甚麼（你們各位叫它什麼）？葉縣省和尚掣得折作兩截（葉縣省和尚奪過竹篦折成兩截），拋向階下卻云（扔到臺階下卻說）：是甚麼（這是什麼）？山云（首山禪師說）：瞎縣便禮拜（葉縣和尚真是眼瞎，竟然禮拜）。諸方喚作背觸關（各處都稱之為背觸關）。俗諺有云（俗語說）：顛倒顛（顛倒啊顛倒），新婦騎驢阿家牽（新娘騎驢，丈夫牽驢）。佛國頌云（佛國禪師作頌說）：首山有語（首山禪師有句話），古今傳（古今流傳）。此語休云（這句話不要說），返倒顛（是顛倒的）。新婦醉騎驢子去（新娘喝醉了騎著驢走了），時人笑殺阿家牽（世人嘲笑丈夫牽著驢）。不似天童頌得可喜（不如天童禪師頌得令人喜歡）。頌云（天童禪師的頌是）：
新婦騎驢阿家牽（草木不勞拈出）（新娘騎驢，丈夫牽驢，不用費力去拈花微笑），體段風流得自然（描不成畫不就）（姿態風流，渾然天成，無法描繪）。堪笑學（可笑那些學）
【English Translation】 English version: Que jue (onomatopoeia, describing unsteady walking). Man man han han (onomatopoeia, describing overflowing water). Mei ke yao jiao (nothing to chew on; metaphorically, lacking substance). Nan wei jin bang (difficult to approach or understand). Qie dao (may I ask). Shi shen me hua (what does this mean)?
Ju (to raise). A monk asked Shoushan (Zen Master Shoushan): 'What is Buddha (what is fresh and new)?' Shoushan said: 'The bride rides the donkey, the father-in-law leads it (what is the principle)?'
The master said: 'Zen Master Xingnian of Baoying Temple in Ruzhou, from Caizhou, whose surname was Di, studied with Fengxue (Zen Master Fengxue). Fengxue addressed the assembly, saying: 'In the past, the World-Honored One used his blue lotus eyes (eyes like blue lotus flowers) to gaze upon Kasyapa (Mahakasyapa). Right at that moment, may I ask, what did he say?' Shoushan then stepped down. The attendant entered the room to ask for instruction, saying: 'Why did Xingnian (Zen Master Xingnian) not respond to the master when he was reciting the Lotus Sutra?' Fengxue said: 'Xingnian understands the Lotus Sutra.' The next day, Shoushan and Zhen Yuantou (Zhen of Guanghui Temple in Ruzhou) stood together attending. Fengxue said: 'How is it that the World-Honored One speaks without speaking?' Zhen said: 'The turtledove sings on the treetop, its intention is in the hemp field.' Fengxue said: 'What are you doing with so much foolish merit? Why don't you investigate the meaning of the words?' He then asked Shoushan: 'What do you say?' Shoushan said: 'Every movement reveals the ancient path, without falling into silent mechanisms.' Fengxue said to Zhen: 'Why don't you see how Xingnian responded when reciting the Lotus Sutra?' Shoushan later came into the world (became abbot), and in his Dharma hall, he said: 'If you want to be intimate, don't bring questions. The question is in the answer, and the answer is in the question. If you bring questions, the old monk is under your feet. If you hesitate, there is no connection.' One day, he picked up a bamboo staff and said: 'If you call it a bamboo staff, you are touching it. If you don't call it a bamboo staff, you are turning your back on it. What do you all call it?' Zen Master Sheng of Yexian snatched it, broke it in two, threw it down the steps, and said: 'What is this?' Shoushan said: 'Blind county!' and then bowed. All places call it the 'Turning-Back-Touching Barrier.' A common saying goes: 'Upside down, upside down, the bride rides the donkey, the father-in-law leads it.' Buddha Country (Zen Master Foguo) composed a verse, saying: 'Shoushan has a saying, passed down through the ages. Don't say this saying is upside down. The bride drunkenly rides the donkey away, people laugh at the father-in-law leading it.' It is not as pleasing as Tiantong's verse. Tiantong's verse is:
'The bride rides the donkey, the father-in-law leads it (no need to pick flowers and smile), the demeanor is naturally graceful (cannot be depicted or painted). It is laughable to learn'
顰鄰舍女(弄巧成拙) 向人添丑不成妍(取笑傍觀)
師舉。圓通秀鐵壁頌云。何勞一日三梳頭。扎得根牢即便休。大抵輸他肌骨好。不塗紅粉也風流。首山答話不用緣飾。自然婆婦體段俏措。如西施心痛。捧心而顰。更益其美。醜女學顰。更益其醜。此責口耳之學。不務妙悟者。一心也待做風流。四枝八脈傍不肯。
第六十六則九峰頭尾
示眾云。神通妙用底。放腳不下。忘緣絕慮底。抬腳不起。可謂。有時走殺。有時坐殺。如何得恰好去。
舉。僧問九峰。如何是頭(高超威音之前)峰云。開眼不覺曉(明不越戶)僧云。如何是尾(獨步劫空之後)峰云。不坐萬年床(穴不棲巢)僧云。有頭無尾時如何(先行不到)峰云。終是不貴(奴見婢慇勤)僧云。有尾無頭時如何(末後大過)峰云。雖飽無力(有甚麼用處)僧云。直得頭尾相稱時如何(君臣道合上下和同)峰云。兒孫得力室內不知(各安其分)。
師云。筠州九峰道虔禪師。福州官懷人。姓劉氏。雖遍經法席。而受印于石霜。初住九峰。玄徒尤盛。后居洪州泐潭而終。敕謚大覺。一日僧問。如何是頭。若是道眼不通明。差別智不具。論個頭尾先後。心懵然不知下落。峰云。開眼不覺曉。曾有僧問。人人盡言請益。未審。師
將何法拯濟。峰云。汝道鉅岳還曾乏寸土么。僧云。恁么則四海蔘尋。當爲何事。峰云。演若迷頭心自狂。僧云。還有不狂者么。峰云。有。僧云。如何是不狂者。峰云。突曉途中眼不開。這個便是開眼。不覺曉底榜樣。僧云。如何是尾。峰云。不坐萬年床。又有僧問。如何是然燈前。峰云。勤勞不得力。僧云。如何是正然燈。峰云。頭大尾小。僧云。如何是然燈后。峰云。退位不知閑。此是不坐萬年床底榜樣也。僧云。有頭無尾時如何。峰云。終是不貴。開眼覺曉也。僧云。有尾無頭時如何。峰云。雖飽無力。退位知閑也。僧云。直得頭尾相稱時如何。峰云。兒孫得力。飽而有力也。室內不知。終是尊貴也。宗鏡錄曰。入吾宗中先須知有。然後保任。又曰。頭尾須得相稱。不可理行有闕。心口相違。若入宗鏡。理行俱圓。石霜九峰師也。示眾云。初機未構大事。先須識取頭。其尾自至。疏山出問。如何是頭。霜曰。直須知有。疏曰。如何是尾。霜曰。盡卻今時。疏曰。有頭無尾時如何。霜曰。吐得黃金堪作甚麼。疏曰。有尾無頭時如何。霜曰。猶有依倚在。疏曰。直得頭尾相稱時如何。霜曰。渠不作個會解。亦未許渠在。故九峰曰。諸上座古人說個頭。也只令汝知有。說個尾只教汝盡卻今時。有如許多不相應底事。
【現代漢語翻譯】 現代漢語譯本 僧問：用什麼方法才能得救濟？ 九峰道：你說巨大的山嶽還缺少過一寸土嗎？ 僧說：這樣說來，四處參訪尋覓，又是爲了什麼呢？ 九峰道：就像演若（Yanoruo，比喻認不清自身的人）迷失了自己的頭，心就自己發狂了。 僧說：還有不發狂的人嗎？ 九峰道：有。 僧說：什麼是不發狂的人？ 九峰道：突然天亮了，卻睜不開眼睛。這就是睜開眼睛卻不自覺天亮的榜樣。 僧說：什麼是尾？ 九峰道：不坐萬年床。 又有僧人問：什麼是然燈（Ran Deng，指燃燈佛）前？ 九峰道：勤勞卻不得力。 僧說：什麼是正然燈？ 九峰道：頭大尾小。 僧說：什麼是然燈后？ 九峰道：退位了卻不知清閑。這就是不坐萬年床的榜樣。 僧說：有頭無尾時如何？ 九峰道：終究是不尊貴的。即使開眼覺悟了。 僧說：有尾無頭時如何？ 九峰道：雖然飽足卻沒有力量。即使退位知道清閑。 僧說：如果頭尾相稱時如何？ 九峰道：子孫得力，飽足且有力量。在室內不知道，終究是尊貴的。 《宗鏡錄》說：進入我的宗門，首先要知道『有』，然後才能保任。 又說：頭尾必須相稱，不可在理和行上有缺失，心口不一。如果進入宗鏡，理和行都圓滿，就像石霜九峰師一樣。 九峰示眾說：初學之人尚未構建大事，首先必須認識頭，尾自然會到來。 疏山出來問：什麼是頭？ 石霜說：直接需要知道『有』。 疏山問：什麼是尾？ 石霜說：完全捨棄現在的時光。 疏山問：有頭無尾時如何？ 石霜說：吐出黃金又能做什麼？ 疏山問：有尾無頭時如何？ 石霜說：還有所依賴。 疏山問：如果頭尾相稱時如何？ 石霜說：他不做任何理解，也不允許他在這裡。 所以九峰說：各位，古人說『頭』，也只是讓你們知道『有』。說『尾』，只是教你們完全捨棄現在的時光。有這麼多不相應的事情。
【English Translation】 English version Monk asked: 'What method can be used to attain salvation?' Jiufeng said: 'Do you say that the great mountains have ever lacked an inch of soil?' Monk said: 'In that case, what is the purpose of seeking and searching everywhere?' Jiufeng said: 'It's like Yanoruo (Yanoruo, a metaphor for someone who cannot recognize themselves) losing his head, and his mind goes crazy on its own.' Monk said: 'Are there any who are not crazy?' Jiufeng said: 'Yes.' Monk said: 'What are those who are not crazy?' Jiufeng said: 'Suddenly it dawns, but the eyes cannot be opened. This is an example of opening the eyes but not realizing the dawn.' Monk said: 'What is the tail?' Jiufeng said: 'Not sitting on a ten-thousand-year bed.' Another monk asked: 'What is before Randeng (Ran Deng, referring to Dipamkara Buddha)?' Jiufeng said: 'Diligent but ineffective.' Monk said: 'What is exactly Randeng?' Jiufeng said: 'Big head, small tail.' Monk said: 'What is after Randeng?' Jiufeng said: 'Retiring from the position but not knowing leisure. This is an example of not sitting on a ten-thousand-year bed.' Monk said: 'What if there is a head but no tail?' Jiufeng said: 'Ultimately, it is not noble. Even if one opens their eyes and awakens.' Monk said: 'What if there is a tail but no head?' Jiufeng said: 'Although full, there is no strength. Even if one retires and knows leisure.' Monk said: 'What if the head and tail match each other?' Jiufeng said: 'The descendants are capable, full and powerful. Not knowing in the room, ultimately it is noble.' The 'Zong Jing Lu' says: 'Entering my sect, one must first know 'existence' (有), and then be able to maintain it.' It also says: 'The head and tail must match each other, and there must be no deficiency in reason and practice, with the mind and mouth contradicting each other. If one enters the Zong Jing, reason and practice are both complete, like the Shishuang Jiufeng master.' Jiufeng addressed the assembly, saying: 'Beginners have not yet constructed great matters, first you must recognize the head, and the tail will naturally come.' Shushan came out and asked: 'What is the head?' Shishuang said: 'Directly need to know 'existence' (有).' Shushan asked: 'What is the tail?' Shishuang said: 'Completely abandon the present time.' Shushan asked: 'What if there is a head but no tail?' Shishuang said: 'What can be done with spitting out gold?' Shushan asked: 'What if there is a tail but no head?' Shishuang said: 'There is still reliance.' Shushan asked: 'What if the head and tail match each other?' Shishuang said: 'He does not make any understanding, nor is he allowed to be here.' Therefore, Jiufeng said: 'Everyone, the ancients spoke of the 'head' only to let you know 'existence' (有). Speaking of the 'tail' is only to teach you to completely abandon the present time. There are so many inconsistent things.'
所以教汝向這裡。屏當卻銷磨卻。令汝今日相應去成辦去。若是當人體爾。真實恒如。不可更恁么說話也。雖然如是。須是個人始得。且莫異口同音。快須努力珍重。萬松以九峰公案。證九峰公案。注也注了。說也說破。其餘意味分付天童。頌云。
規圓矩方(碗兒團圞盤兒四角) 用行舍藏(升兒里回斗兒里轉) 鈍躓棲蘆之鳥(豈解高飛遠揚) 進退觸藩之羊(不能獨步大方) 吃人家飯(快須吐卻) 臥自家床(切忌生根) 云騰致雨(春生夏長) 露結為霜(秋收冬藏) 玉線相投透針鼻(聯綿無間) 錦絲不斷吐梭腸(翻覆通同) 石女機停兮夜色晌午(文彩縱橫意自殊) 木人路轉兮月影移央(解行不觸今時道)
師云。縱橫得妙。左右逢原底人。莊子所謂。圓者中規。方者中矩。子謂顏淵曰。用之則行。舍之則藏。唯我與爾有是夫。如其不然。則膠柱調絃。刻舟記劍也。寶藏論。夫進修之由。中有萬途。困魚止泊。鈍鳥棲蘆。其二者不識于大海。不識于叢林。人趣乎小道。其義亦然。周易大壯卦。上六羝羊觸藩。不能退。不能進。無攸利。艱則吉。吃別人家飯。臥自己床。如雲吃官飯放私駝。又云解將冷口吃人熱食者。難得出則為云爲雨。入則冰結霜凝。此乃乍出乍入
【現代漢語翻譯】 現代漢語譯本 所以教導你們要在這裡，屏除、消磨一切，讓你們今天就能相應、成就。如果真是個有擔當的人，他的真實本性恒常如一，就不需要再這樣說話了。雖然如此，終究還是需要有這樣一個人才行。切莫人云亦云，要趕快努力，珍重自己。萬松用九峰的公案，來證明九峰的公案，該註釋的也註釋了，該說破的也說破了，其餘的意味就交給天童了。
頌詞說：
規圓矩方（碗兒是圓的，盤兒是方的），用行舍藏（升里進，斗里出），遲鈍的鳥棲息在蘆葦中（哪裡懂得高飛遠揚），前進後退都觸碰到籬笆的羊（不能獨自走在寬廣的道路上）。吃人家的飯（要趕快吐出來），睡自己的床（切忌生根）。云騰致雨（春天生長，夏天滋長），露結為霜（秋天收穫，冬天儲藏）。玉線相投，穿透針鼻（聯綿無間），錦絲不斷，吐出梭子的腸子（翻來覆去，通達相同）。石女停下了織布機，夜色轉為中午（文采縱橫，意境各自不同），木人轉動道路，月影移動到中央（解與行不觸犯當今的道）。
師父說：縱橫運用得巧妙，左右逢源的人，正如莊子所說：『圓的符合圓規，方的符合矩尺。』孔子對顏淵說：『用我就行動，不用我就隱藏。只有我和你才能做到這樣啊！』如果不是這樣，那就是膠柱鼓瑟，刻舟求劍了。《寶藏論》說：『進修的途徑，中間有萬千條。困住的魚停留在淺灘，遲鈍的鳥棲息在蘆葦。』這兩種都不認識大海，不認識叢林。人如果追求小道，道理也是一樣。周易大壯卦，上六爻說：『羝羊觸藩，不能後退，不能前進，沒有什麼好處。艱難則吉利。』吃別人家的飯，睡自己的床，就像俗話說『吃官飯放私駝』。又說『懂得用冷言冷語吃別人熱食的人』，很難得。出去就化為云爲雨，回來就凝結成冰成霜。這才是乍出乍入。
【English Translation】 English version Therefore, I teach you to be here, to eliminate and wear away everything, so that you can correspond and accomplish today. If you are truly a responsible person, your true nature is constant, and there is no need to speak like this anymore. Even so, in the end, such a person is still needed. Do not parrot others, but quickly strive to cherish yourself. Wansong uses the case of Jiufeng to prove the case of Jiufeng. What should be annotated has been annotated, and what should be explained has been explained. The remaining meaning is entrusted to Tiantong.
The verse says:
Circles follow the compass, squares follow the set square (bowls are round, plates are square), use when active, store when inactive (enter the peck, exit the bushel), a dull bird dwells in the reeds (how can it understand flying high and far), a sheep that touches the fence when advancing or retreating (cannot walk alone on the broad road). Eat other people's food (quickly spit it out), sleep in your own bed (avoid taking root). Clouds rise to bring rain (spring grows, summer flourishes), dew condenses into frost (autumn harvests, winter stores). Jade threads meet and pierce the needle's eye (continuous and without gaps), brocade threads unbroken, spitting out the shuttle's intestines (turning over and over, communicating and the same). The stone woman stops the loom, the night turns to noon (literary talent is horizontal and vertical, the meaning is different), the wooden man turns the road, the moon shadow moves to the center (understanding and practice do not violate the current path).
The master said: Those who use it skillfully in all directions and find the source from left and right are like Zhuangzi said: 'Circles conform to the compass, and squares conform to the set square.' Confucius said to Yan Yuan: 'Use me and I will act, do not use me and I will hide. Only you and I can do this!' If it is not like this, then it is like gluing the pillars to tune the zither, or marking the boat to find the sword. The Baozang Lun (Treatise on the Treasure Store) says: 'The path of cultivation has ten thousand ways in the middle. A trapped fish stays in shallow water, and a dull bird dwells in the reeds.' These two do not know the sea, do not know the forest. If people pursue small paths, the principle is the same. In the Zhouyi (Book of Changes), the Dazhuang (Great Strength) hexagram, the sixth line at the top says: 'The ram butts the fence, unable to retreat, unable to advance, there is no benefit. Difficulty brings good fortune.' Eating other people's food and sleeping in your own bed is like the saying 'eating official food and releasing private camels.' It is also said that 'those who know how to eat other people's hot food with cold words' are rare. Going out, they transform into clouds and rain; returning, they condense into ice and frost. This is truly going out and coming in.
。未是作家。直得針線貫通。毫芒綿密。機絲不掛。文彩縱橫。正當石女機停時。已早木人路轉。正當夜色晌午處。已早月影移央。此末後兩句。只是一句。今時儒學文章士。謂之隔句對。萬松恁么離堅合異。要與天童相見。諸人不得辜負九峰。
萬松老人評唱天童覺和尚頌古從容庵錄卷四 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄五
侍者離知錄
後學性一校
生生道人梓
第六十七則嚴經智慧
示眾云。一塵含萬象。一念具三千。何況頂天立地丈夫兒。道頭知尾。靈利漢。莫自辜負已靈埋沒家寶么。
舉。華嚴經云。我今普見一切眾生。具有如來智慧德相(熊翻斤斗驢舞柘枝)但以妄想執著。而不證得(妄想執著亦不惡)。
師云。華嚴大疏首尾。清涼大師。科此段經。名開因性。普賢行愿疏。名開物性源。如何開耶。出現品云。佛子無一眾生而不具有如來智慧。但以妄想顛倒執著。而不證得(注云凡夫妄想權小執著顛倒通上二種)若離妄想。一切智自然智無礙智。則得現前。便舉一塵包含大千經卷之喻。前頌萬象之中獨露身。離念見佛破塵出經。正是此科經也。又云。
【現代漢語翻譯】 現代漢語譯本：還不是真正的作家。要做到針線貫通，細緻綿密，像織布機一樣沒有一絲牽掛，文采縱橫。正當石女的織布機停下來的時候，木人已經開始轉動腳步。正當夜色最深的時候，月影已經開始移動。這最後兩句，其實只是一句。現在的儒學文章士，稱之為隔句對。萬松這樣離堅合異，是要與天童相見。諸位不要辜負九峰。
萬松老人評唱天童覺和尚頌古從容庵錄卷四 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄五
侍者離知錄
後學性一校
生生道人梓
第六十七則 嚴經智慧
開示大眾說：一粒微塵包含著整個宇宙，一個念頭具足三千世界。更何況是頂天立地的男子漢大丈夫。能知道事情的開頭和結尾，是聰明伶俐的人。不要自己辜負了自己的靈性，埋沒了家中的寶藏啊。
舉例。《華嚴經》說：『我現在普遍看見一切眾生，都具有如來的智慧德相（熊翻斤斗驢舞柘枝）。』只是因為有妄想和執著，所以不能證得（妄想執著也不是壞事）。
天童覺和尚說：《華嚴經》的大疏從頭到尾，清涼大師將這段經文歸類為『開因性』。《普賢行愿疏》中，則稱之為『開物性源』。如何開啟呢？《出現品》中說：『佛子，沒有一個眾生不具有如來的智慧，只是因為有妄想、顛倒和執著，所以不能證得（註釋說，凡夫的妄想是權宜之計，小的執著是顛倒，這兩種情況都包括在上面）。』如果離開了妄想，一切智、自然智、無礙智，就會自然顯現。』於是舉了一粒微塵包含大千經卷的比喻。前面頌詞中說的『萬象之中獨露身，離念見佛破塵出經』，正是指的這段經文。又說：
【English Translation】 English version: Not yet a true master. One must achieve seamless connection like needle and thread, meticulous and thorough, like a loom without any snags, literary talent flowing freely. Just when the stone woman's loom stops, the wooden man has already started to walk. Just when the night is at its darkest, the moon's shadow has already begun to move. These last two lines are actually just one line. Today's Confucian scholars call it 'separated parallel sentences.' Wan Song, in this separation and combination, seeks to meet with Tiantong (a Buddhist monk). All of you must not fail Jiufeng (another Buddhist monk).
Wan Song Lao Ren's Commentary on Tiantong Jue Heshang's Ancient Odes from the Congrong Hermitage, Volume 4 Taisho Tripitaka Volume 48, No. 2004, Wan Song Lao Ren's Commentary on Tiantong Jue Heshang's Ancient Odes from the Congrong Hermitage
Wan Song Lao Ren's Commentary on Tiantong Jue Heshang's Ancient Odes from the Congrong Hermitage, Volume 5
Attendant Li Zhi Records
Later Scholar Xing Yi Proofread
Sheng Sheng Dao Ren Carved
Sixty-seventh Section: Strict Sutra Wisdom
Instructing the assembly, he said: 'A single mote of dust contains myriad phenomena, a single thought possesses three thousand worlds. How much more so for a great man who stands upright between heaven and earth. Knowing the beginning and the end, a clever and quick-witted person. Do not fail your own inherent spirituality and bury the treasure of your home.'
Example. The Avatamsaka Sutra says: 'I now universally see that all sentient beings possess the virtuous characteristics of the Tathagata's (如來) wisdom (a bear somersaulting, a donkey dancing the zhezhi dance).' But because of delusional thoughts and attachments, they are unable to realize it (delusional thoughts and attachments are not necessarily bad).'
Tiantong Jue Heshang said: 'In the great commentary on the Avatamsaka Sutra, from beginning to end, Master Qingliang categorizes this section of the sutra as 'opening the inherent nature of cause.' In the Universal Worthy's Conduct and Vows Sutra, it is called 'opening the source of the nature of things.' How is it opened? The Appearance Chapter says: 'Buddha-children, there is not a single sentient being who does not possess the wisdom of the Tathagata (如來), but because of delusional thoughts, inversions, and attachments, they are unable to realize it (the commentary says that the delusional thoughts of ordinary people are expedient, small attachments are inversions, and both of these are included above).' If one is free from delusional thoughts, all-knowing wisdom, natural wisdom, and unobstructed wisdom will naturally appear.' Thus, he gave the analogy of a single mote of dust containing the great thousand sutra scrolls. The previous verse, 'In the midst of myriad phenomena, the body is uniquely revealed; leaving behind thoughts, one sees the Buddha, breaking through the dust, the sutra emerges,' refers precisely to this section of the sutra. Furthermore, it says:
爾時如來以無障礙清凈智眼。普觀法界一切眾生。而作是言。奇哉奇哉。此諸眾生。云何具有如來智慧。愚癡迷惑。不知不見。我當教以正道。令其永離妄想執著。自於身中得見如來廣大智慧。與佛無異。清涼大疏云。眾生包性德而為體。攬智海以為源。但相變體殊。情生智隔。今令知心合體。達本忘情。故談斯經而為顯示。釋曰。此則兼明眾生迷真之由也。譬如福德智慧具足相貌之人。忽然夢見貧病苦身。即相變也。不見本身。即體殊也。執認云是我身。即情生也。不信自身福德端正。即智隔也。僧問報慈。情生智隔。相變體殊。情未生時如何。慈雲。隔。諸方罔知出處。多以相為想。就便辨之。學者應知。仰山勘香嚴。如來禪許師兄會。祖師禪未夢見在。且道。如來禪相去多少。試將華嚴經文。參我天童頌意。頌云。
天蓋地載(通上徹下) 成團作塊(刀斧斫不開) 周法界而無邊(十方無壁落) 析鄰虛而無內(佛眼覷不見) 及盡玄微(好事不如無) 誰分向背(無迴避處) 佛祖來償口業債(言多傷行) 問取南泉王老師(忌卻杉山) 人人只吃一莖菜(更無餘事可營為)
師云。巖頭道。直須向自己胸襟流出。將來與我蓋大蓋地。今言天蓋地載。何其顛倒也。蓋就人情而言之
【現代漢語翻譯】 現代漢語譯本： 當時，如來以無障礙的清凈智慧之眼，普遍觀察法界一切眾生，於是說道：『奇妙啊！奇妙啊！這些眾生，為何具有如來的智慧，卻愚癡迷惑，不知不見？我應當教導他們正道，使他們永遠脫離妄想執著，自己在自身中得見如來廣大的智慧，與佛沒有差別。』清涼大疏中說：『眾生包藏著本有的佛性作為本體，擁有智慧之海作為源泉，只是外在的現象改變了，本體顯得不同，情慾產生，智慧被隔斷。現在要讓他們知道心與本體相合，通達根本而忘卻情慾。』所以宣講這部經來加以顯示。 解釋說：這兼說明了眾生迷失真性的原因。譬如福德智慧具足相貌莊嚴的人，忽然夢見自己貧窮多病，身體困苦，這就是『相變』。看不見自己本來的面目，這就是『體殊』。執著地認為夢中的身體是自己，這就是『情生』。不相信自己本具的福德和端正的相貌，這就是『智隔』。 有僧人問報慈禪師：『情生智隔，相變體殊，情慾未產生時如何？』報慈禪師回答：『隔。』各方都不知道出處，大多以『相』為『想』，就此加以辨析。學者應該知道。仰山禪師考察香嚴禪師：『如來禪允許師兄領會，祖師禪還沒有夢見。』且說，如來禪相差多少？試著用《華嚴經》的經文，參照我天童禪師的頌意。頌說： 『天蓋地載（通上徹下），成團作塊（刀斧斫不開），周遍法界而無邊（十方無壁落），分析鄰虛而無內（佛眼覷不見），窮盡玄微（好事不如無），誰分向背（無迴避處），佛祖來償口業債（言多傷行），問取南泉王老師（忌卻杉山），人人只吃一莖菜（更無餘事可營為）。』 仰山禪師說：『巖頭禪師說，必須從自己的胸襟中流出，拿來與我蓋天蓋地。』現在說『天蓋地載』，何其顛倒啊！這只是就人情而言。
【English Translation】 English version: At that time, the Tathagata (如來，another name for Buddha) used his unobstructed, pure wisdom-eye to universally observe all sentient beings in the Dharma Realm (法界，the totality of all things), and then said: 'How wondrous! How wondrous! How is it that these sentient beings possess the wisdom of the Tathagata, yet are foolish and deluded, not knowing and not seeing? I shall teach them the right path, so that they may forever be free from delusional thoughts and attachments, and within their own bodies, see the vast wisdom of the Tathagata, being no different from the Buddha.' The Qingliang Commentary states: 'Sentient beings encompass the inherent nature as their substance, and embrace the sea of wisdom as their source, but the external appearances change, and the substance seems different; emotions arise, and wisdom is separated. Now, let them know that the mind unites with the substance, understanding the root and forgetting emotions.' Therefore, this sutra is spoken to reveal this. The explanation says: This also clarifies the reason why sentient beings are deluded about their true nature. For example, a person who is complete with blessings, virtue, wisdom, and a dignified appearance suddenly dreams of being poor, sick, and suffering. This is 'appearance change' (相變). Not seeing one's original face is 'substance difference' (體殊). Clinging to the belief that the body in the dream is oneself is 'emotion arising' (情生). Not believing in one's inherent blessings and upright appearance is 'wisdom separation' (智隔). A monk asked Zen Master Bao Ci: 'When emotions arise and wisdom is separated, appearances change and the substance is different, what is it like when emotions have not yet arisen?' Zen Master Bao Ci replied: 'Separated.' People from all directions do not know the source, and mostly take 'appearance' (相) as 'thought' (想), and analyze it accordingly. Scholars should know this. Zen Master Yangshan examined Zen Master Xiangyan: 'The Tathagata Zen (如來禪，Zen based on the teachings of the Buddha) allows the senior brother to understand, but the Patriarch Zen (祖師禪，Zen based on the teachings of the patriarchs) has not yet been dreamed of.' Tell me, how much difference is there between Tathagata Zen? Try using the verses from the Avatamsaka Sutra (華嚴經，Flower Garland Sutra), referring to the meaning of my Zen Master Tiantong's verse. The verse says: 'Heaven covers and earth supports (通上徹下，penetrating above and below), forming a solid mass (成團作塊，cannot be split by knives or axes), pervading the Dharma Realm without boundaries (周法界而無邊，ten directions without walls), analyzing the adjacent void without an inside (析鄰虛而無內，cannot be seen by the Buddha's eye), exhausting the subtle and profound (及盡玄微，good things are not as good as nothing), who distinguishes facing and backing (誰分向背，nowhere to avoid), Buddhas and Patriarchs come to repay the debt of karmic speech (佛祖來償口業債，too much talk harms practice), ask Teacher Wang of Nanquan (問取南泉王老師，avoid Cedar Mountain), everyone only eats one stalk of vegetable (人人只吃一莖菜，there is nothing else to do).' Zen Master Yangshan said: 'Zen Master Yantou said, it must flow out from one's own heart, and use it to cover heaven and earth with me.' Now saying 'heaven covers and earth supports', how upside down it is! This is only speaking from the perspective of human emotions.
。人情皆謂天地生人。謂之三才。佛教反以人生天地。所以三界唯心萬法唯識。這裡打做一團。煉做一塊。周法界無邊表。楞嚴經。佛告阿難。汝觀地性。粗為大地。細為微塵。至鄰虛塵。析彼極微色邊際相。七分所成。更析鄰虛。即實空性。萬松常舉。信心銘。極小同大。忘絕境界。極大同小。不見邊表。或有人問世間何物最大。當曰真空。何以故極大同小。不見邊表故。或有人問世間何物最小。當曰真空。何以故極小同大。忘絕境界故。嗚呼三祖何人哉。出一則語。天下衲僧跳不出。僧問趙州。如何是玄中玄。州云。汝玄來多少時也。僧云。玄之久矣。州云。若不是老僧幾乎玄殺。洞山玄中銘。向道莫去。歸來背父。既周法界。打成一塊。豈勞塵外別有玄微。豈有前後向背。佛不出世。也不曾減。佛出世指示演說。也不曾添。譽海之寬。夸日之明。不足可言。併爲增語。南泉杉山。普請擇蕨菜次。南泉拈起一莖曰。這個大好供養杉山云。非但這個。百味珍羞。他亦不顧。南泉云。雖然如是。個個須嘗過始得。大陽明安。上堂云。莫行心處路。莫坐無處功。有無二俱離。廓然天地空。所以南泉道。大家吃一莖菜。更覓一莖入地獄如箭射。萬松道。今日人七。
第六十八則夾山揮劍
示眾云。寰中天子敕
【現代漢語翻譯】 現代漢語譯本： 世俗之人都說天地生養了人，稱天地人為『三才』。但佛教卻認為人能生養天地，所以說『三界唯心，萬法唯識』。這裡要將萬物融為一體，煉成一塊。周遍法界，沒有邊際表裡。《楞嚴經》中，佛告訴阿難：『你觀察地的性質，粗略的是大地，細微的是微塵，直到鄰虛塵。分析那極微之色的邊際相，由七分組成。再分析鄰虛塵，就是真實的空性。』萬松禪師經常引用《信心銘》中的話：『極小同於極大，因為忘絕了境界；極大同於極小，因為看不見邊表。』或者有人問世間什麼東西最大？可以回答說是真空。為什麼呢？因為極大同於極小，看不見邊表。或者有人問世間什麼東西最小？可以回答說是真空。為什麼呢？因為極小同於極大，忘絕了境界。唉！三祖僧璨是什麼人啊！說出一句話，天下的僧人都跳不出他的圈子。有僧人問趙州禪師：『如何是玄中玄？』趙州說：『你玄了多久了？』僧人說：『玄了很久了。』趙州說：『如果不是老僧，幾乎被你玄死了。』洞山良價禪師的《玄中銘》說：『告訴你不要去追求，歸來卻背離了父親。』既然周遍法界，打成一塊，哪裡需要塵世之外另有玄微？哪裡還有前後向背？佛不出世，也不曾減少什麼；佛出世指示演說，也不曾增添什麼。讚美大海的寬廣，誇耀太陽的光明，都不足以形容。這些都是多餘的話。南泉普愿禪師和杉山一起普請采蕨菜，南泉拈起一根蕨菜說：『這個大好供養。』杉山說：『非但這個，百味珍饈，他也不顧。』南泉說：『雖然如此，個個都須嘗過才行。』大陽明安禪師上堂說：『不要走心意識的路，不要坐在無為的功勞上。有和無兩種都遠離，廓然廣大，天地空明。』所以南泉說：『大家吃一根菜，更覓一根就如同箭射入地獄。』萬松說：『今天是人七。』
第六十八則 夾山揮劍
夾山示眾說：『寰中天子敕。』
【English Translation】 English version: Common people all say that heaven and earth give birth to humans, calling them the 'Three Powers' (heaven, earth, and man). However, Buddhism believes that humans can give birth to heaven and earth, so it says, 'The Three Realms are only mind, and all dharmas are only consciousness.' Here, everything must be integrated into one, refined into a single piece. Pervading the Dharma Realm, without boundaries or surfaces. In the Surangama Sutra, the Buddha told Ananda: 'Observe the nature of earth, the coarse is the great earth, the subtle is the dust, up to the adjacent-to-emptiness dust. Analyze the boundary appearance of that extremely minute color, which is composed of seven parts. Further analyze the adjacent-to-emptiness dust, and it is the true nature of emptiness.' Zen Master Wansong often quoted the words from the 'Verses on Faith Mind': 'The smallest is the same as the largest, because the realm is forgotten; the largest is the same as the smallest, because the boundaries are not seen.' Or someone asks what is the largest thing in the world? You can answer that it is True Emptiness. Why? Because the largest is the same as the smallest, and the boundaries are not seen. Or someone asks what is the smallest thing in the world? You can answer that it is True Emptiness. Why? Because the smallest is the same as the largest, and the realm is forgotten. Alas! What kind of person was the Third Patriarch Sengcan! He uttered a single phrase that all the monks in the world cannot escape. A monk asked Zen Master Zhaozhou: 'What is the Mysterious within the Mysterious?' Zhaozhou said: 'How long have you been mysterious?' The monk said: 'I have been mysterious for a long time.' Zhaozhou said: 'If it weren't for this old monk, I would almost be mystified to death by you.' Zen Master Dongshan Liangjie's 'Inscription on the Mysterious Within' says: 'Telling you not to seek, returning but turning your back on your father.' Since it pervades the Dharma Realm and is forged into one piece, where is the need for another mystery outside the mundane world? Where are there front and back? If the Buddha does not appear in the world, nothing is diminished; if the Buddha appears in the world to instruct and expound, nothing is added. Praising the breadth of the sea, boasting of the brightness of the sun, is not enough to describe it. These are all superfluous words. Zen Master Nanquan Puyuan and Shanshan together were gathering bracken. Nanquan picked up a bracken stalk and said: 'This is a great offering.' Shanshan said: 'Not only this, but even the most delicious delicacies, he would not care for them.' Nanquan said: 'Even so, everyone must taste it first.' Zen Master Dayang Mian'an said in his sermon: 'Do not walk the path of the mind's consciousness, do not sit on the merit of non-action. Both existence and non-existence are abandoned, vast and expansive, heaven and earth are empty and bright.' Therefore, Nanquan said: 'Everyone eats a stalk of vegetable, seeking another stalk is like an arrow shot into hell.' Wansong said: 'Today is the seventh day of the week of practice for the deceased.'
Case 68: Jiashan Brandishes His Sword
Jiashan addressed the assembly, saying: 'The Son of Heaven's decree within the realm.'
。閫外將軍令。有時門頭得力。有時室內稱尊。且道。是甚麼人。
舉。僧問夾山。撥塵見佛時如何(何必)。山云。直須揮劍(果然)。若不揮劍漁父棲巢(坐則非佛)。僧舉。問石霜。撥塵見佛時如何(見即不撥撥即不見)霜云渠無國土。何處逢渠(不坐即佛)僧回舉似夾山(往來不易)山上堂云。門庭施設不如老僧。入理深談猶較石霜百步(各得一橛)。
師云。潭州石霜慶諸禪師。初在溈山充米頭。方篩米次。溈曰。施主物不可拋棄。霜曰。不拋棄。溈于地拾一粒示之曰。爾道不拋棄。這個甚處得來。師無對。溈曰。莫欺這一粒。百千粒從這一粒生。霜曰。然則這一粒。自何處生。溈大笑歸方丈。晚上堂曰。大眾米里有蟲。后參道吾。問觸目菩提。吾喚沙彌添凈瓶水。悟如前舉。霜在道吾。兩夏而受印。會昌之厄。混跡潭州瀏陽陶家坊。朝游夕處。大中初有僧。自洞山至舉。洞山初秋夏末。兄弟或東或西。直須向萬里無寸草處去。良久曰。只如萬里無寸草處。又作么生去。霜曰。出門便是草。僧復舉似洞山。山曰。此是一千五百人善知識語。且大唐國里能有幾人。囊錐始露住石霜道場。果符悟本之記。二十年海眾千餘。往往長坐不臥。屹若株杌。枯木堂名自茲立焉。僧問撥塵見佛。所問是一。夾
【現代漢語翻譯】 現代漢語譯本：
『閫外將軍令』（比喻不受約束的權力）。有時在門外能發揮作用，有時在室內也能受到尊重。那麼，這說的是什麼人呢？
舉例。有僧人問夾山（禪師名）：『撥開塵土見到佛時會怎麼樣？』（何必多此一問）。夾山回答說：『直接揮劍斬斷。（果然如此）』如果不是揮劍斬斷，就像漁父一樣只能在自己的小窩裡待著。（執著于坐禪就不是真正的佛法）。僧人又將此話拿去問石霜（禪師名）：『撥開塵土見到佛時會怎麼樣？』（見到就不用撥，撥開就見不到了）石霜說：『他沒有國土，在哪裡能遇到他呢？』（不執著于坐禪就是佛法）。僧人回來后把這些話告訴了夾山。（一來一回不容易啊）夾山禪師上堂說法時說：『我在門庭設施方面不如老僧（指石霜），但在深入理性的談論方面，石霜比我差一百步。（各有千秋）』
師父說：潭州石霜慶諸禪師，最初在溈山（地名）負責管理米糧。一次正在篩米的時候，溈山說：『施主的物品不可隨意丟棄。』石霜說：『我沒有丟棄。』溈山從地上撿起一粒米給他看，說：『你說沒有丟棄，那這粒米是從哪裡來的？』石霜無言以對。溈山說：『不要小看這一粒米，成百上千粒米都是從這一粒米生出來的。』石霜說：『既然如此，那麼這一粒米又是從哪裡生出來的呢？』溈山大笑著回到方丈。晚上上堂說法時說：『各位，米里有蟲。』後來石霜參訪道吾（禪師名），問道：『觸目所及都是菩提。』道吾叫沙彌添凈瓶水。石霜因此領悟，就像前面舉的例子一樣。石霜在道吾那裡住了兩年，得到了印可。會昌年間發生法難，石霜隱居在潭州瀏陽的陶家坊，早出晚歸。大中初年，有僧人從洞山（地名）來，舉了洞山的話：『初秋夏末，師兄弟們有的往東有的往西，必須到萬里無寸草的地方去。』停頓了很久，又說：『如果到了萬里無寸草的地方，又該怎麼辦呢？』石霜說：『出門便是草。』僧人又把這些話告訴了洞山。洞山說：『這是有一千五百人智慧的善知識才能說出的話。恐怕大唐國內能有幾個人明白呢？』石霜像錐子一樣終於露出了鋒芒，住在石霜道場。果真應驗了他開悟時的預言。二十年間，聚集了千餘人，常常長坐不臥，像木樁一樣。『枯木堂』的名號就是從這裡開始的。僧人問『撥塵見佛』，所問的問題是一樣的，夾
【English Translation】 English version:
『General's command outside the boudoir』 (metaphor for unrestricted power). Sometimes it works outside the door, and sometimes it is respected indoors. Then, who is this referring to?
Example. A monk asked Jiashan (a Chan master): 『What happens when you see the Buddha after brushing away the dust?』 (Why bother asking). Jiashan replied: 『Directly wield the sword and cut it off.』 (Indeed). If you don't wield the sword, you can only stay in your own nest like a fisherman (clinging to sitting meditation is not true Buddhism). The monk then took these words to ask Shishuang (a Chan master): 『What happens when you see the Buddha after brushing away the dust?』 (If you see it, you don't need to brush; if you brush, you won't see it) Shishuang said: 『He has no country, where can you meet him?』 (Not clinging to sitting meditation is Buddhism). The monk returned and told these words to Jiashan. (It's not easy to go back and forth) Chan Master Jiashan said when he ascended the hall to preach: 『I am not as good as the old monk (referring to Shishuang) in terms of the facilities of the gate, but in terms of in-depth rational discussion, Shishuang is a hundred steps behind me. (Each has its own merits)』
Master said: Chan Master Qingzhu of Shishuang in Tanzhou, was initially in charge of managing rice at Weishan (place name). Once, while sifting rice, Weishan said: 『The benefactor's items should not be discarded at will.』 Shishuang said: 『I have not discarded them.』 Weishan picked up a grain of rice from the ground and showed it to him, saying: 『You say you have not discarded it, then where did this grain of rice come from?』 Shishuang was speechless. Weishan said: 『Don't underestimate this grain of rice, hundreds of thousands of grains of rice are born from this one grain of rice.』 Shishuang said: 『If that's the case, then where did this one grain of rice come from?』 Weishan laughed and returned to his abbot's room. When he ascended the hall to preach in the evening, he said: 『Everyone, there are worms in the rice.』 Later, Shishuang visited Daowu (a Chan master) and asked: 『Everything that meets the eye is Bodhi.』 Daowu asked the novice to add water to the clean bottle. Shishuang realized this, just like the example mentioned earlier. Shishuang stayed with Daowu for two years and received approval. During the persecution of Buddhism in the Huichang era, Shishuang lived in seclusion in Taojiafang in Liuyang, Tanzhou, going out early and returning late. In the early years of Dazhong, a monk came from Dongshan (place name) and quoted Dongshan's words: 『In early autumn and late summer, the brothers and sisters go east and west, and must go to a place where there is no grass for thousands of miles.』 After a long pause, he said: 『If you go to a place where there is no grass for thousands of miles, what should you do?』 Shishuang said: 『Going out the door is grass.』 The monk told these words to Dongshan. Dongshan said: 『These are the words that a knowledgeable person with the wisdom of one thousand five hundred people can say. I'm afraid how many people in the Tang Dynasty can understand it?』 Shishuang finally revealed his sharpness like an awl and lived in the Shishuang Dojo. It really fulfilled the prophecy of his enlightenment. In twenty years, more than a thousand people gathered, often sitting for a long time without lying down, like wooden stakes. The name 『Dry Wood Hall』 started from here. The monk asked 『Seeing the Buddha by brushing away the dust』, the question asked is the same, Jia
山道。若不揮劍漁父棲巢。石霜道。渠無國土何處逢渠。萬松道。入理深談不如石霜。門庭施設猶較夾山百步。莫有兩彩一賽底么。天童道甚。頌云。
拂牛劍氣洗兵威(太平本是將軍致) 定亂歸功更是誰(不許將軍見太平) 一旦氛埃清四海(但盡凡情) 垂衣皇化自無為(別無聖解)
師云。臨濟宗風。金剛王寶劍。殺佛殺祖。夾山截斷老葛藤。打破狐窠窟。晉書。雷煥善天文。張華因望鬥牛間。常有異氣。邀煥。夜登樓仰視。煥曰。仆察之久矣。寶劍之精上于天。在豫章酆城縣界。華乃薦雷。為酆城令。修獄掘基。得石匣。有雙劍。光甚艷發。送一與華。留一自佩。華被誅失劍。煥卒子為州從事。佩父劍至延平津。劍躍墮水。使人投之。見兩龍有文章。投者懼回。說苑。武王伐紂遇雨。散宜生曰。此非妖歟。王曰。非也。天洗兵也。此頌若不揮劍漁父棲巢。易曰。黃帝堯舜垂衣裳。而治天下。無為之化不令而行。此頌無巢可棲。渠無國土。無劍可揮。何處逢渠也。同安察禪師道。妙體本來無處所。通身那更有蹤由。萬松道。許爾親見石霜。猶較夾山百步。要見夾山么。劍為不平離寶匣。藥因投病出金瓶。
第六十九則南泉白牯
示眾云。成佛作祖。嫌帶污名。戴角披毛。推居上
【現代漢語翻譯】 現代漢語譯本 山道：如果不揮劍，漁夫就只能在鳥巢里棲身了。（漁父：打漁的；棲巢：居住在鳥巢里） 石霜說道：他沒有國土，在哪裡才能遇到他呢？（石霜：禪師名；渠：他） 萬松說道：深入地談論道理，不如石霜的境界。（萬松：禪師名）門庭的設施，還比夾山差一百步。（夾山：禪師名） 有沒有兩彩一賽的？（兩彩一賽：指勝負難分） 天童說道：甚深！（天童：禪師名） 頌曰： 揮動牛斗間的劍氣，洗凈戰爭的威力（太平本來是將軍帶來的）。（牛：星宿名） 平定禍亂的功勞，究竟該歸於誰呢？（不允許將軍見到太平） 一旦戰亂的塵埃在四海平息（只要去除凡俗的情感）， 垂衣而治的皇化自然是無為而治（沒有特別的聖人之解）。（垂衣：垂衣而治，指無為而治） 師父說：臨濟宗的風範，如同金剛王的寶劍，殺佛殺祖。（臨濟宗：禪宗宗派）夾山截斷老葛藤，打破狐貍窩。（葛藤：比喻糾纏不清的事物；狐窠窟：狐貍的洞穴，比喻虛妄的境地） 《晉書》記載，雷煥擅長天文，張華因為觀察到鬥牛星之間，經常有奇異的光芒，邀請雷煥一同前往。夜晚登上樓仰望，雷煥說：『我觀察很久了，寶劍的精氣上達于天，在豫章郡豐城縣的境內。』（豫章：郡名；豐城：縣名）張華於是推薦雷煥擔任豐城縣令，雷煥修繕監獄挖掘地基，得到一個石匣，裡面有兩把寶劍，光芒非常耀眼。張華送一把給張華，留下一把自己佩戴。張華被誅殺后寶劍遺失。雷煥死後，他的兒子擔任州從事，佩戴著父親的劍到達延平津，劍跳躍墜入水中。派人去尋找，看到兩條龍，身上有花紋。尋找的人害怕就回來了。《說苑》記載，武王討伐紂王時遇到下雨，散宜生說：『這難道不是妖異嗎？』武王說：『不是的，這是上天在洗兵啊。』 這首頌如果不是揮劍，漁父就只能在鳥巢里棲身了。《易經》說：黃帝、堯、舜垂衣裳而治理天下，無為而治的教化，不用命令也能推行。（黃帝、堯、舜：古代聖賢）這首頌沒有鳥巢可以棲身，他沒有國土，沒有劍可以揮動，在哪裡才能遇到他呢？ 同安察禪師說：妙體本來就沒有固定的處所，全身哪裡還有軌跡可尋？（妙體：指佛性） 萬松說：允許你親眼見到石霜，還比夾山差一百步。想要見到夾山嗎？劍因為不平而離開寶匣，藥因為對癥下藥而從金瓶中取出。 第六十九則 南泉的白牯牛（南泉：禪師名；白牯：白色母牛） 向大眾開示說：成佛作祖，嫌棄帶著污名；戴著角披著毛，推居上位。（戴角披毛：指轉世為畜生）
【English Translation】 English version Shandao said: If one does not wield the sword, the fisherman can only dwell in the bird's nest. (漁父: fisherman; 棲巢: to dwell in a bird's nest) Shishuang said: He has no country, where can one meet him? (石霜: name of a Chan master; 渠: he) Wansong said: Deeply discussing the principles is not as good as Shishuang's state. (萬松: name of a Chan master) The arrangement of the gate is still a hundred steps behind Jiashan. (夾山: name of a Chan master) Is there anything that is two colors and one match? (兩彩一賽: refers to a close match) Tiantong said: How profound! (天童: name of a Chan master) A verse says: Wielding the sword energy between the Dipper and the Ox, washing away the power of war (Peace was originally brought by the general). (牛: name of a constellation) To whom should the credit for pacifying the chaos be attributed? (Generals are not allowed to see peace) Once the dust of war clears in the four seas (As long as you remove the mundane emotions), The imperial transformation of hanging down clothes is naturally non-action (There is no special saintly understanding). (垂衣: governing by hanging down clothes, referring to non-action) The master said: The style of the Linji sect is like the Vajra King's precious sword, killing Buddhas and killing ancestors. (臨濟宗: a sect of Chan Buddhism) Jiashan cuts off the old kudzu vine and breaks the fox's den. (葛藤: metaphor for entangled things; 狐窠窟: fox's den, metaphor for illusory state) The 'Book of Jin' records that Lei Huan was good at astronomy. Zhang Hua invited Lei Huan because he observed that there was often a strange light between the Dipper and the Ox constellations. At night, they went up to the building and looked up. Lei Huan said, 'I have observed it for a long time. The essence of the precious sword reaches the sky and is within the territory of Fengcheng County in Yuzhang Prefecture.' (豫章: name of a prefecture; 豐城: name of a county) Zhang Hua then recommended Lei Huan to be the magistrate of Fengcheng County. Lei Huan repaired the prison and excavated the foundation, obtaining a stone box with two precious swords inside, which were very dazzling. Zhang Hua sent one to Zhang Hua and kept one for himself. Zhang Hua was executed and the sword was lost. After Lei Huan died, his son served as a state official and wore his father's sword to Yanpingjin. The sword jumped and fell into the water. People were sent to find it and saw two dragons with patterns on their bodies. The searchers were afraid and returned. The 'Shuoyuan' records that when King Wu attacked King Zhou, it rained. San Yisheng said, 'Isn't this a demon?' King Wu said, 'No, this is heaven washing the soldiers.' If this verse does not wield the sword, the fisherman can only dwell in the bird's nest. The 'Book of Changes' says: The Yellow Emperor, Yao, and Shun hung down their clothes and governed the world. The teaching of non-action can be promoted without orders. (黃帝、堯、舜: ancient sages) This verse has no nest to dwell in, he has no country, no sword to wield, where can one meet him? Chan Master Tongan Cha said: The wonderful body originally has no fixed place, where can traces be found on the whole body? (妙體: refers to Buddha-nature) Wansong said: Allowing you to see Shishuang in person is still a hundred steps behind Jiashan. Do you want to see Jiashan? The sword leaves the treasure box because of injustice, and the medicine is taken out of the golden bottle because it is the right medicine for the disease. Sixty-ninth case: Nanquan's white cow (南泉: name of a Chan master; 白牯: white cow) Instructing the public, he said: Becoming a Buddha and becoming an ancestor, disliking being stained with a dirty name; wearing horns and draped in fur, pushing to the top position. (戴角披毛: refers to reincarnation as a beast)
位。所以真光不耀。大智若愚。更有個便宜聾。佯不採底。知是阿誰。
舉。南泉示眾云。三世諸佛不知有(只為知有)貍奴白牯卻知有(只為不知有)。
師云。飛山法師戒珠。作別傳心法議。毀斥南泉曰。若愿輩。不嗜學不知本。不足以語如來教。無盡燈附集依通。率易辯敘南泉初習律。次聽華嚴楞伽。入中百門觀。聞馬祖傳言外道。屢扣其旨頓獲忘筌。一日行粥。馬祖問。桶裡是甚麼。泉曰。這老漢合取口。作恁么語話。泉臨機不讓馬祖。如此後來。卻向趙州手裡償債。泉問座主。涅盤經以何為極則。主曰。以如如為極則。泉云。喚作如如早是變也。今時沙門須向異類中行始得。趙州于僧堂前問。異則不問。如何是類。泉乃兩手托地。州以腳一踏。泉便倒地。州走入延壽寮。叫云悔悔。泉令侍者問州。悔個甚麼。州云。悔不更與兩踏。泉上堂云。王老師自小。養一頭水牯牛。擬向溪東牧。不免食他國家水草。溪西牧亦不免食他國家水草。如今不免隨分納些子。總不見得。泉一日見浴主燒浴云。齋后請水牯牛浴。浴主去請。泉云。將得繩索來么。州以手拽泉鼻。泉云。是即是太粗生。州問。知有底人向甚麼處去。泉云。向山前檀越家。作一頭水牯牛去。州云。謝師指示。泉云。昨夜三更月到窗。泉將
【現代漢語翻譯】 現代漢語譯本：所以真正的光明無法照耀。真正的大智慧看起來好像很愚笨。更有個裝聾作啞的人，假裝什麼都沒聽到。你知道他是誰嗎？
舉例。南泉普愿禪師開示大眾說：『過去、現在、未來三世諸佛都不知道『有』（只是因為知道『有』），而貓和白牛卻知道『有』（只是因為不知道『有』）。』
我說：飛山法師用他的戒律和智慧，寫了《別傳心法議》，詆譭南泉普愿禪師，說：『像普愿這樣的人，不愛好學習，不知道根本，不值得與他談論如來的教義。』無盡燈和他的附庸依仗著他們的學識，輕率地辯解說南泉最初學習戒律，然後聽聞《華嚴經》、《楞伽經》，研究《入中論》、《百論》。聽說馬祖道一禪師傳授言語之外的道理，多次向他請教，立刻領悟而忘記了言語的束縛。一天，南泉在分粥時，馬祖問：『桶裡是什麼？』南泉說：『你這老傢伙應該閉嘴！』說這樣的話。南泉臨機應變，不讓馬祖。像這樣，後來卻在趙州從諗禪師那裡償還債務。南泉問座主：『《涅槃經》以什麼為最終的歸宿？』座主說：『以如如（tathata）為最終的歸宿。』南泉說：『說出『如如』就已經變了。』現在的僧人必須在不同的事物中行走才能有所得。趙州在僧堂前問：『不同就不問了，什麼是相同？』南泉於是兩手撐地。趙州用腳一踩。南泉就倒在地上。趙州跑進延壽寮，叫著說：『後悔！後悔！』南泉讓侍者問趙州：『後悔什麼？』趙州說：『後悔沒有再踩兩腳。』南泉上堂開示說：『王老師從小養了一頭水牛，打算在溪東邊放牧，但免不了吃他國家的草；在溪西邊放牧，也免不了吃他國家的草。現在免不了隨分繳納一些。』總也見不到。南泉一天看見負責洗浴的人在燒洗澡水，說：『齋飯後請水牛洗澡。』負責洗浴的人去請。南泉說：『把繩索帶來了嗎？』趙州用手拽南泉的鼻子。南泉說：『對是對，但太粗魯了。』趙州問：『知道的人到哪裡去了？』南泉說：『到山前施主家，做一頭水牛去了。』趙州說：『謝謝老師指點。』南泉說：『昨晚三更時分，月亮照到窗戶上。』南泉將……』
【English Translation】 English version: Therefore, true light does not shine. Great wisdom appears as foolishness. There is also someone pretending to be deaf, feigning not to hear anything. Do you know who it is?
Example: Nanquan Puyan (Nanquan, a Zen master) addressed the assembly, saying: 'The Buddhas of the three times (past, present, and future) do not know 'existence' (only because they know 'existence'), while cats and white cows do know 'existence' (only because they do not know 'existence').'
I say: Dharma Master Feishan, using his precepts and wisdom, wrote 'A Discussion on the Separate Transmission of Mind Dharma', criticizing Nanquan Puyan, saying: 'People like Puyan do not love learning, do not know the root, and are not worthy of discussing the Tathagata's teachings with him.' Wujindeng and his followers, relying on their knowledge, rashly argued that Nanquan initially studied the precepts, then listened to the 'Avatamsaka Sutra' and the 'Lankavatara Sutra', and studied the 'Madhyamakavatara' and the 'Sata-sastra'. Hearing that Mazu Daoyi (Mazu, a Zen master) transmitted the truth beyond words, he repeatedly asked him for guidance and immediately realized and forgot the bondage of words. One day, when Nanquan was distributing porridge, Mazu asked: 'What is in the bucket?' Nanquan said: 'You old fellow should shut your mouth!' Saying such words. Nanquan responded to the situation without yielding to Mazu. Like this, he later had to repay the debt to Zhao Zhou Congshen (Zhao Zhou, a Zen master). Nanquan asked the lecturer: 'What does the 'Nirvana Sutra' take as its ultimate destination?' The lecturer said: 'It takes tathata (suchness) as its ultimate destination.' Nanquan said: 'Speaking of 'tathata' is already a change.' Today's monks must walk among different things to gain something. Zhao Zhou asked in front of the monks' hall: 'I won't ask about the different, what is the same?' Nanquan then supported himself on the ground with both hands. Zhao Zhou stepped on him with his foot. Nanquan fell to the ground. Zhao Zhou ran into Yanshou Lodge, shouting: 'Regret! Regret!' Nanquan asked the attendant to ask Zhao Zhou: 'What do you regret?' Zhao Zhou said: 'I regret not stepping on him twice more.' Nanquan ascended the hall and said: 'Teacher Wang has raised a water buffalo since he was young, intending to graze it on the east side of the stream, but it is inevitable that it will eat his country's grass; grazing it on the west side of the stream, it is also inevitable that it will eat his country's grass. Now it is inevitable to pay some according to one's share.' He never sees it. One day, Nanquan saw the person in charge of bathing burning bathwater and said: 'Please bathe the water buffalo after the vegetarian meal.' The person in charge of bathing went to invite it. Nanquan said: 'Did you bring the rope?' Zhao Zhou pulled Nanquan's nose with his hand. Nanquan said: 'It is right, but too rude.' Zhao Zhou asked: 'Where do those who know go?' Nanquan said: 'They go to the house of the benefactor in front of the mountain to be a water buffalo.' Zhao Zhou said: 'Thank you, teacher, for your guidance.' Nanquan said: 'Last night at midnight, the moon shone on the window.' Nanquan will...'
順世。首座問。和尚百年後向何處去。泉云。山下作一頭水牯牛去。座云。某甲隨和尚去得否。泉云。汝若隨我。須㘅取一莖草來。此異類話。南泉首唱。溈山和之。道吾云巖傳授。今為曹山三墮。道吾到南泉。泉問。阇梨名甚麼。吾云。宗智。泉云。智不到處作么生宗。吾云。切忌道著。泉云。灼然道著即頭角生。三日後與云巖。在後架把針次。泉過乃問。前日道智不到處切忌道著。道著即頭角生。合作么生行履。吾便抽身入僧堂。泉便去。巖問吾。師弟適來為甚。不祗對和尚。吾云。爾得恁么靈利。巖不薦。卻去問泉云。適來公案。智頭陀作。么不祗對和尚。泉云。他卻是異類中行。巖云。如何是異類中行。泉云。不見道。智不到處切忌道著。道著即頭角生。直須向異類中行。巖亦不會。吾知巖不薦乃云。此人緣不在此。便同回藥山。巖遂舉前話。山云。子作么生。會他這個時節。便回來。巖無對。山乃大笑。巖便問。如何是異類中行。山云。吾今日困。別時來。巖云。某甲特為此事歸來。山云。且去。巖便出。吾在方丈外。聞巖不薦。不覺咬得指頭血出。卻下來問。師兄問和尚那因緣。作么生。巖云。和尚不為某甲說。吾便低頭。二人侍立。山問智不到處切忌道著道著即頭角生。吾便珍重出去。巖遂問山。智師
【現代漢語翻譯】 現代漢語譯本： 順世（Shunshi）。首座問：『和尚百年之後往哪裡去？』 南泉（Nanquan）說：『到山下做一頭水牯牛去。』 首座問：『我能跟隨和尚去嗎？』 南泉說：『你如果跟隨我，必須銜取一根草來。』 這是異類的話。南泉首先倡導，溈山（Weishan）贊同，道吾（Daowu）、云巖（Yunyan）傳授，現在成為曹山（Caoshan）的三墮。 道吾到南泉，南泉問：『阇梨（Ajari，梵語，意為導師）叫什麼名字？』 道吾說：『宗智（Zongzhi）。』 南泉說：『智不到的地方怎麼宗？』 道吾說：『切忌說出來。』 南泉說：『如果說出來，就會長出頭角。』 三天後，道吾與云巖在後架整理針線時，南泉過來問：『前日說道智不到的地方切忌說出來，說出來就會長出頭角，應該怎麼做？』 道吾便抽身進入僧堂。南泉便離開了。 云巖問道吾：『師弟剛才為什麼不回答和尚？』 道吾說：『你這麼靈敏？』 云巖不明白，便去問南泉說：『剛才的公案，智頭陀（Zhitoutuo）為什麼不回答和尚？』 南泉說：『他卻是在異類中行走。』 云巖說：『什麼是異類中行走？』 南泉說：『沒聽見說嗎？智不到的地方切忌說出來，說出來就會長出頭角，必須向異類中行走。』 云巖也不明白。道吾知道云巖不明白，便說：『此人緣分不在這裡。』便一同回到藥山（Yaoshan）。 云巖於是舉起之前的話，藥山說：『你怎麼樣理解他這個時候？』便回來了。 云巖沒有回答。藥山於是大笑。云巖便問：『什麼是異類中行走？』 藥山說：『我今天困了，下次再說。』 云巖說：『我特意為此事回來。』 藥山說：『先去吧。』云巖便出去了。 道吾在方丈外，聽到云巖不明白，不覺咬得指頭出血，便下來問：『師兄問和尚那個因緣，怎麼樣？』 云巖說：『和尚不為我說。』 道吾便低頭，二人侍立。藥山問：『智不到的地方切忌說出來，說出來就會長出頭角。』 道吾便珍重地出去了。云巖於是問藥山：『智師
【English Translation】 English version: Shunshi. The head monk asked: 'Where will the Abbot go after a hundred years?' Nanquan said: 'I will go to the foot of the mountain and become a water buffalo.' The head monk asked: 'Can I follow the Abbot?' Nanquan said: 'If you follow me, you must take a blade of grass in your mouth.' These are words of a different kind. Nanquan first advocated it, Weishan agreed, Daowu and Yunyan transmitted it, and now it has become the three falls of Caoshan. Daowu went to Nanquan, and Nanquan asked: 'What is the name of the Ajari (teacher)?' Daowu said: 'Zongzhi.' Nanquan said: 'How do you practice Zong where wisdom does not reach?' Daowu said: 'Absolutely avoid speaking of it.' Nanquan said: 'If you speak of it, horns will grow.' Three days later, Daowu and Yunyan were arranging needles and thread in the back shed when Nanquan came over and asked: 'The other day, you said that where wisdom does not reach, one must absolutely avoid speaking of it, and if one speaks of it, horns will grow. How should one act?' Daowu then withdrew and entered the monks' hall. Nanquan then left. Yunyan asked Daowu: 'Why didn't you answer the Abbot just now?' Daowu said: 'Are you so clever?' Yunyan did not understand and went to ask Nanquan, saying: 'In the previous case, why didn't the Zhitoutuo (ascetic monk) answer the Abbot?' Nanquan said: 'He is walking among a different kind.' Yunyan said: 'What is walking among a different kind?' Nanquan said: 'Haven't you heard it said? Where wisdom does not reach, one must absolutely avoid speaking of it, and if one speaks of it, horns will grow. One must walk among a different kind.' Yunyan still did not understand. Daowu knew that Yunyan did not understand, so he said: 'This person's affinity is not here.' They then returned to Yaoshan together. Yunyan then brought up the previous words, and Yaoshan said: 'How do you understand him at this time?' Then he returned. Yunyan had no reply. Yaoshan then laughed loudly. Yunyan then asked: 'What is walking among a different kind?' Yaoshan said: 'I am tired today, come another time.' Yunyan said: 'I have returned specifically for this matter.' Yaoshan said: 'Go for now.' Yunyan then left. Daowu was outside the abbot's room and, hearing that Yunyan did not understand, unknowingly bit his finger until it bled. He then came down and asked: 'How did you ask the Abbot about that cause and condition, senior brother?' Yunyan said: 'The Abbot did not explain it to me.' Daowu then lowered his head, and the two stood in attendance. Yaoshan asked: 'Where wisdom does not reach, one must absolutely avoid speaking of it, and if one speaks of it, horns will grow.' Daowu then respectfully left. Yunyan then asked Yaoshan: 'The Zhi teacher
弟為甚麼。不祗對和尚。山云。我今日背痛。是他卻會。爾去問取。巖遂問。師弟適來為甚麼。不祗對和尚。吾云。我今日頭痛。爾去問取和尚。后云巖遷化。遣人馳辭書至。吾覽后曰。云巖不知有。悔當時不向伊道。然雖如是。要且不違藥山之子。玄覺云。古人恁么道。還知有也未。云巖當時不會。甚麼處是不會處。翠巖芝云。道吾道。云巖不知有。悔當時不向伊道。只如恁么道。道吾還知有也無。萬松道。云巖為洞山之師。一派之源。再四再三。不知有此事。萬松具錄。也要與後人傍。參助一半力。豈唯云巖不知有。翠巖芝道。道吾還知有也無。萬松道。非但道吾。翠巖還知有也未。不見。僧問長沙。為甚三世諸佛不知有。沙云。未入鹿苑時。猶較些子。僧云。貍奴白牯。為甚麼卻知有。沙云。汝爭怪得伊。萬松到此只可傍觀。大小天童讚歎有分。頌云。
跛跛挈挈(不近休忙) 㲯㲯毿毿(人不喜覷) 百不可取。一無所堪(開門又軟種火又濕) 默默自知田地穩(靴里動指頭) 騰騰誰謂肚皮憨(呆裡撒奸) 普周法界渾成飯(吐不出嚥不下) 鼻孔累垂信飽參(拋半撒半)
師云。跛挈痿羸不唧嬼貌。藥山看經次。柏巖曰。和尚休猱人得也。山卷卻經曰。日色早晚。曰。日正當午
【現代漢語翻譯】 現代漢語譯本： 弟子問道：『為什麼不直接回答和尚（指禪宗師父）的問題？』 洞山（Dongshan，人名）回答說：『我今天背痛，是他（指云巖，Yunyan，人名）才明白。你去找他問問。』 巖（Yan，人名）於是去問云巖：『師弟，你剛才為什麼不直接回答和尚的問題？』 洞山回答說：『我今天頭痛，你去找和尚問問。』 後來云巖圓寂（遷化）。洞山派人帶著訃告前往，看過後說：『云巖確實不知「有」 （指對佛法的真知灼見）。我後悔當時沒有直接告訴他。』 『雖然如此，但他終究沒有違背藥山（Yaoshan，人名）的教誨。』 玄覺（Xuanjue，人名）評論說：『古人這樣說，是真的知道「有」嗎？云巖當時是不明白，究竟哪裡是不明白的地方？』 翠巖芝（Cuiyan Zhi，人名）說：『道吾（Daowu，人名）說，云巖不知「有」，後悔當時沒有直接告訴他。』 『像這樣說，道吾是真的知道「有」還是不知道「有」呢？』 萬松（Wansong，人名）說：『云巖是洞山的老師，是一派的源頭，再三再四地，卻不知「有」這件事。』 『萬松的記錄，也要給後人提供一半的參悟助力。豈止是云巖不知「有」，翠巖芝說，道吾是真的知道「有」還是不知道「有」呢？』 萬松說：『不僅是道吾，翠巖你真的知道「有」嗎？』 『沒看見嗎？僧人問長沙（Changsha，地名）：『為什麼三世諸佛都不知道「有」？』 長沙回答說：『未入鹿苑（Luyuan，佛教術語，指佛陀初轉法輪之地）時，還稍微好一點。』 僧人問：『貓和牛為什麼反而知道「有」？』 長沙回答說：『你責怪它們有什麼用？』 萬松到此只能旁觀，大小天童（Tiantong，地名）讚歎有份。 頌曰： 『一瘸一拐，忙忙碌碌（不近休止，總是忙碌）』 『毛髮蓬亂，稀稀疏疏（人們不喜歡看）』 『百無是處，一無所用（開門無力，點火潮濕）』 『默默自知田地穩（靴子里動動腳趾頭）』 『悠悠然誰說肚子憨（看似愚笨，實則狡猾）』 『普周法界，渾然一體（吐不出，嚥不下）』 『鼻孔低垂，確實飽參（拋一半，撒一半）』 洞山說：『跛腳、虛弱、醜陋的樣子。』 藥山（Yaoshan，人名）在看經書，柏巖（Baiyan，人名）說：『和尚不要戲弄人。』 藥山放下經書說：『現在是早還是晚？』 柏巖回答說：『日正當午。』
【English Translation】 English version: A disciple asked: 'Why didn't you directly answer the question of the Abbot (referring to the Zen master)?' Dongshan (Dongshan, a name) replied: 'My back hurts today; it is he (referring to Yunyan, Yunyan, a name) who understands. Go and ask him.' Yan (Yan, a name) then went to ask Yunyan: 'Brother, why didn't you directly answer the Abbot's question just now?' Dongshan replied: 'My head hurts today; go and ask the Abbot.' Later, Yunyan passed away (died). Dongshan sent someone with a funeral announcement, and after reading it, said: 'Yunyan truly did not know 'existence' (referring to true insight into the Dharma). I regret not telling him directly at the time.' 'Even so, he ultimately did not violate the teachings of Yaoshan (Yaoshan, a name).' Xuanjue (Xuanjue, a name) commented: 'When the ancients said this, did they really know 'existence'? Yunyan did not understand at the time; where exactly was the point of not understanding?' Cuiyan Zhi (Cuiyan Zhi, a name) said: 'Daowu (Daowu, a name) said that Yunyan did not know 'existence' and regretted not telling him directly at the time.' 'Saying it like this, does Daowu really know 'existence' or not?' Wansong (Wansong, a name) said: 'Yunyan was Dongshan's teacher and the source of a lineage, yet again and again, he did not know about this 'existence'.' 'Wansong's record also provides half the assistance for later generations to understand. It's not just that Yunyan didn't know 'existence'; Cuiyan Zhi said, does Daowu really know 'existence' or not?' Wansong said: 'Not only Daowu, but Cuiyan, do you really know 'existence'?' 'Don't you see? A monk asked Changsha (Changsha, a place name): 'Why don't the Buddhas of the three worlds know 'existence'?' Changsha replied: 'Before entering the Deer Park (Luyuan, a Buddhist term referring to the place where the Buddha first turned the wheel of Dharma), it was slightly better.' The monk asked: 'Why do cats and cows know 'existence' instead?' Changsha replied: 'What's the use of blaming them?' Wansong can only observe from the sidelines here; the great and small Tiantong (Tiantong, a place name) have a share in praising it. A verse says: 'Limping and hobbling, busy and hurried (not close to rest, always busy)' 'Hair disheveled and sparse (people don't like to look at)' 'Nothing is right, nothing is useful (opening the door is weak, lighting the fire is damp)' 'Silently knowing that the field is stable (wiggling toes in boots)' 'Leisurely, who says the belly is foolish (seeming foolish, but actually cunning)' 'Universally encompassing the Dharma realm, a complete whole (cannot spit out, cannot swallow)' 'Nostrils drooping, truly having fully participated (throwing half away, scattering half)' Dongshan said: 'The appearance of being lame, weak, and ugly.' Yaoshan (Yaoshan, a name) was reading a scripture, and Baiyan (Baiyan, a name) said: 'Abbot, don't tease people.' Yaoshan put down the scripture and said: 'Is it early or late now?' Baiyan replied: 'It is noon.'
。山曰。猶有這個文彩在。曰。某甲無亦無。山曰。汝大曬聰明。曰。某甲只如此。和尚尊意如何。山云。我跛跛挈挈。百丑千拙。且恁么過。灌溪閑和尚頌云。抖擻多年穿破衲。㲯毿一半逐云飛。拈來搭向肩頭上。也勝時人著錦衣。百不可取。一無所堪。眾中如百拙。一世作閑人。默默自知田地穩。騰騰誰謂肚皮憨。梵志翻著襪。人皆謂是錯。寧可刺爾眼。不可隱我腳。王梵志奇人。此語大播人間。可謂皮燈毬兒內明外暗。末後句頌。飽參到爛骨董地面。眉毛眼睫上都是飯顆。一朝撐破疥肚皮。五臟心肝都吐出。
第七十則進山問性
示眾云。聞香象渡河底。已隨流去。知生不生性底。為生之所留。更論定前定後作筍作篾。劍去久矣。爾方刻舟。蹋轉機輪。作么生別行一路。試請舉看。
舉。進山主問修山主云。明知生不生性。為甚麼。為生之所留(照故捩鼻木)修云。筍畢竟成竹去。如今作篾使還得么(鼻孔在他人手裡)進云。汝向後自悟去在(大小厭良為賤)修云。某甲只如此。上座意旨如何(刺頭向人懷裡)進云。這個是監院房。那個是典座房(打得毬子別處去)修便禮拜(且作好心相待)。
師云。襄州清溪山主洪進禪師。為地藏琛和尚第一座。時有二僧俱禮地藏。藏曰。俱錯。
【現代漢語翻譯】 現代漢語譯本： 山說：『還是有這些文采在啊。』 （僧）說：『我什麼也沒有。』 山說：『你太賣弄聰明了。』 （僧）說：『我只是這樣。和尚您的意思如何？』 山說：『我跛跛挈挈，百般醜陋千般笨拙，且這樣過日子。』 灌溪閑和尚頌道：『抖擻精神穿了多年的破舊僧衣，一半都破爛得隨風飄飛。拿來搭在肩頭上，也勝過世人穿著華麗的錦衣。』 百般都不可取，一無是處。人群中像我這樣笨拙，一輩子做個閑人。默默地自知田地穩固，悠然自得誰說我肚皮憨厚？梵志（Brahmacarin，印度教修行者）反穿著襪子，人們都說是錯的。寧可刺瞎你的眼睛，也不可遮掩我的腳。』王梵志（Wang Fanzhi，唐代詩人）真是個奇人，這話廣為流傳。可謂是皮燈籠，內里明亮外表昏暗。最後的頌詞說：『飽參到爛骨董的地面，眉毛眼睫上都是飯粒。一旦撐破了疥瘡肚皮，五臟心肝都吐了出來。』 第七十則 進山問性
示眾說：『聽到香象渡河，已經隨波流逝。知道生不生之性，卻被生所滯留。更何況討論定前定后，作筍作篾？劍已經離開了，你們才開始刻舟求劍。轉動了機輪，如何另闢蹊徑？試著舉例看看。』 舉例：進山主問修山主說：『明明知道生不生之性，為什麼還被生所滯留？』（照舊扭住別人的鼻子） 修說：『竹筍終究會長成竹子，現在拿來當篾使，還能用嗎？』（鼻孔被人捏在手裡） 進說：『你以後自己去領悟吧。』（把好的當成壞的） 修說：『我只是這樣，上座您的意思如何？』（把帶刺的頭往別人懷裡鉆） 進說：『這個是監院（supervisor of the monastery）的房間，那個是典座（cook in the monastery）的房間。』（把球打到別處去了） 修便禮拜。（且作好心相待） 師說：襄州清溪山主洪進禪師，是地藏琛和尚的第一座。當時有兩個僧人一起禮拜地藏（Dizang，佛教菩薩）。地藏說：『都錯了。』
【English Translation】 English version: Shan said, 'There is still some literary talent here.' (The monk) said, 'I have nothing.' Shan said, 'You are showing off your cleverness too much.' (The monk) said, 'I am just like this. What is your meaning, Venerable Monk?' Shan said, 'I am limping and stumbling, a hundred times ugly and a thousand times clumsy, and I just live like this.' Guanxi Xian (Guanxi Xian, a monk) chanted, 'Shaking off the spirit, wearing a tattered robe for many years, half of it is broken and flying with the clouds. Taking it and draping it over the shoulders, it is better than the worldly people wearing splendid brocade.' A hundred things are not worth taking, nothing is useful. Among the crowd, I am as clumsy as this, a lifetime of being an idle person. Silently knowing that the field is stable, leisurely who says my belly is foolish? The Brahmacarin (Brahmacarin, a Hindu ascetic) wears his socks inside out, and people say it is wrong. I would rather stab your eyes than hide my feet.' Wang Fanzhi (Wang Fanzhi, a poet of the Tang Dynasty) is truly a strange person, and this saying is widely spread. It can be said to be a leather lantern, bright inside and dark outside. The final verse says, 'Fully participating to the point of rotten bones, the eyebrows and eyelashes are covered with rice grains. Once the scabies belly is broken, the five internal organs and heart are all vomited out.' Section 70: Jinshan Asks About Nature
Instructing the assembly: 'Hearing the fragrant elephant crossing the river, it has already flowed away with the current. Knowing the nature of not being born, yet being retained by birth. Moreover, discussing before and after determination, making bamboo shoots or bamboo strips? The sword has already left, and you are only now carving the boat to seek the sword. Turning the machine, how to find another way? Try to give an example.' Example: Abbot Jinshan asked Abbot Xiu, 'Clearly knowing the nature of not being born, why are you still retained by birth?' (Still twisting someone else's nose as before) Xiu said, 'Bamboo shoots will eventually grow into bamboo, can they still be used as bamboo strips now?' (The nostrils are held in someone else's hands) Jin said, 'You should realize it yourself later.' (Treating good as bad) Xiu said, 'I am just like this, what is your meaning, Venerable Monk?' (Thrusting a thorny head into someone else's arms) Jin said, 'This is the supervisor (supervisor of the monastery)'s room, and that is the cook (cook in the monastery)'s room.' (Kicking the ball elsewhere) Xiu then bowed. (Pretending to be kind) The Master said: Zen Master Hongjin, Abbot of Qingxi Mountain in Xiangzhou, was the first seat of Venerable Dizang Chen (Dizang, a Buddhist Bodhisattva). At that time, two monks together bowed to Dizang (Dizang, a Buddhist Bodhisattva). Dizang said, 'Both are wrong.'
二僧並無語。下請益修山主。主曰。汝自巍巍堂堂卻禮拜他人。豈不是錯。進聞之不肯曰。汝自迷暗焉可為人。修憤然上堂頭請益。藏指廊下曰。典座入庫下去也。修乃省過。進一日問修曰。明知生不生性。為甚麼。為生之所留。庵提遮女。婆羅門種。舍衛城西二十餘里長提村婆私膩長者女也。因家作大會。命佛及僧。提遮故得振其嘉聲焉。文殊大士問頗有明知生不生相(前作性)為生所留者否。女曰。有之。雖自明見。其力未充。而為生所留者是也。修山主答筍畢竟成竹去。而今作篾使得么。篾竹皮束物竹索也。筍嫩無力。蒼竹有力。筍力未充。不堪作蔑。覺范觀音贊。憫我心明力不迨。時時種子發現行。如人因酒而發狂。戒飲輒復逢嘉醞。此亦言其力未充也。慚愧古人熟爛教乘。出辭吐氣。與修多羅合。進山主要拈轉話頭。方復不許道。汝向後自悟去在。修曰。某甲見處只如此。上座意旨如何。修公先向四平八滿處坐定。進公遣起必然別有一條活路。遂指道。這個是監院房。那個是典座房。且道。明得生不生性。明不得生不生性。且道。為生所留。不為生所留。修便禮拜。他參活句不參死句。此與典座入庫下去也。更無兩樣。諸方皆言法眼下一味平實。體中玄。請看前話。天童見此話出格奇特。所以盡情徹底頌出
【現代漢語翻譯】 現代漢語譯本 兩位僧人都沒有說話。下山請教修山主（山的主人）。修山主說：『你自身巍峨堂堂，卻禮拜他人，豈不是錯了？』進聞聽了不肯罷休，說：『你自身迷暗，怎麼能爲人師表？』修山主憤然上堂，開頭就請教。藏指著廊下說：『典座（寺院中負責管理僧眾生活事務的僧人）入庫下去了。』修這才醒悟自己的過失。進有一天問修說：『明明知道生不生之性（萬物本性不生不滅），為什麼還會為生所留呢？』庵提遮女（Amotthara，古印度一位有名的女子），是婆羅門種姓，舍衛城西邊二十多里長提村婆私膩長者（Pasenadi，拘薩羅國的國王）的女兒。因為在家中舉辦盛大的法會，邀請佛陀和僧眾，提遮因此得以揚名。文殊大士（Manjusri，佛教四大菩薩之一，代表智慧）問她：『有沒有明明知道生不生之相（萬物本性不生不滅），卻仍然為生所留的人呢？』女子回答說：『有這樣的人。雖然自己明明瞭見，但力量還不夠充足，所以被生所留。』修山主回答說：『竹筍最終會長成竹子，但現在能用來編篾嗎？』篾是用竹皮捆紮東西的竹索。竹筍幼嫩無力，蒼竹則有力。竹筍的力量還不夠充足，不能用來編篾。覺范的《觀音贊》中說：『可憐我心明白而力量不足，時時種子發現而行動。就像人因為喝酒而發狂，戒酒後又遇到美酒。』這也是說他的力量還不夠充足。慚愧古人精通佛法教義，說出的話，吐出的氣息，都與修多羅（Sutra，佛經）相合。進山主想要轉換話題，卻又不允許他說，說：『你向後自己去領悟吧。』修說：『我所見到的只是這樣，上座（對僧人的尊稱）的意旨如何？』修公先在四平八穩的地方坐定，進公想要讓他離開，必然有另一條活路。於是指著說：『這個是監院（寺院的管理者）的房間，那個是典座的房間。且說，明得了生不生之性，明不了生不生之性。且說，為生所留，不為生所留。』修便禮拜。他參的是活句，不是死句。這與『典座入庫下去了』，沒有兩樣。各方都說法眼宗（佛教禪宗五家之一）下一味平實，體中玄妙。請看前面的話。天童（禪宗僧人）認為這段話出格奇特，所以盡情徹底地頌揚出來。
【English Translation】 English version The two monks were silent. They went down the mountain to ask for instruction from Abbot Xiu (master of the mountain). Abbot Xiu said, 'You yourselves are majestic and dignified, yet you bow to others. Isn't that wrong?' Jinwen refused to accept this, saying, 'You yourself are deluded, how can you be a teacher of others?' Abbot Xiu angrily ascended the hall and began to ask for instruction. Zang pointed to the corridor and said, 'The Tenzo (monk in charge of managing the daily affairs of the monastery) has gone into the storehouse.' Xiu then realized his mistake. One day, Jin asked Xiu, 'Clearly knowing the nature of non-birth (the inherent nature of all things is neither born nor dies), why are you still attached to birth?' Amotthara (a famous woman in ancient India) was a Brahmin by caste, the daughter of the wealthy Pasenadi (king of Kosala) of Changti Village, more than twenty li west of Shravasti. Because she held a grand Dharma assembly at home, inviting the Buddha and the Sangha, Amotthara was able to make her name known. Manjusri Bodhisattva (one of the four great Bodhisattvas in Buddhism, representing wisdom) asked her, 'Are there those who clearly know the aspect of non-birth (the inherent nature of all things is neither born nor dies), but are still attached to birth?' The woman replied, 'There are such people. Although they clearly see for themselves, their strength is not sufficient, so they are attached to birth.' Abbot Xiu replied, 'Bamboo shoots will eventually grow into bamboo, but can they be used to weave bamboo strips now?' Bamboo strips are bamboo ropes used to tie things. Bamboo shoots are tender and weak, while mature bamboo is strong. The strength of bamboo shoots is not sufficient to be used for weaving. Juefan's 'Ode to Avalokiteshvara' says, 'Pity me, my mind is clear but my strength is insufficient, seeds are discovered and acted upon from time to time. It is like a person who goes mad from drinking alcohol, and after abstaining from alcohol, encounters fine wine again.' This also means that his strength is not sufficient. I am ashamed that the ancients were well-versed in the teachings of Buddhism, and the words they spoke and the breath they exhaled were in accordance with the Sutras (Buddhist scriptures). Abbot Jin wanted to change the subject, but he was not allowed to, saying, 'Go and realize it yourself later.' Xiu said, 'What I see is only this, what is the intention of the senior monk (a respectful term for monks)?' Abbot Xiu first sat firmly in a stable position, and Abbot Jin wanted to make him leave, there must be another way out. So he pointed and said, 'This is the room of the supervisor (manager of the monastery), and that is the room of the Tenzo. And say, understand the nature of non-birth, do not understand the nature of non-birth. And say, attached to birth, not attached to birth.' Xiu then bowed. He participates in living phrases, not dead phrases. This is no different from 'The Tenzo has gone into the storehouse.' All sides say that the Linji school (one of the five schools of Chan Buddhism) is simple and practical, and the essence is profound. Please look at the previous words. Tiantong (a Chan monk) thought this passage was unique and extraordinary, so he praised it with all his heart and soul.
。頌云。
豁落亡依(板翻系驢橛) 高閑不羈(掣斷黃金鎖) 家邦平怗到人稀(穩處下腳) 些些力量分階級(強生節目) 蕩蕩身心絕是非(見怪不怪) 是非絕(其怪自壞) 介立大方無軌轍(太平無忌諱何處不風流)
師云。此頌進山主這個是監院房。那個是典座房。亡依倚時自然廓落。不羈縻處法爾高閑。平怗家邦幾人能到。須是無煩惱可斷。無禪道可參。十二時中除著衣吃飯是閑用心處。據進公問意。亦微有徴古驗今分階級。定力量底鉤線。然其蕩蕩身心。本絕是非也。修公也不妨會如來禪平實商量本分說話。爭奈百丈道。依經解義三世佛冤。所以微分力量。權立階梯。道筍則嫩無力用。竹則篾引千鈞。言跡之興也。是非所以成。進公為渠刬卻。別指生機一路。殊非開戶牖立軌轍欺誣道伴。修公設拜以謝不敏。還識二公當家爐鞴么。入火更須精鍛鍊。上砧方耐重鉆錘。
第七十一則翠巖眉毛
示眾云。含血噴人。自污其口。貪柸一世償人債。賣紙三年欠鬼錢。萬松為諸人請益。還有擔干計處也無。
舉。翠巖夏末示眾云(猶嫌少在)一夏以來為兄弟說話(自揚家醜)看。翠巖眉毛在么(不害口磣)保福云。作賊人心虛(也是火里人)長慶雲生也(雪上加霜)云
【現代漢語翻譯】 現代漢語譯本： 頌說： 豁落亡依（板翻系驢橛）：徹底放下依賴，自然開闊。 高閑不羈（掣斷黃金鎖）：高遠閒適，不受束縛。 家邦平怗到人稀（穩處下腳）：家國安寧，很少有人能達到這種境界（穩穩當當地落腳）。 些些力量分階級（強生節目）：稍微用些力量，區分等級（勉強制造事端）。 蕩蕩身心絕是非（見怪不怪）：心胸坦蕩，沒有是非之見（見怪不怪）。 是非絕（其怪自壞）：沒有了是非（那些怪異自然消亡）。 介立大方無軌轍（太平無忌諱何處不風流）：獨立於大道之中，沒有固定的模式（太平盛世，沒有禁忌，處處都充滿生機）。
師父說：這首頌對於進山的人來說，這個是監院的房間，那個是典座的房間。沒有了依賴，自然就廓然開朗。沒有了束縛，自然就高遠閒適。家國安寧，很少有人能夠達到。必須是沒有煩惱可以斷除，沒有禪道可以參悟。一天十二個時辰，除了穿衣吃飯，都是閑暇的用心之處。根據進公的提問，也稍微有些征古驗今，區分等級，確定力量的痕跡。然而他那坦蕩的身心，本來就沒有是非。修公也不妨會如來禪，平實地商量本分的事情。無奈百丈禪師說，依經解義，三世佛都喊冤。所以稍微區分力量，暫時設立階梯。道筍則嫩，沒有力量可用；竹子則篾可以拉動千鈞重物。這是言語的痕跡興起的原因，是非因此產生。進公為他剷除這些，另外指出一條生機之路，絕不是開窗戶、立規矩來欺騙道友。修公行禮拜謝，自愧不敏。你們認識這兩位當家的爐火嗎？進入火中更需要精細的鍛鍊，放在砧板上才能經受住重錘的敲打。
第七十一則 翠巖眉毛
示眾說：含血噴人，只會玷污自己的嘴。貪圖一杯酒，一輩子償還人家的債務；賣紙三年，還欠著鬼的錢。萬松為各位請教，還有承擔責任的地方嗎？
舉例：翠巖在夏末示眾時說（還嫌不夠），一個夏天以來為各位兄弟說法（自揭家醜）。看，翠巖還有眉毛嗎（不怕難看）？保福說：做賊的人心虛（也是火里人）。長慶說：生出來了（雪上加霜）。
【English Translation】 English version: Verse: 'Huo luo wang yi' (板翻系驢橛, discarding reliance is like overturning a donkey tethered to a board): Utterly relinquish dependence, and naturally become open and expansive. 'Gao xian bu ji' (掣斷黃金鎖, high leisure without restraint is like snapping a golden lock): Be lofty and at ease, free from all constraints. 'Jia bang ping tie dao ren xi' (穩處下腳, a peaceful nation is a rare achievement, like finding a stable foothold): National peace and stability are rarely attained (finding a firm place to stand). 'Xie xie li liang fen jie ji' (強生節目, slight efforts create distinctions, like forcing a program): Exert a little effort to differentiate levels (forcing an issue). 'Dang dang shen xin jue shi fei' (見怪不怪, a broad mind transcends right and wrong, like being unfazed by the unusual): With a magnanimous mind, transcend right and wrong (seeing the strange as normal). 'Shi fei jue' (其怪自壞, when right and wrong cease, the strange self-destructs): When there is no right or wrong (the strange will naturally disappear). 'Jie li da fang wu gui zhe' (太平無忌諱何處不風流, standing in the great way without tracks, like peace without taboos, where is there no charm): Stand independently in the Great Way, without fixed patterns (in times of peace, without taboos, everywhere is full of vitality).
The Master said: This verse, for those entering the mountain, this is the superintendent's room, that is the cook's room. Without reliance, one naturally becomes open and clear. Without restraint, one naturally becomes lofty and at ease. National peace and stability, few can attain. It must be that there are no afflictions to sever, no Chan paths to contemplate. Throughout the twelve hours of the day, besides dressing and eating, all else is idle contemplation. According to the question of Jin Gong (進公), there is also a slight trace of examining the past to verify the present, distinguishing levels, and determining the traces of power. However, his magnanimous mind originally has no right or wrong. Xiu Gong (修公) may also understand Tathagata Chan, plainly discussing one's own affairs. Unfortunately, Zen Master Baizhang (百丈) said, 'Explaining the meaning according to the scriptures, the Buddhas of the three worlds cry out in injustice.' Therefore, slightly distinguishing power, temporarily establishing levels. A bamboo shoot is tender and has no strength to use; bamboo can pull a thousand jun (鈞, ancient weight unit). This is the reason for the rise of verbal traces, and right and wrong arise from this. Jin Gong eradicates these for him, and points out another path of vitality, certainly not opening windows and establishing rules to deceive fellow practitioners. Xiu Gong bowed and thanked him, ashamed of his lack of understanding. Do you recognize the furnace of these two masters? Entering the fire requires more refined tempering, and on the anvil, it can withstand heavy hammering.
Case 71: Cuiyan's Eyebrows
Instructing the assembly: 'Spitting blood at others only soils one's own mouth. Coveting a cup of wine, one repays debts to others for a lifetime; selling paper for three years, one still owes money to the ghosts.' Wansong (萬松) asks for everyone, is there still a place to take responsibility?
Example: Cuiyan (翠巖), at the end of summer, instructed the assembly (still feeling it was not enough), 'Since the summer, I have been speaking Dharma for you brothers (revealing family shame). Look, does Cuiyan still have eyebrows (not afraid of being ugly)?' Baofu (保福) said, 'A thief has a guilty conscience (also a person in the fire).' Changqing (長慶) said, 'They are growing (adding frost to snow).'
門云關(攔街截巷)。
師云。明州翠巖永明大師。諱令參。湖州人。蒙雪峰記別。大張法席。一日上堂曰。自一夏以來。為兄弟東語西話。看。翠巖眉毛在么。諸方多道。本欲首身不覺兩重公案。更見保福道作賊人心虛。一向道背底插柴自隱口過。佛果云。人多錯會道。青天白日說無向當話。無事生事。先自說過。免得別人點檢。且喜沒交涉。長慶雲生也。萬松道。依舊在眼上。雲門關字。普字號一字禪。三個皆嗣雪峰。見當家人說無外話。見翠巖示眾奇特。故大家唱和。古人下語。不犯手勢。有座主就華嚴講下。請巖齋。巖云。山僧有個問頭。若答得即齋。乃拈起胡餅云。還具法身么。主云。具。巖云。恁么則吃法身也。主無對。當講法師代云。有甚麼過。巖不肯。雲門代云。特謝和尚降重空筵。覺范謂雲門大師僧中王也。果然天童一串穿來從頭頌出。頌云。
作賊心(贓物已露) 過人膽(傍若無人) 歷歷縱橫對機感(白拈巧偷) 保福雲門。也垂鼻欺唇(探頭太過) 翠巖長慶。也修眉映眼(佯打不知) 杜禪和 有何限(天童杜撰何似萬松) 剛道。意句一齊刬(欲隱彌露) 埋沒自己。也飲氣吞聲(養子不及父) 帶累先宗。也面牆擔板(家門一世衰)
師云。雪
【現代漢語翻譯】 現代漢語譯本： 雲門關(Yúnmén Guān，地名，也指一種禪宗的考驗方式，意為攔路截斷)。
師父說：明州（Míngzhōu，古地名，今寧波一帶）翠巖永明大師（Cuīyán Yǒngmíng Dàshī），法號令參（Lìng Shēn），湖州（Húzhōu，地名）人。得到雪峰（Xuěfēng，人名，禪宗大師）的認可，大力弘揚佛法。一天上堂說法時說：『自從這一個夏季以來，爲了各位兄弟東一句西一句地說。看，翠巖（Cuīyán，即翠巖永明大師）還有眉毛嗎？』許多地方都說，本來想要隱瞞自己的罪行，卻不自覺地暴露了兩重公案。更可見保福（Bǎofú，人名，禪宗大師）說『做賊人心虛』。一向說『背後插柴』是自己掩蓋過失。佛果（Fóguǒ，人名，禪宗大師）說：『許多人錯誤地理解這句話，說沒事找事，先自己說過，免得別人挑剔。』可喜的是沒什麼瓜葛。長慶（Chángqìng，人名，禪宗大師）說『活著也一樣』。萬松（Wànsōng，人名，禪宗大師）說：『依舊在眼睛上。』雲門關（Yúnmén Guān）這個詞，普字號（Pǔ zì hào）的一字禪（yī zì chán）。這三個人都繼承了雪峰（Xuěfēng）的禪法。看到當家人說沒有外道的話，看到翠巖（Cuīyán）向大眾展示奇特之處，所以大家都唱和。古人說話，不留下任何痕跡。有位座主在華嚴（Huáyán，《華嚴經》）講座下，請翠巖（Cuīyán）吃齋。翠巖（Cuīyán）說：『山僧有個問題，如果答得上來就吃齋。』於是拿起胡餅說：『這胡餅還具有法身嗎？』座主說：『具有。』翠巖（Cuīyán）說：『既然這樣，那就是吃法身了。』座主無言以對。當時講法的法師代為回答說：『有什麼過錯？』翠巖（Cuīyán）不認可。雲門（Yúnmén，人名，禪宗大師）代為回答說：『特別感謝和尚降低身份光臨這空虛的筵席。』覺范（Juéfàn，人名）認為雲門（Yúnmén）大師是僧中的王者。果然天童（Tiāntóng，人名，禪宗大師）一連串地從頭頌出，頌詞說：
『做賊心（贓物已經暴露） 過人的膽（旁若無人） 歷歷縱橫對機感（白手巧偷） 保福（Bǎofú）雲門（Yúnmén），也垂鼻欺騙嘴唇（探頭太過） 翠巖（Cuīyán）長慶（Chángqìng），也修飾眉毛映襯眼睛（假裝不知道） 杜禪和（Dù Chánhé，人名），有多少（天童（Tiāntóng）的杜撰怎麼比得上萬松（Wànsōng）） 剛說，意句一齊剷除（想要隱藏反而更加暴露） 埋沒自己，也飲氣吞聲（兒子不如父親） 連累先輩宗師，也面壁扛木板（家門一世衰敗）』
師父說，雪峰（Xuěfēng）
【English Translation】 English version: Yunmen Pass (Yúnmén Guān, a place name, also refers to a Zen test, meaning to block the way).
The Master said: 'Great Master Cuiyan Yongming (Cuīyán Yǒngmíng Dàshī) of Mingzhou (Míngzhōu, ancient place name, around present-day Ningbo), whose Dharma name was Lingshen (Lìng Shēn), was a native of Huzhou (Húzhōu, place name). He received recognition from Xuefeng (Xuěfēng, personal name, Zen master) and greatly promoted the Dharma. One day, when he ascended the hall to preach, he said: 'Since this summer, for the sake of you brothers, I have been speaking east and west. Look, does Cuiyan (Cuīyán, i.e., Great Master Cuiyan Yongming) still have eyebrows?' Many places say that originally they wanted to conceal their crimes, but unconsciously exposed two layers of public cases. It can be seen even more that Baofu (Bǎofú, personal name, Zen master) said, 'A thief has a guilty conscience.' It has always been said that 'inserting firewood behind one's back' is to cover up one's faults. Foguo (Fóguǒ, personal name, Zen master) said: 'Many people misunderstand this sentence, saying that it is making trouble out of nothing, speaking for oneself first, so as to avoid others finding fault.' Fortunately, there is no involvement. Changqing (Chángqìng, personal name, Zen master) said, 'Living is the same.' Wansong (Wànsōng, personal name, Zen master) said: 'It is still on the eyes.' The term Yunmen Pass (Yúnmén Guān), the one-character Zen (yī zì chán) of the Pu character number (Pǔ zì hào). These three people all inherited the Zen teachings of Xuefeng (Xuěfēng). Seeing the head of the family say that there are no heretical words, seeing Cuiyan (Cuīyán) showing the public something peculiar, so everyone sings in harmony. The ancients spoke without leaving any traces. There was a lecturer at the Huayan (Huáyán, the Avatamsaka Sutra) lecture, inviting Cuiyan (Cuīyán) to a vegetarian meal. Cuiyan (Cuīyán) said: 'This monk has a question. If you can answer it, I will eat the meal.' So he picked up a sesame cake and said: 'Does this sesame cake still have a Dharmakaya?' The lecturer said: 'It has.' Cuiyan (Cuīyán) said: 'Since this is the case, then it is eating the Dharmakaya.' The lecturer was speechless. The Dharma master who was lecturing at the time answered on his behalf: 'What is wrong with that?' Cuiyan (Cuīyán) did not approve. Yunmen (Yúnmén, personal name, Zen master) answered on his behalf: 'Special thanks to the monk for condescending to grace this empty banquet.' Juefan (Juéfàn, personal name) believed that Great Master Yunmen (Yúnmén) was the king among monks. Sure enough, Tiantong (Tiāntóng, personal name, Zen master) strung together a series of verses from beginning to end, saying:
'The heart of a thief (the stolen goods have been exposed) The courage of a man (acting as if no one is around) Clearly and vividly responding to the opportunity (skillful stealing with bare hands)' 'Baofu (Bǎofú) and Yunmen (Yúnmén), also droop their noses and deceive their lips (peeking out too much) Cuiyan (Cuīyán) and Changqing (Chángqìng), also adorn their eyebrows to set off their eyes (pretending not to know)' 'Zen Master Du (Dù Chánhé, personal name), how much (how can Tiantong's (Tiāntóng) fabrication compare to Wansong's (Wànsōng)) Just said, the meaning and sentences are all eradicated (wanting to hide but revealing even more)' 'Burying oneself, also swallowing one's breath (the son is not as good as the father)' 'Implicating the ancestors, also facing the wall carrying wooden planks (the family declines for a generation)'
The Master said, Xuefeng (Xuěfēng)
竇道。善竊者鬼神不知。既為保福天童覷破。翠巖不是好手。殊不知。許大雲門長慶。都被翠巖用一莖眉毛。一時穿卻鼻孔。若藏頭露影。算甚太手強人。故能歷歷縱橫對機應感。保福云。作賊人心虛。雲門云關。皆衲僧鼻孔長也。千里已聞干屎殠。三冬猶嗅爛瓜香。翠巖道眉毛在么。長慶便道生也。乃壁上高僧一呼便應。瓶中養鵝隨聲。已出底時節。豈識情可卜度也。此所以道修眉映眼。冷地看人。一點謾他不得。有底道。一夏葛藤上生枝引蔓。而今剪草除根。一齊刬卻。殊不知。三十年後。此話大行去在。何必囊藏被蓋。飲氣吞聲。恁么則面牆擔板。累及先宗也。諸方道。徐六擔板只見一邊。尚書不學牆面。疏面牆無所睹見。君不見。靈山放出白毫相。照見東方萬八千。
第七十二則中邑獼猴
示眾云。隔江鬥智。遁甲埋兵。覿面相持真槍實劍。衲僧所以貴全機大用也。從慢入緊。試吐露看。
舉。仰山問中邑。如何是佛性義(這個座主卻堪持論)邑云。我與爾說個譬喻(宜假不宜真)如室有六窗中。安一獼猴(還肯寧息么)外有人喚云狌狌。獼猴即應(再來不直半文)如是六窗俱喚俱應(只要檀郎認得聲)仰云。只如獼猴睡時。又作么生(莫寐語)邑乃下禪床把住云(覺來也未)狌狌我與爾
【現代漢語翻譯】 現代漢語譯本： 竇道（盜賊行走的隱秘通道）。善於偷竊的人，鬼神都無法察覺。既然被保福天童（人名，禪宗僧人）看破，翠巖（人名，禪宗僧人）也不是好手。殊不知，許大的雲門（地名，禪宗道場）和長慶（地名，禪宗道場），都被翠巖用一根眉毛，一時穿透了鼻孔。如果藏頭露尾，那算什麼太手強人。所以能夠歷歷分明，縱橫自如，對機應感。保福說：『做賊的人心虛。』雲門說：『關，都是衲僧（僧人的自稱）鼻孔長的地方。』千里之外已聞到干屎的臭味，三冬（冬季三個月）還能聞到爛瓜的香味。翠巖問道：『眉毛在嗎？』長慶便說：『生著呢。』就像壁上的高僧，一呼就應；瓶中養的鵝，隨聲而出。已經出了底的時候，哪裡能用情識來卜度呢？因此說，修長的眉毛映襯著眼睛，冷靜地觀察人，一點也欺騙不了他。』有人說：『一個夏天，葛藤（比喻糾纏不清的事物）上生出枝蔓，現在剪草除根，一齊剷除掉。』殊不知，三十年後，這話會大行其道。何必囊藏被蓋，飲氣吞聲。這樣就成了面牆擔板（比喻固執），連累了先宗。』諸方說：『徐六擔板（人名，比喻見識片面）只看到一邊，尚書不學牆面，疏面牆無所睹見。』你沒看見嗎？靈山（地名，佛教聖地）放出白毫相（佛的三十二相之一，眉間白毫放光），照見東方萬八千世界。 第七十二則 中邑獼猴 示眾說：隔江鬥智，遁甲埋兵，覿面相持，真槍實劍。衲僧所以可貴，就在於全機大用。從慢到緊，試著吐露看看。 舉例：仰山（人名，禪宗僧人）問中邑（地名）：『如何是佛性義（佛性的意義）？』中邑說：『我給你說個譬喻，就像房間有六個窗戶，中間安了一隻獼猴。』外面有人喊道：『狌狌（獼猴的別稱）。』獼猴就應聲回答。像這樣，六個窗戶都喊都應答。仰山說：『如果獼猴睡著的時候，又怎麼樣呢？』中邑於是下禪床，抓住仰山說：『醒來了嗎？狌狌，我與你。』
【English Translation】 English version: The Dou Path (a hidden passage for thieves). Even ghosts and spirits cannot detect a skilled thief. Since Baofu Tiantong (a name, a Chan Buddhist monk) saw through it, Cuiyan (a name, a Chan Buddhist monk) is not a master. Little did they know that the great Yunmen (a place name, a Chan Buddhist monastery) and Changqing (a place name, a Chan Buddhist monastery) were both pierced through their nostrils by Cuiyan with a single eyebrow hair. If one hides the head and reveals the tail, what kind of great master or strongman is that? Therefore, one can be clear and distinct, free and unconstrained, responding to opportunities and sensing with feeling. Baofu said: 'The heart of a thief is empty.' Yunmen said: 'The barrier is where the nostrils of monks are long.' One can smell the stench of dry feces from a thousand miles away, and still smell the fragrance of rotten melons in the three winter months. Cuiyan asked: 'Is the eyebrow there?' Changqing replied: 'It is growing.' It is like a high monk on the wall who responds to a call, and a goose raised in a bottle that comes out with the sound. When it has already come out, how can it be predicted with emotional knowledge? Therefore, it is said that long eyebrows reflect the eyes, and one observes people calmly, unable to deceive them in the slightest. Some say: 'In one summer, vines grow branches and tendrils, and now we cut the grass and remove the roots, clearing them all away.' Little do they know that in thirty years, this saying will become very popular. Why hide the bag and cover, swallowing one's breath? This would be like facing a wall and carrying a board (a metaphor for stubbornness), implicating the ancestors.' All quarters say: 'Xu Liu carrying a board (a name, a metaphor for one-sided views) only sees one side, and the minister does not learn from the wall, so he sees nothing when facing the wall.' Haven't you seen? Ling Mountain (a place name, a Buddhist holy site) emits the white hair mark (one of the thirty-two marks of the Buddha, the white hair between the eyebrows emits light), illuminating the eighteen thousand worlds of the East. Section 72: The Macaque of Zhongyi The master addressed the assembly, saying: 'Fighting wits across the river, hiding armor and burying soldiers, facing each other with real guns and swords. What is valuable about a monk is their complete and great function. From slow to fast, try to reveal it.' Example: Yangshan (a name, a Chan Buddhist monk) asked Zhongyi (a place name): 'What is the meaning of Buddha-nature (the meaning of Buddha-nature)?' Zhongyi said: 'I will give you a metaphor, like a room with six windows, with a macaque placed in the middle.' Someone outside shouted: 'Xingxing (another name for macaque).' The macaque immediately responded. Like this, all six windows shout and respond. Yangshan said: 'If the macaque is asleep, what then?' Zhongyi then stepped down from the Zen bed, grabbed Yangshan, and said: 'Are you awake? Xingxing, I am with you.'
相見(何不早恁么道)。
師云。朗州(統要鼎州)中邑洪恩禪師。馬祖八十餘員大善知識之一。仰山之叔祖也。仰山江陵受戒。回往謝戒。邑見山年幼。以獼猴應六窗。說佛性義。如拍大奶諕小孩兒。山埋兵掉鬥。忍俊不禁。禮謝畢曰。今蒙和尚譬喻。無不明瞭。更有一事。只如內獼猴瞌睡。外獼猴欲相見時。如何奇哉。真師子兒便露法窟爪牙。邑不覺自下禪床。執仰山手。作舞云。狌狌與爾相見了也。何不說個比喻。云居錫云。中邑當時。不得仰山這一句。何處有中邑也。先師與勝默師伯。二十餘歲。叢林敬畏。鄭州寶和尚。名震河洛。先師遍參往見。州云。兄弟年俊。正宜叩參。老僧當年唸唸。常以佛法為事。先師避席進曰。和尚而今如何也。州云。如生冤家相似。先師曰。若不得此語。幾乎枉行千里。州下禪床。握先師手曰。作家那。遂留數日。夾山謂佛日死灰里一粒豆爆。蓋謂此也。玄覺云。若不是仰山。爭得見中邑。且道。甚麼處是仰山得見中邑處。萬松道。報恩法堂上。崇壽稠雲。還有人定得此道理么。若定不得。只是個弄精魂腳手。佛性義在甚麼處。萬松道。向弄精魂腳手上辨取。佛鑒云。仰山放憨。中邑賣俏。俏措賣來憨癡。憨癡放來俏措。雖然獼猴睡著。其奈肚裡惺惺。直饒杜絕六窗。狌
【現代漢語翻譯】 現代漢語譯本 相見（為什麼不早這麼說）。
師父說：朗州（統轄要地鼎州）中邑洪恩禪師，是馬祖道一八十多位大善知識之一，也是仰山慧寂的叔祖。仰山在江陵受戒后，回去拜謝。中邑見仰山年幼，用獼猴應六窗（用獼猴來比喻六根），講解佛性的道理，就像拍打大奶來哄小孩兒一樣。仰山暗藏鋒芒，忍不住笑了出來。禮拜完畢后說：『如今蒙和尚您用比喻來說明，沒有不明白的了。但還有一件事，如果內在的獼猴睡著了，外在的獼猴想要相見時，該怎麼辦呢？』真是獅子之子，立刻顯露出法窟的爪牙。中邑不由自主地走下禪床，握住仰山的手，跳舞說：『狌狌（猩猩）已經和你相見了啊！為什麼不說個比喻呢？』云居錫說：『中邑當時，如果沒有仰山這一句，哪裡會有中邑呢？』
先師（萬松行秀）和勝默師伯，二十多歲時，在叢林中就受到敬畏。鄭州寶和尚，名聲震動河洛。先師四處參訪，前去拜見。寶和尚說：『兄弟你年紀輕輕，正應該虛心參學。老僧我當年念念不忘，常常以佛法為事。』先師避開座位，進言說：『和尚您現在怎麼樣了呢？』寶和尚說：『就像遇到前世的冤家一樣。』先師說：『如果得不到這句話，幾乎白跑了千里路。』寶和尚走下禪床，握住先師的手說：『真是個有作為的人啊！』於是挽留住了幾天。夾山善會說佛日禪師就像死灰里爆出一粒豆子，大概說的就是這件事。玄覺說：『如果不是仰山，怎麼能見到中邑呢？』那麼，哪裡是仰山得見中邑的地方呢？』萬松說：『在報恩法堂上。』崇壽稠說：『還有人能確定這個道理嗎？如果不能確定，就只是在玩弄精魂的手段。佛性的意義在哪裡呢？』萬松說：『在玩弄精魂的手段上辨別。』佛鑒慧懃說：『仰山裝傻，中邑賣弄風情。賣弄風情是爲了引出裝傻的憨癡，裝傻的憨癡是爲了引出賣弄的風情。』雖然獼猴睡著了，但它的肚子里卻很清醒。即使杜絕了六窗，狌狌（猩猩）...
【English Translation】 English version Meeting (Why didn't you say so earlier?).
The Master said: Chan Master Hongen of Zhongyi in Langzhou (governing the important area of Dingzhou), was one of the eighty-odd great virtuous advisors of Mazu Daoyi, and also the grand-uncle of Yangshan Huiji. After Yangshan received the precepts in Jiangling, he returned to express his gratitude. Zhongyi, seeing that Yangshan was young, used the monkey corresponding to the six windows (using the monkey to symbolize the six senses) to explain the doctrine of Buddha-nature, like patting a large breast to coax a child. Yangshan concealed his sharpness and couldn't help but smile. After bowing in gratitude, he said: 'Now, thanks to the Abbot's explanation through analogy, there is nothing I don't understand. But there is still one thing, if the inner monkey is asleep, and the outer monkey wants to meet, what should be done?' Truly a lion's son, he immediately revealed the claws and teeth of the Dharma cave. Zhongyi involuntarily stepped down from the meditation platform, grasped Yangshan's hand, and danced, saying: 'The Xingxing (orangutan) has already met you! Why don't you give an analogy?' Yunju Xi said: 'If Zhongyi hadn't had this sentence from Yangshan at that time, where would Zhongyi be?'
The former Master (Wansong Xingxiu) and Master Uncle Shengmo, in their twenties, were already respected in the monastic community. Zhengzhou Bao, his name shook the He and Luo regions. The former Master visited everywhere and went to pay his respects. Abbot Bao said: 'Brother, you are young, you should humbly learn. This old monk never forgets, and always takes the Buddha-dharma as his business.' The former Master avoided his seat and said: 'How is the Abbot now?' Abbot Bao said: 'Like meeting a karmic enemy from a previous life.' The former Master said: 'If I hadn't gotten this sentence, I would have traveled thousands of miles in vain.' Abbot Bao stepped down from the meditation platform, grasped the former Master's hand, and said: 'Truly an accomplished person!' So he stayed for a few days. Jiashan Shanhui said that Chan Master Foritsu was like a bean bursting from dead ashes, probably referring to this matter. Xuanjue said: 'If it weren't for Yangshan, how could one see Zhongyi?' Then, where is the place where Yangshan sees Zhongyi?' Wansong said: 'In the Hall of Gratitude.' Chongshou Chou said: 'Is there anyone who can determine this principle? If you can't determine it, you are just playing with the tricks of the spirit. Where is the meaning of Buddha-nature?' Wansong said: 'Discern it in the tricks of playing with the spirit.' Fojian Huiqin said: 'Yangshan feigns foolishness, Zhongyi flaunts charm. Flaunting charm is to elicit the foolishness of feigning, and the foolishness of feigning is to elicit the flaunting of charm.' Although the monkey is asleep, its belly is very awake. Even if the six windows are blocked, the Xingxing (orangutan)...
狌何處不相見。諸人要見二老誵訛么。各各面皮厚三寸。萬松道。覓個識慚愧漢不可得。唯天童老人較些些。頌云。
凍眠雪屋歲摧頹(蟄戶不開) 窈窕蘿門夜不開(龍無龍句) 寒槁園林看變態(幾乎死殺) 春風吹起律筒灰(喜得重蘇)
師云。汝南先賢傳曰。時大雪積地丈餘。洛陽令躬出按行見。人除雪出有乞食者。至袁安門。無有行路。謂安已死。令人除雪。入戶見安僵臥。問何以不出。安曰。大雪人皆餓。不宜幹人。令以為賢。舉為孝廉。此頌中邑說喻。睡語一上。終是不惺惺。窈窕蘿門夜不開也。忽被仰山點破。中邑便全體作用。枯木重陽。春風吹起律筒灰也。蔡邕月令。截竹為管。謂之律。置之密室。以葭莩為灰。以實其端。其月氣至則飛灰而管空。陽氣生。死中活也。如中邑仰山作家相見。見了后如何不勞久立。
第七十三則曹山孝滿
示眾云。依草附木去。作精靈。負屈㗸冤。來為鬼祟。呼之則燒錢奏馬。遣之則咒水書符。如何得家門平安去。
舉。僧問曹山。靈衣不掛時如何(蟭蟟脫殼猶抱寒枝)山云。曹山今日孝滿(不負平生)僧云。孝滿后如何(寬行大步)山云。曹山愛顛酒(有何不可)。
師云。僧問同安威禪師。牛頭未見四祖時如何。安云。
路邊神廟子。見者盡擎拳。僧云。見后如何。安云。室內無靈床。渾家不著孝。這僧問靈衣不掛時如何。洞山初道。卸了炙脂帽子。脫卻狐臭布衫。作個脫灑衲僧。後來僧問如何是佛。答麻三斤。若到這個時節。便會曹山今日孝滿。這僧也好。要見今日曹山行履。問孝滿后如何。山云。曹山好顛酒。覺范道。心如明鏡口如醉漢。一日僧問。清稅孤貧乞。師拯濟。山召清稅。僧應喏。山云。清源白家酒三盞。猶道未沾唇。又有僧。問金峰。金柸滿酌時如何。峰云。金峰不勝酩酊。佛果拈云。承言會宗。明機普應。則不無金峰。子細點檢。將來也太漏逗。若有人。問蔣山金柸滿酌時如何。只對他道。山僧自來天戒。又有僧問曹山。十二時中如何保任。山云。如過蠱毒之鄉。水也不得沾他一滴。曹山有時醉醉里醒醒。有時醒不分晝夜。為他黃糧夢斷閨合情忘。洞山問云居。大闡提人。殺父害母。孝養何在。居云。始成孝養。此名孝滿顛酒底人。洞山道。觸目荒林論年放曠。天童慣曾遊戲其間。頌云。
清白門庭四絕鄰(腦後見腮莫與往來) 長年關掃不容塵(設有一點無著處) 光明轉處傾殘月(否極泰生) 爻象分時卻建寅(陰慘陽舒) 新滿孝(淚痕猶未罷) 便逢春(相喚打鞦韆) 醉步狂歌任墮巾(
【現代漢語翻譯】 現代漢語譯本： 路邊的神廟子，看見的人都舉起拳頭。有僧人問：『看見之後如何？』安禪師說：『室內沒有靈床，全家都不穿孝服。』 這僧人問：『靈衣不掛的時候如何？』洞山禪師最初回答：『卸了油膩的帽子，脫掉散發狐臭的布衫，做一個灑脫的雲遊僧。』後來有僧人問：『如何是佛？』（趙州禪師）回答：『麻三斤。』若到了這個時候，便會明白曹山禪師今日孝滿（指擺脫了世俗的束縛）。 這僧人也好，想要見識今日曹山禪師的行履。問：『孝滿之後如何？』曹山禪師說：『曹山喜歡喝顛酒。』覺范禪師說：『心如明鏡，口如醉漢。』 一日，有僧人問：『清稅孤貧，乞求禪師救濟。』曹山禪師召喚清稅，僧人應聲『喏』。曹山禪師說：『清源白家的酒三盞，還說沒有沾唇。』 又有僧人問金峰禪師：『金盃滿酌時如何？』金峰禪師說：『金峰不勝酩酊大醉。』佛果禪師拈出說：『承言會宗，明機普應，則不無金峰。仔細點檢，將來也太漏逗。』若有人問蔣山禪師：『金盃滿酌時如何？』只對他說道：『山僧自來天戒。』 又有僧人問曹山禪師：『十二時中如何保任？』曹山禪師說：『如過蠱毒之鄉，水也不得沾他一滴。』曹山禪師有時醉醉里醒醒，有時醒不分晝夜，因為他黃粱夢斷，閨合情忘。 洞山禪師問云居禪師：『大闡提人，殺父害母，孝養何在？』云居禪師說：『始成孝養。』此名孝滿顛酒底人。洞山禪師道：『觸目荒林，論年放曠。』天童禪師慣曾遊戲其間。頌曰： 『清白門庭四絕鄰（腦後見腮莫與往來），長年關掃不容塵（設有一點無著處）。光明轉處傾殘月（否極泰生），爻象分時卻建寅（陰慘陽舒）。新滿孝（淚痕猶未罷），便逢春（相喚打鞦韆），醉步狂歌任墮巾。』
【English Translation】 English version: A roadside shrine. Those who see it all raise their fists. A monk asked, 'What happens after seeing it?' An (Zen master) said, 'There is no spirit bed in the room, and the whole family does not wear mourning clothes.' This monk asked, 'What about when the spirit clothes are not hung?' Dongshan (Zen master) initially replied, 'Take off the greasy hat, take off the fox-smelling cloth shirt, and be a free and easy wandering monk.' Later, a monk asked, 'What is Buddha?' (Zhao Zhou Zen master) replied, 'Three pounds of flax.' If you reach this point, you will understand that Caoshan (Zen master) has completed his filial duties today (meaning he has broken free from worldly constraints). This monk is also good, wanting to see Caoshan (Zen master)'s conduct today. He asked, 'What happens after completing filial duties?' Caoshan (Zen master) said, 'Caoshan likes to drink crazy wine.' Juefan (Zen master) said, 'The heart is like a bright mirror, and the mouth is like a drunkard.' One day, a monk asked, 'Qingshui is lonely and poor, begging the master for help.' Caoshan (Zen master) summoned Qingshui, and the monk responded 'Yes.' Caoshan (Zen master) said, 'Three cups of Qingyuan Bai's wine, and you still say you haven't touched your lips.' Another monk asked Jin Feng (Zen master), 'What happens when the golden cup is full?' Jin Feng (Zen master) said, 'Jin Feng cannot handle being drunk.' Foguo (Zen master) picked it up and said, 'Accepting words and understanding the principle, responding universally with clear opportunities, then Jin Feng is not without it. If you examine it carefully, it will be too leaky in the future.' If someone asks Jiangshan (Zen master), 'What happens when the golden cup is full?' Just tell him, 'This monk has always been forbidden by heaven.' Another monk asked Caoshan (Zen master), 'How to maintain it in the twelve periods of the day?' Caoshan (Zen master) said, 'Like passing through a land of poison, not a single drop of water can touch you.' Caoshan (Zen master) is sometimes drunk and sometimes awake, sometimes awake and not distinguishing between day and night, because his yellow millet dream is broken, and his boudoir feelings are forgotten. Dongshan (Zen master) asked Yunju (Zen master), 'A great icchantika (incorrigible person), who kills his father and mother, where is his filial piety?' Yunju (Zen master) said, 'Filial piety begins to be accomplished.' This is called a drunkard who has completed his filial duties. Dongshan (Zen master) said, 'The desolate forest catches the eye, discussing years of freedom.' Tiantong (Zen master) was accustomed to playing in it. The verse says: 'The pure and white family has four isolated neighbors (do not associate with those who show their cheeks behind their ears), the year-round gate sweeps and does not allow dust (if there is a point where there is no attachment). The bright light turns and pours out the remaining moon (adversity turns into prosperity), the hexagrams divide and establish Yin (the yin is bleak and the yang is comfortable). The new filial piety is full (tear stains have not yet stopped), and spring is met (calling each other to play on swings), drunk steps and wild songs let the scarf fall.'
熟不講禮) 散發夷猶誰管系(千自由百自在) 太平無事酒顛人(七村裡這漢快活)
師云。眼裡著沙。不得底太局狹生。曹山道。若是世間粗重貪嗔癡。雖難斷。卻是輕。若是無事無為凈潔。此個重無以加也。所以洞山道。明月堂前時時九夏也。至道不可形容。古人近取諸身。遠取諸物。比興連類以喻至道。報慈贊龍牙半身頌云。日出連山。月圓當戶。不是無身。不欲全露。二老皆洞山兒孫。覺范云。其家風機貴回互。使不犯正位。語忌十成。使不墮今時。而報慈匠心獨妙語不失宗。為可貴也。此光明轉處。傾殘月。喻孝滿逢春也。周易乾卦。九二見龍在田。利見大人疏。九二當據建寅建丑之間。於時地之萌芽初有出者。即是陽氣發見之義。乾卦之象其應然也。老杜飲中八仙歌。脫巾露頂王公前。與天子呼來不上舡。皆忘形忽禮。非可以涯岸檢束也。丹霞天然。一日橫臥天津橋上。留守鄭公前導喝之。師不顧問之。徐曰。我無事僧也。鄭敬異之。雪峰眾晚參。峰在中庭臥。太原孚上座云。五州管內只有這個和尚較些子。峰便起去。此皆披襟散發無事酒徒。曹山孝滿如何受用。四時春富貴。萬物酒風流。
第七十四則法眼質名
示眾云。富有萬德。蕩無纖塵。離一切相。即一切法。百尺竿頭
【現代漢語翻譯】 現代漢語譯本 (熟不講禮) 散發夷猶誰管系(千自由百自在) 太平無事酒顛人(七村裡這漢快活)
師云：眼裡著沙，不得底太局狹生。曹山（Dōusan，禪師名）道：若是世間粗重貪嗔癡，雖難斷，卻是輕。若是無事無為凈潔，此個重無以加也。所以洞山（Tōzan，禪師名）道：明月堂前時時九夏也。至道不可形容，古人近取諸身，遠取諸物，比興連類以喻至道。報慈贊龍牙半身頌云：日出連山，月圓當戶，不是無身，不欲全露。二老皆洞山兒孫。覺范云：其家風機貴回互，使不犯正位，語忌十成，使不墮今時，而報慈匠心獨妙語不失宗，為可貴也。此光明轉處，傾殘月，喻孝滿逢春也。《周易·乾卦》九二：見龍在田，利見大人疏。九二當據建寅建丑之間，於時地之萌芽初有出者，即是陽氣發見之義，乾卦之象其應然也。老杜《飲中八仙歌》：脫巾露頂王公前，與天子呼來不上舡。皆忘形忽禮，非可以涯岸檢束也。丹霞天然（Tankha Tennen，禪師名），一日橫臥天津橋上，留守鄭公前導喝之，師不顧問之，徐曰：我無事僧也。鄭敬異之。雪峰（Seppō，禪師名）眾晚參，峰在中庭臥，太原孚上座云：五州管內只有這個和尚較些子。峰便起去。此皆披襟散發無事酒徒。曹山孝滿如何受用？四時春富貴，萬物酒風流。
第七十四則 法眼質名
示眾云：富有萬德，蕩無纖塵，離一切相，即一切法，百尺竿頭
【English Translation】 English version (Familiarity breeds contempt) Hair disheveled, wandering freely, who cares? (A thousand freedoms, a hundred at ease) In peaceful times, a drunken man of wine. (In the seven villages, this fellow is happy)
The master said: 'Sand in the eyes, the bottom line is too narrow.' Caoshan (Dōusan, a Zen master) said: 'If it is the coarse and heavy greed, anger, and ignorance of the world, although it is difficult to cut off, it is light. If it is inaction and purity, this one is heavy beyond measure.' Therefore, Dongshan (Tōzan, a Zen master) said: 'In front of the Bright Moon Hall, it is always midsummer.' The ultimate path cannot be described. The ancients took it from their own bodies and from external things, using metaphors and analogies to illustrate the ultimate path. Bao Ci's eulogy for Longya's half-body says: 'The sun rises over the mountains, the moon is round at the door, it is not without a body, but it does not want to be fully revealed.' The two elders are both descendants of Dongshan. Juefan said: 'The style of their family values mutual exchange, so as not to offend the proper position, and the language avoids being completely explicit, so as not to fall into the present time, and Bao Ci's ingenuity is unique, and the language does not lose its origin, which is commendable.' This is where the light turns, tilting the waning moon, a metaphor for filial piety full of spring. In the 'Qian' hexagram of the 'Book of Changes', the ninth line says: 'Seeing the dragon in the field, it is beneficial to see the great man.' The ninth line should be between the establishment of Yin and Chou, at which time the sprouts of the earth first emerge, which is the meaning of the yang energy being revealed. The image of the Qian hexagram is as it should be. Du Fu's 'Song of the Eight Immortals of Drinking': 'He took off his hat and exposed his head before the princes, and summoned the emperor but did not board the boat.' All are forgetful of form and neglectful of etiquette, and cannot be restrained by boundaries. Tankha Tennen (Tankha Tennen, a Zen master) once lay across the Tianjin Bridge, and the prefect Zheng, who was leading the way, shouted at him, but the master did not look at him and slowly said: 'I am a monk with nothing to do.' Zheng respected him for his strangeness. At the evening meditation of the Xuefeng (Seppō, a Zen master) assembly, Feng was lying in the courtyard, and the senior seat of Taiyuan Fu said: 'Within the five prefectures, only this monk is somewhat better.' Feng then got up and left. These are all carefree drunkards with open collars and disheveled hair. How does Caoshan Xiaoman enjoy it? The four seasons are rich in spring, and all things are romantic in wine.
Section 74: Fayen's Questioning of Names
The master addressed the assembly, saying: 'Rich in myriad virtues, cleansed of the slightest dust, apart from all forms, it is all dharmas, a hundred-foot pole.'
進步。十方世界全身。且道。甚麼處得來。
舉。僧問法眼。承教有言。從無住本立一切法。如何是無住本(合取狗口)眼云。形興未質(莫眼華)名起未名(畢竟喚作甚麼)。
師云。文殊問維摩。身孰為本。答貪慾為本。問貪慾孰為本答。虛妄分別為本。問虛妄分別孰為本。答顛倒想為本。問顛倒想孰為本。答無住為本。又問無住孰為本。答無住則無本。文殊師利從無住本。立一切法。肇公注云。心猶水也。靜則有照。動則無鑒。癡愛所濁。邪風所扇。涌溢波盪。未始暫住。以此觀法。何往不倒。譬如臨面涌泉責己本狀者。未之有也。又云。若以心動為本。則有因相。生理極初動。更無本也。若以無法為本。則有因無生。無不因無。更無本也。又云。無住故倒想。倒想故分別。分別故貪慾。貪慾故有身。既有身也。則善惡並陳。善惡既陳。則萬法斯起。自茲以往。言數不能盡也。肇公以最初動念根本不覺。為無住本。傳燈清涼國師。答皇太子心要云。至道本乎其心。心法本乎無住。無住心體靈知不昧。安國師舉。金剛經云。應無所住。而生其心。無所住者不住色不住聲。不住迷不住悟。不住體不住用。而生其心者。則是一切處。而顯一心。若住善生心則善現。若住惡生心則惡現。本心則隱沒。若無所
住。十方世界唯是一心也。六祖問荷澤。知識遠來也。大艱辛。將本來否。若有本則合識其主試說看。澤曰。以無住為本。見則為主。荷澤顯宗記云。自世尊滅后。西天二十八祖。共傳無住之心。此無住本即以本分事。名無住也。若以真妄融即。一有多種。二無兩般。法眼答處。出寶藏論。形興未質。名起未名。形名既兆。遊氣亂清。雪竇拈起拄杖云。大眾拄杖。是形名雙舉。形即無形。名即無名。一等沒見識瞎漢。只認個無形段無名姓底。便為極則。辜負法眼。違背永明。壽禪師唯心訣云。無一名不播如來之號。無一物不闡遮那之形。又有一等孤陋寡聞。不肯究理參問。只道。本來有甚。萬松道已。太多生。他云。如何免得。萬松道。本來少甚。爾但恁么會去。因參法眼兼見天童。頌云。
沒軌跡(羚羊掛角) 斷訊息(久負不逢) 白雲無根(妙體本來無處所) 清風何色(通身那更有蹤由) 散干蓋而非心(尚能出岫) 持坤輿而有力(不費精神) 洞千古之淵源(盡向這裡流出) 造萬象之模則(一法之所印) 剎塵道會也。處處普賢(欄街截巷) 樓閣門開也 頭頭彌勒(筑著磕著)
師云。視之無形。普天匝地。聽之無聲圓音無間。云雖無根。太虛為片云所點。風雖無色。
【現代漢語翻譯】 現代漢語譯本： 住。十方世界唯一是心。《六祖壇經》中，六祖慧能問荷澤神會：『知識遠道而來，非常辛苦。帶來『本來』了嗎？』如果有所謂『本來』，就應該認識它的主人，試著說說看。神會回答：『以『無住』為根本，見性則為主。』荷澤神會的《顯宗記》中說：『自從世尊（釋迦牟尼佛）滅度后，西天二十八祖，共同傳授『無住』之心。』這個『無住』的根本，就是以本分事，名為『無住』。如果以真妄融合的角度來看，一有多樣，二沒有兩般。法眼文益回答的地方，出自《寶藏論》：『形體興起但尚未成實質，名稱產生但尚未被命名。形體和名稱一旦顯現，遊動之氣就會擾亂清凈。』雪竇重顯拈起拄杖說：『大眾，這拄杖，是形名雙舉。形即無形，名即無名。』可悲的是那些沒有見識的瞎漢，只認那個無形無名之物，就以為是最高的真理，辜負了法眼文益，違背了永明延壽。永明延壽禪師的《唯心訣》中說：『沒有一個名稱不播揚如來的名號，沒有一個事物不闡釋遮那佛（毗盧遮那佛）的形體。』又有一些人孤陋寡聞，不肯深入研究和參問，只說：『本來有什麼？』萬松行秀說：『已經太多了。』那人問：『如何才能免除？』萬松行秀說：『本來缺少什麼？你只要這樣去體會。』因為參訪法眼文益，兼而見到天童正覺，寫下頌：
沒軌跡（羚羊掛角）：無跡可尋。
斷訊息（久負不逢）：音訊隔絕。
白雲無根（妙體本來無處所）：白雲本無根基，比喻妙體本無處所。
清風何色（通身那更有蹤由）：清風本無顏色，比喻通身了無軌跡。
散干蓋而非心（尚能出岫）：即使散開遮蔽天空的雲朵，也並非心識的作用，雲朵依然能夠從山洞中飄出。
持坤輿而有力（不費精神）：支撐大地需要巨大的力量，但對於大地來說，卻毫不費力。
洞千古之淵源（盡向這裡流出）：洞察千古以來的淵源，所有的智慧都從這裡流出。
造萬象之模則（一法之所印）：創造萬象的模範法則，都由一法所印證。
剎塵道會也，處處普賢（欄街截巷）：即使在微塵般的世界裡，也充滿著普賢菩薩的教化。
樓閣門開也，頭頭彌勒（筑著磕著）：樓閣的大門敞開，處處都是彌勒菩薩。
師父說：『看它，無形無相，卻遍佈整個宇宙。聽它，無聲無息，圓滿的聲音沒有間斷。』云雖然沒有根，但整個天空都被一片云所點綴。風雖然沒有顏色，
【English Translation】 English version: Dwelling. The ten directions of the world are only one mind. Huineng, the Sixth Patriarch, asked Heze Shenhui: 'Learned one, you have come from afar, enduring great hardship. Did you bring the 'original' with you? If there is such a thing as the 'original,' then you should recognize its master. Try to explain it.' Shenhui replied: 'Taking 'non-abiding' (wu zhu) as the root, and seeing the nature as the master.' Heze Shenhui's 'Record of Manifesting the Doctrine' says: 'Since the World Honored One (Sakyamuni Buddha) passed away, the twenty-eight patriarchs of the Western Heaven have jointly transmitted the mind of 'non-abiding.' This root of 'non-abiding' is named 'non-abiding' because it is based on one's inherent duty.' If viewed from the perspective of the fusion of truth and delusion, one has many aspects, and two are not different. The place where Fayan Wenyi answered comes from the 'Treasure Store Treatise': 'Form arises but has not yet become substance, name arises but has not yet been named. Once form and name appear, the wandering qi will disturb the purity.' Xuedou Chongxian raised his staff and said: 'Everyone, this staff is the simultaneous raising of form and name. Form is formless, and name is nameless.' It is pitiful that those ignorant blind men only recognize that formless and nameless thing and think it is the highest truth, failing Fayan Wenyi and violating Yongming Yanshou. Yongming Yanshou Zen Master's 'Essential of Mind-Only' says: 'There is no name that does not broadcast the name of the Tathagata, and there is no thing that does not explain the form of Vairocana Buddha.' There are also some people who are ignorant and unwilling to study and inquire deeply, only saying: 'What is there originally?' Wansong Xingxiu said: 'There is already too much.' That person asked: 'How can one avoid it?' Wansong Xingxiu said: 'What is lacking originally? You only need to understand it in this way.' Because of visiting Fayan Wenyi and also seeing Tiantong Zhengjue, he wrote a verse:
No trace (Lingyang hangs its horns): No trace can be found.
Broken news (Long overdue and not met): News is cut off.
White clouds have no roots (The wonderful body originally has no place): White clouds have no roots, a metaphor for the wonderful body originally having no place.
What color is the clear wind (There is no trace on the whole body): The clear wind has no color, a metaphor for the whole body having no trace.
Scattering the canopy and not the mind (Still able to come out of the cave): Even if the clouds covering the sky are scattered, it is not the function of consciousness, and the clouds can still float out of the cave.
Holding the Kunyu (earth) with strength (Without effort): Supporting the earth requires great strength, but for the earth, it is effortless.
Penetrating the source of thousands of years (All flowing out here): Insight into the source of thousands of years, all wisdom flows out from here.
Creating the model of all phenomena (What is printed by one dharma): Creating the model of all phenomena is confirmed by one dharma.
Even in the dust-like world, there are gatherings of the Way, everywhere Samantabhadra (Blocking the streets and alleys):
The doors of the pavilions are open, everywhere Maitreya (Knocking and bumping):
The master said: 'Looking at it, it is formless and without appearance, but it pervades the entire universe. Listening to it, it is silent and without sound, and the perfect sound is uninterrupted.' Although the clouds have no roots, the entire sky is adorned by a cloud. Although the wind has no color,
大地為風輪所持。劉禹端公問云居。雨從何來。居曰。從端公問處來。公喜而謝之。居卻問曰。問從何來。公無語西禪與官員坐次。禪云。風作何色。官無語。禪卻問僧。僧拈起衲衣云在府中鋪。禪云。用多少帛子。僧云。勿交涉。禪無語。雲門代云。咄這話墮阿師。雪竇並作兩頌。雨從何來。風作何色。龍門萬仞曾留宿客。進退相將誰遭點額。風作何色。雨從何來。不用彈指。樓閣門開。波波棱棱南方未回。天童頌無住本。白雲無根。清風何色。頌立一切法。散干蓋而非心。持坤輿而有力。善慧大士心王銘。觀心空王。玄妙難測。無形無相。有大神力。管子曰水出而不流曰淵水。遠而流曰源。上古之前。千古淵源也。萬象自茲而形。華嚴普賢行愿品。佛說菩薩說。剎說眾生說。三世一切說。又普眼不見普賢。見與不見俱普賢也。若不見處無。不名普也。入法界品時。彌勒菩薩前詣樓閣彈指出聲。其門即開。命善財入。乃至悉見三千大千世界百億四天下。兜率陀天。一一皆有彌勒。又有頌云。彌勒真彌勒。化身千百億。時時示時人。時人皆不識。此皆立一切法之標榜也。還見法眼么。常因送客處。記得別家時。
第七十五則瑞巖常理
示眾云。喚作如如早是變也。智不到處。切忌道著。這裡還有參究分也
【現代漢語翻譯】 現代漢語譯本 大地由風輪（支撐大地的風）所支撐。劉禹端公問云居（道號云居的禪師）：『雨從哪裡來？』云居說：『從端公你發問的地方來。』劉禹端公聽了很高興，向云居道謝。云居反過來問他：『那麼，請問，這個「問」從哪裡來？』劉禹端公無言以對。 西禪和一位官員一起坐著，西禪問：『風是什麼顏色？』官員答不上來。西禪轉而問僧人，僧人拿起自己的衲衣說：『在府中鋪開。』西禪說：『用了多少絲織品？』僧人說：『毫不相干。』西禪無話可說。 雲門禪師代替僧人回答說：『咄！這話讓這位阿師（對僧人的尊稱）落入下乘。』雪竇禪師就此作了兩首頌：『雨從哪裡來？風是什麼顏色？龍門萬仞高，曾留宿過客人。進退相隨，誰會遭到點額？風是什麼顏色？雨從哪裡來？不用彈指，樓閣之門自然打開。波波棱棱，南方的訊息尚未傳回。』 天童禪師頌無住本（禪師名）：『白雲沒有根，清風是什麼顏色？』頌立一切法（建立一切法）：散開干蓋（帝王的傘蓋），並非心；支撐坤輿（大地），卻很有力。善慧大士《心王銘》：觀心空王（心的本性是空），玄妙難測。無形無相，有大神力。《管子》說：水流出而不流動，叫做淵水；遠離而流動，叫做源。上古之前，就是千古淵源。萬象從此而形成。《華嚴普賢行愿品》：佛說，菩薩說，剎說，眾生說，三世一切說。又，普眼（菩薩名）看不見普賢（菩薩名），見與不見，都是普賢。如果看不見的地方不存在，就不能稱為「普」。 進入法界品時，彌勒菩薩來到樓閣前，彈指作聲，那門就打開了，讓善財（童子名）進入，乃至完全看見三千大千世界百億四天下，兜率陀天，每一個兜率陀天都有彌勒。又有頌說：彌勒真彌勒，化身千百億。時時示時人，時人皆不識。這些都是建立一切法的標榜啊！ 還見到法眼（禪師名）嗎？常常因為送客，記得別家（自己本來的家）的時候。
第七十五則 瑞巖常理
瑞巖禪師開示大眾說：『稱作「如如」（真如實相）就已經變了。』智慧達不到的地方，切記不要隨便說。這裡還有參究的餘地啊！
【English Translation】 English version The earth is supported by the wind wheel (the wind that supports the earth). Layman Liu Yu asked Yunju (Zen master with the dharma name Yunju): 'Where does the rain come from?' Yunju said: 'It comes from where you, Layman, are asking.' Layman Liu Yu was very pleased and thanked him. Yunju then asked him in return: 'Then, may I ask, where does this 'question' come from?' Layman Liu Yu was speechless. Zen Master Xichan was sitting with an official. Xichan asked: 'What color is the wind?' The official could not answer. Xichan then asked a monk, who picked up his kasaya (monk's robe) and said: 'It is spread out in the government office.' Xichan said: 'How much silk fabric was used?' The monk said: 'It's irrelevant.' Xichan had nothing to say. Zen Master Yunmen answered on behalf of the monk, saying: 'Tut! This remark has caused this Acharya (a respectful term for a monk) to fall into a lower state.' Zen Master Xuedou then composed two verses on this: 'Where does the rain come from? What color is the wind? Dragon Gate is ten thousand fathoms high, once lodging a guest. Advancing and retreating together, who will be marked on the forehead? What color is the wind? Where does the rain come from? Without snapping your fingers, the gate of the pavilion opens naturally. Bobo lengleng, news from the South has not yet returned.' Zen Master Tiantong praised Wuzhu Ben (name of a Zen master): 'White clouds have no roots, what color is the clear wind?' Praising the establishment of all dharmas (establishing all dharmas): Spreading out the dry canopy (the emperor's parasol), it is not the mind; supporting the Kunyu (the earth), it is very powerful. Great Master Shanhui's 'Mind King Inscription': Observing the mind as the empty king (the nature of the mind is empty), it is profound and difficult to fathom. Without form or appearance, it has great divine power. 'Guanzi' says: Water that flows out but does not move is called abyss water; water that flows far away is called a source. Before ancient times, it was the eternal source. All phenomena arise from this. 'Avatamsaka Sutra, Universal Worthy's Conduct and Vows': The Buddha speaks, the Bodhisattvas speak, the lands speak, sentient beings speak, all speak in the three times. Also, Universal Eye (name of a Bodhisattva) does not see Universal Worthy (name of a Bodhisattva), seeing and not seeing are both Universal Worthy. If the place where one does not see does not exist, it cannot be called 'Universal'. When entering the Dharma Realm chapter, Bodhisattva Maitreya came to the pavilion, snapped his fingers, and the door opened, allowing Sudhana (name of a youth) to enter, and even completely saw the three thousand great thousand worlds, hundreds of millions of four continents, Tushita Heaven, and in each Tushita Heaven there was Maitreya. There is also a verse that says: Maitreya is the true Maitreya, with hundreds of millions of incarnations. He constantly shows himself to people, but people do not recognize him. These are all banners for establishing all dharmas! Do you still see Dharma Eye (name of a Zen master)? Often because of seeing off guests, one remembers the time of leaving one's own home (one's original home).
Case 75: Ruiyan's Constant Principle
Zen Master Ruiyan addressed the assembly, saying: 'Calling it 'Tathata' (suchness, true reality) is already a change.' Where wisdom cannot reach, remember not to speak carelessly. There is still room for investigation here!'
無。
舉。瑞巖問巖頭。如何是本常理(有理不在高聲)頭云。動也(可知理也)巖云。動時如何(再犯不容)頭云。不見本常理(相物作價)巖佇思(卻識慚愧)頭云。肯即未脫根塵(箇中無肯路)不肯即永沉生死(當堂不正坐那赴兩頭機)。
師云。臺州瑞巖師彥禪師。閩人。姓許氏。始問巖頭。安個名立個字。創號本常理。巖頭有時放過。只與照破道。動也。瑞巖好彩三十棒。何倖免卻來。是他尚不顧危亡。道動時如何。撩虎頭編虎尾。巖頭半醉半醒又放過。只與照破道。不見本常理。大方之家。容物如此。巖方佇思。這裡正到枯木巖前差路多處也。頭已是不惜身命。與截斷走路。剖開當陽長安官道云。肯即未脫根塵。不肯即永沉生死。溈山喚作法窟爪牙。生擒活捉。略無閑暇功夫。夾山會下一僧到石霜。入門便道。不審。霜云。不必阇黎。僧云。恁么則珍重。又到巖頭如前。頭乃噓兩聲。僧云。恁么則珍重。才回步。頭云。雖是後生。亦能管帶。僧歸舉似夾山。山明日上堂。喚僧如法舉似前話。山云。大眾還會么。若無人道。老僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭且有殺人刀。亦有活人劍。臨濟下謂之七事隨身。巖頭見瑞巖志誠請益。非是機鋒勘辨之時。故憫物垂
【現代漢語翻譯】 現代漢語譯本：
提出：瑞巖問巖頭：『如何是本常理？』（有理不在高聲）巖頭說：『動也。』（可知理也）瑞巖問：『動時如何？』（再犯不容）巖頭說：『不見本常理。』（相物作價）瑞巖佇立思考。（卻識慚愧）巖頭說：『肯即未脫根塵，不肯即永沉生死。』（箇中無肯路，當堂不正坐那赴兩頭機）。
師父說：臺州瑞巖師彥禪師，是閩地人，姓許。起初問巖頭，安什麼名，立什麼字，創號為本常理。巖頭有時放過他，只是照破他說：『動也。』瑞巖好險，差點捱了三十棒，何其有幸免於此。是他還不顧危亡，問『動時如何』，真是撩撥虎頭，編織虎尾。巖頭半醉半醒，又放過他，只是照破他說：『不見本常理。』真是大方之家，容物如此。瑞巖正在佇立思考，這裡正是到了枯木巖前，岔路很多的地方啊。巖頭已經是不惜身命，要截斷他的走路，剖開當陽的長安官道，說：『肯即未脫根塵，不肯即永沉生死。』溈山稱之為法窟爪牙，生擒活捉，略無閑暇功夫。夾山會下有一個僧人到石霜，入門便說：『不審。』石霜說：『不必阇黎。』僧人說：『恁么則珍重。』又到巖頭那裡，如前一樣。巖頭於是噓了兩聲。僧人說：『恁么則珍重。』才回步，巖頭說：『雖是後生，亦能管帶。』僧人回去告訴夾山，夾山明日上堂，叫僧人如實地講述了之前的話。夾山說：『大眾會么？若無人道，老僧不惜兩莖眉毛道去也。』於是說：『石霜雖有殺人刀，且無活人劍。巖頭且有殺人刀，亦有活人劍。』臨濟下稱之為七事隨身。巖頭見瑞巖志誠請益，並非是機鋒勘辨之時，所以憫物垂示。
【English Translation】 English version:
Case: Ruirui asked Yantou, 'What is the fundamental constant principle?' (Reason doesn't need loud voice) Yantou said, 'It moves.' (The principle can be known) Ruirui asked, 'What about when it moves?' (No second offense allowed) Yantou said, 'It doesn't see the fundamental constant principle.' (Pricing things) Ruirui stood thinking. (Recognizing shame) Yantou said, 'If you affirm, you haven't escaped the root of dust; if you don't affirm, you'll sink into the cycle of birth and death forever.' (There's no path of affirmation here; sitting improperly in the hall leads to both extremes).
The Master said: Zen Master Ruirui Shiyan of Taizhou, a native of Min, surnamed Xu. Initially, he asked Yantou, what name to establish, what character to set, creating the title 'Fundamental Constant Principle.' Yantou sometimes let him off, only illuminating him by saying, 'It moves.' Ruirui was lucky to avoid thirty blows. How fortunate to escape! He still didn't care about danger, asking, 'What about when it moves?' Truly provoking the tiger's head, weaving the tiger's tail. Yantou, half drunk, half awake, let him off again, only illuminating him by saying, 'It doesn't see the fundamental constant principle.' Truly a generous person, accommodating things like this. Ruirui was standing thinking; this is exactly arriving before the withered tree rock, where there are many diverging paths. Yantou was already disregarding his own life, cutting off his path, splitting open the official road of Chang'an in Dangyang, saying, 'If you affirm, you haven't escaped the root of dust; if you don't affirm, you'll sink into the cycle of birth and death forever.' Guishan called it the claws and teeth of the Dharma cave, capturing alive, without any leisure. A monk from the assembly of Jiashan went to Shishuang, entering and saying, 'I don't understand.' Shishuang said, 'No need, Venerable.' The monk said, 'In that case, take care.' He went to Yantou as before. Yantou then sighed twice. The monk said, 'In that case, take care.' Just as he turned to leave, Yantou said, 'Although he is young, he can still manage.' The monk returned and told Jiashan, who the next day in the hall, called the monk to truthfully recount the previous conversation. Jiashan said, 'Does the assembly understand? If no one speaks, this old monk will not hesitate to speak, even at the cost of my eyebrows.' Then he said, 'Shishuang has a sword that kills, but no sword that gives life. Yantou has both a sword that kills and a sword that gives life.' Linji's lineage calls it the seven things carried on the body. Yantou saw that Ruirui sincerely sought instruction, not at a time for sharp debate, so he compassionately showed him.
慈道眼相見。瑞巖隨言領悟。後來自喚主人翁。莫受人謾。蓋為曾遭毒手永劫難忘。此話古今無人拈掇。不是天童。憑誰賞鑑。頌云。
圓珠不穴(甚處下手) 大璞不琢(可惜功夫) 道人所貴無棱角(就理藏鋒) 拈卻肯路根塵空(十二處忘閑影響) 脫體無依活卓卓(三千界放凈光明)
師云。世記潘岳與夏侯湛為友。二人並美姿容。張謂贊和氏之璧瑩而無瑕。隋侯之珠圓而不穴。削圓方竹杖絕卻紫絨氈。白玉碾做象牙梳。黃金打作鍮石筋。弓弦上結紐子。缽盂上安柄。爾試回光定省看。何人不如是。百丈道。靈光獨耀迥脫根塵。既肯則未脫根塵。拈卻肯路根塵自空也。六根六塵既空。六識自歸覺海。凡物有圭角即不能圓轉。欲要活卓卓無粘綴無依倚。但向肯不肯處著眼。自然不住此岸。不住彼岸。不住中流。洞山所以半肯半不肯。疏山所以肯諾不得全也。還識此人歸計么。金鎖玄關留不住。行於異路且輪迴。
第七十六則首山三句
示眾云。一句明三句。三句明一句。三一不相涉。分明向上路。且道。是那一句在先。
舉。首山示眾云。第一句薦得。與佛祖為師。(猶是萬松兒孫)第二句薦得與人天為師(教壞人家男女)第三句薦得自救不了(說這不唧嬼漢)僧云。和尚
是第幾句薦得(你試卜度)山云。月落三更穿市過(三句可辨一鏃遼空)。
師云。三句之作。始於百丈大智。宗于金剛般若。丈云。夫教語皆三句相連。初中后善。初直須教渠發善心。中破善心。后始名好善。則菩薩即非菩薩。是名菩薩。法非法非非法。總恁么也。若只說一句。令眾生入地獄。若三句一時說。渠自入地獄。不幹教主事。說道如今鑒覺是自己佛。是初善。不守住如今鑒覺。是中善。亦不作不守住知解。是后善。雲門有時云。天中涵蓋乾坤。目機銖兩不涉春緣。作么生承當。自代云。一鏃破三關。然雖有此意。未嘗立為三句。后得鼎州德山第九世圓明大師諱緣密。上堂云。德山有三句語。一句涵蓋乾坤。一句隨波逐浪。一句截斷眾流。后得鼎州普安山道禪師。頌上三句。一涵蓋乾坤頌。乾坤並萬象。地獄及天堂。物物皆真見。頭頭用不傷。二截斷眾流頌。堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。三隨波逐浪頌。辯口利舌問。高低應不虧。還如應病藥。診候在臨時。三句外。當人如舉唱。三句豈能該。有問如何事。南嶽與天臺。往往指此頌。為雲門所作。此皆看閱之不審也。道嗣德山密。密嗣雲門。雲門雖有天中涵蓋一鏃三關之語。因密公拈出。道公頌之。祖述三世而三句始明。此與
【現代漢語翻譯】 現代漢語譯本：是哪一句推薦的山云（你試著猜測），月亮在三更時分落下，穿過市集（三句可以辨認出一箭射穿遼闊的天空）。
師父說：『三句』的說法，始於百丈大智禪師，宗于《金剛般若經》。百丈禪師說：『凡是教導的言語都是三句相連，初善、中善、后善。最初必須教導他發起善心，中間破除善心，最後才叫做真好。所以，菩薩即非菩薩，是名菩薩。法非法非非法，總歸是這樣。』如果只說一句，會令眾生墮入地獄；如果三句一時說完，他自己墮入地獄，不關教主的事。說道如今的覺察是自己的佛，這是初善；不守住如今的覺察，這是中善；也不作不守住的知解，這是后善。雲門有時說：『天中涵蓋乾坤，目機銖兩不涉春緣。』要如何承擔？自己代答說：『一箭射破三關。』雖然有此意，卻未曾立為三句。後來鼎州德山第九世圓明大師，法號緣密，上堂說：『德山有三句語：一句涵蓋乾坤，一句隨波逐浪，一句截斷眾流。』後來鼎州普安山道禪師，頌了上面的三句。一、涵蓋乾坤頌：乾坤和萬象，地獄及天堂，物物皆是真見，處處用而不傷。二、截斷眾流頌：堆山積岳而來，一一化為塵埃。更要議論玄妙，冰消瓦解摧毀。三、隨波逐浪頌：辯口利舌發問，高低應對不虧。還如應病之藥，診斷在於臨時。三句之外，當人如何舉唱，三句豈能概括？有人問如何是事，南嶽與天臺。往往指此頌，認為是雲門所作，這都是看閱不仔細啊。道嗣德山，密嗣雲門。雲門雖有天中涵蓋一箭三關之語，因密公拈出，道公頌之，祖述三世而三句始明。這與...
【English Translation】 English version: Which line recommends the mountain clouds (try to guess)? The moon sets at the third watch, passing through the market (the three lines can discern an arrow piercing the vast sky).
The master said: 'The three sentences' originated with Great Wisdom Baizhang (Baizhang Dazhi, a Chan master) and are based on the 'Diamond Sutra' (Vajra Prajna Paramita Sutra). Baizhang said: 'All teachings are connected by three sentences: initially good, intermediately good, and ultimately good. Initially, one must teach them to generate good intentions; in the middle, break down those good intentions; and finally, it is called truly good. Therefore, 'a Bodhisattva is not a Bodhisattva, that is named a Bodhisattva.' (from the Diamond Sutra) Dharma is neither Dharma nor non-Dharma, that's how it is.' If you only say one sentence, it will cause sentient beings to fall into hell; if you say all three sentences at once, they will fall into hell themselves, and it is not the teacher's fault. Saying that the present awareness is one's own Buddha is initially good; not clinging to the present awareness is intermediately good; and not creating an understanding of not clinging is ultimately good. Yunmen (Yunmen Wenyan, a Chan master) sometimes said: 'The sky contains the universe, the eye's mechanism does not involve spring causes.' How should one bear this? He answered himself: 'One arrow pierces through three barriers.' Although he had this intention, he never established it as three sentences. Later, Yuanmi (Yuanmi), the ninth generation master of Deshan (Deshan Xuanjian, a Chan master) in Dingzhou, with the dharma name Yuanmi, said in his sermon: 'Deshan has three sentences: one sentence covers the universe, one sentence follows the waves, and one sentence cuts off the flow.' Later, Chan Master Dao of Puan Mountain in Dingzhou composed verses on the above three sentences. 1. Verse on Covering the Universe: The universe and all phenomena, hell and heaven, everything is a true sight, everywhere it is used without harm. 2. Verse on Cutting off the Flow: Piled up like mountains and accumulated like peaks, everything turns into dust. To further discuss the profound, it crumbles like ice melting and tiles breaking. 3. Verse on Following the Waves: Eloquent tongues ask questions, high and low responses are not lacking. Like medicine for an illness, diagnosis is based on the moment. Outside the three sentences, how should one sing, how can the three sentences encompass everything? Someone asks what is the matter, Nanyue (Mount Heng in Hunan) and Tiantai (Mount Tiantai in Zhejiang). Often they point to this verse, thinking it was written by Yunmen, but this is all due to careless reading. Dao succeeded Deshan, and Mi succeeded Yunmen. Although Yunmen had the words 'the sky contains the universe, one arrow pierces three barriers,' it was Master Mi who brought them out, and Master Dao who composed verses on them, inheriting three generations and the three sentences became clear. This is with...
大陽三句。三玄三要。大同小異。首山示眾云。第一句薦得與佛祖為師。黃檗為南泉首座。一日佔泉座位。泉至問。首座甚年行道。檗云。威音王佛以前。泉云。猶是王老師兒孫下去。檗便退歸本位坐。鏡清道毗盧有師法身有主。謂之佛祖向上人。此所以謂第一句薦得與佛祖為師也。靈樹遺封盒子。云堂中首座人天眼目。首座乃雲門也。此所以謂第二句薦得與人天為師也。爾莫見萬松恁么道。便謂南泉可與佛祖為師。雲門只可與人天為師。可謂癡人面前不得說夢。萬松且略舉一二以為榜樣。其自救不了者。不入祖位。何足道哉。僧便問。和尚是第幾句薦得。爛泥里有刺。山云。月落三更穿市過。此乃行人更在青山外也。天童見此話無人敢下口。遂向查手刺腳處。交加頌出。頌云。
佛祖髑髏穿一串(一任伊𨁝跳) 宮漏沉沉密傳箭(不許外人知) 人天機要發千鈞(以輕勞重) 云陣輝輝急飛電(眨眼蹉過) 箇中人看轉變(計在臨時) 遇賤則貴貴則賤(心知本自同所以無飲怨) 得珠罔象兮至道綿綿(一念不生全體現) 遊刃亡牛兮赤心片片(淚出痛腸)
師云。佛祖髑髏一串穿卻。然後可與佛祖為師。可謂透出毗盧頂𩕳行。卻來化佛舌頭坐。宮漏沉沉密傳箭。殷夔漏刻法曰。為器三重
{ "translations": [ "現代漢語譯本：", "大陽禪師的三句話。三玄三要（禪宗術語，指三種玄妙的說法和三個重要的宗旨）。大同小異。首山禪師開示大眾說：『第一句，如果能領悟，就可以與佛祖為師。』例如黃檗禪師曾任南泉禪師的首座（寺院中職位最高的僧人）。有一天，他佔據了南泉禪師的座位。南泉禪師回來后問：『首座，你修行多少年了？』黃檗禪師說：『在威音王佛（過去佛名）之前。』南泉禪師說：『你仍然是過去佛的子孫。』黃檗禪師於是退回自己的座位坐下。鏡清禪師說，毗盧遮那佛（宇宙根本佛）有師法身，有主宰，這被稱為佛祖向上之人。這就是為什麼說第一句領悟了就可以與佛祖為師。", "靈樹禪師留下一個封好的盒子，說：『云堂（禪堂）中的首座是人天（人和天人）的眼目。』這裡的首座指的是雲門禪師。這就是為什麼說第二句領悟了就可以與人天為師。", "你們不要見萬松禪師這樣說，就認為南泉禪師可以與佛祖為師，雲門禪師只可以與人天為師。這真是對癡人面前不可說夢。萬松禪師只是略舉一二作為榜樣。那些自己都無法解脫的人，不能進入祖師的地位，又有什麼可說的呢？』", "有僧人問：『和尚您是第幾句領悟的？』（意指您達到了哪個層次的開悟）萬松禪師說：『爛泥里有刺。』（比喻看似平凡之處隱藏著深刻的道理）又說：『月落三更穿市過。』（比喻在深夜中獨自前行，不為人知）這正是『行人更在青山外』（比喻真正的修行者超越了世俗的境界）。天童禪師看到這段話，沒有人敢輕易評論，於是就在查手刺腳處（比喻在棘手之處），交加頌出（用偈頌表達出來）。偈頌說：", "『佛祖的髑髏穿成一串（任憑他們跳躍），宮中的漏壺沉沉地秘密傳遞箭（不許外人知道）。人天的機要發動千鈞之力（以輕巧的手段達到重大的效果），云陣輝煌急速如閃電（眨眼間就錯過了）。箇中人看轉變（計劃在於臨時應變），遇賤則貴貴則賤（心裡明白本性相同，所以沒有怨恨）。得到罔象（傳說中的得珠之獸）的珠子啊，至道綿綿不絕（一念不生，全體顯現）。遊刃有餘地宰牛啊，赤誠之心一片片（眼淚從痛苦的腸子里流出）。』", "萬松禪師說：『將佛祖的髑髏穿成一串，然後才可以與佛祖為師。』這可以說是透出毗盧遮那佛的頂𩕳行走，卻又來到化佛的舌頭上坐著。『宮漏沉沉密傳箭』，殷夔（人名）的漏刻法說：『器物分為三重。』", "", "", "", "", "", "", "", "", "", "", 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。圓皆徑尺。差立於方輿踟躕之上。為金龍口吐水。轉註入踟躕經緯之中。蓋上鑄金為司晨。具衣冠。兩手執箭。又軍中密令。夜中傳箭。此言向朕兆未分以前。薦得可與佛祖為師。才落今時為第二頭。且於人天路上作個小歇場。心地觀經。電光三昧。衲僧喚作瞥地處。若是個中人。有時佛祖頭上行。有時人天路上走。水牯牛隊里。異類中行。王荊公觀俳優。詩云。諸優戲場中。一貴復一賤。心知本自同。所以無欣怨。莊子天地篇。黃帝游乎赤水之北。登崑崙之丘。而南望還歸。遺其玄珠。使智索之而不得。使離朱索之而不得。使吃詬索之而不得。使象罔。像罔得之。黃帝曰。異哉。像罔乃可以得之。養生篇。庖丁為文惠公解牛曰。彼節者有間。而刀刃者無厚。以無厚入有間。恢恢乎其于遊刃。必有餘地矣。是以十九年。而刀刃若新發于硎。文惠君曰。善哉吾聞庖丁之言。得養生焉。此二事頌月落三更穿市過。至道綿綿密密。宮漏傳箭相似。赤心片片為人。如遊刃恢恢得珠罔象也。今人見天童用莊子。便將老莊。雷同至道。殊不知古人借路經過。暫時光景耳。忽有個出來道。莊子豈不知首山行履處。但向道。月落三更穿市過。是外篇是內篇。
第七十七則仰山隨分
示眾云。如人畫空下筆即錯。那堪起模
【現代漢語翻譯】 現代漢語譯本：圓鏡都是一尺直徑，分別立在方形的踟躕（一種古代玩具）之上，用金龍口中吐出的水，轉動注入踟躕的經緯之中。上面用金鑄造司晨（報曉的雞），穿著衣冠，兩手拿著箭。又像軍隊中秘密命令，夜裡傳遞箭令一樣。這說的是在朕兆未分之前，就推薦可以做佛祖的老師。才落到現今這個時代，就成了第二頭。並且在人天路上做一個小小的休息場所。《心地觀經》和電光三昧，衲僧（和尚）稱作瞥地處。如果是其中的人，有時在佛祖頭上行走，有時在人天路上行走，在水牯牛（水牛）隊伍里，在異類中行走。王荊公（王安石）觀看俳優（古代藝人）表演，寫詩說：『眾優戲場中，一貴又一賤，心知本來同，所以無欣怨。』《莊子·天地篇》記載，黃帝遊玩在赤水的北邊，登上崑崙山，向南望然後返回，遺失了他的玄珠。讓智去尋找，卻找不到；讓離朱去尋找，也找不到；讓吃詬去尋找，也找不到；讓象罔去尋找，像罔找到了。黃帝說：『奇怪啊，像罔才可以找到它。』《養生篇》記載，庖丁為文惠君宰牛，說：『牛的關節有空隙，而刀刃沒有厚度，用沒有厚度的刀刃進入有空隙的關節，寬寬綽綽地，一定有迴旋的餘地。』因此十九年了，刀刃還像剛從磨刀石上磨出來一樣。文惠君說：『好啊，我聽了庖丁的話，懂得了養生的道理。』這兩件事讚頌的是月落三更穿過市集，至道綿綿密密，像宮漏傳箭一樣，赤誠一片為人，像遊刃有餘得到玄珠一樣。現在人看到天童（禪師名號）引用《莊子》，就將老莊和至道混為一談，卻不知道古人只是借路經過，是暫時的光景罷了。忽然有個人出來說，莊子難道不知道首山行履處嗎？但要說，月落三更穿市過，是外篇還是內篇？ 第七十七則 仰山隨分 示眾說：『如同人在空中作畫，一下筆就錯了，哪裡還能起模（描摹）呢？』
【English Translation】 English version: The round mirrors are all one chi (a unit of length) in diameter, and are erected separately on top of square chichu (an ancient toy), using water spouted from the mouth of a golden dragon to rotate and inject into the warp and weft of the chichu. On top, gold is cast to make a Sichen (a rooster that crows at dawn), dressed in clothes and holding arrows in both hands. It is also like a secret order in the army, passing arrows at night. This speaks of recommending someone who can be a teacher of the Buddha before the signs are distinguished. Only when it falls into the present time does it become the second head. And it serves as a small resting place on the path of humans and gods. The Heart-Ground Contemplation Sutra and the Electric Light Samadhi are called 'a glimpse of the ground' by monks. If one is among them, sometimes walking on the head of the Buddha, sometimes walking on the path of humans and gods, among the water buffaloes, walking among different kinds. Wang Jinggong (Wang Anshi) watched the performance of Paiyou (ancient performers) and wrote a poem saying: 'Among the many actors in the theater, one is noble and one is lowly, but the heart knows they are originally the same, so there is no joy or resentment.' The Zhuangzi: Heaven and Earth chapter records that the Yellow Emperor traveled north of the Red Water, ascended Kunlun Mountain, looked south and then returned, losing his Dark Pearl. He sent Wisdom to search for it, but could not find it; he sent Li Zhu to search for it, but could not find it; he sent Chi Gou to search for it, but could not find it; he sent Xiang Wang to search for it, and Xiang Wang found it. The Yellow Emperor said: 'Strange! Only Xiang Wang can find it.' The Nourishing Life chapter records that Cook Ding butchered an ox for Lord Wenhui and said: 'There are gaps between the joints of the ox, and the blade of the knife has no thickness. Using the blade with no thickness to enter the joints with gaps, it is wide and spacious, and there must be room to maneuver.' Therefore, for nineteen years, the blade is still like it was just sharpened on a grindstone. Lord Wenhui said: 'Good! I have heard Cook Ding's words and understood the principle of nourishing life.' These two events praise the passing through the market at the third watch of the moonset, the ultimate path is continuous and dense, like the palace leak passing arrows, a sincere heart for people, like maneuvering with ease to obtain the Dark Pearl. Now people see Tiantong (a Zen master's name) quoting Zhuangzi, and equate Lao-Zhuang with the ultimate path, but they do not know that the ancients were just passing through, it was only a temporary scene. Suddenly someone comes out and says, does Zhuangzi not know where the Shou Mountain is? But to say, passing through the market at the third watch of the moonset, is it the outer chapter or the inner chapter? Section 77: Yangshan's Following One's Lot Showing the assembly, he said: 'It is like a person painting in the air, making a mistake as soon as the brush is put down. How can one even begin to imitate (model)?'
作樣。堪作甚麼。○萬松已是露栓索。有條攀條。無條攀例。
舉。僧問仰山。和尚還識字否(是甚麼字)山云。隨分(當仁不讓)僧乃右旋一匝云。是甚麼字(已見偏傍)山于地上書個十字(更書畫點)僧左旋一匝云。是甚麼字(半滿俱分形聲轉註)山改十字作卍字(機輪轉處智眼猶迷)僧畫一圓相。以兩手托。如修羅掌日月勢云。是甚麼字(細看切腳)山乃畫圓相。圍卻卍字(天下衲僧跳不出)僧乃作樓至勢(門外金剛笑汝)山云。如是如是。汝善護持(關空鎖夢牢收掌)。
師舉。慈覺勸孝文首篇頌云。父母未生前。凝然一相圓。釋迦猶不會。迦葉豈能傳。十四祖龍樹。於法座上隱身現○相。提婆曰。此尊者現佛體相。以示吾輩也。以此無相三昧形如滿月。佛性之義廓然虛明。譬此而已。圓相之作東土。始於忠國師。付侍者耽源。承讖記傳於仰山。今遂目為溈仰家風。明州五峰良和尚。嘗制四十則。嵩明教為序稱之。良云。圓相總六名。一圓相。二義海。三暗機。四字學。五意語。六默論。溈仰宗派云。耽源謂仰山曰。國師傳六代祖師圓相九十七個。吾滅后三十年。南方有一沙彌。到來大興此道。吾詳此讖事。在汝躬。仰山既得以火燔之。源一日又謂曰。向傳圓相宜深秘之。山曰。已燒卻了也。源
【現代漢語翻譯】 現代漢語譯本： 作樣。做什麼用呢？ 萬松老人已經露出了栓索（比喻話語中的關鍵之處）。有條文就依據條文，沒有條文就依據慣例。
舉例。有僧人問仰山慧寂禪師（溈仰宗創始人之一）：『和尚您還識字嗎？』（這是什麼字？）仰山回答說：『隨分。』（當仁不讓）僧人於是右旋繞一圈說：『這是什麼字？』（已經顯露出偏旁部首）仰山在地上寫了個十字（更加書寫點畫）。僧人左旋繞一圈說：『這是什麼字？』（半滿俱分，形聲轉註）仰山把十字改成卍字（機輪轉動之處，智慧之眼仍然迷惑）。僧人畫一個圓相，用兩手托著，做出修羅掌托日月的姿勢說：『這是什麼字？』（仔細看他的落腳點）仰山於是畫一個圓相，把卍字圍在裡面（天下的僧人都跳不出這個圈子）。僧人於是做出樓至佛的姿勢（門外的金剛都在笑你）。仰山說：『如是如是。你好好守護保持。』（關空鎖夢，牢牢地收藏掌握）。
老師舉例。慈覺禪師勸孝文的首篇頌詞說：『父母未生之前，凝然一相圓。釋迦牟尼佛（佛教創始人）猶且不會，迦葉尊者（釋迦十大弟子之一）怎麼能夠傳？』第十四祖龍樹菩薩（大乘佛教的重要思想家）在法座上隱身現出○相。提婆菩薩（龍樹弟子）說：『這位尊者顯現佛的體相，來向我們顯示。用這無相三昧的形狀如同滿月，佛性的意義廓然虛明，用這個來比喻罷了。』圓相的作法傳入東土，開始於忠國師（唐代禪僧）。付給侍者耽源（禪僧），承接讖記傳給仰山。現在就把它看作是溈仰宗的家風。明州五峰良和尚，曾經制作了四十則圓相，嵩明教為之作序稱讚。良和尚說：『圓相總共有六個名稱：一、圓相；二、義海；三、暗機；四、字學；五、意語；六、默論。』溈仰宗派說，耽源對仰山說：『國師傳下來的六代祖師的圓相有九十七個。我滅度后三十年，南方會有一個沙彌，到來大興這種道法。我詳細考察這個讖語，就在你身上應驗。』仰山得到圓相后就用火燒了它。耽源有一天又說：『先前傳給你的圓相應該深深地保密。』仰山說：『已經燒掉了。』
【English Translation】 English version: Making a show. What's it for? Old Man Wansong has already revealed the tether (a metaphor for the key point in speech). If there's a rule, follow the rule; if there's no rule, follow the precedent.
Example: A monk asked Yangshan Huiji (one of the founders of the Weiyang School): 'Does the abbot still recognize characters?' (What characters are these?) Yangshan replied, 'According to my share.' (Not yielding to others) The monk then circled once to the right and said, 'What character is this?' (The radical is already visible) Yangshan wrote the character '十' (ten) on the ground (adding more strokes). The monk circled once to the left and said, 'What character is this?' (Half full, both form and sound, derivative and associative) Yangshan changed the character '十' to '卍' (swastika) (Even where the wheel turns, the eye of wisdom is still confused). The monk drew a circle, holding it with both hands, in the posture of Asura holding the sun and moon, and said, 'What character is this?' (Look closely at his footing) Yangshan then drew a circle, enclosing the character '卍' within it (All the monks in the world cannot jump out of this circle). The monk then made the posture of the Louzhi Buddha (The Vajra outside the gate is laughing at you). Yangshan said, 'So it is, so it is. You should protect and maintain it well.' (Closing the emptiness, locking the dream, firmly collect and grasp).
The teacher cited: The first verse of Chan Master Cijue's 'Exhortation to Filial Piety' says: 'Before parents were born, a complete and perfect form was solidified. Even Shakyamuni Buddha (the founder of Buddhism) would not understand it, how could Venerable Kasyapa (one of Shakyamuni's ten major disciples) transmit it?' The fourteenth patriarch, Nagarjuna Bodhisattva (an important thinker of Mahayana Buddhism), concealed himself on the Dharma seat and manifested the ○ form. Deva Bodhisattva (Nagarjuna's disciple) said, 'This venerable one manifests the body of the Buddha to show us. The shape of this formless samadhi is like a full moon, and the meaning of Buddha-nature is vast and clear, using this as a metaphor.' The practice of the circle was introduced to the Eastern Land, beginning with National Teacher Zhong (a Chan monk of the Tang Dynasty). It was given to the attendant Damyuan (a Chan monk), who received the prophecy and transmitted it to Yangshan. Now it is regarded as the family style of the Weiyang School. Abbot Liang of Wufeng in Mingzhou once created forty circles, and Song Mingjiao wrote a preface praising them. Abbot Liang said, 'There are six names for the circle in total: 1. Circle; 2. Sea of Meaning; 3. Hidden Mechanism; 4. Character Study; 5. Intentional Language; 6. Silent Discourse.' The Weiyang School said that Damyuan said to Yangshan, 'The National Teacher transmitted ninety-seven circles of the six generations of patriarchs. Thirty years after my extinction, a Shami (novice monk) from the South will come and greatly promote this Dharma. I have examined this prophecy in detail, and it will be fulfilled in you.' After Yangshan obtained the circles, he burned them with fire. One day, Damyuan said again, 'The circles that I previously transmitted to you should be kept deeply secret.' Yangshan said, 'They have already been burned.'
曰。于子即得。來者如何。仰曰。和尚若要重錄一本。山乃重錄呈似。一無差失。耽源一日上堂。仰出衆作○相。以手托呈。卻叉手立。源以兩手。交拳示之。仰進前三步。作女人拜。源點頭。仰禮拜。九十七種圓相交拳。名羅剎三昧。女拜名女人三昧。此皆三昧。王三昧中流出普門示現也。又有一梵僧來參。仰于地上畫半月相。僧近前添作圓相。以腳抹卻。仰展兩手。僧拂袖便出曰。我來東土禮文殊。卻遇小釋迦。又僧禮拜了。仰不顧。僧問和尚。還識字否。仰曰。隨分。僧畫○相托呈。仰以衣袖拂之。僧又作半月相托呈。仰以兩手作背拋勢。僧以目視之。仰低頭。僧繞師一匝。仰便打。僧遂出。此仰山壁立千仞。與德山臨濟峻機不別。仰坐次。又有僧來作禮。仰不顧。僧問。師識字否。仰云。隨分。僧右旋一匝曰。是甚麼字。這般施設待教有識情。成何宗旨。若總無道理。西天東土凡聖同參。觀音會下一僧來參巖頭。以手左邊作一圓相。又右邊作一圓相。又中心作一圓相。欲成未成。頭以手一撥。僧無對。頭乃喝出。僧方跨門。頭卻喚回問。汝是洪州觀音來么。僧云。是。頭問。只如適來左邊圓相作么生。僧曰。是有句。頭曰。右邊圓相聻。僧曰。是無句。頭曰。中間圓相作么生。僧曰。是不有不無句。頭曰。只
【現代漢語翻譯】 曰：『在於你立即領悟。』來者如何？仰山回答：『和尚如果想要重新抄錄一本，我便重新抄錄呈上，一字不差。』 耽源有一天上堂，仰山從人群中走出，作一個圓相（○，象徵圓滿），用手托著呈上，然後叉手站立。耽源用兩手交握成拳頭來示意。仰山向前走了三步，作女人拜的姿勢。耽源點頭。仰山禮拜。九十七種圓相交握成拳頭，名為羅剎三昧（Rākṣasa-samādhi，降伏惡鬼的三昧）。女人拜名為女人三昧（Strī-samādhi，女性的三昧）。這些都是三昧，從三昧王中流出普門示現。 又有一個梵僧來參拜。仰山在地上畫了一個半月相。僧人走上前，添畫成一個圓相，又用腳抹去。仰山張開雙手。僧人拂袖便走，說：『我來東土禮拜文殊（Mañjuśrī，智慧的象徵），卻遇到了小釋迦（Śākyamuni，釋迦牟尼佛）。』 又有僧人禮拜后，仰山不理睬。僧人問：『和尚，你識字嗎？』仰山說：『略識一二。』僧人畫了一個圓相托著呈上，仰山用衣袖拂去。僧人又作半月相托著呈上，仰山用兩手作背拋的姿勢。僧人用眼睛看著他，仰山低下頭。僧人繞著仰山轉了一圈，仰山便打他。僧人於是離開。這仰山壁立千仞，與德山（Déshān，唐代禪師）臨濟（Línjì，唐代禪師）的峻峭機鋒沒有區別。 仰山在座位上，又有僧人來作禮，仰山不理睬。僧人問：『師父識字嗎？』仰山說：『略識一二。』僧人向右轉了一圈說：『這是什麼字？』這般施設，如果教有識情的人，會成就什麼宗旨？如果總沒有道理，西天東土的凡聖一同參學。觀音（Avalokiteśvara，慈悲的象徵）會下有一個僧人來參拜巖頭（Yántóu，唐代禪師），用手在左邊作一個圓相，又在右邊作一個圓相，又在中心作一個圓相，想要完成卻未完成，巖頭用手一撥。僧人無言以對，巖頭於是喝斥他出去。僧人剛跨出門檻，巖頭卻叫住他問：『你是洪州觀音來的嗎？』僧人說：『是。』巖頭問：『只如剛才左邊的圓相作什麼？』僧人說：『是有句。』巖頭說：『右邊的圓相呢？』僧人說：『是無句。』巖頭說：『中間的圓相作什麼？』僧人說：『是不有不無句。』巖頭說：『只』
【English Translation】 He said, 'It lies in your immediate understanding.' What about the one who comes? Yangshan replied, 'If the Abbot wishes to have a copy re-transcribed, I will re-transcribe and present it without a single error.' One day, when Damyuan ascended the hall, Yangshan came out from the crowd, made a circle (○, symbolizing completeness), presented it with his hands, and then stood with his hands folded. Damyuan gestured with both hands clenched into fists. Yangshan took three steps forward and made a woman's bow. Damyuan nodded. Yangshan prostrated. The ninety-seven kinds of circles clenched into fists are called Rākṣasa-samādhi (Rākṣasa-samādhi, the samadhi of subduing evil spirits). The woman's bow is called Strī-samādhi (Strī-samādhi, the samadhi of women). These are all samadhis, flowing out from the King of Samadhis, universally manifesting. Furthermore, a Brahmin monk came to pay respects. Yangshan drew a crescent moon on the ground. The monk stepped forward, added to it to make a circle, and then wiped it away with his foot. Yangshan spread out his hands. The monk flicked his sleeves and left, saying, 'I came to the Eastern Land to pay respects to Mañjuśrī (Mañjuśrī, symbol of wisdom), but I encountered a small Śākyamuni (Śākyamuni, the Buddha Śākyamuni).' After another monk bowed, Yangshan ignored him. The monk asked, 'Abbot, do you recognize characters?' Yangshan said, 'Somewhat.' The monk drew a circle and presented it, Yangshan brushed it away with his sleeve. The monk then made a crescent moon and presented it, Yangshan made a gesture of throwing it over his back with both hands. The monk looked at him, Yangshan lowered his head. The monk circled Yangshan once, and Yangshan struck him. The monk then left. This Yangshan stands like a towering cliff, no different from the sharp wit of Déshān (Déshān, a Chan master of the Tang Dynasty) and Línjì (Línjì, a Chan master of the Tang Dynasty). While Yangshan was seated, another monk came to pay respects, Yangshan ignored him. The monk asked, 'Master, do you recognize characters?' Yangshan said, 'Somewhat.' The monk circled to the right once and said, 'What character is this?' Such arrangements, if taught to those with discerning minds, what purpose would they achieve? If there is no reason at all, the sages and ordinary beings of the Western and Eastern Lands study together. A monk from the assembly of Avalokiteśvara (Avalokiteśvara, symbol of compassion) came to visit Yántóu (Yántóu, a Chan master of the Tang Dynasty), making a circle on the left with his hand, then making a circle on the right, and then making a circle in the center, wanting to complete it but not completing it, Yántóu brushed it away with his hand. The monk was speechless, so Yántóu shouted him out. Just as the monk crossed the threshold, Yántóu called him back and asked, 'Are you from the Avalokiteśvara of Hongzhou?' The monk said, 'Yes.' Yántóu asked, 'Just now, what was the left circle doing?' The monk said, 'It is a sentence of existence.' Yántóu said, 'What about the right circle?' The monk said, 'It is a sentence of non-existence.' Yántóu said, 'What is the middle circle doing?' The monk said, 'It is a sentence of neither existence nor non-existence.' Yántóu said, 'Only'
如吾恁么又如何。僧曰。如刀畫水。頭打趁出。這僧不得圓相宗旨。妄生穿鑿。若不是巖頭。幾被惑亂一上。據這僧見仰山問識字否。乃右旋一匝。伎倆已盡。仰山十字注也注了。說也說破。更要後面許多粥飯氣作么。那裡待到如此。當初才問師識字否。只道自來文寡。看他如何。不見。昔有一僧。居常閑過。一僧勸云。上座年雋。可惜虛擲寸陰。僧云。爾待教我作甚即得。勸云。何不看經。僧云。不識字。勸云。何不問人。僧云。是甚麼字。其勸者無語。可謂文不加點樂不加聲也。僧又左旋一匝曰。是甚麼字。此與尋常從東過西卻從西過東。拍左邊膝此是教意。拍右邊膝此是祖意。是同是別。仰山星移斗轉。改十字作卍字。梵語修羅此云非天。梵語羅睺此云障蔽。以手障日月故。此僧畫圓相。如修羅掌日月勢。九十七種圓相。名為修羅三昧。梵語樓至此云啼泣。賢劫千佛。為千王子。末後得籌。最後成佛。遂啼泣云。我何薄祐。窮底得籌。忽復笑云。我當盡取九百九十九佛方便妝嚴。今護法神執杵者是。僧末後作樓至勢。其意可知。仰云。如是如是。此是諸佛護念。汝亦如是。吾亦如是。汝善護持。善哉善哉。好去。其僧禮謝了。騰空而去。時有一道者。曾見經五日來問。仰云。汝還見否。者云。某正見出門騰空而
去。仰云。此是西天羅漢故來探吾。者云。某雖睹種種三昧。不辨其理。仰云。吾以義為汝解釋。此是八種三昧。是覺海變為義海。其體則同。然此義有因有果。即時異時。總別不離隱身三昧也。所以道。涅槃心易得。差別智難明。試看。天童如何下手。頌云。
道環之虛靡盈(擔雪填河) 空印之字未形(切忌雕刻) 妙運天輪地軸(權衡在手) 密羅武緯文經(將相全才) 放開捏聚(睦州猶在) 獨立周行(老氏復生) 機發玄樞兮青天激電(措手不及) 眼含紫光兮白日見星(照破四天下)
道環之虛靡盈。此人牛不見處。正是月明時。慈覺道。誰知末後一著。卻是未分以前。道環。莊子樞始得其環中。以應無窮。天童借頌圓相托呈勢。空印之字。雖十字改卍字。其實非世間文字可執。道副對達磨。如某甲所見。不執文字。不離文字。而為道用。大寧寬禪頭到法昌。遇公作[○@廿]此相。寧便出作務。明日上堂。法座前曰。昨日公案作么生。寧作[○@牛]此相了。復以腳攃卻。昌曰。寬禪頭名不虛得。遂升座曰。忽地晴天霹靂聲。禹門三尺浪泙渹。幾多頭角為龍去。鰕蟹依前努眼睛。此頌與天童機發玄樞。青天激電同參。天輪地軸。武緯文經。皆左右二匝。十字卍字血脈也。放
【現代漢語翻譯】 現代漢語譯本： （僧人）去了。（僧人）仰慕地說道：『這一定是西天的羅漢特意來試探我的。』（僧人）說道：『我雖然見識過種種三昧（Samadhi，指心專注一境的精神狀態），卻不能辨別其中的道理。』（高僧）仰山說道：『我用義理為你解釋。這指的是八種三昧，是覺悟之海轉變為義理之海，它們的本體是相同的。然而，這義理有因有果，有即時和異時，總體和個別都不離隱身三昧。』所以說，『涅槃（Nirvana，指解脫生死輪迴的境界）之心容易得到，差別智難以明瞭。』試試看，天童（指天童正覺禪師）是如何下手的。頌詞說： 『道環的空虛沒有盈滿（如同用雪填河），空印的文字尚未成形（切忌雕琢刻意）。巧妙地運轉天輪地軸（權衡掌握在手），嚴密地羅列武功經緯文章經典（將相之才具備）。放開又捏緊（睦州禪師的棒喝精神依然存在），獨立且周遍執行（老子又重新出現）。機鋒觸動玄妙的關鍵，如同青天霹靂（措手不及），眼中包含著紫色的光芒，如同白日見星（照破整個世界）。』 『道環的空虛沒有盈滿』。此人牛都不見的地方，正是月光明亮之時。慈覺禪師說道：『誰知道最後的一著，卻是在未分判以前。』道環，莊子說樞得其環中，以應無窮。天童借用頌圓相來表達氣勢。空印的文字，即使十字改為卍字（Svastika，佛教符號，象徵吉祥），其實也不是世間的文字可以執著的。道副對達磨（Bodhidharma，禪宗初祖）說，如我所見，不執著文字，也不離開文字，而為道所用。大寧寬禪師到法昌，遇到法昌畫[○@廿]這個相。大寧寬禪師便出去做工。第二天上堂，在大法座前畫[○@牛]這個相，又用腳擦掉。法昌說：『寬禪頭名不虛傳。』於是升座說道：『忽然晴天一聲霹靂，禹門三尺高的浪濤洶涌澎湃。多少魚類變成了龍而去，蝦蟹依舊努著眼睛。』這首頌與天童的『機鋒觸動玄妙的關鍵，如同青天霹靂』有異曲同工之妙。天輪地軸，武緯文經，都是左右二匝，十字卍字血脈相通。放開...
【English Translation】 English version: (The monk) went. (The monk) looked up and said, 'This must be an Arhat (Enlightened being) from the Western Heaven who has come to test me.' (The monk) said, 'Although I have witnessed various Samadhis (States of meditative absorption), I cannot discern their principles.' Yangshan (A Zen master) said, 'I will explain it to you with reason. This refers to the eight kinds of Samadhi, which are the sea of enlightenment transformed into the sea of meaning. Their essence is the same. However, this meaning has cause and effect, immediate and different times, and the whole and the parts are inseparable from the invisibility Samadhi.' Therefore, it is said, 'The mind of Nirvana (State of liberation) is easy to obtain, but the wisdom of differentiation is difficult to understand.' Let's see how Tiantong (Zen Master Tiantong Zhengjue) starts. The verse says: 'The emptiness of the Dao ring is not full (like filling a river with snow), the characters of the empty seal have not yet taken shape (avoid carving deliberately). Skillfully operate the celestial wheel and the terrestrial axis (the balance is in hand), closely arrange the military and literary classics (possessing the talents of a general and a minister). Release and then grasp (the spirit of Muzhou Zen master's stick is still present), stand alone and circulate universally (Lao Tzu is reborn). The mechanism triggers the mysterious pivot, like lightning in the blue sky (caught off guard), the eyes contain purple light, like seeing stars in broad daylight (illuminating the entire world).' 'The emptiness of the Dao ring is not full.' The place where neither the person nor the ox is seen is precisely when the moon is bright. Zen Master Cijue said, 'Who knows that the last move is before the separation.' The Dao ring, Zhuangzi said that the pivot obtains its center in the ring, so as to respond to infinity. Tiantong borrows the verse of the round phase to express the momentum. The characters of the empty seal, even if the cross is changed to the Swastika (Buddhist symbol, symbolizing auspiciousness), are actually not worldly characters that can be clung to. Daofu said to Bodhidharma (The first patriarch of Zen Buddhism), as I see it, I do not cling to words, nor do I leave words, but use them for the Dao. Zen Master Daning Kuan went to Fachang and encountered Fachang drawing this [○@廿] phase. Zen Master Daning Kuan then went out to work. The next day, he went to the hall and drew this [○@牛] phase in front of the Dharma seat, and then wiped it off with his feet. Fachang said, 'Zen Master Kuan's name is not in vain.' So he ascended the seat and said, 'Suddenly a thunderclap in the clear sky, the three-foot-high waves of Yumen are surging. How many fish have turned into dragons and left, the shrimp and crabs are still glaring.' This verse has the same wonderful effect as Tiantong's 'The mechanism triggers the mysterious pivot, like lightning in the blue sky.' The celestial wheel and the terrestrial axis, the military and literary classics, are all two turns to the left and right, and the cross and Swastika are connected by blood. Release...
開捏聚。獨立周行。頌修羅掌日。樓至擎拳圍卍字贊善哉也。春秋題辭云。天之為體。中包乎地。日月星辰屬焉。然天地有高下之形。四時有升降之理。日月有執行之度。星辰有次舍之常。乃至諸星運轉。纏度如輪。故為天輪也。河圖括地象曰。地下有八柱。柱廣十萬里。有三千六百軸。互相牽掣。名山大川孔穴相通。家語。地東西為緯。南北為經。又文能經天。武能緯地。無文無以懷遠。無武無以御亂。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。盞子落地楪子成七片。僧云。如何是捏聚。州斂手而坐。老子云。寂兮寥兮。獨立而不改。周行而不殆。樞機之發。如電光．石火。眼有神光。名為巖電。白日見星。此如暗中樹影水底魚蹤。非肉眼能見。覺范寄靈源云。暗中樹影平生意。水際魚蹤病後機。想見瘦容無住著。倚藤閑看暮云歸。還知仰山行履處么。皂上烏雞深夜繡。暗中一線實難通。
第七十八則雲門糊餅
示眾云。絻天索價。搏地相酬。百計經求。一場懡㦬。還有知進退識休咎底么。
舉。僧問雲門。如何是超佛越祖之談(此問太高生)門云。糊餅(一舉四十九
)。
師云。雲門上堂云。一言才舉。千差同轍。該括微塵。猶是化門之說。若是衲僧合作么生。若將祖意佛意。這裡商量。曹溪一路平沈。還有人道得么。道得出來。僧問。如何是超佛越祖之談。門云。糊餅。僧云。這個有甚麼交涉。師云。灼然有甚麼交涉。乃云。爾勿可作了。見人道著祖師意。便問超佛越祖之談道理。爾且喚甚麼作佛。喚甚麼作祖。則說超佛越祖之談。便問個出三界。爾把將三界來。有甚麼見聞覺知礙著爾。有甚麼聲色法。與汝可了。了個甚麼碗。又有僧問。如何是超佛越祖之談。門云。蒲州麻黃。益州附子。又曰。來來。我更問爾諸人。橫擔拄杖道。我參禪學道。便覓個超佛越祖底道理。我且問爾。十二時中行住坐臥。屙屎送尿。至於茆沆里蟲子。市肆里買賣羊肉案頭。還有超佛越祖底道理么。佛果云。有者作一圓相。土上加泥。添枷帶鎖。萬松道。若要敲枷打鎖鉆錘。問取天童頌古。頌云。
糊餅云超佛祖談(一大藏教詮註不及) 句中無味若為參(甚處下口) 衲僧一日如知飽(始知糊餅醍醐毒藥) 方見雲門面不慚(雲門無眼見人)
師云。洞山初禪師指通機頌云。洞山寥索一無可有。無味之談塞斷人口。直饒巧饌千般。爭奈飽人不愛。若是餓鬼相饞噇底。橫咬
{ "translations": [ "現代漢語譯本：\n\n師父說：『雲門禪師上堂時說，『一句話才說出口，千差萬別都歸於同一條道路。』即使概括了微塵般細微的事物，也仍然是教化的方便之說。如果是真正的修行人，應該怎麼做呢？如果把祖師的意旨和佛的意旨拿來這裡討論，曹溪的道路就完全沉沒了。還有人能說得出來嗎？』有僧人問：『什麼是超越佛和祖師的言論？』雲門禪師回答：『糊餅。』僧人說：『這有什麼關係？』師父說：『當然有什麼關係。』於是說：『你們不要隨便就認為，見到有人說到祖師的意旨，就問什麼是超越佛和祖師的道理。你且說說，你把什麼叫做佛？把什麼叫做祖師？再說超越佛和祖師的言論。就問一個超出三界。你把三界拿出來，有什麼見聞覺知障礙著你？有什麼聲色法，能讓你了結？了結什麼碗？』又有僧人問：『什麼是超越佛和祖師的言論？』雲門禪師回答：『蒲州的麻黃，益州的附子。』又說：『來來，我再問你們各位，橫著拿著拄杖說，我參禪學道，就想找一個超越佛和祖師的道理。我且問你們，十二時辰中，行住坐臥，拉屎撒尿，甚至茅坑裡的蟲子，市場里買賣羊肉的案板上，還有超越佛和祖師的道理嗎？』佛果禪師說：『有的人畫一個圓相，土上加泥，添枷帶鎖。』萬松禪師說：『如果要敲枷打鎖，用鉆子錘子，就去問天童禪師的頌古。』頌詞說：\n\n『糊餅說是超佛祖的談論（全部大藏經的詮釋註解都比不上），\n句中沒有味道要如何參悟（從哪裡下口）？\n修行人如果有一天知道吃飽（才知道糊餅是醍醐也是毒藥），\n才能看見雲門禪師的臉不慚愧（雲門禪師沒有眼睛，看不見人）。』\n\n師父說：洞山初禪師的指通機頌說：『洞山空空蕩蕩，什麼都沒有，沒有味道的談論堵塞了人的口。即使有各種巧妙的菜餚，也奈何不了吃飽的人不喜歡。如果是餓鬼相，貪婪地想吃東西，就橫著咬。』" , "english_translations": [ "English version:\n\nThe Master said: 'Zen Master Yunmen, in his Dharma talk, said, 'Once a word is uttered, all differences converge on the same path.' Even encompassing the minutest of things like dust particles, it is still a provisional teaching. If it were a true monastic, what should one do? If one were to discuss the meaning of the Patriarchs and the Buddha here, the road of Caoxi would be completely submerged. Is there anyone who can speak it out?' A monk asked: 'What is the talk that transcends the Buddha and the Patriarchs?' Yunmen replied: 'A sesame cake.' The monk said: 'What does this have to do with it?' The Master said: 'Of course, it has something to do with it.' Then he said: 'You should not casually think that when you see someone talking about the Patriarch's meaning, you ask what is the principle of transcending the Buddha and the Patriarchs. You should first say, what do you call the Buddha? What do you call the Patriarch? Then talk about transcending the Buddha and the Patriarchs. Then ask about going beyond the Three Realms (Trailokya). If you bring out the Three Realms, what perceptions and awareness are hindering you? What forms and sounds can you resolve? Resolve what bowl?' Another monk asked: 'What is the talk that transcends the Buddha and the Patriarchs?' Yunmen replied: 'Mahuang (Ephedra sinica) from Puzhou, aconite (Aconitum carmichaelii) from Yizhou.' He also said: 'Come, come, I will ask you all again. Holding the staff horizontally, saying, 'I practice Chan (Zen) and study the Way, seeking the principle of transcending the Buddha and the Patriarchs.' I ask you, in the twelve periods of the day, in walking, standing, sitting, and lying down, in defecating and urinating, even in the worms in the latrine, in the butcher's stall selling mutton in the market, is there the principle of transcending the Buddha and the Patriarchs?' Zen Master Foguo said: 'Some people draw a circle, adding mud on top of the soil, adding shackles and chains.' Zen Master Wansong said: 'If you want to knock off the shackles and chains, use drills and hammers, ask Zen Master Tiantong's verses on ancient themes.' The verse says:\n\n'The sesame cake is said to be the talk that transcends the Buddha and the Patriarchs (all the interpretations and annotations of the entire Tripitaka (Tipiṭaka) cannot match it),\nHow to contemplate if there is no taste in the sentence (where to start)?\nIf a monastic knows what it is to be full one day (then one knows that the sesame cake is both nectar and poison),\nThen one sees that Zen Master Yunmen's face is not ashamed (Zen Master Yunmen has no eyes and cannot see people).'\n\nThe Master said: 'Zen Master Dongshan Chu's verse on pointing to the mechanism says: 'Dongshan is desolate and empty, there is nothing, the tasteless talk blocks people's mouths. Even with all kinds of exquisite dishes, it is no match for someone who is full and does not like them. If it is the appearance of a hungry ghost, greedily wanting to eat, then bite horizontally.'" ] }
豎咬狗嚙枯骨相似。直待嚼破舌頭。擲在一邊。卻與雲門相見。相見后如何。各各面皮厚三寸。
第七十九則長沙進步
示眾云。金沙灘頭馬郎婦。別是精神。琉璃瓶里搗𩝐糕。誰敢轉動。不入驚人浪。難逢稱意魚。寬行大步。一句作么生。
舉。長沙令僧問會和尚。未見南泉時如何(早晨有粥)會良久(問著便屎臭氣)僧云。見后如何(更與挑剔)會云。不可別有也(只向屎堆里跶倒)僧回舉似沙(走口送舌漢)沙云。百尺竿頭坐底人(竿下底一場懡㦬)雖然得入未為真(孤危不立道方高)百尺竿頭須進步(甚底大如個割捨)十方世界是全身(始信蒲團不是天)僧云。百尺竿頭如何進步(果有這個在)沙云。朗州山澧州水(筑著磕著)僧云。不會(可㬠聰明)沙云。四海五湖王化里(一任𨁝跳)。
師云。湖南長沙招賢大師。諱景岑。覺范云。禪師大寂之孫。南泉之子。趙州之兄。當時衲子。倔強如仰山者。猶下之。而呼以為岑大蟲。上堂云。我若一向舉揚宗教。法堂里草深一丈。事不護已。向汝諸人道。盡十方世界。是沙門眼。盡十方世界。是沙門全身。盡十方世界。是自己光明。盡十方世界。在自己光明中。盡十方世界。無一人不是自己。我常向諸人道。三世諸佛。共法界眾生。是摩
【現代漢語翻譯】 現代漢語譯本：
就像狗啃咬乾枯的骨頭一樣。直到嚼破了舌頭，把它扔在一邊，才能與雲門相見。相見之後又如何呢？各人的臉皮都有三寸厚。
第七十九則 長沙進步
開示大眾說：金沙灘頭的馬郎婦（指觀音菩薩化身），別有一番精神。在琉璃瓶里搗糨糊，誰敢轉動？不入驚濤駭浪，難以遇到稱心如意的魚。寬行大步，這一句該怎麼說？
舉例：長沙（指長沙景岑招賢大師）命令僧人去問會和尚。僧人問：『未見南泉（指南泉普愿禪師）時如何？』（早晨有粥吃）會和尚沉默良久。（一問就暴露了臭氣）僧人又問：『見后如何？』（更加挑剔）會和尚說：『不可別有也。』（只是在糞堆里摔倒）僧人回來把情況告訴了長沙（真是個多嘴多舌的人）。長沙說：『百尺竿頭坐底人（處境極其危險），雖然能夠進入，還未算是真。（孤立無援，無法立足，道才顯得高妙）百尺竿頭須進步（要捨棄什麼才能進步呢？），十方世界是全身。（這才相信蒲團並非就是整個天空）』僧人問：『百尺竿頭如何進步？』（果真有這個境界嗎？）長沙說：『朗州的山，澧州的水。（到處碰壁）』僧人說：『不會。』（真是愚笨）長沙說：『四海五湖都在王化的治理之下。（任你縱橫馳騁）』
師父說：湖南長沙招賢大師，名諱景岑。覺范說：禪師是大寂（指馬祖道一禪師）的孫子，南泉（指南泉普愿禪師）的兒子，趙州（指趙州從諗禪師）的兄長。當時的僧人，像仰山（指仰山慧寂禪師）那樣倔強的，還屈居於他之下，稱他為岑大蟲。大師上堂說法時說：『我如果一味地舉揚宗教，法堂里就會長滿一丈深的草。』事不關己，就向你們各位說：整個十方世界，是沙門的眼睛。整個十方世界，是沙門的全身體。整個十方世界，是自己的光明。整個十方世界，在自己的光明中。整個十方世界，沒有一個人不是自己。我常對你們說，三世諸佛，與法界眾生，都是摩訶（意為「大」）
【English Translation】 English version:
It's like a dog gnawing on a dry bone. Only when you've chewed through your tongue and tossed it aside can you meet Yunmen. And what happens after you meet? Each of your faces is three inches thick.
Case 79: Changsha's Further Step
He instructed the assembly, saying: 'The woman at the Jinsha beach (referring to the Guanyin Bodhisattva's incarnation) has a unique spirit. Who dares to stir the paste being made in the crystal bottle? If you don't enter the startling waves, it's difficult to find a satisfying fish. Walk with wide strides. How do you say a phrase about this?'
Example: Changsha (referring to Zen Master ZhaoXian of Changsha) ordered a monk to ask Monk Hui: 'What was it like before seeing Nanquan (referring to Zen Master Nanquan Puyuan)?' (There's congee in the morning.) Monk Hui remained silent for a long time. (The stench is revealed as soon as you ask.) The monk then asked: 'What is it like after seeing him?' (Even more fault-finding.) Monk Hui said: 'There can't be anything else.' (Just falling in the dung heap.) The monk returned and told Changsha (a gossipy person). Changsha said: 'The person sitting on top of the hundred-foot pole (in an extremely dangerous situation), although they've entered, it's not yet genuine. (Isolated and helpless, unable to stand firm, the Way appears high and profound.) One must take a further step from the top of the hundred-foot pole (what must be relinquished to advance?), the ten directions world is the whole body. (Only then will you believe that the meditation cushion is not the entire sky.)' The monk asked: 'How does one take a further step from the top of the hundred-foot pole?' (Is there really such a state?) Changsha said: 'Langzhou's mountains, Lizhou's waters. (Bumping into obstacles everywhere.)' The monk said: 'I don't understand.' (How foolish.) Changsha said: 'The four seas and five lakes are all within the realm of the king's transformation. (Let you roam freely.)'
The Master said: 'Great Master Zhaoxian of Changsha in Hunan, whose name was Jingcen. Juefan said: 'The Zen Master was the grandson of Daji (referring to Zen Master Mazu Daoyi), the son of Nanquan (referring to Zen Master Nanquan Puyuan), and the elder brother of Zhaozhou (referring to Zen Master Zhaozhou Congshen).' At that time, even monks as stubborn as Yangshan (referring to Zen Master Yangshan Huiji) were inferior to him and called him Cen the Great Worm. When the Master ascended the platform to preach, he said: 'If I were to simply promote the teachings of the sect, the Dharma hall would be overgrown with grass a foot deep.' Mind your own business, and I'll tell you all: the entire ten directions world is the eye of the Shramana. The entire ten directions world is the whole body of the Shramana. The entire ten directions world is one's own light. The entire ten directions world is within one's own light. In the entire ten directions world, there is no one who is not oneself. I often tell you all, the Buddhas of the three times and all sentient beings in the Dharma realm are all Maha (meaning 'great').'
訶般若光。光未發時。汝等眾生。向甚麼處委。光未發時尚無佛無眾生訊息。何處得山河國土來。沙令僧問會庵主。主乃南泉下不出世。潛符密證之徒。燈錄列在末後無機緣語句中。然此話既在。合作一傳。也不為分外。僧作專使。去見庵主。傳長沙法旨云。庵主未見南泉時如何。會默然。僧進云。見南泉后如何。會云。更不可別有也。萬松道。一死不再活。僧回舉似沙。沙述偈云。百尺竿頭坐底人。雖然得入未為真。此與巖頭道雪峰德山不會末後句。病痛一般。萬松常向人道。大似個人把祖父家門。產業並眷屬自身。一契賣卻。置得個水晶瓶子。終日隨形守護。如眼睛相似。莫教萬松見。定與捏破。教伊撒手掉臂。作個無忌諱快活漢。勝默道。撒手懸崖下。分身萬象中。然後朗州山澧州水。四海五湖王化里。方可配天童水牯牛拖犁拽䥯。頌云。
玉人夢破一聲雞(開眼不覺曉) 轉盻生涯色色齊(無盡藏中受用不了) 有信風雷催出蟄(節氣不相饒) 無言桃李自成蹊(水到渠成) 及時節力耕犁(避者不做) 誰怕春疇沒脛泥(做者不避)
師云。天童得超方三昧。略去庵主緊抱竿頭。不敢轉動處。撥動若一向恁么去。法堂上草深一丈。優波鞠多。有著身見者。求度于祖。祖曰。求度之法。
【現代漢語翻譯】 現代漢語譯本： 『訶般若光（般若之光）。光未發時，汝等眾生，向甚麼處委（安身立命）？』當般若之光尚未顯現時，你們這些眾生，將身心安放在何處呢？光未發時，甚至連佛和眾生的訊息都沒有，又從哪裡來的山河國土呢？ 有位沙令的僧人問會庵主。這位庵主是南泉（人名）門下不輕易出世的人，屬於潛心領悟、秘密印證的修行者。在燈錄中，他被列在最後，沒有留下什麼機緣語句。然而，這段對話既然存在，就應該記錄下來，也不算多餘。 這位僧人作為特使，去拜見會庵主，傳達長沙（地名）的法旨說：『庵主未見南泉時如何？』會庵主沉默不語。僧人進一步問道：『見南泉后如何？』會庵主說：『更不可別有也（再也沒有其他的了）。』 萬松（人名）評論道：『一死不再活。』僧人回來后，將此事告訴了沙令。沙令作偈頌說：『百尺竿頭坐底人，雖然得入未為真。』這和巖頭（人名）所說雪峰（地名）德山（地名）不會末後句，是同樣的毛病。 萬松常常對人說：『這很像一個人把祖父家門、產業以及眷屬自身，全部抵押賣掉，換得一個水晶瓶子，終日小心翼翼地守護著，像保護眼睛一樣。』如果被萬松看見，一定會捏碎它，讓他撒手放開，做一個無所顧忌、快活自在的人。 勝默（人名）說：『撒手懸崖下，分身萬象中。然後朗州山（地名）澧州水（地名），四海五湖都在王化的治理之下。』這樣才可以和天童（地名）的水牯牛一樣，拖著犁，拉著耙。 頌曰： 『玉人夢破一聲雞（開眼不覺曉），轉盻生涯**齊（無盡藏中受用不了）。有信風雷催出蟄（節氣不相饒），無言桃李自成蹊（水到渠成）。及時節力耕犁（避者不做），誰怕春疇沒脛泥（做者不避）。』 師父說：天童（地名）得到了超方三昧（一種禪定境界），略去了庵主緊抱竿頭、不敢轉動之處。撥動一下，如果一直這樣下去，法堂上就會長滿一丈深的草。優波鞠多（人名）是有著身見的人，向祖師求度。祖師說：『求度之法，……』
English version: 『Where does He Prajna light (Wisdom Light) abide? When the light has not yet arisen, where do you sentient beings entrust yourselves?』 When the light of Prajna has not yet manifested, where do you sentient beings place your body and mind? When the light has not yet arisen, there is not even news of Buddhas and sentient beings, so where do the mountains, rivers, and lands come from? A monk from Shaling asked Abbot Huian. This abbot was a disciple of Nanquan (personal name) who rarely appeared in the world, belonging to the practitioners of subtle understanding and secret verification. In the Transmission of the Lamp, he is listed at the end, without leaving any words of opportunity. However, since this dialogue exists, it should be recorded, and it is not superfluous. This monk, as a special envoy, went to visit Abbot Huian, conveying the Dharma decree of Changsha (place name) saying: 『What was the abbot like before seeing Nanquan?』 Abbot Huian remained silent. The monk further asked: 『What is it like after seeing Nanquan?』 Abbot Huian said: 『There is nothing else to be had (there is nothing else).』 Wansong (personal name) commented: 『One death, no rebirth.』 After the monk returned, he told Shaling about this matter. Shaling composed a verse saying: 『The person sitting on top of a hundred-foot pole, although they have entered, it is not yet true.』 This is the same problem as Yantou (personal name) saying that Xuefeng (place name) and Deshan (place name) do not understand the last sentence. Wansong often said to people: 『This is very much like a person mortgaging and selling their ancestral home, property, and even themselves, in exchange for a crystal bottle, guarding it carefully all day long, like protecting their eyes.』 If Wansong sees it, he will definitely crush it, letting him let go and be a carefree and unrestrained person. Shengmo (personal name) said: 『Let go under the cliff, divide the body into all phenomena. Then the mountains of Langzhou (place name) and the waters of Lizhou (place name), the four seas and five lakes are all under the governance of the king's transformation.』 Only then can it be like the water buffalo of Tiantong (place name), dragging the plow and pulling the harrow. Verse: 『The jade person's dream breaks with the sound of a rooster (opening eyes without realizing it's dawn), in a blink of an eye, life is complete (inexhaustible enjoyment in the endless treasury). Trusting wind and thunder urge emergence from hibernation (the seasons do not forgive), unspoken peach and plum trees naturally form a path (when water comes, a channel is formed). Seize the season to diligently plow (those who avoid do not do), who fears the mud up to the shins in the spring fields (those who do do not avoid).』 The master said: Tiantong (place name) obtained the transcendent Samadhi (a state of meditation), omitting the part where the abbot tightly hugs the pole, not daring to move. If it is stirred, if it continues like this, the Dharma hall will be overgrown with grass a foot deep. Upagupta (personal name) is a person with self-view, seeking deliverance from the patriarch. The patriarch said: 『The method of seeking deliverance, ...』
【English Translation】 『Where does He Prajna light (Wisdom Light) abide? When the light has not yet arisen, where do you sentient beings entrust yourselves?』 When the light of Prajna has not yet manifested, where do you sentient beings place your body and mind? When the light has not yet arisen, there is not even news of Buddhas and sentient beings, so where do the mountains, rivers, and lands come from? A monk from Shaling asked Abbot Huian. This abbot was a disciple of Nanquan (personal name) who rarely appeared in the world, belonging to the practitioners of subtle understanding and secret verification. In the Transmission of the Lamp, he is listed at the end, without leaving any words of opportunity. However, since this dialogue exists, it should be recorded, and it is not superfluous. This monk, as a special envoy, went to visit Abbot Huian, conveying the Dharma decree of Changsha (place name) saying: 『What was the abbot like before seeing Nanquan?』 Abbot Huian remained silent. The monk further asked: 『What is it like after seeing Nanquan?』 Abbot Huian said: 『There is nothing else to be had (there is nothing else).』 Wansong (personal name) commented: 『One death, no rebirth.』 After the monk returned, he told Shaling about this matter. Shaling composed a verse saying: 『The person sitting on top of a hundred-foot pole, although they have entered, it is not yet true.』 This is the same problem as Yantou (personal name) saying that Xuefeng (place name) and Deshan (place name) do not understand the last sentence. Wansong often said to people: 『This is very much like a person mortgaging and selling their ancestral home, property, and even themselves, in exchange for a crystal bottle, guarding it carefully all day long, like protecting their eyes.』 If Wansong sees it, he will definitely crush it, letting him let go and be a carefree and unrestrained person. Shengmo (personal name) said: 『Let go under the cliff, divide the body into all phenomena. Then the mountains of Langzhou (place name) and the waters of Lizhou (place name), the four seas and five lakes are all under the governance of the king's transformation.』 Only then can it be like the water buffalo of Tiantong (place name), dragging the plow and pulling the harrow. Verse: 『The jade person's dream breaks with the sound of a rooster (opening eyes without realizing it's dawn), in a blink of an eye, life is complete (inexhaustible enjoyment in the endless treasury). Trusting wind and thunder urge emergence from hibernation (the seasons do not forgive), unspoken peach and plum trees naturally form a path (when water comes, a channel is formed). Seize the season to diligently plow (those who avoid do not do), who fears the mud up to the shins in the spring fields (those who do do not avoid).』 The master said: Tiantong (place name) obtained the transcendent Samadhi (a state of meditation), omitting the part where the abbot tightly hugs the pole, not daring to move. If it is stirred, if it continues like this, the Dharma hall will be overgrown with grass a foot deep. Upagupta (personal name) is a person with self-view, seeking deliverance from the patriarch. The patriarch said: 『The method of seeking deliverance, ...』
要信吾言。不違吾教。人曰。既來投師。固當聞命。祖乃化一險崖。山聳喬木。令其上樹。又于樹下。化作大坑深廣千肘。祖令放腳。其人受教即放二腳。令放一手。便放一手。令復放手。其人答言。若復放手便墮坑死。祖曰。先約受教。云何違我。是時其人身愛即滅。放手而墮。不見樹坑。即證道果。長沙朗州山澧州水。謂之善用險崖之句。若非玉人夢破別有生涯。爭得四海五湖斬新日月。毛詩習習穀風。催之驚蟄。春分后一候。雷乃發聲。漢書。李廣傳贊。桃李無言下自成蹊。宗鏡云。既蘊德行。不言而信。若桃李之自成蹊也。又朗州山澧州水。此語乃拖泥帶水邊事。三聖在會下。令秀上座問沙。南泉遷化向甚麼處去。沙云。石頭作沙彌時參見六祖。秀云。不問石頭作沙彌時參見六祖。南泉遷化向甚麼處去也。沙云。教汝尋思去。秀雲和尚只有千尺寒松。且無抽條石筍。沙不對。秀云。謝師答話。沙亦不對。秀舉似三聖。聖曰。若實恁么猶勝臨濟七步。聖親上方丈云。和尚早來答話。可謂光前絕後。沙不答。聖云。我從來疑著這漢。佛印頌云。客見長沙陌路同。令人依約探家風。須彌萬仞磨今古。折草量天枉用功。古人把定處放得行竿頭進步。放行時把得定壁立千仞。為甚麼如此自由自在。湖南城裡好養民。米賤
【現代漢語翻譯】 現代漢語譯本： 『要相信我的話，不要違揹我的教導。』那人說：『既然來投奔師父，自然應當聽從命令。』祖師於是化作一道險峻的懸崖，山上聳立著高大的樹木，命令那人上樹。又在樹下，化作一個大坑，深廣達千肘（古代長度單位）。祖師命令他放腳，那人聽從教導就放開了雙腳。命令他放一隻手，便放開一隻手。命令他再放手，那人回答說：『如果再放手，就會掉進坑裡摔死。』祖師說：『先前約定要聽從教導，為何違揹我？』這時，那人對身體的愛戀立刻消失，放手而墜落。不見樹木和坑，立刻證得了道果。長沙（地名）的朗州（地名）山，澧州（地名）水，這叫做善於運用險崖的語句。如果不是玉人（比喻純潔的人）夢醒，另有新的生活，怎能得到四海五湖嶄新的日月？《毛詩》中『習習穀風』，催促著驚蟄（節氣）。春分（節氣）后一候，雷就開始發聲。《漢書·李廣傳》讚揚說：『桃李不言，下自成蹊。』《宗鏡錄》說：『既然蘊含德行，不說話也能使人信服，就像桃李樹一樣自然形成道路。』又說朗州山澧州水，這句話乃是拖泥帶水的事情。 三聖（人名）在座下，讓秀上座（僧人職稱）問沙（僧人職稱）：『南泉（僧人職稱）遷化（去世）到什麼地方去了？』沙說：『石頭（僧人職稱）作沙彌（小和尚）時參見六祖（慧能）。』秀說：『不問石頭作沙彌時參見六祖，南泉遷化到什麼地方去了呢？』沙說：『教你尋思去。』秀說：『和尚只有千尺寒松，且沒有抽條的石筍。』沙不回答。秀說：『感謝師父回答。』沙也不回答。秀把這件事告訴了三聖。三聖說：『如果真是這樣，還勝過臨濟（僧人職稱）七步。』三聖親自到方丈（寺院住持的住所）說：『和尚早來回答的話，可謂光前絕後。』沙不回答。三聖說：『我從來就懷疑著這個漢。』佛印（僧人職稱）頌揚說：『客人見到長沙，如同在陌生路上相遇，令人依稀探尋到家風。須彌山（佛教名山）萬仞高，磨滅了古今，折草量天，白費功夫。』古人把定處放得開，竿頭更進一步，放開時把得定，壁立千仞。為什麼如此自由自在？湖南城裡好養民，米價便宜。'
【English Translation】 English version: 『Believe my words, and do not disobey my teachings.』 The person said, 『Since I have come to seek guidance from the master, I should naturally obey your commands.』 The patriarch then transformed into a perilous cliff, with tall trees towering on the mountain, and ordered the person to climb the tree. Furthermore, at the foot of the tree, he transformed a large pit, a thousand cubits (an ancient unit of length) deep and wide. The patriarch ordered him to release his feet, and the person, following the teaching, released both feet. He was then ordered to release one hand, and he released one hand. When ordered to release the other hand, the person replied, 『If I release the other hand, I will fall into the pit and die.』 The patriarch said, 『You agreed to obey my teachings earlier, why are you now disobeying me?』 At that moment, the person's attachment to his body vanished instantly, and he released his hand and fell. He saw neither the tree nor the pit, and immediately attained the fruit of enlightenment. The mountains of Langzhou (place name) in Changsha (place name), and the waters of Lizhou (place name), are referred to as skillfully using the words of perilous cliffs. If it were not for a pure person's (metaphor for a pure person) awakening from a dream and embarking on a new life, how could one obtain the brand-new sun and moon of the four seas and five lakes? In the 『Mao Shi』 (Book of Odes), 『Xi Xi Gu Feng』 (Gentle Breeze from the Valley), urges the Awakening of Insects (solar term). After the Spring Equinox (solar term), thunder begins to sound in the first pentad. The 『Han Shu·Biography of Li Guang』 praises, 『Peach and plum trees do not speak, yet a path forms beneath them.』 The 『Zong Jing Lu』 (Record of the Source Mirror) says, 『Since one possesses virtue, one is believed without speaking, just as a path naturally forms beneath peach and plum trees.』 Furthermore, the mountains of Langzhou and the waters of Lizhou, these words are matters of being mired in trivialities. San Sheng (person's name) was present, and instructed the monk Xiu (monk title) to ask the monk Sha (monk title): 『Where has Nanquan (monk title) gone after his passing?』 Sha said, 『When Stone (monk title) was a novice (young monk), he visited the Sixth Patriarch (Huineng).』 Xiu said, 『I am not asking about when Stone was a novice and visited the Sixth Patriarch, where has Nanquan gone after his passing?』 Sha said, 『I will teach you to contemplate it.』 Xiu said, 『The monk only has a thousand-foot cold pine, and no emerging stone bamboo shoots.』 Sha did not reply. Xiu said, 『Thank you, Master, for the answer.』 Sha still did not reply. Xiu told San Sheng about this. San Sheng said, 『If it is truly so, it is even better than Linji's (monk title) seven steps.』 San Sheng personally went to the abbot's (residence of the abbot of a monastery) and said, 『The monk's earlier answer can be said to be unprecedented and unsurpassed.』 Sha did not reply. San Sheng said, 『I have always been suspicious of this fellow.』 Fo Yin (monk title) praised, 『A guest meets Changsha as if encountering a stranger on the road, vaguely exploring the family tradition. Mount Sumeru (Buddhist sacred mountain) is ten thousand fathoms high, obliterating the past and present, measuring the sky with a blade of grass is a futile effort.』 The ancients released what was firmly held, taking a step further on the pole, and when releasing, they held firmly, standing like a wall ten thousand fathoms high. Why is it so free and at ease? It is good to support the people in the city of Hunan, and the price of rice is cheap.』
柴多足四鄰。
第八十則龍牙過板
示眾云。大音希聲大器晚成。向盛忙百鬧里。佯呆待七古千年后。慢㤆。且道。是如何底人。
舉。龍牙問翠微。如何是祖師西來意(一回拈出一回新)微云。與我過禪板來(著本圖利)牙取禪板與翠微(兀兀𥊼𥊼)微接得便打(情知是)牙云。打即任打。要且無祖師西來意(半肯半不肯)又問臨濟。如何是祖師西來意(頑皮癩肉)濟云。與我將蒲團來(好本多同)牙取蒲團與臨濟(將錯就錯)濟接得便打(順手骨挆)牙云。打即任打。要且無祖師意(得恁軟頑)牙后住院。僧問。和尚當年問翠微臨濟祖意。二尊宿明也未(貧兒思舊債)牙云。明即明矣。要且無祖師意(焦磚打著連底凍)。
師云。湖南龍牙山居遁禪師。初參翠微臨濟。后參德山洞山。一日問洞山。如何是祖師西來意。山云。待洞水逆流則向爾道。師於此悟入。佛果道。龍牙當時取禪板時。豈不知是打他。住院后。僧問。和尚見二尊宿。是肯他不肯他。牙云。肯即肯他。要且無祖師意。佛果道。山僧即不然。肯即未肯。要且無祖師西來意。佛日杲禪師頌。子卿不下單于拜。始末恒遵漢帝儀。雪后始知松柏操。事難方見丈夫兒。雪竇一向抑之。真如喆云。翠微臨濟可謂本分宗師。龍牙一等是
【現代漢語翻譯】 現代漢語譯本： 柴多足四鄰。
第八十則 龍牙過板
示眾說：『最大的聲音是聽不見的，大的器物是慢慢成就的。在最熱鬧喧囂的地方，假裝愚鈍，等待七古千年之後。』 慢慢地，且說，這是什麼樣的人？
舉例說：龍牙問翠微：『如何是祖師西來意？』（每次提問都是新的）翠微說：『給我過禪板來。』（想從中得到好處）龍牙取禪板給翠微。（笨拙遲緩）翠微接過禪板就打。（早就知道）龍牙說：『打就任你打，但終究沒有祖師西來意。』（半肯定半否定）又問臨濟：『如何是祖師西來意？』（頑固不化）臨濟說：『給我拿蒲團來。』（好的東西大家都想要）龍牙取蒲團給臨濟。（將錯就錯）臨濟接過蒲團就打。（順手牽羊）龍牙說：『打就任你打，但終究沒有祖師意。』（如此軟弱頑固）龍牙後來住持寺院，僧人問：『和尚當年問翠微、臨濟祖師西來意，這兩位尊宿明白了嗎？』（窮人回憶舊債）龍牙說：『明白是明白了，但終究沒有祖師意。』（焦磚打在凍土上，毫無反應）。』
師父說：湖南龍牙山居遁禪師，最初參拜翠微、臨濟，後來參拜德山、洞山。一日問洞山：『如何是祖師西來意？』洞山說：『等待洞水逆流，我就告訴你。』龍牙因此悟入。佛果說：『龍牙當時取禪板時，難道不知道會被打嗎？』住持寺院后，僧人問：『和尚您看這兩位尊宿，是肯定他們還是否定他們？』龍牙說：『肯定倒是肯定他們，但終究沒有祖師意。』佛果說：『我卻不這樣認為，肯定也未肯定，但終究沒有祖師西來意。』佛日杲禪師作頌：『蘇武不向單于拜，始終遵循漢朝禮儀。雪後方知松柏的操守，事到艱難才見大丈夫。』雪竇一直壓制他。真如喆說：『翠微、臨濟可謂是本分的宗師，龍牙也是一樣。』
【English Translation】 English version: Chai Duo Zu Si Lin.
The Eightieth Case: Longya Passes the Board
He addressed the assembly, saying: 'The greatest sound is inaudible, and great vessels are completed late. In the midst of the busiest and noisiest places, feign dullness and wait for seven ancient millennia.' Slowly, then, what kind of person is this?
He cited: Longya asked Cuiwei, 'What is the meaning of the Patriarch's coming from the West?' (Each time he brings out something new) Cuiwei said, 'Pass me the meditation board.' (Trying to profit from it) Longya took the meditation board and gave it to Cuiwei. (Clumsy and slow) Cuiwei took it and immediately struck him. (He knew it all along) Longya said, 'Strike as you will, but ultimately there is no meaning of the Patriarch's coming from the West.' (Half affirming, half denying) He then asked Linji, 'What is the meaning of the Patriarch's coming from the West?' (Stubborn and thick-skinned) Linji said, 'Bring me the cattail mat.' (Good things are desired by many) Longya took the cattail mat and gave it to Linji. (Making the best of a bad situation) Linji took it and immediately struck him. (Taking advantage of the situation) Longya said, 'Strike as you will, but ultimately there is no meaning of the Patriarch.' (So soft and stubborn) Later, Longya resided in a monastery. A monk asked, 'Venerable, when you asked Cuiwei and Linji about the Patriarch's intention, did those two venerable ones understand?' (A poor man reminiscing about old debts) Longya said, 'They understood, but ultimately there is no meaning of the Patriarch.' (A burnt brick hitting frozen ground, no reaction).'
The Master said: 'Zen Master Juyun of Longya Mountain in Hunan, initially visited Cuiwei and Linji, and later visited Deshan and Dongshan. One day he asked Dongshan, 'What is the meaning of the Patriarch's coming from the West?' Dongshan said, 'When the water of the Dong River flows upstream, I will tell you.' Longya had an awakening from this. Foguo said, 'When Longya took the meditation board at that time, did he not know he would be struck?' After residing in the monastery, a monk asked, 'Venerable, when you saw those two venerable ones, did you affirm them or deny them?' Longya said, 'I affirmed them, but ultimately there is no meaning of the Patriarch.' Foguo said, 'I don't think so. Affirming is not affirming, but ultimately there is no meaning of the Patriarch's coming from the West.' Zen Master Fori Gao composed a verse: 'Su Wu did not bow to the Xiongnu chieftain, always following the Han Dynasty's etiquette. Only after the snow do we know the integrity of pine and cypress, and only in difficult times do we see a true man.' Xuedou always suppressed him. Zhenru Zhe said, 'Cuiwei and Linji can be said to be masters of their own accord, and Longya is the same.'
撥草瞻風。與他後人為龜爲鑑。舉住后僧問處。乃云。龍牙瞻前顧後。應病與藥。大溈則不然。待問當初二尊宿明不明。劈脊便棒。非唯扶豎翠微臨濟。亦乃不辜他來問。萬松道。真如正是濟下鉆錘。不能放過。要見龍牙肘后神符。須是當派天童眼目。頌云。
蒲團禪板對龍牙(計穩甘屠眷) 何事當機不作家(咬人狗不露齒) 未意成褫明目下(人無遠見) 恐將流落在天涯(必有近憂) 虛空那掛劍(不假鋒鉾事) 星漢卻浮槎(別有向上一路) 不萌草解藏香象(佛眼覷不見) 無底籃能著活蛇(一般拈弄與君殊) 今日江湖何障礙(太平無忌諱) 通方津渡有舡車(何處不風流)
師云。龍牙蒲團禪板。翠微臨濟對眾教伊拈來。為甚用不出。百丈舉野狐話了。黃檗問。古人錯答一轉語。墮野狐身五百生。轉轉不錯合做甚麼。丈云。近前來向汝道。檗近前先與丈一掌。丈云。將謂狐須赤。更有赤須狐。此真當機作家。龍牙非不作家。未意成褫明目下。不欲當機雷奔電掃。一期峭峻。古詩一千里色中秋月。十萬軍聲半夜潮。謂之寒乞。無含蓄。僧問鏡清。學人未達其源。請師方便。清云。是甚麼源。僧云。其源。清云。若是其源。爭受方便。侍者問。適來是成褫伊。清云。無。者又
【現代漢語翻譯】 現代漢語譯本 撥開草叢，才能看清風向。（撥草瞻風）要為後人留下可以借鑑的經驗教訓。（與他後人為龜爲鑑） 說起住持一方的僧人提問之處，萬松禪師這樣說：龍牙禪師考慮問題周全，能針對具體情況用藥。（龍牙瞻前顧後。應病與藥）大溈禪師則不然，不等你問當初二位尊宿是否明白，劈頭蓋臉就是一棒。（待問當初二尊宿明不明。劈脊便棒）這不僅是爲了扶持翠微禪師和臨濟禪師，也是爲了不辜負前來請教的人。（非唯扶豎翠微臨濟。亦乃不辜他來問）萬松禪師說，真如佛性正是臨濟宗門下用來勘驗學人的工具，不能輕易放過。（真如正是濟下鉆錘。不能放過）想要見到龍牙禪師的獨門秘訣，必須要有天童禪師那樣的眼力。（要見龍牙肘后神符。須是當派天童眼目） 頌詞說： 蒲團禪板擺在龍牙禪師面前，（計穩甘屠眷）為什麼他當時沒有抓住機會有所作為？（何事當機不作家。咬人狗不露齒） 因為他沒有預料到，反而失去了明辨的機會。（未意成褫明目下。人無遠見）恐怕會因此流落在天涯。（恐將流落在天涯。必有近憂） 虛空中哪裡能掛住寶劍？（虛空那掛劍。不假鋒鉾事）銀河裡卻能漂浮著木筏。（星漢卻浮槎。別有向上一路） 即使是不萌芽的草也能隱藏香象，（不萌草解藏香象。佛眼覷不見）沒有底的籃子也能裝下活蛇。（無底籃能著活蛇。一般拈弄與君殊） 如今的世道還有什麼障礙？（今日江湖何障礙。太平無忌諱）四通八達的渡口有船隻車輛。（通方津渡有舡車。何處不風流） 萬松禪師說：龍牙禪師的蒲團禪板，翠微禪師和臨濟禪師當著大眾的面教他拿起來，為什麼他卻用不出來？百丈禪師舉了野狐禪的故事之後，黃檗禪師問：『古人答錯一句，墮入野狐身五百世，如果回答不錯，又該如何？』百丈禪師說：『你走近前來，我告訴你。』黃檗禪師走上前去，先打了百丈禪師一掌。百丈禪師說：『我以為只有狐貍的鬍鬚是紅色的，沒想到還有紅鬍鬚的狐貍。』這才是真正當機立斷，有所作為。龍牙禪師並非不想有所作為，只是沒有預料到，反而失去了明辨的機會。我不喜歡當機時像雷電一樣迅猛，只求一時峭峻。古詩說：『一千里色中秋月，十萬軍聲半夜潮』，這叫做寒酸，沒有含蓄。僧人問鏡清禪師：『學人還沒有領悟到源頭，請禪師開示。』鏡清禪師說：『什麼是源頭？』僧人說：『就是那個源頭。』鏡清禪師說：『如果是那個源頭，怎麼能接受方便法門？』侍者問：『剛才那是成就了他還是剝奪了他？』鏡清禪師說：『沒有。』侍者又問：
【English Translation】 English version Parting the grass to observe the wind. (Bō cǎo zhān fēng) [Observing the wind direction by parting the grass.] To leave experiences and lessons for future generations to learn from. (Yǔ tā hòurén wèi guī wèi jiàn) [To use them as a tortoise shell or mirror for future generations.] Speaking of the place where the monks who preside over a region ask questions, Zen Master Wansong said: Zen Master Longya considers issues comprehensively and can prescribe medicine according to the specific situation. (Lóngyá zhān qián gù hòu. Yīng bìng yǔ yào) [Longya considers the front and back. Prescribes medicine according to the illness.] Zen Master Dawei is not like that; without waiting for you to ask whether the two venerable masters understood in the beginning, he would strike you with a stick. (Dài wèn dāngchū èr zūnxiǔ míng bù míng. Pī jí biàn bàng) [Waiting to ask if the two venerable masters understood, he immediately strikes with a stick.] This is not only to support Zen Master Cuiwei and Zen Master Linji, but also to not disappoint those who come to seek guidance. (Fēi wéi fúshù Cuīwēi Línjì. Yì nǎi bù gū tā lái wèn) [Not only to support Cuiwei and Linji, but also to not disappoint those who come to ask.] Zen Master Wansong said that the true nature of Suchness is precisely the tool used by the Linji school to examine students and cannot be easily let go. (Zhēnrú zhèng shì Jì xià zuān chuí. Bù néng fàng guò) [Suchness is precisely the drill under the Linji school. Cannot let it pass.] If you want to see Zen Master Longya's unique secret, you must have the vision of Zen Master Tiantong. (Yào jiàn Lóngyá zhǒu hòu shén fú. Xū shì dāng pài Tiāntóng yǎnmù) [Want to see Longya's secret talisman, you must have the eyes of the Tiantong school.] The verse says: The meditation cushion and board are placed before Zen Master Longya, (Jì wěn gān tú juàn) [Planning is stable, willing to slaughter relatives.] Why didn't he seize the opportunity to act at that time? (Hé shì dāng jī bù zuò jiā. Yǎo rén gǒu bù lù chǐ) [Why didn't he act when the opportunity arose? A biting dog doesn't show its teeth.] Because he didn't anticipate it, he lost the opportunity to discern. (Wèi yì chéng chǐ míng mù xià. Rén wú yuǎn jiàn) [Didn't anticipate it, lost the clear eyes. A person without foresight.] I'm afraid he will drift to the ends of the earth because of this. (Kǒng jiāng liúluò zài tiānyá. Bì yǒu jìn yōu) [Afraid he will drift to the ends of the earth. There must be near worries.] Where can a sword be hung in the void? (Xūkōng nà guà jiàn. Bù jiǎ fēng máo shì) [Where can a sword be hung in the void? No need for sharp weapons.] A raft can float in the Milky Way. (Xīng hàn què fú chá. Bié yǒu xiàng shàng yī lù) [The Milky Way floats a raft. There is another way up.] Even unsprouted grass can hide fragrant elephants, (Bù méng cǎo jiě cáng xiāng xiàng. Fó yǎn qù bù jiàn) [Unsprouted grass can hide fragrant elephants. The Buddha's eyes can't see.] A bottomless basket can hold live snakes. (Wúdǐ lán néng zhuó huó shé. Yībān niān nòng yǔ jūn shū) [A bottomless basket can hold live snakes. The same manipulation is different from yours.] What obstacles are there in the world today? (Jīnrì jiānghú hé zhàng'ài. Tàipíng wú jìhuì) [What obstacles are there in the world today? Peace has no taboos.] There are boats and vehicles at the well-connected crossings. (Tōng fāng jīn dù yǒu chuán chē. Hé chù bù fēngliú) [The well-connected crossings have boats and vehicles. Where is there no elegance?] Zen Master Wansong said: Zen Master Longya's meditation cushion and board, Zen Master Cuiwei and Zen Master Linji taught him to pick them up in front of everyone, why couldn't he use them? After Zen Master Baizhang told the story of the wild fox Zen, Zen Master Huangbo asked: 'The ancients answered incorrectly and fell into the body of a wild fox for five hundred lifetimes. If they answered correctly, what should they do?' Zen Master Baizhang said: 'Come closer, and I will tell you.' Zen Master Huangbo stepped forward and slapped Zen Master Baizhang first. Zen Master Baizhang said: 'I thought only the fox's whiskers were red, but I didn't expect there to be a red-whiskered fox.' This is truly decisive and active. It's not that Zen Master Longya didn't want to act, but he didn't anticipate it and lost the opportunity to discern. I don't like being as swift as thunder and lightning when the opportunity arises; I only seek temporary steepness. An ancient poem says: 'A thousand miles of color in the Mid-Autumn Moon, the sound of a hundred thousand troops in the middle of the night tide,' this is called stingy and has no connotation. A monk asked Zen Master Jingqing: 'The student has not yet understood the source, please enlighten me.' Zen Master Jingqing said: 'What is the source?' The monk said: 'That source.' Zen Master Jingqing said: 'If it is that source, how can it accept expedient means?' The attendant asked: 'Was that accomplishing him or depriving him?' Zen Master Jingqing said: 'No.' The attendant asked again:
云。是不成褫伊。清云。無。者云。和尚尊意如何。清云。一點水墨兩處成龍。成褫猶成就結裹也。恐成流佈敗辱門風。洞山囑曹山曰。吾于云巖先師處。親印寶鏡三昧。事窮的要。今付授汝。汝善護持。無令斷絕。向去若遇真法器。方可傳授。直須秘隱。不得形露。慮屬流佈難接後人。僧問同安察。如何是無干戈。安云。虛空不掛劍。玉兔不被鱗。聞世傳。天河與海通。海濱年年八月。有浮槎往來。不失信。博望侯張騫。乃多赍糧食乘槎而去。匆匆不覺晝夜。奄至一處。見城郭居室。室中多織女。唯一丈夫。牽牛臨渚。不飲驚問。何人至此。騫問。此是何處。曰。君可往蜀問嚴君平。乃如其言。君平曰。某年月有客星。犯牛鬥。因話錄。漢書載。張騫窮河源。言奉使之遠。實無天河之說。唯博物志說。有人赍糧乘槎。到天河。見飲牛丈夫。問君平。客星犯牛鬥。即此人也。此頌龍牙當用時卻放過。放過後別作主宰。僧問曹山。不萌之草。為甚能藏香象。山云。阇梨幸是作家。又問曹山作么不萌草。無底籃。是龍牙不用之大用。故香象非驢騾蹴蹋。活蛇非死在句下。龍牙示眾云。參方人須透佛祖始得。新豐和尚道。佛祖言教。如生冤家。始有參學分。若透不得即被佛祖謾去。僧便問。佛祖還有謾人之心也無。牙云。爾
【現代漢語翻譯】 云（僧人）。是不成褫伊（不明白）。清云（僧人）。無（不明白）。者云（僧人）。和尚尊意如何（請問和尚您的意思是什麼）？清云（僧人）。一點水墨兩處成龍（比喻畫龍點睛，意指關鍵之處）。成褫猶成就結裹也（成褫，即成就和結裹）。恐成流佈敗辱門風（擔心流傳出去會敗壞門風）。 洞山（人名）囑曹山（人名）曰（說）。吾于云巖先師處（我從云巖先師那裡）。親印寶鏡三昧（親自印證了寶鏡三昧）。事窮的要（窮盡事物的精要）。今付授汝（現在傳授給你）。汝善護持（你要好好守護）。無令斷絕（不要讓它斷絕）。向去若遇真法器（將來如果遇到真正的法器）。方可傳授（才可以傳授）。直須秘隱（必須秘密隱藏）。不得形露（不能顯露）。慮屬流佈難接後人（擔心流傳出去難以接引後人）。 僧問同安察（僧人問同安察）。如何是無干戈（什麼是沒有戰爭的狀態）？安云（同安察說）。虛空不掛劍（虛空中沒有懸掛劍）。玉兔不被鱗（玉兔身上沒有鱗甲）。聞世傳（聽說世間流傳）。天河與海通（天河與大海相通）。海濱年年八月（海邊每年八月）。有浮槎往來（有木筏往來）。不失信（從不失信）。博望侯張騫（人名）。乃多赍糧食乘槎而去（於是攜帶大量糧食乘坐木筏而去）。匆匆不覺晝夜（匆匆忙忙不知晝夜）。奄至一處（忽然到達一處）。見城郭居室（看見城郭和居室）。室中多織女（居室中有很多織女）。唯一丈夫（只有一個男子）。牽牛臨渚（牽著牛在水邊）。不飲驚問（牛不喝水，男子驚訝地問）。何人至此（什麼人來到這裡）？騫問（張騫問）。此是何處（這是什麼地方）？曰（男子說）。君可往蜀問嚴君平（你可以去蜀地問嚴君平）。乃如其言（於是按照男子的話去做）。君平曰（嚴君平說）。某年月有客星（某年某月有客星）。犯牛斗（侵犯了牛宿和斗宿）。因話錄（根據《因話錄》記載）。漢書載（《漢書》記載）。張騫窮河源（張騫尋找黃河的源頭）。言奉使之遠（說奉命出使遠方）。實無天河之說（實際上沒有天河的說法）。唯博物志說（只有《博物志》說）。有人赍糧乘槎（有人攜帶糧食乘坐木筏）。到天河（到達天河）。見飲牛丈夫（看見飲牛的男子）。問君平（問嚴君平）。客星犯牛斗（客星侵犯牛宿和斗宿）。即此人也（就是這個人啊）。 此頌龍牙（這首頌是龍牙所作）。當用時卻放過（應該用的時候卻放過了）。放過後別作主宰（放過之後另外做主宰）。僧問曹山（僧人問曹山）。不萌之草（不發芽的草）。為甚能藏香象（為什麼能藏匿香象）？山云（曹山說）。阇梨幸是作家（法師您幸好是內行）。又問曹山作么不萌草（又問曹山什麼是不能發芽的草）？無底籃（沒有底的籃子）。是龍牙不用之大用（是龍牙不用的最大的用處）。故香象非驢騾蹴蹋（所以香象不是驢騾可以踐踏的）。活蛇非死在句下（活蛇不是死在句子里）。 龍牙示眾云（龍牙對大眾開示說）。參方人須透佛祖始得（參學的人必須透徹佛祖才能有所得）。新豐和尚道（新豐和尚說）。佛祖言教（佛祖的言教）。如生冤家（如同產生冤家）。始有參學分（才會有參學的機會）。若透不得即被佛祖謾去（如果不能透徹就會被佛祖欺騙）。僧便問（僧人便問）。佛祖還有謾人之心也無（佛祖還有欺騙人的心嗎）？牙云（龍牙說）。爾（你）。
【English Translation】 Monk: Is it 'Bu Cheng Chi Yi' (unclear meaning). Monk Qing: 'Wu' (nothingness, emptiness). Another Monk: What is the Venerable Monk's intention? Monk Qing: 'A single drop of ink creates two dragons in different places' (a metaphor for the crucial point). 'Cheng Chi' is like 'accomplishment and wrapping up'. I fear that its circulation will disgrace the reputation of our school. Dongshan (name) instructed Caoshan (name), saying: 'I personally received the 'Jewel Mirror Samadhi' from the late Master Yunyan (name). It exhausts the essential points of things. Now I entrust it to you. You must protect it well and not let it be cut off. In the future, if you encounter a true vessel of the Dharma, then you may transmit it. You must keep it secret and not reveal it. I worry that its circulation will make it difficult to connect with future generations.' A monk asked Tongan Cha (name): 'What is 'without weapons of war'?' Cha replied: 'The void does not hang a sword; the jade rabbit is not covered in scales.' It is said that the Milky Way connects with the sea. Every year in August, rafts come and go on the seashore without fail. Marquis Zhang Qian of Bowang (name) took plenty of food and went on a raft. Hurriedly, he did not notice day or night and suddenly arrived at a place. He saw city walls and dwellings. There were many weaving women in the rooms, and only one man leading an ox by the water's edge. The ox was not drinking, and he asked in surprise, 'Who has come here?' Zhang Qian asked, 'Where is this place?' The man said, 'You can go to Shu and ask Yan Junping (name).' So he did as he was told. Junping said, 'In a certain year and month, a guest star invaded the Ox and Dipper constellations.' According to the 'Yin Hua Lu', the 'Book of Han' records that Zhang Qian sought the source of the Yellow River and said he was on a mission far away, but there is actually no mention of the Milky Way. Only the 'Bo Wu Zhi' says that someone took food on a raft and arrived at the Milky Way, saw a man leading an ox, and asked Junping about the guest star invading the Ox and Dipper constellations, and that this was the person. This verse was composed by Longya (name). It was let go when it should have been used. After letting it go, establish another master. A monk asked Caoshan: 'Why can grass that does not sprout hide a fragrant elephant?' Caoshan said: 'Fortunately, you, Venerable, are an expert.' He also asked Caoshan, 'What is grass that does not sprout?' A bottomless basket is Longya's great use of non-use. Therefore, the fragrant elephant is not trampled by donkeys and mules, and the living snake is not dead under the sentence. Longya addressed the assembly, saying: 'Those who go to study must penetrate the Buddhas and Patriarchs to attain something.' Abbot Xinfeng said: 'The teachings of the Buddhas and Patriarchs are like creating enemies, and only then is there a share in studying. If you cannot penetrate them, you will be deceived by the Buddhas and Patriarchs.' A monk then asked: 'Do the Buddhas and Patriarchs have the intention to deceive people?' Longya said: 'You.'
道江湖還有礙人之意么。又云。江湖雖無礙人之意。為時人透不得。江湖成礙人去。不得道江湖不礙人。龍牙透過祖意。如生冤家。所以道。明即明矣。要且無祖師西來意。江湖豈能礙人。俗諺云。自家不會浮。怨他河曲䚄。一老宿云。自家不會浮。怨他坑熱。
第八十一則玄沙到縣
示眾云。動即影現。覺即塵生。舉起分明。放下穩密。本色道人相見。如何說話。
舉。玄沙到蒲田縣。百戲迎之。次日問小塘長老。昨日許多喧鬧。向甚麼處去也(又鬧也)小塘提起袈裟角(果然手忙腳亂)沙云。𩕐挑沒交涉(謝證據)。
師云。福州玄沙宗一大師。諱師備。芒鞋布衲菲食自怡。雪峰高其苦行。常以備頭陀呼之。世傳。玄沙不出嶺。保壽不渡河。因蹶傷足指。嘆曰。是身非有。痛自何來。是身是苦。畢竟無生休休。達磨不來東土。二祖不往西天。遂回覆因閱楞嚴而發明。故應機捷敏與修多羅合。至與雪峰徴詰亦當仁不讓。峰曰。備頭陀再來人也。閩帥王審知。令公王延彬。皆以師禮之。眾常八九百。沙到蒲田縣。百戲迎之。次日問小塘長老。昨日許多喧鬧向甚處去也。小塘提起袈裟角。也不妨緊峭。第一不得向喧靜昨日今朝處著眼。蹉過當陽一段大事。小塘不費心力。信手拈起袈裟。沙云。
【現代漢語翻譯】 現代漢語譯本 道：江湖還有阻礙人的意思嗎？又說：江湖雖然沒有阻礙人的意思，但世人無法看透，江湖就成了阻礙人的東西。不能說江湖不阻礙人。龍牙禪師看透了祖師的意圖，就像憑空生出冤家一樣。所以說：明白是明白了，但畢竟沒有祖師西來的真意。江湖怎麼會阻礙人呢？俗話說：自己不會游泳，卻抱怨河道彎曲。一位老修行說：自己不會游泳，卻抱怨水坑太燙。
第八十一則 玄沙到縣
玄沙禪師開示大眾說：一動念頭，影子就顯現；一起覺知，塵埃就產生。舉起時要分明，放下時要穩妥。如果是本色道人相見，該如何說話？
舉例：玄沙禪師到達蒲田縣，各種戲班前來迎接。第二天，玄沙禪師問小塘長老：『昨天這麼喧鬧，都到哪裡去了？』（又在喧鬧了！）小塘長老提起袈裟的衣角。（果然手忙腳亂）玄沙禪師說：『𩕐挑沒交涉（xiè tiāo méi jiāo shè，指責沒有抓住要點）。』（謝謝你的證據）。
師父（評）說：福州玄沙宗一大師，法名師備（Shibei）。穿著芒鞋，身披粗布衲衣，吃著簡單的食物，怡然自得。雪峰禪師讚賞他的苦行，常常稱他為備頭陀（Bei Toutuo）。世人相傳，玄沙禪師不出山嶺，保壽禪師不過河。玄沙禪師因為被東西絆倒傷了腳趾，感嘆道：『這身體並非真實存在，痛苦從何而來？這身體是苦的，畢竟沒有生滅。達摩（Damo）沒有來東土，二祖（Erzhu）沒有去西天。』於是回覆，因為閱讀《楞嚴經》而有所發明，所以應機敏捷，與佛經相合。甚至與雪峰禪師辯論時，也當仁不讓。雪峰禪師說：『備頭陀是再來人啊！』閩帥王審知（Wang Shenzhi）、令公王延彬（Wang Yanbin）都以對待老師的禮節來對待他。門下弟子常常有八九百人。玄沙禪師到達蒲田縣，各種戲班前來迎接。第二天，玄沙禪師問小塘長老：『昨天這麼喧鬧，都到哪裡去了？』小塘長老提起袈裟的衣角。也不妨說他很緊湊，但最不能在喧鬧或安靜、昨天或今天這些地方著眼，這樣就錯過了當陽（Dangyang）這一段大事。小塘長老不費心力，信手拈起袈裟。玄沙禪師說：
【English Translation】 English version Does Jianghu (rivers and lakes, referring to the secular world) still have the intention of hindering people? It is also said: Although Jianghu has no intention of hindering people, people of the time cannot see through it, and Jianghu becomes something that hinders people. It cannot be said that Jianghu does not hinder people. Longya (Dragon Tooth) Chan master saw through the intention of the Patriarch, like creating an enemy out of thin air. Therefore, it is said: Understanding is understanding, but after all, there is no true meaning of the Patriarch's coming from the West. How can Jianghu hinder people? As the saying goes: If you can't swim yourself, you complain about the bends in the river. An old practitioner said: If you can't swim yourself, you complain that the pit is too hot.
Eighty-first Case: Xuansha Arrives at the County
Xuansha (Profound Sand) Chan master addressed the assembly, saying: 'As soon as a thought arises, a shadow appears; as soon as awareness arises, dust is produced. When lifting up, be clear; when putting down, be steady. If people of true nature meet, how should they speak?'
Example: Xuansha (Profound Sand) Chan master arrived at Putian County, and various opera troupes came to welcome him. The next day, Xuansha Chan master asked Elder Xiaotang (Little Pond): 'Where did all the noise from yesterday go?' (More noise!) Elder Xiaotang raised the corner of his kasaya (袈裟, monk's robe). (Indeed, he was flustered.) Xuansha Chan master said: '𩕐挑沒交涉 (xiè tiāo méi jiāo shè, criticizing for not grasping the key point).' (Thank you for the evidence).
The Master (commenting) said: 'Great Master Shibei (師備), of the Xuansha (Profound Sand) sect of Fuzhou, wore straw sandals, a coarse cloth robe, and ate simple food, content and happy. Xuefeng (Snow Peak) Chan master praised his ascetic practices and often called him Toutuo Bei (Head Tuo Bei). It is said that Xuansha Chan master did not leave the mountains, and Baoshou (Protect Longevity) Chan master did not cross the river. Xuansha Chan master stumbled and injured his toe, and lamented: 'This body is not real, where does the pain come from? This body is suffering, after all, there is no birth and death. Damo (達摩, Bodhidharma) did not come to the Eastern Land, and Erzu (二祖, the Second Patriarch) did not go to the Western Heaven.' Then he replied, because he had an insight after reading the Surangama Sutra (楞嚴經), so he was quick to respond and in accordance with the Buddhist scriptures. Even when arguing with Xuefeng Chan master, he did not give in. Xuefeng Chan master said: 'Toutuo Bei is a reincarnated person!' Wang Shenzhi (王審知), the governor of Min, and Wang Yanbin (王延彬), the Duke, treated him with the etiquette of a teacher. He often had eight or nine hundred disciples. Xuansha Chan master arrived at Putian County, and various opera troupes came to welcome him. The next day, Xuansha Chan master asked Elder Xiaotang: 'Where did all the noise from yesterday go?' Elder Xiaotang raised the corner of his kasaya. It may as well be said that he is tight, but the most important thing is not to focus on the noisy or quiet, yesterday or today, otherwise you will miss the great event of Dangyang (當陽). Elder Xiaotang did not spend any effort, and picked up the kasaya at will. Xuansha Chan master said:'
𩕐挑沒交涉。小塘甚處是沒交涉處。玄沙是許不許。大溈喆云。大溈即不然。或有問。但鳴指一下。如有個衲子出來。云𩕐挑沒交涉。卻肯他。何故大丈夫漢。捋虎鬚也是本分。且道。利害在甚麼處。又云。小塘懷藏至寶。遇別者以增輝。玄沙本分鉆錘一擊。乃光流千古。法眼別云。昨日有多少喧鬧。法燈云。今日更好笑。看他二尊宿是當派下兒孫。覷破玄沙用底。一向寬遮外羅卻就里。暗箭相射。天童具通方眼。見伊家長裡短。徹底頌出。頌云。
夜壑藏舟(衲子難謾) 澄源著棹(肯墮死水) 龍魚未知水為命(當局者迷) 折筋不妨聊一攪(打草驚蛇) 玄沙師小塘老(一狀領過) 涵蓋箭鋒(易開終始口) 探竿影草(難保歲寒心) 潛縮也老龜巢蓮(藏身處沒軌跡) 遊戲也華鱗弄藻(沒軌跡處莫藏身)
師云。玄沙問昨日喧鬧。如莊子大宗師篇云。夫藏舟于壑。藏山于澤。謂之固矣。然夜半有力者負之而趨。昧者不知也。藏小大有宜。猶有所遁。若夫藏天下於天下。而不得所遁。是恒物之大情也。天童以玄沙昨日今日置問。藏舟密負以驗小塘。卻來澄源湛水裡尚棹孤舟。此玄中銘恐滯死水。玄沙句中眼活。要人識動靜根源。臥龍球和尚曰。欲得省要卻是山河大地。與汝發明。其
【現代漢語翻譯】 現代漢語譯本：
𩕐挑（音譯，意義不詳）沒交涉。小塘（人名）甚處是沒交涉處？玄沙（人名）是許不許？大溈喆（人名）云：『大溈（山名）即不然。』或有人問，但鳴指一下。如有個衲子（僧人）出來，云『𩕐挑沒交涉』，卻肯他。何故？大丈夫漢，捋虎鬚也是本分。且道，利害在甚麼處？又云：『小塘懷藏至寶，遇別者以增輝。』玄沙本分鉆錘一擊，乃光流千古。法眼（人名）別云：『昨日有多少喧鬧。』法燈（人名）云：『今日更好笑。』看他二尊宿是當派下兒孫，覷破玄沙用底，一向寬遮外羅卻就里，暗箭相射。天童（人名）具通方眼，見伊家長裡短，徹底頌出。頌云：
夜壑藏舟（衲子難謾） 澄源著棹（肯墮死水） 龍魚未知水為命（當局者迷） 折筋不妨聊一攪（打草驚蛇） 玄沙師小塘老（一狀領過） 涵蓋箭鋒（易開終始口） 探竿影草（難保歲寒心） 潛縮也老龜巢蓮（藏身處沒軌跡） 遊戲也華鱗弄藻（沒軌跡處莫藏身）
師云：玄沙問昨日喧鬧，如莊子大宗師篇云：『夫藏舟于壑，藏山于澤，謂之固矣。然夜半有力者負之而趨，昧者不知也。藏小大有宜，猶有所遁。若夫藏天下於天下，而不得所遁，是恒物之大情也。』天童以玄沙昨日今日置問，藏舟密負以驗小塘，卻來澄源湛水裡尚棹孤舟。此玄中銘恐滯死水。玄沙句中眼活，要人識動靜根源。臥龍球和尚曰：『欲得省要卻是山河大地，與汝發明。』其 English version:
'𩕐挑 (transliteration, meaning unknown) has no connection.' Where is the place of 'no connection' for Xiaotang (person's name)? Does Xuansha (person's name) allow it or not? Dahui Zhe (person's name) said, 'Dahui (mountain name) is not like that.' If someone asks, just snap a finger. If a monk comes out and says, '𩕐挑 has no connection,' then acknowledge him. Why? A great man considers stroking a tiger's whiskers as his duty. And say, where does the advantage or disadvantage lie? It is also said, 'Xiaotang holds a treasure, which shines brighter when encountered by others.' Xuansha's duty is to strike with a drill, and its light flows through the ages. Fayan (person's name) separately said, 'How much noise was there yesterday?' Fadeng (person's name) said, 'Today is even more laughable.' See how these two venerable monks are descendants of the same lineage, seeing through what Xuansha used, always broadly concealing the outer and trapping the inner, shooting arrows in the dark. Tiantong (person's name) possesses all-encompassing eyes, seeing the family affairs, and thoroughly chants it out. The chant says:
Hiding a boat in a night ravine (monks are hard to deceive) Rowing a boat in a clear spring (willing to fall into dead water) Dragons and fish do not know that water is their life (those involved are confused) Breaking a tendon is fine for a little stirring (startling the snake in the grass) Xuansha is the teacher, Xiaotang is old (taking responsibility for everything) Covering the arrow's point (easy to open the mouth of beginning and end) Probing the grass with a pole (hard to keep a steadfast heart in cold years) Hiding and shrinking, the old turtle nests in the lotus (no trace of the hiding place) Playing, the colorful scales play with algae (don't hide where there is no trace)
The master said: Xuansha asked about yesterday's noise, like Zhuangzi's 'The Great and Venerable Teacher' chapter says: 'Hiding a boat in a ravine, hiding a mountain in a swamp, is considered solid. But in the middle of the night, a strong man carries it away, and the ignorant do not know. Hiding small and large things has its advantages, but there is still a way to escape. If one hides the world in the world and cannot escape, this is the great reality of constant things.' Tiantong uses Xuansha's questions about yesterday and today, secretly carrying the hidden boat to test Xiaotang, but still rowing a lonely boat in the clear spring water. This Xuanzhong inscription fears stagnation in dead water. Xuansha's words have living eyes, wanting people to recognize the source of movement and stillness. Abbot Wolongqiu said: 'If you want to understand the essentials, it is the mountains and rivers and the earth that will reveal it to you.' Its
【English Translation】 '𩕐挑 (transliteration, meaning unknown) has no connection.' Where is the place of 'no connection' for Xiaotang (person's name)? Does Xuansha (person's name) allow it or not? Dahui Zhe (person's name) said, 'Dahui (mountain name) is not like that.' If someone asks, just snap a finger. If a monk comes out and says, '𩕐挑 has no connection,' then acknowledge him. Why? A great man considers stroking a tiger's whiskers as his duty. And say, where does the advantage or disadvantage lie? It is also said, 'Xiaotang holds a treasure, which shines brighter when encountered by others.' Xuansha's duty is to strike with a drill, and its light flows through the ages. Fayan (person's name) separately said, 'How much noise was there yesterday?' Fadeng (person's name) said, 'Today is even more laughable.' See how these two venerable monks are descendants of the same lineage, seeing through what Xuansha used, always broadly concealing the outer and trapping the inner, shooting arrows in the dark. Tiantong (person's name) possesses all-encompassing eyes, seeing the family affairs, and thoroughly chants it out. The chant says: Hiding a boat in a night ravine (monks are hard to deceive) Rowing a boat in a clear spring (willing to fall into dead water) Dragons and fish do not know that water is their life (those involved are confused) Breaking a tendon is fine for a little stirring (startling the snake in the grass) Xuansha is the teacher, Xiaotang is old (taking responsibility for everything) Covering the arrow's point (easy to open the mouth of beginning and end) Probing the grass with a pole (hard to keep a steadfast heart in cold years) Hiding and shrinking, the old turtle nests in the lotus (no trace of the hiding place) Playing, the colorful scales play with algae (don't hide where there is no trace) The master said: Xuansha asked about yesterday's noise, like Zhuangzi's 'The Great and Venerable Teacher' chapter says: 'Hiding a boat in a ravine, hiding a mountain in a swamp, is considered solid. But in the middle of the night, a strong man carries it away, and the ignorant do not know. Hiding small and large things has its advantages, but there is still a way to escape. If one hides the world in the world and cannot escape, this is the great reality of constant things.' Tiantong uses Xuansha's questions about yesterday and today, secretly carrying the hidden boat to test Xiaotang, but still rowing a lonely boat in the clear spring water. This Xuanzhong inscription fears stagnation in dead water. Xuansha's words have living eyes, wanting people to recognize the source of movement and stillness. Abbot Wolongqiu said: 'If you want to understand the essentials, it is the mountains and rivers and the earth that will reveal it to you.' Its
事既常。亦能究竟。若從文殊門入者。一切有為土木瓦石助汝發機。若從觀音門入者。一切音響。蝦䗫蚯蚓助汝發機。若從普賢門入者。不動步而到。我以此三門。方便示汝。如將一隻折筋攪大海水。令彼魚龍知水為命。若常知動靜語默來去根源。早不空過。此頌玄沙為人處。若是作家。涵蓋箭鋒。探竿影草。把定放行。看取提袈裟與沒交涉。看是何道理。史記龜策。傳太史公曰。余至江南。觀其行事。云龜千歲乃游蓮葉之上。此沒交涉。潛縮也不妨遊戲。遊戲也不妨潛縮。今畫魚藻圖。藻水草也。隨波搖漾自成文章。又藻水草有文者也。見論語。山節藻棁。要識二老么。有意氣時添意氣。不風流處也風流。
第八十二則雲門聲色
示眾云。不斷聲色是隨處墮。聲求色見。不見如來。莫有就路還家底么。
舉。雲門示眾云。聞聲悟道(雙丸塞耳)見色明心(兩葉遮睛)觀世音菩薩將錢來買糊餅。放下手卻是饅頭(又被風吹別調中)。
師云。天童舉話談其神駿。略其玄黃。本錄。雲門示眾云。聞聲悟道。見色明心。作么生。是聞聲悟道。見色明心。舉手云。觀世音菩薩將錢來買糊餅。放下手。元來卻是饅頭。圓通國師道。韶陽老人。可謂唱彌高而和彌寡。如今卻向延聖拂子頭上。入方網三昧
【現代漢語翻譯】 現代漢語譯本： 事情既然是恒常不變的，也就能達到究竟的境地。如果從文殊菩薩的法門進入，一切有為之法，如土木瓦石，都能幫助你啓發機鋒。如果從觀音菩薩的法門進入，一切音聲，如蝦蟆蚯蚓，都能幫助你啓發機鋒。如果從普賢菩薩的法門進入，不用動步就能到達。我用這三個法門，方便地向你展示。好比用一隻折斷筋骨的手臂攪動大海之水，讓那些魚龍知道水是它們的生命。如果常常知道動靜語默來去的根源，早就不會虛度光陰了。這首偈頌是玄沙禪師為人處世的寫照。如果是真正的行家，就能涵蓋箭鋒，探竿影草，把定放行。看看提袈裟與此事有什麼關係。看這是什麼道理。《史記·龜策列傳》中太史公說：『我到江南，觀察他們的行事，說龜活到一千歲才能在蓮葉上游動。』這與此事沒有關係。潛藏收縮也不妨礙遊戲，遊戲也不妨礙潛藏收縮。現在畫魚藻圖，藻是水草，隨著波浪搖曳，自然形成文章。而且藻這種水草本身就有紋理，見於《論語》中的『山節藻棁』。要認識這兩位老人的用意嗎？得意氣風發時更要增添意氣，不風流的地方也要變得風流。
第八十二則 雲門聲色
示眾說：『不斷絕聲色就是隨處墮落。』通過聲音去尋求，通過顏色去觀看，都見不到如來。難道沒有就路還家的人嗎？
舉例說，雲門禪師示眾說：『聞聲悟道（用兩個丸子塞住耳朵），見色明心（用兩片葉子遮住眼睛）。觀世音菩薩拿錢來買糊餅，放下手，卻原來是饅頭（又被風吹到別的調子里去了）。』
我說：天童禪師舉這個話頭，談論它的神妙俊逸，忽略了它的玄妙之處。原本的記錄是，雲門禪師示眾說：『聞聲悟道，見色明心。』怎麼才是聞聲悟道，見色明心呢？舉起手說：『觀世音菩薩拿錢來買糊餅，放下手，原來卻是饅頭。』圓通國師說：韶陽老人，可以說是唱得越高，和的人越少。如今卻在延聖禪師的拂塵頭上，進入方網三昧。
【English Translation】 English version: Since things are constant, they can ultimately be realized. If one enters through the gate of Manjushri (Bodhisattva of Wisdom), all conditioned dharmas, such as earth, wood, tiles, and stones, can help you trigger your potential. If one enters through the gate of Avalokiteshvara (Bodhisattva of Compassion), all sounds, such as frogs and earthworms, can help you trigger your potential. If one enters through the gate of Samantabhadra (Bodhisattva of Universal Virtue), one can arrive without moving a step. I use these three gates to conveniently show you. It is like using an arm with broken tendons to stir the water of the great ocean, so that the fish and dragons know that water is their life. If one always knows the source of movement, stillness, speech, silence, coming, and going, one would not waste time. This verse is a portrayal of how Xuansha (Zen master) dealt with people. If one is a true master, one can cover the arrow's point, probe the grass with a pole, grasp firmly and release freely. See what the relationship is between raising the kasaya (monk's robe) and this matter. See what the principle is. In the 'Records of the Grand Historian: Biographies of Turtle and Divination,' the Grand Historian says: 'I went to Jiangnan and observed their practices, saying that turtles live for a thousand years before they can swim on lotus leaves.' This has nothing to do with the matter. Concealment and contraction do not hinder play, and play does not hinder concealment and contraction. Now, drawing a picture of fish and algae, algae are aquatic plants, swaying with the waves, naturally forming patterns. Moreover, algae, as aquatic plants, have patterns themselves, as seen in the 'Analects' in 'mountain-shaped Dougong and algae-patterned short beams.' Do you want to understand the intention of these two old men? When one is in high spirits, add more spirit; even in places without elegance, be elegant.
Eighty-second Case: Yunmen's Sound and Form
He addressed the assembly, saying, 'Not cutting off sound and form is to fall everywhere.' Seeking through sound and seeing through form, one does not see the Tathagata (Buddha). Is there anyone who returns home on the road?
He cited, Yunmen (Zen master) addressed the assembly, saying, 'Hearing sound, realize the Way (stuffing both ears with pills); seeing form, clarify the mind (covering both eyes with leaves). Avalokiteshvara Bodhisattva brings money to buy sesame cakes; putting down his hand, it turns out to be steamed buns (again blown into another tune by the wind).'
I say: Tiantong (Zen master) cites this story, discussing its divine brilliance, neglecting its profound mystery. The original record is, Yunmen addressed the assembly, saying, 'Hearing sound, realize the Way; seeing form, clarify the mind.' How is it hearing sound, realizing the Way; seeing form, clarifying the mind? Raising his hand, he said, 'Avalokiteshvara Bodhisattva brings money to buy sesame cakes; putting down his hand, it turns out to be steamed buns.' National Teacher Yuantong said: Old Man Shaoyang (Yunmen), it can be said that the higher he sings, the fewer who harmonize. Now, on the head of Zen Master Yansheng's whisk, he enters the Samadhi of the Square Net.
。東方入定西方起。乃至男身入定女身起。還會么。野色更無山隔斷。月光直與水相通。萬松道。海中尋不得。岸上卻相逢。更看。天童甚處相見。頌云。
出門躍馬掃攙搶(閫外將軍令) 萬國煙塵自肅清(風行草偃) 十二處亡閑影響(並作一家) 三千界放凈光明(更無兩樣)
師云。聞聲悟道。道豈有聲。見色明心。心豈有色。此禮樂征伐自天子出。仁義之兵無敵于天下。攙搶棓彗其殃一也。以聲色為影響。表不實也。影謂映象水月。響謂空谷傳聲。此皆在道心中。為攙搶也。萬國猶萬法也。十二處猶六根六塵也。三千界光明。照破影響。由除影響。放出光明。不見。百丈古靈道。靈光獨耀迥脫根塵。忽若根根塵塵皆遍法界。又作么生。將謂是饅頭。卻是糊餅。
萬松老人評唱天童覺和尚頌古從容庵錄五 大正藏第 48 冊 No. 2004 萬松老人評唱天童覺和尚頌古從容庵錄
萬松老人評唱天童覺和尚頌古從容庵錄六
侍者離知錄
第八十三則道吾看病
示眾云。通身做病。摩詰難痊。是草堪醫。文殊善用。爭如參取向上人得個安樂處。如何是安樂處。
舉。溈山問道吾。甚麼處來(來處要分明)吾云。看病來(福田第一即不無)山云。
【現代漢語翻譯】 現代漢語譯本：東方入定，西方起（指事物此消彼長，相互依存）。乃至男身入定，女身起（指陰陽轉化，相互作用）。還會么（你明白了嗎）？野外的景色沒有山巒的阻隔，月光直接與水面相通。萬松（WanSong，人名）說，『在海中尋找不得，在岸上卻能相逢。』再看，天童（TianTong，地名或寺廟名）在什麼地方相見？頌詞說： 『出門躍馬掃攙搶（kun wai jiang jun ling，詞牌名），萬國煙塵自肅清（feng xing cao yan，成語，比喻政教推行很快，就像風吹到草上，草就 наклониться）。十二處亡閑影響（bing zuo yi jia，指將所有差別融為一體），三千界放凈光明（geng wu liang yang，指沒有差別）。』 師父說，『聞聲悟道，道豈有聲（通過聲音領悟真理，但真理本身沒有聲音）；見色明心，心豈有色（通過外在現象明白內心，但內心本身沒有顏色）。』這就像禮樂征伐出自天子，仁義之兵無敵于天下。『攙搶』、『棓彗』都是禍殃的象徵。以聲色為『影響』，表示不真實。『影』指映象水月，『響』指空谷傳聲，這些都在道心中，是『攙搶』。『萬國』猶如萬法，『十二處』猶如六根六塵。三千界的光明，照破『影響』，由去除『影響』，放出光明。不見百丈（BaiZhang，人名）古靈（GuLing，人名）說，『靈光獨耀，迥脫根塵（靈性的光芒獨自閃耀，遠遠脫離了感官和塵世的束縛）。』忽然若根根塵塵皆遍法界（好像每個感官和塵埃都遍佈整個宇宙），又作么生（又該如何理解）？將謂是饅頭，卻是糊餅（本以為是饅頭，結果卻是煳餅，比喻期望落空）。 萬松老人評唱天童覺和尚頌古從容庵錄五 萬松老人評唱天童覺和尚頌古從容庵錄六 侍者離知錄 第八十三則道吾看病 開示大眾說，『通身是病，摩詰（MoJie，人名，即王維）也難以痊癒；是草是藥，堪以醫治，文殊（WenShu，文殊菩薩）善於運用。』爭如參取向上人，得個安樂處（不如參悟更高層次的人，得到一個安樂的地方）。如何是安樂處？ 舉例。溈山（GuiShan，地名或人名）問 道吾（DaoWu，人名），『什麼地方來（來處要分明）？』道吾說，『看病來（福田第一即不無）。』溈山說，
【English Translation】 English version: When the East enters Samadhi (deep meditation), the West arises (referring to the ebb and flow of things, their interdependence). Even when a man's body enters Samadhi, a woman's body arises (referring to the transformation of Yin and Yang, their interaction). Do you understand? The wild scenery is unobstructed by mountains, and the moonlight directly connects with the water. WanSong (a name) said, 'You can't find it in the sea, but you can meet it on the shore.' Look again, where does TianTong (a place name or temple name) meet? The verse says: 'Going out, riding a horse and sweeping away the rebels (kun wai jiang jun ling, a ci牌 name), the smoke and dust of all nations are naturally cleared (feng xing cao yan, an idiom, meaning that political and educational influence spreads quickly, just like the wind blowing on the grass, and the grass bends). The twelve entrances cease idle influence (bing zuo yi jia, referring to merging all differences into one), and the three thousand realms release pure light (geng wu liang yang, referring to no difference).' The master said, 'Hearing the sound, one realizes the Tao, but does the Tao have a sound (understanding the truth through sound, but the truth itself has no sound)? Seeing the form, one understands the mind, but does the mind have a form (understanding the inner self through external phenomena, but the inner self itself has no color)?' This is like rites and music, expeditions and punishments coming from the Son of Heaven, and the army of benevolence and righteousness is invincible in the world. 'Chanchuang' and 'Banghui' are symbols of disaster. Taking sound and form as 'influence' indicates unreality. 'Shadow' refers to mirror images and the moon in the water, and 'sound' refers to echoes in empty valleys. These are all in the mind of the Tao and are 'Chanchuang'. 'All nations' are like all dharmas, and 'twelve entrances' are like the six senses and six dusts. The light of the three thousand realms illuminates and breaks through 'influence', and by removing 'influence', releases light. Don't you see that BaiZhang (a name) and GuLing (a name) said, 'The spiritual light shines alone, far away from the roots and dust (the light of spirituality shines alone, far away from the senses and the bondage of the world).' Suddenly, if every root and every dust pervades the entire Dharma realm (as if every sense and every dust pervades the entire universe), then what should be done (how should it be understood)? Thinking it is a steamed bun, but it is a burnt cake (thinking it is a steamed bun, but it is a burnt cake, a metaphor for expectations falling through). WanSong LaoRen's Commentary on TianTong Jue's Ancient Odes from the Congrong Hermitage, Volume 5 WanSong LaoRen's Commentary on TianTong Jue's Ancient Odes from the Congrong Hermitage, Volume 6 Attendant Li Zhi's Record Eighty-third Case: DaoWu Visits the Sick Instructing the assembly, 'If the whole body is sick, even MoJie (a name, i.e., Wang Wei) will find it difficult to recover; if it is grass or medicine, it can be treated, and WenShu (Manjushri Bodhisattva) is good at using it.' It is better to consult a person of higher attainment and obtain a place of peace and happiness. What is a place of peace and happiness? Example: GuiShan (a place name or a name) asked DaoWu (a name), 'Where are you coming from (the place of origin must be clear)?' DaoWu said, 'Coming to see the sick (the first field of merit is not without it).' GuiShan said,
有幾人病(更要兩等)吾云。有病者不病者(卻是爾有第二月)山云。不病者莫是智頭陀么(陷虎之機)吾云。病與不病。總不干他事。速道速道(卻被葫蘆倒繳藤)山云。道得也沒交涉(禍不入慎家之門)。
潭州溈山靈祐禪師。二十三歲參百丈大智。充典座二十年。因撥火悟道。后與華林。賭凈瓶下語。贏得溈山。連帥李景讓。奏號同慶寺。相國裴休。嘗咨玄奧。師嘗見野火問道吾。還見火么。吾曰。見。山云。從何處起。吾曰。除去行住坐臥。請師別緻一問來。山休去。佛鑒拈云。炎炎野火。人人皆見。獨有道吾。見得迥別。萬松道。一等是看病。不似道吾覷透心肝五臟。溈山通方便。相席打令道。道得也與他沒交涉。唯有天童道。沒交涉處。正好道。頌云。
妙藥何曾過口(吞不入吐不出) 神醫莫能捉手(無處摸𢱢) 若存也渠本非無(唯言遍天下) 至虛也渠本非有(不見一纖毫) 不滅而生(虛若穀神常不死) 不亡而壽(道先象帝自長生) 全超威音之前(舒不到頭) 獨步劫空之後(卷不到尾) 成平也天蓋地擎(把定乾坤) 運轉也烏飛兔走(斡旋造化)
師云。紅絲脈斷。藥病俱亡。服藥忘了口來。診脈忘了手來。所謂攢簇不得底病。華陀拱手。扁鵲攢眉
【現代漢語翻譯】 現代漢語譯本： 溈山問：有幾個人生病了（更要分兩種情況）？我說：有生病的人和沒生病的人（這就像你們看到了第二個月亮一樣）。山說：沒生病的人莫非是智頭陀嗎（這是個陷阱）？我說：生病與不生病，總與他無關。快說快說（卻被葫蘆倒過來纏住了藤）。山說：說出來也沒用（禍不入謹慎之家）。
潭州溈山靈祐禪師，二十三歲時參拜百丈大智禪師，擔任典座二十年。因撥火而悟道。後來與華林禪師打賭，就凈瓶一事進行辯論，贏得了溈山。連帥李景讓上奏朝廷，將寺廟命名為同慶寺。相國裴休曾向他請教玄奧的佛法。禪師曾問野火道吾禪師：你看見火了嗎？道吾說：看見了。溈山說：從哪裡開始燃燒的？道吾說：除去行住坐臥，請禪師另外問一個問題。溈山沉默了。佛鑒禪師評論說：熊熊燃燒的野火，人人都看得見，只有道吾禪師，看得格外透徹。萬松禪師說：同樣是看病，不如道吾禪師看得透徹心肝五臟。溈山禪師精通方便法門，用相席打令的方式說：說出來也與他無關。只有天童禪師說：沒關係的地方，正好說。頌詞說：
妙藥何曾入口（吞不進吐不出） 神醫也無法捉摸（無處摸索） 若說存在，它本來就不是沒有（只是說遍天下） 若說虛無，它本來就不是有（不見一絲一毫） 不滅而生（虛空如穀神，常存不死） 不亡而壽（道在形象和帝王之前，自然長生） 完全超越威音王佛之前（舒展不到頭） 獨自行走在劫空之後（收卷不到尾） 成平之時，天蓋地擎（把定乾坤） 運轉之時，烏飛兔走（斡旋造化）
禪師說：紅絲脈斷了，藥和病都消失了。服藥忘了嘴，診脈忘了手。這就是所謂的無法治療的疾病，華佗拱手，扁鵲皺眉。
【English Translation】 English version: Weishan asked: 'How many people are sick? (And further, divide them into two categories.)' I said: 'There are those who are sick and those who are not sick (it's like you see a second moon).' Shan said: 'Isn't the one who is not sick the wise dhuta (ascetic)? (This is a trap.)' I said: 'Being sick or not being sick, it has nothing to do with him. Speak quickly, speak quickly (but the gourd is turned upside down and entangles the vine).' Shan said: 'Even if you speak, it's irrelevant (misfortune does not enter the home of the cautious).'
Chan Master Lingyou of Weishan in Tanzhou, at the age of twenty-three, visited Great Wisdom Baizhang. He served as the dianzuo (monk in charge of the kitchen) for twenty years. He attained enlightenment while tending the fire. Later, he made a bet with Chan Master Hualin, debating about the clean vase, and won Weishan. Lian Shuai (military commissioner) Li Jingrang memorialized the court, naming the temple Tongqing Temple. Chancellor Pei Xiu often consulted him on profound Buddhist teachings. The Master once asked Daowu about a wildfire: 'Do you see the fire?' Daowu said: 'I see it.' Weishan said: 'Where does it start?' Daowu said: 'Apart from walking, standing, sitting, and lying down, please ask another question, Master.' Weishan was silent. Chan Master Fojian commented: 'The blazing wildfire, everyone sees it, only Daowu sees it exceptionally clearly.' Chan Master Wansong said: 'The same as seeing a sickness, it's not like Daowu sees through the heart, liver, and five viscera.' Weishan was skilled in expedient means, using the xiangxi daling (a kind of game) to say: 'Even if you speak, it's irrelevant to him.' Only Chan Master Tiantong said: 'The place where it's irrelevant is precisely the place to speak.' The verse says:
'The wonderful medicine has never passed the mouth (cannot be swallowed or spat out). The divine physician cannot grasp the hand (nowhere to touch). If you say it exists, it was originally not non-existent (just saying it fills the world).' 'If you say it's empty, it was originally not existent (not seeing a single hair).' 'Not extinguished, yet born (the void is like the valley spirit, eternally undying). Not perished, yet long-lived (the Dao is before images and emperors, naturally long-lived). Completely surpassing before the Buddha Weiyin (cannot be stretched to the end).' 'Walking alone after the kalpa of emptiness (cannot be rolled to the end). In times of peace, heaven covers and earth supports (holding firm the universe).' 'In times of movement, the crow flies and the rabbit runs (managing creation).'
The Master said: 'The red silk pulse is broken, medicine and sickness both disappear. Taking medicine forgets the mouth, diagnosing the pulse forgets the hand. This is the so-called incurable disease, Hua Tuo bows his head, Bian Que frowns.'
。道有通。身無影像。道無。遍界不曾藏。齊朝曇鸞法師。得仙經十卷。后逢流支三藏。問曰。佛法中有長生不死法。勝得此土仙方否。三藏唾地曰。此土那有長生法。縱得延年報盡還墜。即懷中探出無量壽觀經。授與鸞曰。此大仙方。常得解脫。永出生死。楞嚴十仙報盡。還來轉入諸趣。老子曰。死而不亡者壽。東坡上佛印詩。長生未暇學。且學長不死。全超威音之前。先天而未成。已成獨步劫空之後。後天而既壞不壞。成平也。天蓋地擎。運轉也。烏飛兔走。此喚作全體作用攝用歸體。靜為天地本。動合聖賢心。還會這般說話么。撥開妙凈圓明眼。識取吉祥安樂人。
第八十四則俱胝一指
示眾云。一聞千悟。一解千從。上士一決一切了。中下多聞多不信。克的簡當處試拈出看。
舉。俱胝和尚凡有所問。只豎一指(費許多氣力作么)。
師云。婺州金華山俱胝禪師。初庵于天臺。有尼名實際。到來頂笠執錫。繞師三匝曰。道得即拈下笠子。三問。胝並無對。際便去。胝曰。日勢稍晚。且留一宿。際曰。道得即宿。胝又無對。際去後。胝自嘆曰。我雖處丈夫形。而無丈夫之氣。擬棄庵諸方參學去。其夜山神告曰。師不須離此山。將有大菩薩來為和尚說法也。果旬日天龍和尚至。師罄誠迎
【現代漢語翻譯】 現代漢語譯本：
「道」是通達的，自身沒有影像。「道」沒有邊際，遍佈整個世界，無處不在。齊朝的曇鸞法師，得到了仙經十卷。後來遇到流支三藏（佛教僧侶的尊稱），問道：『佛法中有長生不死之法，勝過這本土的仙方嗎？』流支三藏唾地說道：『這本土哪裡有長生之法？縱然得到延年益壽，報盡之後還是要墮落。』隨即從懷中拿出《無量壽觀經》，授予曇鸞說：『這是大仙方，常得解脫，永遠脫離生死。』《楞嚴經》中的十仙，報盡之後，還要轉入諸趣（六道輪迴）。老子說：『死而不亡，是為壽。』蘇東坡寫給佛印的詩中說：『長生沒有時間學，且先學長不死。』完全超越威音王佛之前，在先天未形成之前，已經成就，獨自領先於劫空之後，後天已經壞滅卻不壞滅，成就了太平。天蓋地擎，是運轉的意思。烏飛兔走，這叫做全體作用，攝用歸體。靜是天地的根本，動合乎聖賢之心。你們能理解這種說法嗎？撥開妙凈圓明的眼睛，認識吉祥安樂的人。 第八十四則 俱胝一指
示眾說：『一聽聞就能千般領悟，一理解就能千般遵從。上等根器的人一決斷就一切了結。中下等根器的人聽得越多越不相信。在克敵制勝的簡要之處，試著拈出來看看。』 舉例：俱胝和尚（禪師）凡是遇到提問，只是豎起一根手指（費這麼大力氣做什麼）。 師父說：婺州金華山的俱胝禪師，最初在天臺山結庵修行。有個尼姑名叫實際，來到後頭戴斗笠，手持錫杖，繞著俱胝禪師轉了三圈說：『說得出來，就放下斗笠。』問了三次，俱胝禪師都無法回答。實際於是就離開了。俱胝禪師說：『天色已晚，暫且留宿一晚。』實際說：『說得出來就留宿。』俱胝禪師又無法回答。實際離開后，俱胝禪師自嘆道：『我雖然有大丈夫的形體，卻沒有大丈夫的氣概。』打算放棄庵堂，到各處參學。當天夜裡，山神告訴他說：『你不必離開這座山，將有大菩薩來為和尚說法。』果然過了十天，天龍和尚來到，俱胝禪師竭誠歡迎。
【English Translation】 English version:
'The Dao' is accessible; the body has no shadow. 'The Dao' is boundless, pervading the entire world, omnipresent. The Dharma Master Tanluan of the Qi Dynasty obtained ten volumes of immortal scriptures. Later, he met the Tripitaka Master Liuzhi (a respectful title for Buddhist monks) and asked: 'Is there a method of immortality in Buddhism that surpasses the immortal prescriptions of this land?' The Tripitaka Master Liuzhi spat on the ground and said: 'How can there be a method of immortality in this land? Even if you gain longevity, you will still fall after your lifespan ends.' Then, he took out the 'Infinite Life Contemplation Sutra' from his bosom and gave it to Tanluan, saying: 'This is a great immortal prescription, which constantly leads to liberation and eternal escape from birth and death.' The ten immortals in the 'Surangama Sutra', after their lifespans end, will still be reborn into various realms (the six paths of reincarnation). Lao Tzu said: 'To die but not perish is longevity.' Su Dongpo wrote in a poem to Buddhist Seal: 'I have no time to learn longevity, so I will first learn to not die.' Completely surpassing before the Buddha Wei Yin Wang, before the pre-heaven is formed, it is already accomplished, uniquely leading after the kalpa is empty, the post-heaven has already decayed but does not decay, achieving peace. The sky covers and the earth supports, which means rotation. The crow flies and the rabbit runs, this is called the overall function, gathering the function back to the essence. Stillness is the root of heaven and earth, movement aligns with the hearts of sages. Can you understand this kind of saying? Open the eyes of wonderful purity and perfect brightness, recognize the auspicious and peaceful person. Eighty-fourth Case: Gutei's One Finger The master addressed the assembly, saying: 'Hearing once, understanding a thousand times; understanding once, following a thousand times. A superior person decides once and settles everything. Those of middling and lower capacity hear more but believe less. At the crucial point of overcoming, try to pick it out and see.' Case: Whenever Zen Master Gutei (Zen master) was asked a question, he would simply raise one finger (why exert so much effort?). The master said: 'Zen Master Gutei of Jinhua Mountain in Wuzhou initially built a hermitage on Mount Tiantai. A nun named Shiji came, wearing a bamboo hat and carrying a staff, circling Zen Master Gutei three times, saying: 'If you can say it, I will take off my hat.' She asked three times, but Gutei could not answer. So Shiji left. Gutei said: 'It's getting late, why not stay for the night?' Shiji said: 'If you can say it, I will stay.' Gutei still could not answer. After Shiji left, Gutei sighed to himself: 'Although I have the form of a man, I do not have the spirit of a man.' He planned to abandon the hermitage and travel to various places to study. That night, the mountain god told him: 'You do not need to leave this mountain, a great Bodhisattva will come to preach the Dharma for the monk.' Sure enough, ten days later, Zen Master Tianlong arrived, and Gutei welcomed him with utmost sincerity.'
禮。具陳前事。天龍豎指示之。胝當下大悟。自此凡有僧到。唯舉一指。無別提唱。所畜童子。于外被人詰曰和尚說何法要。童子豎起一指。歸舉似胝。胝以刀斷其指。童子叫呼走出。胝召一聲。童子回首。胝卻豎起一指。童子忽然領悟。胝將順世謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖示滅。萬松道。好與截卻指頭。長慶代云。美食不中飽人吃。萬松道。不貪香餌味。可謂碧潭龍。玄沙云。我當時若見。與拗折指頭。萬松道。不唯與童子雪冤。抑亦與後人出氣。玄覺云。且道。玄沙恁么道。意作么生。萬松道。果然疑著。云居錫云。只如玄沙恁么道。肯伊不肯伊。若肯何言拗折指頭。若不肯俱胝過在甚麼處。萬松道。過在肯不肯。先曹山云。俱胝承當處莽鹵。只認得一機一境。一種是拍手拊掌。是他南園奇怪。萬松道。水中擇乳須是鵝王。玄覺又云。且道。俱胝還悟也未。若悟為甚麼。說承當處莽鹵。若不悟又道用一指頭禪不盡。且道。曹山意旨在甚麼處。萬松道。曲高和寡。期遇知音。後來嘉山來禪師。在鎮府西天寧。人問。鐵牛和尚塔何在。山以手指之。忽然省發。乃成頌云。鐵牛鐵牛。更莫別求。有人問我。豎起指頭。萬松道。雖是承當莽鹵。要且不借傍來。不見。明招獨眼龍問國泰深禪師。古人道。
【現代漢語翻譯】 現代漢語譯本：俱胝（俱胝：梵文Koti的音譯，意為一億）行禮，詳細陳述了之前的事情。天龍禪師豎起手指來指示他，俱胝當下就大徹大悟。從此以後，凡是有僧人來訪，俱胝禪師只是舉起一根手指，沒有其他的開示。他所蓄養的童子，在外面被人詰問說：『和尚（指俱胝）說的是什麼佛法要義？』童子就豎起一根手指。回來后，（童子）把這件事告訴了俱胝。俱胝用刀砍斷了童子的手指。童子叫喊著跑了出去。俱胝叫了一聲，童子回頭。俱胝卻又豎起一根手指，童子忽然領悟。俱胝將要圓寂時，告訴眾人說：『我得到了天龍禪師的一指頭禪，一生都用不盡。』說完就圓寂了。萬松禪師評論說：『最好把他的指頭也截斷。』長慶禪師代他說道：『美味佳餚不適合吃飽的人吃。』萬松禪師說：『不貪圖香甜的魚餌，才可稱得上是碧潭中的龍。』玄沙禪師說：『我當時如果見到，就給他拗斷指頭。』萬松禪師說：『不只是為童子洗雪冤屈，也是為後人出氣。』玄覺禪師說：『請問，玄沙這樣說，意圖是什麼？』萬松禪師說：『果然是疑惑了。』云居錫禪師說：『就像玄沙這樣說，是肯定他還是否定他？如果肯定他，為何說要拗斷指頭？如果不肯定他，俱胝的過錯在哪裡？』萬松禪師說：『過錯就在於肯定與否定。』先曹山禪師說：『俱胝的承當之處很魯莽，只認識到了一種機緣一種境界，一種是拍手拊掌，這是他南園的奇怪之處。』萬松禪師說：『水中擇乳必須是鵝王。』玄覺又說：『請問，俱胝還開悟了嗎？如果開悟了，為什麼說他承當之處很魯莽？如果沒開悟，又說他用一指頭禪用不盡。請問，曹山禪師的意旨在哪裡？』萬松禪師說：『曲高和寡，期待遇到知音。』後來嘉山來禪師，在鎮府西天寧，有人問：『鐵牛和尚的塔在哪裡？』嘉山來禪師用手指指著，忽然醒悟，於是作頌說：『鐵牛鐵牛，更不要另外尋求。有人問我，豎起指頭。』萬松禪師說：『雖然承當之處很魯莽，但卻不借用外力。』不見明招獨眼龍問國泰深禪師，古人道：
【English Translation】 English version: Master Jushi (俱胝, Koti in Sanskrit, meaning one hundred million) paid his respects and recounted the previous events in detail. Zen Master Tianlong (天龍) raised a finger to instruct him, and Jushi immediately had a great enlightenment. From then on, whenever monks came to visit, Zen Master Jushi would only raise one finger, without any other teachings. The boy he kept as an attendant was questioned by others outside, 'What Dharma essence does the Abbot (referring to Jushi) teach?' The boy would raise one finger. After returning, (the boy) told Jushi about this. Jushi cut off the boy's finger with a knife. The boy cried out and ran away. Jushi called out, and the boy turned his head. Jushi then raised one finger again, and the boy suddenly understood. When Jushi was about to pass away, he told the assembly, 'I obtained the one-finger Zen of Tianlong, which I will never exhaust in my lifetime.' After saying this, he passed away. Zen Master Wansong (萬松) commented, 'It would be best to cut off his finger as well.' Zen Master Changqing (長慶) said on his behalf, 'Delicious food is not suitable for those who are already full.' Zen Master Wansong said, 'Not being greedy for the sweet bait can be called a dragon in the green pool.' Zen Master Xuansha (玄沙) said, 'If I had seen it at that time, I would have broken his finger.' Zen Master Wansong said, 'It is not only to redress the injustice for the boy, but also to vent the anger for future generations.' Zen Master Xuanjue (玄覺) said, 'Please tell me, what is Xuansha's intention in saying this?' Zen Master Wansong said, 'Indeed, you are confused.' Zen Master Yunju Xi (云居錫) said, 'Just like Xuansha said, does he affirm him or deny him? If he affirms him, why say to break his finger? If he denies him, where is Jushi's fault?' Zen Master Wansong said, 'The fault lies in affirming or denying.' The former Zen Master Caoshan (曹山) said, 'Jushi's acceptance is reckless, only recognizing one opportunity and one state, one is clapping and applauding, which is the strangeness of his Nanyuan.' Zen Master Wansong said, 'Selecting milk in water must be the swan king.' Xuanjue also said, 'Please tell me, did Jushi attain enlightenment or not? If he attained enlightenment, why say that his acceptance is reckless? If he did not attain enlightenment, it is also said that he uses the one-finger Zen inexhaustibly. Please tell me, where is Zen Master Caoshan's intention?' Zen Master Wansong said, 'High-pitched songs have few singers, hoping to meet a confidant.' Later, Zen Master Jiashan Lai (嘉山來), was in Xitianning in Zhenfu, someone asked, 'Where is the pagoda of Iron Bull Monk?' Jiashan Lai pointed with his finger, and suddenly awakened, and then composed a verse saying, 'Iron Bull Iron Bull, do not seek elsewhere. If someone asks me, raise a finger.' Zen Master Wansong said, 'Although the acceptance is reckless, it does not borrow external force.' Don't you see, Mingzhao One-Eyed Dragon asked Zen Master Guotai Shen (國泰深), the ancients said:
俱胝只念三行咒。便得名超一切人。作么生拈卻三行咒。泰豎起一指。招云。不因今日。爭識得這瓜州客。萬松道。假令患狀殊。先須療其本。參同契。承言須會宗。勿自立規矩。可謂夜深認得來時路。不待天明便出關。佛國頌云。問答機緣豈易酬。無錢難作好風流。心中有事說不得。只向忙中豎指頭。若要作好風流說心中事。更參天童和尚。頌云。
俱胝老子指頭禪(縮卻驢蹄) 三十年來用不殘(至今蹺手亂下) 信有道人方外術(這裡使不著) 了無俗物眼前看(猶嫌少在) 所得甚簡(逼塞乾坤) 施設彌寬(不消一捏) 大千剎海飲毛端(不留涓滴) 鱗龍無限落誰手(天童猶在) 珍重任公把釣竿(不妨驚人手段) 師復豎起一指云看(慚惶殺人)
師云。萬古常空一朝風月。豈止三十年用不殘。莊子大宗師篇。孔子曰。彼遊方之外者也。而丘遊方之內者也。若無方外之術。爭得世出世間全在一指頭上見徹根源。古詩道。眼前無俗物。多病也身輕。天童近取諸身。唯用一指。簡易之道。要而不繁。維摩毛吞大海名小不思議經。華嚴。塵含法界名大不思議經。楞嚴於一毛端。遍能含受十方國土。又云於一毛端現寶王剎。坐微塵里轉大法輪。莊子任公子為大鉤巨緇。五十犗以為
【現代漢語翻譯】 現代漢語譯本 俱胝（Judhi，一位禪師的名字）只念三行咒語，便能超越所有人。如何拈出這三行咒語呢？泰（Tai，另一位禪師的名字）豎起一根手指，並招呼說：『如果不是今天，怎麼能認識這位瓜州（Guazhou，地名）的客人呢？』萬松（Wansong，禪師的名字）說：『假如病情特殊，首先要治療根本。』《參同契》（Cantong qi，一本道教經典）說：『領會言語必須理解其宗旨，不要自己設立規矩。』可謂夜深時認得來時的路，不等天亮就出關。佛國頌說：『問答的機緣哪裡容易酬答？沒有錢難以成就美好的風流韻事。心中有事說不出來，只能在忙碌中豎起指頭。』如果想要成就美好的風流韻事，說出心中的事，更要參究天童（Tiantong，禪師的稱號）和尚的頌：
『俱胝老子的指頭禪（縮回驢蹄），三十年來用不殘（至今還翹著手亂來）。 相信有道人方外的法術（這裡用不上），眼前了無俗物（還嫌少）。 所得非常簡單（逼塞乾坤），施設非常寬廣（不消一捏），大千剎海飲于毛端（不留一點）。 鱗龍無限落在誰手（天童還在），珍重任公子拿著釣竿（不妨驚人的手段）。』 師父再次豎起一根手指說：『看！』（慚愧殺人）
師父說：『萬古長空，一朝風月，豈止三十年用不殘？』《莊子·大宗師篇》中，孔子說：『他們是游于方外的人，而我則是游于方內的人。』如果沒有方外的法術，怎麼能使世間和出世間的一切都在一指頭上徹底顯現根源？古詩說：『眼前沒有俗物，多病也身輕。』天童就近取自身，只用一指，是簡易之道，要而不繁。《維摩詰所說經·毛吞大海品》中說，華嚴（Huayan，佛教宗派名）說：『塵土包含法界，名為大不可思議經。』《楞嚴經》（Lèngyán jīng，佛教經典）說，在一毛端，遍能含受十方國土，又說在一毛端顯現寶王剎，坐在微塵里轉大法輪。《莊子》（Zhuangzi，道家經典）中說，任公子（Ren Gongzi，人名）用大鉤巨絲，用五十頭閹割過的牛作為...
【English Translation】 English version Judhi (Judhi, name of a Zen master) only recites a three-line mantra and surpasses everyone. How to pick up this three-line mantra? Tai (Tai, another Zen master's name) raises a finger and calls out: 'If it weren't for today, how could I recognize this guest from Guazhou (Guazhou, place name)?' Wansong (Wansong, name of a Zen master) says: 'If the illness is special, first treat the root.' The 'Cantong qi' (Cantong qi, a Taoist classic) says: 'To understand words, you must understand their purpose; do not establish your own rules.' It can be said that in the deep of night, you recognize the road you came from, and you leave the pass before dawn. The Buddha Land Song says: 'How easy is it to repay the opportunity of questions and answers? It is difficult to achieve a beautiful romantic affair without money. If there is something in your heart that you cannot say, you can only raise your finger in the midst of busyness.' If you want to achieve a beautiful romantic affair and say what is in your heart, you must further study the verse of the monk Tiantong (Tiantong, title of a Zen master):
'Old man Judhi's finger Zen (shrinking the donkey's hoof), has been used for thirty years without being exhausted (still waving his hand randomly).' 'Believe that there are Taoists with methods beyond the mundane (not useful here), there are no mundane things in front of you (still feel it's not enough).' 'What is obtained is very simple (blocking the universe), what is given is very broad (no need for a pinch), the great chiliocosm drinks from the tip of a hair (leaving not a drop).' 'Whose hands do the infinite scaled dragons fall into (Tiantong is still here), cherish Ren Gongzi holding the fishing rod (might as well have amazing methods).' The master raises a finger again and says: 'Look!' (Ashamed to death)
The master says: 'The eternal sky, a morning of wind and moon, how can it be just thirty years of inexhaustible use?' In the 'Zhuangzi Great Master Chapter', Confucius says: 'They are people who travel outside the square, and I am a person who travels inside the square.' If there were no methods outside the square, how could everything in the world and beyond be completely revealed at the root on one finger? An ancient poem says: 'There are no mundane things in front of you, and even with many illnesses, the body is light.' Tiantong takes from himself, only using one finger, which is a simple way, essential and not complicated. In the 'Vimalakirti Sutra, Hair Swallowing the Great Sea Chapter', it says, Huayan (Huayan, name of a Buddhist sect) says: 'Dust contains the Dharma realm, called the Great Inconceivable Sutra.' The 'Lèngyán jīng' (Lèngyán jīng, Buddhist scripture) says that at the tip of a hair, it can universally contain the ten directions of lands, and it also says that at the tip of a hair, the Treasure King's realm appears, and sitting in a tiny dust particle, the great Dharma wheel turns. The 'Zhuangzi' (Zhuangzi, Taoist classic) says that Ren Gongzi (Ren Gongzi, person's name) uses a large hook and giant silk, using fifty castrated oxen as...
餌。蹲乎會稽。投竿東海。旦旦而釣。期年不得魚。已而大魚食之。牽巨鉤䤾沒而下。驚揚而奮鬐。白波若山。海水震盪。聲侔鬼神。燀赫千里。任公子得若魚。離而臘之。自製浙河以東。蒼梧以北。莫不厭若魚者。所謂。釣竿斫盡重栽竹。不計功程得便休。後來接得斷指童子。國泰瑫別峰相見。嘉山來誤入桃源。今日天童頌后。又豎一指云。看。柏山大隱和尚道。大小天童隨人腳跟走。五祖演和尚舉。僧問投子。如何是十身調御子。下禪床立。還有僧問老僧。亦下禪床立。為甚卻依樣畫貓兒。待我計較成即說向爾。是知。俱胝指頭。一回飲水。一回著噎。教萬松別作個甚麼向當。擲下拂子云。一任諸方點檢。
第八十五則國師塔樣
示眾云。有打破虛空底鉆錘。擘開華岳底手段。始到元無縫罅處。不見瑕痕處。且誰是恁么人。
舉。肅宗帝問忠國師。百年後所須何物(即今也不少)國師云。與老僧作個無縫塔(向甚處下手)帝曰。請師塔樣(描不成畫不就)國師良久云。會么(這裡不得會不會莫別求)帝云。不會(卻較些子)國師云。吾有付法弟子耽源卻諳此事(祖禰不了殃及兒孫)后帝詔耽源問。此意如何(作家君王不忘遺囑)源云。相之南譚之北(天高地厚日左月右)中有黃金充一國(逼塞
【現代漢語翻譯】 現代漢語譯本： 餌。在會稽（地名，位於今浙江紹興）水邊蹲守。向東海拋下釣竿。日復一日地垂釣。一年也沒有釣到魚。不久，一條大魚吞食了魚餌。牽動巨大的魚鉤，深深地沉入水底。大魚驚慌地揚起魚鰭。激起的白色浪花像山一樣高。海水震盪，聲響如同鬼神一般。光芒照耀千里。任公子（人名，春秋時期魯國人）捕獲了這條大魚，把它分割開來做成臘肉。從浙河以東，到蒼梧以北，沒有不喜歡這條魚的美味的人。正如所說：『釣竿用盡了就重新栽竹子，不計較功程，方便就好。』後來接續上了斷指童子（典故，比喻頓悟），國泰（寺名）的瑫（人名）在別峰相見，嘉山（地名）的人誤入了桃源（典故，指與世隔絕的地方）。今天我在天童寺（寺名）頌揚之後，又豎起一指說：『看！』柏山大隱和尚說：『大小天童都隨著別人的腳步走。』五祖演和尚（人名）舉例說：有僧人問投子（人名）：『什麼是十身調御子？』投子走下禪床站立。還有僧人問老僧：『什麼是十身調御子？』老僧也走下禪床站立。為什麼卻像依樣畫貓一樣呢？等我考慮清楚了就告訴你們。』由此可知，俱胝（人名）的一指，有時讓人如飲甘泉，有時又讓人哽咽難嚥。教萬松（人名）另外作個什麼來應對呢？擲下拂塵說：『任憑各方去評判吧。』 第八十五則 國師塔樣 開示大眾說：要有打破虛空的鉆頭，要有劈開華山的手段，才能到達沒有縫隙的地方，才能看到沒有瑕疵的地方。那麼，誰是這樣的人呢？ 舉例：肅宗皇帝問忠國師（人名）：『百年之後需要什麼東西？』（現在也不少）國師說：『給老僧做一個無縫塔。』（從哪裡下手呢？）皇帝說：『請國師畫個塔的圖樣。』（描不成，畫不就）國師沉默良久說：『會了嗎？』（這裡不得說會或不會，不要另外尋求）皇帝說：『不會。』（卻好一些）國師說：『我有付法的弟子耽源（人名），他懂得這件事。』（祖先不了結，殃及子孫）後來皇帝詔見耽源問：『這是什麼意思？』（有作為的君王不忘記遺囑）耽源說：『相州之南，譚州之北，（天高地厚，日左月右）中間有黃金充滿一國，（逼塞虛空）』
【English Translation】 English version: Bait. Squatting by the Kuaiji (place name, now Shaoxing, Zhejiang). Casting a rod into the Eastern Sea. Fishing day after day. Not catching a fish for a year. Eventually, a large fish swallowed the bait. The huge hook was pulled down deep. The fish, startled, thrashed its fins. White waves rose like mountains. The sea shook, the sound like that of ghosts and gods. The light shone for a thousand miles. Lord Ren (person's name, from the State of Lu in the Spring and Autumn Period) caught the fish, cut it up, and made it into dried meat. From east of the Zhe River to north of Cangwu, everyone enjoyed the deliciousness of this fish. As it is said: 'When the fishing rod is used up, replant the bamboo, not counting the effort, convenience is all that matters.' Later, it was connected to the tale of the severed-finger boy (allusion, metaphor for sudden enlightenment), Tao (person's name) of Guotai (temple name) met at another peak, and the people of Jiashan (place name) mistakenly entered Peach Blossom Spring (allusion, referring to a place isolated from the world). Today, after chanting at Tiantong Temple (temple name), I raise a finger again and say: 'Look!' Abbot Dayin of Baishan said: 'Both big and small Tiantong follow in other people's footsteps.' Abbot Yan of Wuzu (person's name) cited an example: A monk asked Touzi (person's name): 'What is the Tamer of the Ten Bodies?' Touzi stepped down from the meditation platform and stood. Another monk asked the old monk: 'What is the Tamer of the Ten Bodies?' The old monk also stepped down from the meditation platform and stood. Why is it like drawing a cat according to a model? I'll tell you when I've figured it out.' From this, we know that the one finger of Ju-chi (person's name) sometimes makes people feel like drinking sweet spring water, and sometimes makes them choke. What else can I, Wansong (person's name), do to respond? He threw down his whisk and said: 'Let everyone judge for themselves.' Eighty-fifth Case: National Teacher's Stupa Design Instructing the assembly, he said: 'You must have a drill to break through the void, and the means to split Mount Hua, to reach the place where there are no seams, to see the place where there are no flaws. So, who is such a person?' Example: Emperor Suzong asked National Teacher Zhong (person's name): 'What things will be needed a hundred years from now?' (There are many even now) The National Teacher said: 'Make a seamless stupa for this old monk.' (Where to start?) The Emperor said: 'Please, National Teacher, draw a design of the stupa.' (Cannot be drawn or painted) The National Teacher was silent for a long time and said: 'Do you understand?' (Here, you must not say you understand or don't understand, do not seek elsewhere) The Emperor said: 'I do not understand.' (That's a little better) The National Teacher said: 'I have a Dharma-transmitting disciple, Damyuan (person's name), who understands this matter.' (Ancestors do not settle, calamity befalls descendants) Later, the Emperor summoned Damyuan and asked: 'What does this mean?' (An accomplished ruler does not forget the last words) Damyuan said: 'South of Xiangzhou, north of Tanzhou, (Heaven is high, earth is deep, the sun is on the left, the moon is on the right) in the middle, there is gold filling a country, (filling the void)'
虛空)無影樹下合同舡(密密金刀剪不開)琉璃殿上無知識(寂寂簾垂不露顏)。
師云。西京光宅寺慧忠國師。自受心印。居南陽白崖山黨子谷。四十餘年不下山門。道行聞于帝里。唐肅宗上元二年。敕中使孫朝進。赍詔徴赴京。待以師禮。初居千福寺西禪院。及代宗臨御。復迎止光宅精藍。十有六載隨機說法。大曆十年十二月九日。右脅長往。謚大證禪師。佛果云。多有人道。國師無語便是塔樣。若恁么會。達磨一宗掃地而盡。啞子也會禪。昔有二僧住庵。旬日不相見。上庵主問。多日不見在甚麼處。下庵主曰。在庵里造個無縫塔。上庵主曰。某甲也欲造個。就師借取樣子可否。下庵主曰。何不早道。恰被人借去也。法眼云。且道。借伊樣不借伊樣。萬松道。國師無語。下庵主為甚卻支梧說道理。雪竇云。肅宗不會則且致。耽源還會么。只消一個請塔樣。盡西天此土諸位祖師。遭這一拶。不免將南作北。有傍不肯底。出來我要問爾那個是無縫塔。萬松道。不是即道。吉州耽源山真應禪師。受業于馬祖。久為國師侍者。國師既化。帝詔源入內舉問前話。源亦良久曰。聖上會么。帝曰。不會。源述偈曰。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。或云湘之南譚之北。浮山遠錄公。作牛
【現代漢語翻譯】 現代漢語譯本：虛空（指沒有實體的地方）無影樹下合同船（比喻非常緊密，密密的金刀也剪不開），琉璃殿上無知識（指清凈無為的狀態，寂靜的簾子低垂，不顯露任何事物）。
師父說，西京光宅寺的慧忠國師（慧忠禪師，唐代著名禪師），自從領受心印（指禪宗的心法傳承）后，居住在南陽白崖山黨子谷，四十多年沒有下山。他的道行名聲傳遍京城。唐肅宗上元二年，派遣中使孫朝進，帶著詔書徵召他入京，以對待老師的禮節對待他。最初住在千福寺西禪院，等到代宗即位，又迎請他到光宅寺。十六年間，隨機說法。大曆十年十二月九日，右脅而逝（指去世），謚號大證禪師。
佛果禪師說，很多人說，國師的沉默就是塔的樣子。如果這樣理解，達摩一宗（指禪宗）就被掃地出門了。啞巴也會參禪。過去有兩個僧人住在庵里，十幾天沒有見面。上面的庵主問，多日不見，你在什麼地方？下面的庵主說，在庵里造個無縫塔（比喻沒有破綻的境界）。上面的庵主說，我也想造一個，向你借個樣子可以嗎？下面的庵主說，為什麼不早說，恰好被人借去了。法眼禪師說，你們說，借給他樣子還是不借給他樣子？萬松禪師說，國師沉默不語，下面的庵主為什麼卻支支吾吾地說道理？雪竇禪師說，肅宗皇帝不會理解暫且不說，耽源禪師會理解嗎？只需要一個『請塔樣』，整個西天此土（指印度和中國）的各位祖師，遭到這一逼問，免不了將南作北（指顛倒是非）。有不肯輕易認可的人，出來我要問你，哪個是無縫塔？萬松禪師說，不是就說出來。
吉州耽源山真應禪師（耽源應真禪師），在馬祖（馬祖道一禪師）門下受業，長期擔任國師的侍者。國師圓寂后，皇帝下詔讓耽源入宮，舉出前面的話來問他。耽源也沉默良久，說，聖上會理解嗎？皇帝說，不會。耽源於是作偈說：湘之南，潭之北，中間有黃金充滿一國。無影樹下合同船，琉璃殿上無知識。或者說是湘之南，潭之北。浮山遠禪師的語錄中，將此句記作『牛』。
【English Translation】 English version: 'Under the shadowless tree in the void (referring to a place without substance), a boat of shared vows (a metaphor for being very close, so close that even the finest golden knife cannot cut it apart); in the crystal palace, there is no knowledge (referring to a state of pure non-action, where the silent curtains hang low, revealing nothing).'
The master said, 'National Teacher Huizhong (Zen Master Huizhong, a famous Zen master of the Tang Dynasty) of Guangzhai Temple in Xijing, since receiving the mind seal (referring to the transmission of the mind dharma in Zen Buddhism), resided in Dangzi Valley of Baiya Mountain in Nanyang, and did not descend the mountain gate for more than forty years. His virtuous conduct was known throughout the capital. In the second year of the Shangyuan era of Emperor Suzong of Tang, he dispatched the eunuch Sun Chaojin, carrying an imperial edict to summon him to the capital, treating him with the respect due to a teacher. Initially, he resided in the West Zen Courtyard of Qianfu Temple, and when Emperor Daizong ascended the throne, he again invited him to Guangzhai Temple. For sixteen years, he taught according to circumstances. On the ninth day of the twelfth month of the tenth year of the Dali era, he passed away lying on his right side (referring to death), and was posthumously named Zen Master Dazheng.'
Zen Master Foguo said, 'Many people say that the National Teacher's silence is like the shape of a stupa. If understood in this way, the lineage of Bodhidharma (referring to Zen Buddhism) would be swept away. Even a mute person can practice Zen. In the past, there were two monks living in a hermitage, and they did not see each other for more than ten days. The abbot of the upper hermitage asked, 'I haven't seen you for many days, where have you been?' The abbot of the lower hermitage said, 'I have been building a seamless stupa (a metaphor for a state without flaws) in the hermitage.' The abbot of the upper hermitage said, 'I also want to build one, can I borrow your model?' The abbot of the lower hermitage said, 'Why didn't you say so earlier? It has just been borrowed by someone else.' Zen Master Fayan said, 'Tell me, do you lend him the model or not?' Zen Master Wansong said, 'The National Teacher is silent, why does the abbot of the lower hermitage stammer and speak of reason?' Zen Master Xuedou said, 'Let's not talk about whether Emperor Suzong understood, does Zen Master Tanyuan understand? Just one 'please show me the model of the stupa' is enough, and all the patriarchs of the Western Heaven and this land (referring to India and China), when faced with this pressing question, cannot avoid mistaking south for north (referring to reversing right and wrong). If there is someone who is not willing to easily agree, come out and I will ask you, which is the seamless stupa?' Zen Master Wansong said, 'If it is not, then say so.'
Zen Master Zhenying of Mount Tanyuan in Jizhou (Zen Master Tanyuan Yingzhen), studied under Mazu (Zen Master Mazu Daoyi), and served as the National Teacher's attendant for a long time. After the National Teacher passed away, the emperor issued an edict to summon Tanyuan into the palace, and raised the previous words to ask him. Tanyuan also remained silent for a long time, and said, 'Does the Holy One understand?' The emperor said, 'I do not understand.' Tanyuan then composed a verse saying: 'South of Xiang, north of Tan, in the middle there is gold filling a country. Under the shadowless tree, a boat of shared vows; in the crystal palace, there is no knowledge.' Or it is said, 'South of Xiang, north of Tan.' In the recorded sayings of Zen Master Fushan Yuan, this sentence is recorded as 'ox'.
頭南馬頭北。但得旨忘筌。無不可者。雪竇道不免將南作北。正謂此也。僧問新羅大嶺。如何是一切處清凈。嶺云。截瓊枝寸寸是寶。析栴檀片片皆香。丹霞淳和尚頌云。乾坤儘是黃金國。萬有全彰凈妙身。耽源黃金充一國。丹霞國亦是黃金。更較一線道。無影樹下合同舡。周易略例云。同舟而濟。則胡越何患乎異心。若漸卦三四。異體和好物莫能間。順而相保似若同在一舟。上下殊體。猶若胡越。利用禦寇。何患乎異心。此言同身共命利害同也。法真一禪師問。是處是慈氏無門無善財。為甚麼道琉璃殿上無知識。萬松道。坼殿了相見。然後看天童拈向爾面前筑著爾鼻孔。頌云。
孤回回(不與萬法為侶) 圓陀陀(無缺無餘) 眼力盡處高峨峨(斫額望不及) 月落潭空夜色重(盡十方界如一[鏈-車+手]墨) 云收山瘦秋容多(體露金風) 八卦位正(天地合其德) 五行氣和(日月合其明) 身先在里見來么(到即不點) 南陽父子兮卻似知有(且信一半) 西竺佛祖兮無如奈何(千聖從來立下風)
師云。雪竇道層落落影團團。此一句合頭語也。天童道孤回回圓陀陀。萬劫系驢橛也。眼力盡處高峨峨。三世諸佛護持以為無見頂相。雪竇頌天地同根萬物一體。南泉指花如夢相似
【現代漢語翻譯】 現代漢語譯本 頭南馬頭北：頭朝南還是馬頭朝北，都沒有關係。只要領悟了佛法的真諦，就像得到了魚而忘記了魚筌（捕魚的工具），一切都是可以的。雪竇禪師說，『不免將南作北』，正是這個意思。 僧問新羅大嶺：有僧人問新羅大嶺禪師，『如何是一切處清凈？』 嶺云：大嶺禪師回答說，『截瓊枝寸寸是寶，析栴檀片片皆香。』 丹霞淳和尚頌云：丹霞淳和尚作頌說，『乾坤儘是黃金國，萬有全彰凈妙身。』 耽源黃金充一國，丹霞國亦是黃金：耽源禪師說黃金充滿一個國家，丹霞禪師也說他的國家也是黃金。 更較一線道，無影樹下合同舡：更要比較那細微的一線之道，就像在無影樹下同乘一條船。 周易略例云：周易的略例中說，『同舟而濟，則胡越何患乎異心。』如果同心同德，即使是胡人和越人，又何必擔心他們有不同的心思呢？ 若漸卦三四，異體和好物莫能間：如果漸卦的第三爻和第四爻，雖然形體不同，但關係和諧美好，任何事物都不能離間他們。 順而相保似若同在一舟，上下殊體，猶若胡越：順從而且互相保護，就像同在一艘船上，上下雖然形體不同，卻像胡人和越人一樣。 利用禦寇，何患乎異心：利用這樣的關係來抵禦外寇，又何必擔心他們有不同的心思呢？ 此言同身共命利害同也：這是說同舟共濟，利害相同。 法真一禪師問：法真一禪師問，『是處是慈氏（Maitreya，未來佛）無門無善財（Sudhana，華嚴經中求道者），為甚麼道琉璃殿上無知識？』 萬松道：萬松禪師回答說，『坼殿了相見。』 然後看天童拈向爾面前筑著爾鼻孔：然後看天童禪師把這個問題拿到你面前，直接觸及你的鼻孔。 頌云： 孤(不與萬法為侶)：孤高獨立，不與萬法為伍 圓陀陀(無缺無餘)：圓滿無缺，沒有剩餘 眼力盡處高峨峨(斫額望不及)：視力所及的盡頭，高聳巍峨，即使砍斷額頭也無法望及 月落潭空夜色重(盡十方界如一[鏈-車+手]墨)：月亮落下，潭水空明，夜色深沉，整個十方世界就像一塊墨 云收山瘦秋容多(體露金風)：雲彩消散，山巒清瘦，秋天的景色更加豐富，顯露出金風的本質 八卦位正(天地合其德)：八卦的位置端正，天地合其德 五行氣和(日月合其明)：五行的氣息調和，日月合其明 身先在里見來么(到即不點)：身體先在這裡，看見了嗎？到達了就不需要再點明 南陽父子兮卻似知有(且信一半)：南陽慧忠國師和他的弟子們，好像知道有這麼回事，姑且相信一半 西竺佛祖兮無如奈何(千聖從來立下風)：西竺的佛祖們，也無可奈何，歷代聖賢都是這樣樹立風範的 師云：禪師說， 雪竇道層落落影團團：雪竇禪師說，『層層疊疊，影子團團。』這一句是合頭的語言。 天童道孤圓陀陀：天童禪師說，『孤高獨立，圓滿無缺。』這是萬劫系驢橛，比喻執著。 眼力盡處高峨峨：視力所及的盡頭，高聳巍峨。三世諸佛護持，作為無見頂相。 雪竇頌天地同根萬物一體：雪竇禪師作頌說，天地同根，萬物一體。 南泉指花如夢相似：南泉禪師指著花，就像夢境一樣虛幻。
【English Translation】 English version Head south, horse head north: It doesn't matter whether the head faces south or the horse's head faces north. As long as one understands the true meaning of the Dharma, like forgetting the fish trap (tool for catching fish) after getting the fish, everything is permissible. Zen Master Xuedou said, 'Inevitably taking south as north,' that's exactly what it means. A monk asked Great Ling of Silla (a Korean kingdom): A monk asked Zen Master Great Ling of Silla, 'What is purity in all places?' Ling said: Zen Master Great Ling replied, 'Cutting jade branches, every inch is treasure; splitting sandalwood, every piece is fragrant.' Venerable Chun of Danxia composed a verse saying: Venerable Chun of Danxia composed a verse saying, 'The universe is entirely a golden country, and all existence fully manifests the pure and wonderful body.' Danyuan's gold fills a country, Danxia's country is also gold: Zen Master Danyuan said that gold fills a country, and Zen Master Danxia also said that his country is also gold. Further compare the single line of the Way, together in a boat under the shadowless tree: Further compare that subtle single line of the Way, like being in the same boat under a shadowless tree. The brief examples of the Book of Changes say: The brief examples of the Book of Changes say, 'Crossing a river in the same boat, why worry about different minds between the Hu and Yue people?' If they are of one heart and one mind, even if they are Hu and Yue people, why worry about them having different thoughts? If the third and fourth lines of the Gradual hexagram are different bodies in harmony, nothing can separate them: If the third and fourth lines of the Gradual hexagram, although different in form, are harmonious and beautiful, nothing can separate them. Obeying and protecting each other is like being in the same boat, with different bodies above and below, like the Hu and Yue people: Obeying and protecting each other is like being in the same boat, although the bodies above and below are different, they are like the Hu and Yue people. Using it to resist invaders, why worry about different minds: Using such a relationship to resist foreign invaders, why worry about them having different thoughts? This says that they share the same fate and have the same interests: This says that they are in the same boat, sharing the same interests. Zen Master Fazhen asked: Zen Master Fazhen asked, 'Everywhere is Maitreya (the future Buddha), there is no gate and no Sudhana (a seeker in the Avatamsaka Sutra), why say there is no knowledge in the lapis lazuli palace?' Wansong said: Zen Master Wansong replied, 'Tear down the palace and meet each other.' Then see Tiantong picking it up and hitting your nostrils in front of you: Then see Zen Master Tiantong taking this question and directly touching your nostrils. Verse says: Alone(not associating with the myriad dharmas): Standing alone, not associating with the myriad dharmas Perfectly round(without lack or remainder): Perfectly round, without lack or remainder At the end of eyesight, towering and majestic(chopping the forehead cannot reach): At the end of eyesight, towering and majestic, even cutting off the forehead cannot reach The moon falls, the pool is empty, the night is heavy(the entire ten directions are like a single ink): The moon falls, the pool is empty, the night is deep, the entire ten directions are like a single ink Clouds gather, the mountains are thin, the autumn scenery is abundant(the body reveals the golden wind): The clouds gather, the mountains are thin, the autumn scenery is more abundant, revealing the essence of the golden wind The positions of the Eight Trigrams are correct(heaven and earth combine their virtues): The positions of the Eight Trigrams are correct, heaven and earth combine their virtues The Qi of the Five Elements is harmonious(the sun and moon combine their brightness): The Qi of the Five Elements is harmonious, the sun and moon combine their brightness The body is already here, have you seen it(no need to point it out upon arrival): The body is already here, have you seen it? No need to point it out upon arrival Nanyang and his sons seem to know(believe half of it): National Teacher Huizhong of Nanyang and his disciples seem to know about it, believe half of it for now The Buddhas of West India can do nothing(the sages have always set the standard): The Buddhas of West India can do nothing, the sages have always set the standard The Master said: The Zen master said, Xuedou said, layers falling, shadows in circles: Zen Master Xuedou said, 'Layers upon layers, shadows in circles.' This sentence is a fitting opening. Tiantong said, alone and perfectly round: Zen Master Tiantong said, 'Alone and perfectly round.' This is like a donkey tethered to a stake for countless eons, a metaphor for attachment. At the end of eyesight, towering and majestic: At the end of eyesight, towering and majestic. The Buddhas of the three worlds protect it as the invisible crown. Xuedou praises heaven and earth sharing the same root, all things being one body: Zen Master Xuedou composed a verse saying that heaven and earth share the same root, and all things are one body. Nanquan pointing at the flower is like a dream: Zen Master Nanquan pointing at the flower is like a dream, illusory and unreal.
。亦云。見聞覺知非一一。山河不在鏡中觀。霜天月落夜將半。誰共澄潭照影寒。試將此頌。比天童月落潭空夜色重。古人大曬有功夫。後來佛鑒一時注破。頌云。無縫塔兮不是影。廓然一入真如境。爍迦羅眼電光流。杳杳冥冥不見頂。此亦眼力盡處高峨峨。天童頌針線貫通云。峨峨青山著秋瘦。毛髮凋殘風骨舊。此亦云收山瘦秋容多。可謂面板脫落盡唯有一真實。到這裡八卦既位正。五行亦氣和。運作修營無忌諱。何勞入市問孫賓。身先在里見來么。天依懷禪師赴杉山請。入院。上堂云。二十年樂慕此山。今日且喜。到來因緣際會。山僧未到此山。身先到此山。洎乎來到。杉山卻在山僧身內。南陽父子兮卻似知有。不敢道是。只道卻似個知有底。爾道。為甚不全許。恐辜負他國師父子。西竺佛祖為甚也沒奈何。當道鑄成金堠子。正齋行下鐵饅頭。
第八十六則臨濟大悟
示眾云。銅頭鐵額。天眼龍睛。雕觜魚腮。熊心豹膽。金剛劍下是計不納。一籌不獲。為甚麼如此。
舉。臨濟問黃檗。如何是佛法的的大意(殺人可恕情理難容)檗便打(棒棒見血)如是三度乃辭檗。見大愚(便重不便輕)愚問。甚麼處來(險照顧著)濟云。黃檗來(杖瘡猶在)愚云。黃檗有何言句(這裡好報仇)濟云。某甲三
【現代漢語翻譯】 現代漢語譯本： 又說：『見聞覺知並非一一對應，山河不在鏡中觀看。霜天月落，夜已過半，誰與澄澈的深潭相互輝映，感受這寒冷？』試著用這首偈頌，比擬天童寺月落潭空，夜色深重的意境。古人真是展現了深厚的功夫。後來佛鑒禪師一時將其點破，偈頌說：『無縫之塔並非虛影，一旦廓然進入真如之境，爍迦羅（Śakra，帝釋天）之眼電光流轉，杳杳冥冥，不見頂端。』這也是眼力所能及的最高境界。天童禪師的頌詞針線貫通，說：『峨峨青山，秋色漸瘦，毛髮凋殘，風骨依舊。』這也是說云收山瘦，秋容漸多。可謂面板脫落殆盡，唯有一真實。到了這裡，八卦方位端正，五行之氣也調和。運作修營，沒有禁忌，何必入市去問孫臏（古代著名軍事家）？自身早已在這裡見到，明白了嗎？天依懷禪師應杉山之請，入院升座說法，說：『二十年來，一直仰慕這座山，今天很高興，因緣際會，得以到來。山僧未到這座山時，身已先到這座山。等到真正來到，杉山卻在山僧身內。』南陽慧忠國師父子，好像知道些什麼，不敢說是，只說是好像知道些什麼。你們說，為什麼不完全肯定？恐怕辜負了南陽慧忠國師父子。西竺（古印度）的佛祖為什麼也沒辦法？應當用當道的正法，鑄成金色的路標，用正齋的修行，行下鐵打的饅頭。 第八十六則 臨濟大悟 開示大眾說：『銅頭鐵額，天眼龍睛，雕嘴魚腮，熊心豹膽，在金剛劍下，任何計策都行不通，一絲一毫也得不到。為什麼會這樣？』 舉例說，臨濟禪師問黃檗禪師：『如何是佛法的大意（殺人可以饒恕，情理難以容忍）？』黃檗禪師便打了他（棒棒見血）。像這樣三次，臨濟禪師才辭別黃檗禪師，去見大愚禪師（便重不便輕）。大愚禪師問：『從哪裡來（險些照顧不到）？』臨濟禪師說：『從黃檗禪師那裡來（杖傷還在）』。大愚禪師問：『黃檗禪師有什麼言語（這裡可以報仇）？』臨濟禪師說：『我三次問如何是佛法的大意，三次都被黃檗禪師打。我不知道自己有什麼過錯。』大愚禪師說：『黃檗禪師真是老婆心切，為你費盡心思，你卻來這裡問我有什麼過錯？』臨濟禪師聽了這話，豁然大悟，說：『原來黃檗禪師的佛法，原來也不過如此。』大愚禪師抓住臨濟禪師，說：『這個尿床鬼，剛才還說有什麼過錯，現在又說黃檗禪師的佛法不過如此。你到底看到了什麼？快說！快說！』臨濟禪師在大愚禪師肋下打了三拳。大愚禪師放開臨濟禪師，說：『你這個瘋癲漢，你的佛法是從黃檗禪師那裡得來的，與我有什麼關係？』臨濟禪師於是辭別了大愚禪師，回到黃檗禪師那裡。黃檗禪師見到臨濟禪師回來，說：『你這個傢伙，回來做什麼？』臨濟禪師說：『我蒙受大愚禪師的恩惠，才得以知道黃檗禪師的老婆心切。』說完，侍立在黃檗禪師身邊。
【English Translation】 English version: It is also said: 'Seeing, hearing, perceiving, and knowing are not one-to-one correspondences; mountains and rivers are not viewed in a mirror. Frosty skies and the moon set, the night is half over; who shares the cold reflection with the clear, deep pool?' Try using this verse to compare the scene of the moon setting and the pool emptying at Tiantong Temple, with the heavy darkness of the night. The ancients truly displayed profound skill. Later, Chan Master Fojian broke it open in a moment, with a verse saying: 'The seamless pagoda is not a shadow; once one enters the realm of true suchness, Śakra's (Śakra, Lord of the Devas) eye flashes with electric light, faint and obscure, the top cannot be seen.' This is also the highest realm that the eye can reach. Chan Master Tiantong's verse connects like needle and thread, saying: 'Lofty green mountains, autumn colors gradually thin, hair withers and falls, the wind and bones remain old.' This also speaks of clouds clearing and mountains thinning, with autumn colors increasing. It can be said that the skin has completely fallen away, leaving only the one truth. Arriving here, the positions of the eight trigrams are correct, and the qi of the five elements is also harmonious. Operating and managing, there are no taboos; why bother entering the market to ask Sun Bin (famous ancient military strategist)? Have you seen it here already, do you understand? Chan Master Tianyi Huai, responding to the invitation of Shanshan, entered the monastery and ascended the seat to preach, saying: 'For twenty years, I have admired this mountain. Today I am very happy, due to karmic conditions, to arrive. When the mountain monk had not yet arrived at this mountain, the body had already arrived at this mountain. When I truly arrived, Shanshan was within the mountain monk.' The father and son of Nanyang Huizhong, seem to know something, dare not say they do, only say they seem to know something. You say, why not completely affirm it? I am afraid of failing the National Teacher father and son of Nanyang Huizhong. Why were the Buddhas and Patriarchs of the Western Land (ancient India) also helpless? One should use the Dharma of the present, cast into golden signposts, and with the practice of proper fasting, carry out iron-clad steamed buns. Eighty-sixth Case: Linji's Great Enlightenment Instructing the assembly, he said: 'Copper head and iron forehead, heavenly eyes and dragon pupils, carved beak and fish gills, bear's heart and leopard's courage, under the Vajra sword, no strategy can succeed, not a single gain can be obtained. Why is it like this?' To illustrate, Chan Master Linji asked Chan Master Huangbo: 'What is the great meaning of the Buddha-dharma (killing can be forgiven, but reason is hard to tolerate)?' Huangbo then struck him (each strike drawing blood). After doing this three times, Linji bid farewell to Huangbo and went to see Chan Master Dayu (better to be heavy than light). Dayu asked: 'Where do you come from (almost missed it)?' Linji said: 'From Huangbo (the wounds from the staff are still there).' Dayu asked: 'What words did Huangbo have (here is a chance for revenge)?' Linji said: 'I asked three times what the great meaning of the Buddha-dharma was, and three times I was struck by Huangbo. I do not know what fault I have.' Dayu said: 'Huangbo is truly like an old woman, exhausting his efforts for you, yet you come here to ask me what fault you have?' Upon hearing these words, Linji suddenly had a great enlightenment, saying: 'So Huangbo's Buddha-dharma, so it is only this much.' Dayu grabbed Linji, saying: 'This bed-wetting ghost, just now you said what fault you had, and now you say Huangbo's Buddha-dharma is only this much. What exactly did you see? Speak! Speak!' Linji struck Dayu three times under the ribs. Dayu released Linji, saying: 'You crazy man, your Buddha-dharma comes from Huangbo, what does it have to do with me?' Linji then bid farewell to Dayu and returned to Huangbo. Huangbo, seeing Linji return, said: 'What are you doing back here, you fellow?' Linji said: 'I received the kindness of Dayu, and was able to know Huangbo's old woman's heart.' Having said this, he stood in attendance beside Huangbo.
問佛法的的大意。三度吃棒。不知有過無過(更少六十棒)愚云。黃檗恁么。老婆為爾得徹困。更來問有過無過(再犯不容)濟于言下大悟(始知痛癢)。
師云。鎮州臨濟院慧照禪師諱義玄。曹州南華人。姓邢氏。初遍習經論。知非要捷。而造黃檗。隨眾三年並不參問。但秉節默處而已。首座異其殊眾。勉勸參學。無盡燈辨誤。竊謂。濟居三年。黃檗豈不放人問事。既放之也。如濟之器識。不能致一問端。須待首座教之。然後能問乎。嘗見楊無為作。濟贊。正法眼藏瞎驢邊滅。黃檗老婆大愚饒舌。又見。佛果作睦州贊。辛辛辣辣。啀啀喍喍。穿濟北為大樹。推雲門墮險崖。言如枯柴。理不可階。是之謂陣蒲鞋。本錄悟后便云。元來佛法無多子。愚云。這尿床鬼。適來問有過無過。而今又道佛法無多子。是多少來。搊住云。道道。濟于大愚脅下。筑三拳。愚托開云。汝師黃檗。非幹我事。濟返黃檗。檗問。來來去去有甚了期。濟云。只為老婆心切。遂舉前話。檗云。這大愚老漢。饒舌待見。與打一頓。濟云。說甚待見。即今便打。遂與黃檗一掌。檗吟吟笑云。這風顛漢。來這裡捋虎鬚。濟便喝。檗云。侍者引這風顛漢。參堂去。溈山問仰山。臨濟得大愚力黃檗力。仰云。非但捋虎鬚。亦解坐虎頭。濟后示眾云。
【現代漢語翻譯】 現代漢語譯本 問佛法的大意。被打了三次棒子。不知道是有過錯還是沒有過錯（再少也要挨六十棒），我愚以為，黃檗這樣做，真是老婆心切，爲了你徹底明白，還來問有沒有過錯（再犯就不能容忍了）。臨濟在言下大悟（才知道痛癢）。
師父說：『鎮州臨濟院的慧照禪師，法名義玄，是曹州南華人，姓邢。他最初廣泛學習經書理論，知道這不是最快捷的方法，於是去黃檗那裡。跟隨大眾三年，從不請教問題，只是遵守規矩默默地待著。』首座覺得他與衆不同，勉勵他參禪學習。《無盡燈辨誤》私下認為：『臨濟在那裡住了三年，黃檗難道不讓人問問題嗎？既然允許問，像臨濟這樣的器識，竟然提不出一個問題，需要等待首座教他，然後才能問嗎？』我曾經見過楊無為寫的《臨濟贊》：『正法眼藏被瞎驢弄滅，黃檗老婆心切，大愚饒舌。』又見過佛果寫的《睦州贊》：『辛辣無比，爭吵不休，穿過濟北成為大樹，把雲門推下懸崖。言語像枯柴一樣，道理無法攀登。這就是所謂的破爛鞋子。』《本錄》記載臨濟開悟后就說：『原來佛法沒什麼深奧的。』我愚以為：『這個尿床鬼，剛才問有沒有過錯，現在又說佛法沒什麼深奧的，到底是多少呢？』抓住他問：『說！說！』臨濟在大愚的肋下打了三拳。大愚推開他說：『你的老師是黃檗，不關我的事。』臨濟回到黃檗那裡，黃檗問：『來來回回有什麼了結？』臨濟說：『只因爲老婆心切。』於是舉了之前的事情。黃檗說：『這個大愚老漢，饒舌，等著捱打。』臨濟說：『說什麼等著捱打，現在就打。』於是給了黃檗一掌。黃檗笑著說：『這個瘋癲漢，來這裡捋虎鬚。』臨濟便喝了一聲。黃檗說：『侍者，帶這個瘋癲漢去參堂。』溈山問仰山：『臨濟是靠大愚的力量還是黃檗的力量？』仰山說：『不僅敢捋虎鬚，還敢坐在虎頭上。』臨濟後來向大眾開示說：
【English Translation】 English version Asked about the main idea of Buddha-dharma. Received three blows from a stick. Unsure whether there was fault or not (at least sixty more blows). I, in my foolishness, say: Huangbo was so kind, like an old woman, doing everything to help you understand thoroughly, yet you still ask whether there was fault or not (further offenses will not be tolerated). Linji had a great awakening upon hearing these words (only then did he know pain and itching).
The Master said: 'Zen Master Huizhao of Linji Temple in Zhenzhou, whose personal name was Yixuan, was a native of Nanhua in Caozhou, with the surname Xing. Initially, he extensively studied scriptures and treatises, realizing it was not the quickest way, and then went to Huangbo. He followed the assembly for three years without asking any questions, simply observing the rules and remaining silent. The head monk considered him extraordinary and encouraged him to study Zen. 'Wujindeng Bianwu' privately thought: 'Linji stayed there for three years, wouldn't Huangbo allow people to ask questions? Since he allowed it, how could someone with Linji's capacity not be able to ask a single question, needing to wait for the head monk to teach him before he could ask?' I once saw Yang Wuwu's 'Praise of Linji': 'The treasury of the true Dharma eye is extinguished by a blind donkey; Huangbo is kind like an old woman, and Dayu is garrulous.' I also saw Foguo's 'Praise of Muzhou': 'Extremely spicy, constantly arguing, piercing through Jibei to become a great tree, pushing Yunmen off a cliff. Words are like withered wood, principles cannot be climbed. This is what is called worn-out shoes.' The 'Original Record' states that after Linji's enlightenment, he said: 'Originally, Buddha-dharma is not so profound.' I, in my foolishness, say: 'This bed-wetting ghost, just now asking whether there was fault or not, and now saying Buddha-dharma is not so profound, what exactly is it?' Grabbing him, I ask: 'Speak! Speak!' Linji struck Dayu three times under the ribs. Dayu pushed him away, saying: 'Your teacher is Huangbo, it's not my business.' Linji returned to Huangbo, who asked: 'Coming and going, what is the end?' Linji said: 'Only because of your kind old woman's heart.' Then he recounted the previous events. Huangbo said: 'This old man Dayu is garrulous, waiting to be beaten.' Linji said: 'What waiting to be beaten, I'll beat you now.' Then he gave Huangbo a slap. Huangbo smiled and said: 'This madman, coming here to stroke the tiger's whiskers.' Linji then shouted. Huangbo said: 'Attendant, take this madman to the meditation hall.' Weishan asked Yangshan: 'Did Linji gain strength from Dayu or from Huangbo?' Yangshan said: 'Not only does he dare to stroke the tiger's whiskers, but he also dares to sit on the tiger's head.' Linji later addressed the assembly, saying:
我于先師處。三次問佛法大意。三次被打。如蒿枝拂著相似。如今更思一頓。誰為下手。時有僧出雲。某甲下手。濟拈棒度與。僧擬接。濟便打。雪竇云。臨濟放處較危。收來太速。天童見他父子倜儻不群。黃檗用處臨濟傳來。揀緊切處頌出。頌云。
九包之鶵(羽翼既成) 千里之駒(神駿亦備) 真風度籥(一竅虛通) 靈機發樞(一撥便轉) 劈面來時飛電急(不容擬議) 迷云破處太陽孤(舊時光彩) 捋虎鬚(萬松門下誰敢) 見也無(急著眼) 個是雄雄大丈夫(爭奈老婆心切)
師云。此贊臨濟。如謝超宗寔有鳳毛。黃檗昔年曾掌百丈。今日遭他臨濟毒手。真龍生龍子。鳳長鳳雛。瑞應圖云。鳳有九包。一曰。歸命。二曰。心合度。謂天度也。三曰。耳聽達。四曰。舌曲申。五曰。彩光色。六曰。冠短州。當硃色也。七曰。銳鉤。八曰。音激揚。九曰。腹戶。九方堙為秦穆公相馬。果千里駒。此喻臨濟之神俊一日千里也。才悟便解真機大用。諸方有一聯云。黃檗腮邊轟一掌。大愚脅下筑三拳。良由真風度籥。故得靈機發樞。上句稟受師承。下句自性宗通也。老子云。天地之間其猶橐籥乎。橐無底囊也。亦皮鞴也。籥三孔笛也。芭蕉徹云。譬如琴瑟箜篌雖有妙音。若無妙指終不能發。
【現代漢語翻譯】 現代漢語譯本 我曾在臨濟禪師（Linji）處，三次請問佛法大意，卻三次遭到他的棒打，就像用蒿草枝拂過一樣。如今我更想挨他一頓打，誰願意動手？當時有個僧人站出來說：『我來動手。』臨濟禪師拿起棒子遞給他，僧人剛要接，臨濟禪師就打下去了。雪竇禪師（Xuedou）評論說：『臨濟禪師的放手處太過危險，收回得又太快。』天童禪師（Tiantong）看到他們父子如此灑脫不群，黃檗禪師（Huangbo）的手段被臨濟禪師傳承下來，於是選擇最緊要處作頌：
『九包之雛（jiu bao zhi chu，羽翼既成），千里之駒（qian li zhi ju，神駿亦備），真風度籥（zhen feng du yue，一竅虛通），靈機發樞（ling ji fa shu，一撥便轉）。劈面來時飛電急（pi mian lai shi fei dian ji，不容擬議），迷云破處太陽孤（mi yun po chu tai yang gu，舊時光彩）。捋虎鬚（lv hu xu，萬松門下誰敢），見也無（jian ye wu，急著眼），個是雄雄大丈夫（ge shi xiong xiong da zhang fu，爭奈老婆心切）。』
臨濟禪師說：『這首頌讚揚臨濟禪師，就像謝超宗（Xie Chaozong）確實有鳳毛一樣。』黃檗禪師當年曾經掌管百丈禪寺（Baizhang），今天卻遭到臨濟禪師的毒手。真龍生龍子，鳳長鳳雛。《瑞應圖》（Ruiying Tu）說：『鳳有九包。』一曰歸命，二曰心合度（謂天度也），三曰耳聽達，四曰舌曲申，五曰彩光色，六曰冠短州（當硃色也），七曰銳鉤，八曰音激揚，九曰腹戶。九方堙（Jiu Fangyin）為秦穆公（Qin Mugong）相馬，果然是千里駒。這比喻臨濟禪師的神俊一日千里。才一領悟便能理解真機大用。各處有一副對聯說：『黃檗腮邊轟一掌，大愚脅下筑三拳。』正是因為真風度籥，所以才能靈機發樞。上句是稟受師承，下句是自性宗通。老子（Laozi）說：『天地之間，其猶橐籥乎？』橐（tuo）是無底的囊，也就是皮鞴。籥（yue）是三孔的笛子。芭蕉徹（Bajiao Che）說：『譬如琴瑟箜篌，雖有妙音，若無妙指，終不能發。』
【English Translation】 English version I asked Master Linji (Linji, a Chan master) three times about the great meaning of the Buddha-dharma, and each time I was struck with a stick, like being brushed by artemisia branches. Now I want to be struck again. Who will do it? At that time, a monk came forward and said, 'I will do it.' Linji (Linji) picked up the stick and handed it to him. As the monk was about to take it, Linji (Linji) struck him. Xuedou (Xuedou, a Chan master) commented, 'Linji's (Linji) release was too dangerous, and his retraction was too quick.' Tiantong (Tiantong, a Chan master), seeing the unconventional spirit of the father and son, and Huangbo's (Huangbo, a Chan master) methods being passed down by Linji (Linji), composed a verse on the most crucial point:
'A chick in nine wrappings (jiu bao zhi chu, wings fully formed), a thousand-li colt (qian li zhi ju, divine swiftness fully equipped), the true demeanor of a reed pipe (zhen feng du yue, one aperture fully open), the spiritual mechanism triggers the pivot (ling ji fa shu, a single turn sets it in motion). When it comes face-to-face, it's as swift as lightning (pi mian lai shi fei dian ji, allowing no deliberation), where the clouds of delusion break, the sun stands alone (mi yun po chu tai yang gu, the original glory). Stroking the tiger's whiskers (lv hu xu, who dares under the gate of Wansong), have you seen it or not (jian ye wu, look quickly), this is a truly heroic great man (ge shi xiong xiong da zhang fu, but alas, a grandmother's heart is too tender).'
The Master said, 'This verse praises Linji (Linji), just as Xie Chaozong (Xie Chaozong) truly possessed the feathers of a phoenix.' Huangbo (Huangbo) once managed Baizhang Monastery (Baizhang), but today he suffers at the hands of Linji (Linji). A true dragon begets a dragon son, a phoenix raises a phoenix chick. The 'Book of Auspicious Omens' (Ruiying Tu) says, 'The phoenix has nine wrappings.' The first is returning to life, the second is the heart uniting with measure (referring to the measure of heaven), the third is the ear hearing thoroughly, the fourth is the tongue bending and extending, the fifth is colorful light, the sixth is the crown being short and vermillion, the seventh is a sharp hook, the eighth is a stirring sound, and the ninth is the abdominal door. Jiu Fangyin (Jiu Fangyin) assessed horses for Duke Mu of Qin (Qin Mugong), and indeed it was a thousand-li colt. This is a metaphor for Linji's (Linji) divine swiftness, progressing a thousand li in a day. Once enlightened, one can understand the true mechanism and great function. There is a couplet circulating: 'A slap resounds on Huangbo's (Huangbo) cheek, three punches land on Dayu's (Dayu) ribs.' It is precisely because of the true demeanor of the reed pipe that the spiritual mechanism can trigger the pivot. The first line is receiving the lineage from the teacher, and the second line is the self-nature's thorough understanding of the doctrine. Laozi (Laozi) said, 'Between heaven and earth, is it not like a bellows?' A tuo (tuo) is a bottomless bag, also known as leather bellows. A yue (yue) is a three-holed flute. Bajiao Che (Bajiao Che) said, 'For example, a zither, a lute, or a harp may have wonderful sounds, but without skillful fingers, they cannot be produced.'
本出楞嚴經。劈面來時飛電急。言其峻機迅辯也。迷云破處大陽孤。言其悟明也。捋虎鬚。莊子云。孔子見盜跖退而曰。丘所謂無病而自灸也。疾走撩虎頭。編虎鬚。幾不免虎口哉。見也無。天童指似於人。令參學人體取全機大用當仁不讓。喚作衲僧巴鼻。無盡居士作續清涼傳。所請輒應后。見說解脫禪師打文殊。不覺贊云。真大丈夫也。還見臨濟悟處么。羞殺河陽新婦子。驚蘇木塔老婆禪。
第八十七則疏山有無
示眾云。門欲闔一拶便開。舡欲沈一篙便轉。車箱入谷無歸路。箭筈通天有一門。且道。向甚麼處去。
舉。疏山到溈山便問。承師有言。有句無句如藤倚樹(掛入唇齒)忽然樹倒。藤枯句歸何處(承言者喪滯句者迷)溈山呵呵大笑(禹力不到處河聲流向西)疏山云。某甲四千里賣布單來。和尚何得相弄(草鞋錢還來未)溈喚侍者取錢。還這上座(不義之財於我如浮雲)遂囑云。向後有獨眼龍。為子點破去在(更有四千里)後到明昭舉前話(一客煩兩主)昭云。溈山可謂頭正尾正。只是不遇知音(自是浦繩短非干古井深)疏復問。樹倒。藤枯句歸何處(又恁么來也)昭云。更使溈山笑轉新(別人拳頭畫地)疏於言下有省(還了布單債)乃云。溈山元來笑里有刀(始覺破皮見血)。
【現代漢語翻譯】 現代漢語譯本： 這段文字出自《楞嚴經》。當開篇直擊而來時，如閃電般迅猛，形容其精妙的機鋒和快速的辯才。迷霧消散之處，如一輪孤陽升起，形容頓悟開明。捋虎鬚，正如莊子所說：『孔子拜見盜跖後退下來說，這就是我所說的無病而自灸啊。』 快速地去觸碰老虎的頭，去編老虎的鬍鬚，幾乎免不了被老虎咬傷的危險啊。見到也沒有用。天童禪師將此指點給人，讓參學者體會這全部的機鋒和大用，當仁不讓。這被稱作是衲僧的根本。無盡居士作《續清涼傳》，其中『所請輒應』之後，記載解脫禪師打文殊菩薩，不禁讚歎道：『真是大丈夫啊！』 你還見到臨濟禪師的悟處了嗎？真是羞死了河陽的新媳婦，驚醒了木塔的老婆禪。
第八十七則 疏山有無
疏山禪師開示大眾說：『門將要關閉時，一推就開了；船將要沉沒時，一篙就能使它轉過來。車子進入山谷就沒有返回的路，箭射向天空就只有一條路。』 那麼，你們說，要向什麼地方去呢？
舉例說明。疏山禪師到溈山禪師處，便問道：『聽說您說過，『有句無句如藤倚樹』（掛在唇齒之間），如果忽然樹倒了，藤也枯萎了，那這句話歸向何處呢？』（執著于言語的人會喪失，迷惑于語句的人會迷失）溈山禪師聽后呵呵大笑。（人的力量達不到的地方，河水的聲音卻流向西方）疏山禪師說：『我從四千裡外賣布單而來，和尚您怎麼能這樣戲弄我呢？』（草鞋錢還回來了嗎？）溈山禪師叫侍者拿錢，還給這位上座。（不義之財對於我來說如同浮雲）於是囑咐說：『以後如果有獨眼龍，會為你點破其中的道理的。』（還有四千里要走）後來疏山禪師到明昭禪師處，提起之前的事情。（一個客人麻煩了兩個主人）明昭禪師說：『溈山禪師可以說是頭正尾正，只是沒有遇到知音。』（只是因為浦繩太短，不是古井太深）疏山禪師又問：『樹倒了，藤枯萎了，那句話歸向何處呢？』（又這樣來了）明昭禪師說：『更讓溈山禪師笑得更新鮮。』（別處胡亂畫地）疏山禪師在言語下有所領悟。（還了賣布單的債）於是說：『溈山禪師原來笑裡藏刀啊！』（這才覺得破皮見血）
【English Translation】 English version: This passage comes from the Shurangama Sutra. When it comes head-on, it's as swift as lightning, describing its exquisite jifeng (sharpness of Zen dialogue) and rapid eloquence. Where the mists dissipate, it's like a solitary sun rising, describing sudden enlightenment. Stroking the tiger's whiskers, as Zhuangzi said: 'Confucius retreated after seeing Zhi, the robber, and said, this is what I call cauterizing oneself when not ill.' Quickly touching the tiger's head, braiding the tiger's whiskers, one can hardly avoid the danger of being bitten by the tiger. Seeing is also useless. Zen Master Tiantong points this out to people, allowing practitioners to experience all the jifeng and great function, not yielding to anyone. This is called the fundamental of a nasseng (monk). Layman Wujin wrote A Sequel to the Qingliang Biographies, in which, after 'whatever is requested is always answered,' it is recorded that Zen Master Jietuo beat Manjushri Bodhisattva, and couldn't help but exclaim: 'Truly a great man!' Have you seen Zen Master Linji's enlightenment? It's truly shaming the new bride of Heyang, and startling the old woman's Zen of the wooden pagoda.
Eighty-seventh Case: Shushan's Existence and Non-existence
Zen Master Shushan instructed the assembly, saying: 'When the door is about to close, a push opens it; when the boat is about to sink, a pole turns it around. When a cart enters a valley, there is no way back; when an arrow shoots into the sky, there is only one path.' Then, tell me, where are you going?
An example is given. Zen Master Shushan went to Zen Master Weishan and asked: 'I heard you say, 'Having a phrase or not having a phrase is like a vine relying on a tree' (hanging on the lips and teeth), if suddenly the tree falls and the vine withers, where does the phrase go?' (Those who cling to words will lose, those who are confused by phrases will be lost) Zen Master Weishan laughed heartily. (Where human power cannot reach, the sound of the river flows westward) Zen Master Shushan said: 'I came from four thousand li (Chinese miles) away selling budan (cloth robe), how can you, heshang (monk), tease me like this?' (Has the straw sandal money been returned?) Zen Master Weishan told the attendant to take the money and return it to this senior monk. (Unjust wealth is like floating clouds to me) Then he instructed: 'Later, if there is a one-eyed dragon, he will point out the reason to you.' (There are still four thousand li to go) Later, Zen Master Shushan went to Zen Master Mingzhao and mentioned the previous matter. (One guest troubles two hosts) Zen Master Mingzhao said: 'Zen Master Weishan can be said to be correct from head to tail, but he just didn't meet a zhiyin (understanding friend).' (It's just because the rope of the well is short, not that the ancient well is too deep) Zen Master Shushan asked again: 'If the tree falls and the vine withers, where does the phrase go?' (Coming like this again) Zen Master Mingzhao said: 'It makes Zen Master Weishan laugh even more freshly.' (Drawing on the ground randomly elsewhere) Zen Master Shushan had some understanding under the words. (Repaid the debt of selling the budan) Then he said: 'Zen Master Weishan originally had a knife hidden in his laughter!' (Only then did he feel the skin broken and blood seen)
師云。撫州疏山光仁禪師。參洞山問。未有之言。請師示誨。山曰。不諾。無人肯。疏云。還可切也無。山曰。阇梨即今還切得么。疏云。切不得即無諱處。后在香嚴會下。僧問嚴。不慕諸聖。不重已靈時如何。嚴云。萬機休罷。千聖不攜。疏在眾作嘔聲曰。是何言歟。嚴問。阿誰。眾曰。師叔。嚴曰。汝不諾山僧耶。疏出衆曰。是。嚴曰。汝莫道得么。疏曰。道得。嚴曰。汝試道看。疏曰。若教某道。須還師資禮始得。嚴乃下座禮拜了。躡前語問之。疏曰。何不道。肯諾不得全。嚴曰。肯又肯個甚麼。諾又諾于阿誰。疏曰。肯則肯他千聖。諾則諾于自己。嚴曰。饒爾恁么。也須三十年倒屙。設住山無柴燒。住水無水吃。分明記取。后住疏山。果如嚴記。二十七年病癒。自曰香嚴記我三十年倒屙今欠三年。凡食后以手抉而吐之。以應嚴記。疏后問鏡清道怤禪師。肯諾不得全。汝作么生會。怤曰。全歸肯諾。疏曰。不得全又作么生。怤曰。箇中無肯路。疏曰。方愜病僧意。溈山懶安。禪門三懶之一也。亦曰長慶大安禪師。示眾云。有句無句。如藤倚樹。疏不遠四千里。賣布單去問。值溈泥壁次便問。有句無句如藤倚樹。豈不是和尚語。溈曰。是。疏曰。忽若樹倒藤枯時如何。溈放泥槃。大笑歸方丈。疏隨後曰。某四千
【現代漢語翻譯】 現代漢語譯本：
老師說，撫州疏山光仁禪師，參訪洞山，問道：『未有之言，請老師開示。』洞山說：『不承諾，無人肯。』疏山說：『還可以更懇切嗎？』洞山說：『你現在還能更懇切嗎？』疏山說：『不能更懇切就沒有隱諱之處。』
後來在香嚴禪師的法會下，有僧人問香嚴：『不羨慕諸聖，不看重自己的靈性時，如何是好？』香嚴說：『萬機休罷，千聖不攜。』疏山在人群中作嘔吐的聲音說：『這是什麼話？』香嚴問：『是誰？』眾人說：『是師叔。』香嚴說：『你不認可我的話嗎？』疏山從人群中出來說：『是。』香嚴說：『你能說出個道理嗎？』疏山說：『如果讓我說，須要先還我師資之禮才可以。』香嚴於是下座禮拜完畢，接著之前的話問他。疏山說：『何不道，肯諾不得全。』香嚴說：『肯又肯個什麼？諾又諾于阿誰？』疏山說：『肯則肯他千聖，諾則諾于自己。』香嚴說：『饒是這樣，也須要三十年倒下。假設住山沒有柴燒，住水邊沒有水喝，分明記住。』
後來疏山住在疏山，果然如香嚴所說。二十七年病癒，自己說：『香嚴記我三十年倒下，現在還欠三年。』凡是飯後就用手挖出來吐掉，來應驗香嚴的預言。
疏山後來問鏡清道怤（Jingqing Daofu）禪師：『肯諾不得全，你作何理解？』道怤說：『全歸肯諾。』疏山說：『不得全又作何理解？』道怤說：『箇中無肯路。』疏山說：『方才愜意病僧的心意。』
溈山懶安（Weishan Lan'an），禪門三懶之一。也叫長慶大安禪師。示眾說：『有句無句，如藤倚樹。』疏山不遠四千里，賣掉布單去問他。正趕上溈山在泥墻，便問：『有句無句如藤倚樹，豈不是和尚您說的話？』溈山說：『是。』疏山說：『如果樹倒藤枯時如何？』溈山放下泥槃，大笑著回方丈。疏山隨後說：『我四千』 English version:
The master said, 'Zen Master Guangren of Shushan in Fuzhou, when visiting Dongshan, asked: 'Words that have not yet been spoken, please instruct me.' Dongshan said, 'I do not promise, and no one agrees.' Shushan said, 'Can it be more earnest?' Dongshan said, 'Can you be more earnest now?' Shushan said, 'If it cannot be more earnest, then there is nothing to hide.'
Later, at the assembly of Zen Master Xiangyan, a monk asked Xiangyan: 'When one does not admire the saints and does not value one's own spirituality, what is to be done?' Xiangyan said, 'All activities cease, and a thousand saints are not carried along.' Shushan made a vomiting sound in the crowd and said, 'What is this talk?' Xiangyan asked, 'Who is it?' The crowd said, 'It is the senior monk.' Xiangyan said, 'Do you not agree with my words?' Shushan came out of the crowd and said, 'Yes.' Xiangyan said, 'Can you explain it?' Shushan said, 'If you want me to explain it, you must first return the respect due to a teacher.' Xiangyan then stepped down from his seat, bowed, and asked him again, referring to the previous words. Shushan said, 'Why not say, 'Affirmation and denial are not complete'?' Xiangyan said, 'What is affirmed by affirmation? To whom is denial denied?' Shushan said, 'Affirmation affirms the thousand saints, and denial denies oneself.' Xiangyan said, 'Even so, you must still fall ill for thirty years. Suppose you live on a mountain without firewood to burn, or by water without water to drink, remember this clearly.'
Later, Shushan lived on Shushan, and it was indeed as Xiangyan had said. After recovering from his illness for twenty-seven years, he said to himself, 'Xiangyan predicted that I would fall ill for thirty years, and now I still owe three years.' After every meal, he would dig out the food with his hand and vomit it out, to fulfill Xiangyan's prediction.
Later, Shushan asked Zen Master Jingqing Daofu, 'Affirmation and denial are not complete, how do you understand this?' Daofu said, 'Everything returns to affirmation and denial.' Shushan said, 'If it is not complete, how do you understand it?' Daofu said, 'There is no path of affirmation within it.' Shushan said, 'Only then does it satisfy the mind of a sick monk.'
Weishan Lan'an (溈山懶安), one of the three lazy ones of the Zen school. Also known as Zen Master Changqing Da'an. He addressed the assembly, saying, 'With or without words, like a vine clinging to a tree.' Shushan traveled four thousand li, sold his cloth robe, and went to ask him. He happened to find Weishan plastering a wall, and immediately asked, 'With or without words, like a vine clinging to a tree, isn't that what you said, Master?' Weishan said, 'Yes.' Shushan said, 'What if the tree falls and the vine withers?' Weishan put down the trowel, laughed loudly, and returned to his room. Shushan followed and said, 'I four thousand'
【English Translation】 English version:
The master said, 'Zen Master Guangren of Shushan (Mount Shu) in Fuzhou, when visiting Dongshan (Mount Dong), asked: 'Words that have not yet been spoken, please instruct me.' Dongshan said, 'I do not promise, and no one agrees.' Shushan said, 'Can it be more earnest?' Dongshan said, 'Can you be more earnest now?' Shushan said, 'If it cannot be more earnest, then there is nothing to hide.'
Later, at the assembly of Zen Master Xiangyan (Fragrant Cliff), a monk asked Xiangyan: 'When one does not admire the saints and does not value one's own spirituality, what is to be done?' Xiangyan said, 'All activities cease, and a thousand saints are not carried along.' Shushan made a vomiting sound in the crowd and said, 'What is this talk?' Xiangyan asked, 'Who is it?' The crowd said, 'It is the senior monk.' Xiangyan said, 'Do you not agree with my words?' Shushan came out of the crowd and said, 'Yes.' Xiangyan said, 'Can you explain it?' Shushan said, 'If you want me to explain it, you must first return the respect due to a teacher.' Xiangyan then stepped down from his seat, bowed, and asked him again, referring to the previous words. Shushan said, 'Why not say, 'Affirmation and denial are not complete'?' Xiangyan said, 'What is affirmed by affirmation? To whom is denial denied?' Shushan said, 'Affirmation affirms the thousand saints, and denial denies oneself.' Xiangyan said, 'Even so, you must still fall ill for thirty years. Suppose you live on a mountain without firewood to burn, or by water without water to drink, remember this clearly.'
Later, Shushan lived on Shushan, and it was indeed as Xiangyan had said. After recovering from his illness for twenty-seven years, he said to himself, 'Xiangyan predicted that I would fall ill for thirty years, and now I still owe three years.' After every meal, he would dig out the food with his hand and vomit it out, to fulfill Xiangyan's prediction.
Later, Shushan asked Zen Master Jingqing Daofu (Mirror Clear Daofu), 'Affirmation and denial are not complete, how do you understand this?' Daofu said, 'Everything returns to affirmation and denial.' Shushan said, 'If it is not complete, how do you understand it?' Daofu said, 'There is no path of affirmation within it.' Shushan said, 'Only then does it satisfy the mind of a sick monk.'
Weishan Lan'an (Mount Wei Lazy An), one of the three lazy ones of the Zen school. Also known as Zen Master Changqing Da'an (Eternal Celebration Great Peace). He addressed the assembly, saying, 'With or without words, like a vine clinging to a tree.' Shushan traveled four thousand li, sold his cloth robe, and went to ask him. He happened to find Weishan plastering a wall, and immediately asked, 'With or without words, like a vine clinging to a tree, isn't that what you said, Master?' Weishan said, 'Yes.' Shushan said, 'What if the tree falls and the vine withers?' Weishan put down the trowel, laughed loudly, and returned to his room. Shushan followed and said, 'I four thousand'
里賣布單。特為此來。和尚何得相弄。溈喚侍者。討錢還伊布單令去。因囑向後有獨眼龍。為汝點破去在。後果遇明昭點破。疏山四千里賣布單。特為此話。今時傍家行腳者。亦可本分事上留心。但隨方建立遞相讚揚。不可如疏山向眾中作嘔聲。不道伊別無長處。破羯磨。破轉法輪。破和合僧。必招現報。香嚴受記。疏山抉吐應記。皆作後人榜樣。疏山亦不可測地位中人也。疏尋常接機。手握木蛇。僧問手中是甚麼物。疏提起蛇曰。曹家女。雪峰入山。採得一枝木。其形似蛇。背上題曰。本自天然不假雕琢。寄與溈山大安。溈曰。本色住山人。且無刀斧痕。疏山既因此話。見溈山。亦用木蛇。或親傳。或仿像。不可知也。明昭又問疏。虎生七子。阿那個無尾。疏曰。第七個無尾。雲門韶國師。皆參疏山。矮師叔名遂冠古今。天童只將溈山笑處。疏山覷破。明昭舉處。徑直頌出。頌云。
藤枯樹倒問溈山(行到水窮處坐看云起時) 大笑呵呵豈等閑(險作相弄會) 笑里有刀窺得破(將謂別有) 言思無路絕機關(四千里地賺我來)
師云。外道立阿憂為吉。經頭以字是阿字言無憂。字言有。故外道問佛。不問有言。不問無言。此乃鯨吞海水盡也。世尊良久。此乃露出珊瑚枝也。外道禮。贊世尊大慈開
【現代漢語翻譯】 現代漢語譯本 『里賣布單』（人名，以賣布單為生）。特地為此而來。和尚為何要戲弄我？溈山（溈山靈祐，唐代禪師）叫侍者拿錢還給他，讓他拿走布單。並囑咐說，以後如果有『獨眼龍』（指有獨特見解的人），會為你點破這件事的。後來果然遇到明昭（人名）點破。疏山（疏山元禪師，唐代禪師）四千里賣布單，就是爲了這件事。現在那些到處參學的行腳僧，也可以在本分事上留心。但要隨順各地的情況建立道場，互相讚揚，不可像疏山那樣在眾人中作嘔聲。不要說他沒有其他長處，他破壞羯磨（佛教儀式），破壞轉法輪（傳播佛法），破壞和合僧（僧團的和諧），必定會招致現世的報應。香嚴（香嚴智閑，唐代禪師）受記，疏山抉吐應記，都是後人的榜樣。疏山的地位也是不可測量的。疏山尋常接機，手中握著木蛇。僧人問：『手中是什麼東西？』疏山提起蛇說：『曹家女。』雪峰（雪峰義存，唐代禪師）入山，採得一枝木，其形似蛇，背上題曰：『本自天然，不假雕琢。』寄給溈山大安（溈山靈祐）。溈山說：『本色住山人，且無刀斧痕。』疏山既然因為這句話，見了溈山，也用木蛇，或許是親傳，或許是模仿，不可得知。明昭又問疏山：『虎生七子，哪個沒有尾巴？』疏山說：『第七個沒有尾巴。』雲門韶國師（雲門文偃，禪宗大師），都曾參學疏山，矮師叔（指疏山）的名聲因此冠絕古今。天童（天童正覺，宋代禪師）只是將溈山的笑處，疏山覷破。明昭舉處，逕直頌出。頌曰：
『藤枯樹倒問溈山（走到水窮處，坐看云起時），大笑呵呵豈等閑（險些被戲弄了）。笑里有刀窺得破（還以為有什麼特別的），言思無路絕機關（四千里地把我騙來）。』
師云：外道立阿憂為吉，經頭以字是阿字，言無憂，字言有。所以外道問佛，不問有言，不問無言。這乃是鯨吞海水盡也。世尊良久，這乃是露出珊瑚枝也。外道禮拜，讚歎世尊大慈開示。
【English Translation】 English version 'Li Mai Bu Dan' (name of a person, who makes a living by selling cloth). I came specifically for this. Why is the monk making fun of me? Wei Shan (Wei Shan Ling You, a Chan master of the Tang Dynasty) told the attendant to return the money to him and let him take the cloth. He also instructed that if there is a 'one-eyed dragon' (referring to someone with unique insights) in the future, he will point this matter out for you. Later, Ming Zhao (name of a person) indeed pointed it out. Shu Shan (Shu Shan Yuan, a Chan master of the Tang Dynasty) selling cloth for four thousand miles was for this matter. Now, those wandering monks who travel everywhere to study can also pay attention to their own duties. But they should establish monasteries according to local conditions and praise each other, and not make vomiting sounds in public like Shu Shan. Don't say that he has no other strengths, he destroys Karma (Buddhist rituals), destroys the turning of the Dharma wheel (spreading the Dharma), and destroys the harmonious Sangha (harmony of the monastic community), and will surely incur present retribution. Xiang Yan (Xiang Yan Zhi Xian, a Chan master of the Tang Dynasty) receiving the prediction, and Shu Shan spitting out the corresponding prediction, are all examples for later generations. Shu Shan's position is also immeasurable. Shu Shan usually receives opportunities, holding a wooden snake in his hand. A monk asked: 'What is in your hand?' Shu Shan picked up the snake and said: 'Cao's daughter.' Xue Feng (Xue Feng Yi Cun, a Chan master of the Tang Dynasty) entered the mountain and picked a piece of wood, the shape of which resembled a snake, and wrote on its back: 'Naturally natural, not artificially carved.' Sent to Wei Shan Da An (Wei Shan Ling You). Wei Shan said: 'A resident of the mountain in his true colors, without any traces of knives or axes.' Since Shu Shan saw Wei Shan because of this sentence, he also used a wooden snake, perhaps it was a direct transmission, perhaps it was an imitation, it is impossible to know. Ming Zhao also asked Shu Shan: 'A tiger gives birth to seven cubs, which one has no tail?' Shu Shan said: 'The seventh one has no tail.' Yun Men Shao, the national teacher (Yun Men Wen Yan, a Chan master), had all studied with Shu Shan, and the name of Uncle Dwarf (referring to Shu Shan) has since surpassed ancient and modern times. Tian Tong (Tian Tong Zheng Jue, a Chan master of the Song Dynasty) only took Wei Shan's laughter, which Shu Shan saw through. Ming Zhao cited it, and directly chanted it. The chant says:
'The vine is withered and the tree is fallen, ask Wei Shan (walk to the end of the water, sit and watch the clouds rise), laughing loudly, how can it be ordinary (almost made a fool of). There is a knife in the laughter that can be seen through (I thought there was something special), words and thoughts have no way to cut off the mechanism (tricked me into coming four thousand miles).'
The teacher said: The heretics establish Ayou as auspicious, the first word of the scripture is the word A, which means no worry, and the word means yes. Therefore, the heretics asked the Buddha, not asking about existence, not asking about non-existence. This is like a whale swallowing all the seawater. The World Honored One was silent for a long time, this is like revealing coral branches. The heretics bowed and praised the World Honored One for his great compassion and enlightenment.
我迷云令我得入。香嚴瑞道。語是謗。寂是誑。語寂向上有路在。大溈藉此。以為示眾。疏山見道加藤倚樹。便道樹倒藤枯句歸何處。怎生不教溈山大笑。溈山言無展事。語不投機。疏山承言者喪。滯句者迷。當時若問萬松。但云蒼天蒼天。不見道春行冬令。
第八十八則楞嚴不見
示眾云。有見有不見。日午點燈。無見無不見。夜半潑墨。若信見聞如幻翳。方知聲色若空花。且道。教中還有衲僧說話么。
舉楞嚴經云。吾不見時。何不見吾不見之處(是何心幸)若見不見。自然非彼不見之相(自知即得)若不見吾不見之地。自然非物。云何非汝(心忙手急推出擁入)。
師云。天童見雪竇引經簡略。亦概舉教眼。舉處雖略。頌處甚詳。楞嚴第二。先明非見之物是前塵。次明非物之見是真性。今全舉次段。正是此公案。經云。若見是物。則汝亦可見吾之見。若同見者。名為見吾。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。長水璇師注云。此文之意。展轉結歸。都有五重。經文存三而隱二意。若具論者合云。若不見吾不見之處。亦不見吾見處。既不見吾見處。吾見自然非物。吾見若非是物。汝見亦非是物。汝見既非是物。云何非汝
【現代漢語翻譯】 現代漢語譯本 我被迷惑的雲霧引導而得以進入。香嚴瑞道（Xiangyan Ruidào，人名）說：『說』是誹謗，『寂靜』是欺騙。在『說』和『寂靜』之上還有道路存在。大溈（Dà Wéi，山名，也指溈山靈祐禪師）藉此來開示大眾。疏山（Shū Shān，山名，也指疏山元鑒禪師）見到道，像藤蔓依附樹木一樣。便說：『樹倒藤枯，句子歸向何處？』怎能不讓溈山（Wéi Shān）大笑呢？溈山（Wéi Shān）說：『沒有可以展示的事情，說話不投機。』疏山（Shū Shān）說：『承接言語的人喪失，執著于語句的人迷惑。』當時如果問萬松（Wàn Sōng，人名），只需說：『蒼天啊蒼天。』難道沒見到春天施行冬天的政令嗎？
第八十八則 楞嚴不見
開示大眾說：『有見有不見，如同白天點燈。無見無不見，如同半夜潑墨。』如果相信見聞如同虛幻的眼翳，才能知道聲音和顏色如同空中的花朵。那麼，教中還有僧人說話嗎？
引用《楞嚴經》說：『我（指如來）不見的時候，為什麼不見我（如來）不見之處（這是什麼心態）？』如果見到不見，自然不是那不見的表相（自己知道就明白了）。如果不見我（如來）不見的地方，自然不是外物，怎麼不是你（的自性）呢（心忙手亂地推出又擁入）？
我說：天童（Tiāntóng，山名，也指天童正覺禪師）認為雪竇（Xuě Dòu，山名，也指雪竇重顯禪師）引用經文過於簡略，也概括地舉出教眼。舉出的地方雖然簡略，但頌揚的地方卻非常詳細。《楞嚴經》第二卷，先說明不是見的東西是前塵，其次說明不是外物的見是真性。現在全部引用第二段，正是這個公案。經文說：『如果見到是外物，那麼你也可以見到我的見。如果和我的見相同，就叫做見到我。我（如來）不見的時候，為什麼不見我（如來）不見之處？如果見到不見，自然不是那不見的表相。如果不見我（如來）不見的地方，自然不是外物，怎麼不是你（的自性）呢？』長水璇師（Chángshuǐ Xuánshī，人名）註釋說：這段文字的意思，輾轉總結歸納，總共有五重含義。《楞嚴經》保留了三重含義而隱藏了兩重含義。如果全部論述，應該說：『如果不見我（如來）不見之處，也不見我（如來）見的地方。既然不見我（如來）見的地方，我的見自然不是外物。我的見如果不是外物，你的見也不是外物。你的見既然不是外物，怎麼不是你（的自性）呢？』
【English Translation】 English version I was led in by the clouds of delusion. Xiangyan Ruidào (香嚴瑞道, a person's name) said: 'Speaking' is slander, 'silence' is deception. Above 'speaking' and 'silence' there is a road. Dà Wéi (大溈, a mountain name, also referring to Zen Master Weishan Lingyou) used this to instruct the public. Shū Shān (疏山, a mountain name, also referring to Zen Master Shushan Yuanjian) saw the Dao, like vines clinging to trees. Then he said: 'When the tree falls and the vine withers, where does the sentence return?' How could Wéi Shān (溈山) not laugh heartily? Wéi Shān (溈山) said: 'There is nothing to display, and words do not meet the opportunity.' Shū Shān (疏山) said: 'He who receives words loses, and he who clings to sentences is deluded.' If you had asked Wàn Sōng (萬松, a person's name) at that time, just say: 'Blue sky, blue sky.' Haven't you seen spring enacting the decrees of winter?
Eighty-eighth Case: The Shurangama Does Not See
Instructing the public, he said: 'There is seeing and not seeing, like lighting a lamp at noon. There is no seeing and no not seeing, like splashing ink in the middle of the night.' If you believe that seeing and hearing are like illusory cataracts, then you will know that sounds and colors are like flowers in the air. So, are there still monks speaking in the teachings?
Quoting the Shurangama Sutra, it says: 'When I (referring to the Tathagata) do not see, why do you not see the place where I (the Tathagata) do not see (what is this state of mind)?' If you see the not-seeing, it is naturally not the appearance of that not-seeing (knowing it yourself is understanding). If you do not see the place where I (the Tathagata) do not see, it is naturally not an external object, how can it not be you (pushing out and pulling in with a busy mind and hands)?'
I say: Tiāntóng (天童, a mountain name, also referring to Zen Master Tiantong Zhengjue) thought that Xuě Dòu (雪竇, a mountain name, also referring to Zen Master Xuedou Chongxian)'s quotation of the sutra was too brief, and he also summarized the teaching eye. Although the place of quotation is brief, the place of praise is very detailed. In the second volume of the Shurangama Sutra, it first explains that what is not seen is the past dust, and secondly explains that the seeing that is not an external object is the true nature. Now, the entire second section is quoted, which is exactly this public case. The sutra says: 'If you see it as an external object, then you can also see my seeing. If it is the same as my seeing, it is called seeing me. When I (the Tathagata) do not see, why do you not see the place where I (the Tathagata) do not see? If you see the not-seeing, it is naturally not the appearance of that not-seeing. If you do not see the place where I (the Tathagata) do not see, it is naturally not an external object, how can it not be you?' Chángshuǐ Xuánshī (長水璇師, a person's name) commented: The meaning of this passage, after repeated summary and induction, has a total of five levels of meaning. The Shurangama Sutra retains three levels of meaning and hides two levels of meaning. If all are discussed, it should be said: 'If you do not see the place where I (the Tathagata) do not see, you also do not see the place where I (the Tathagata) see. Since you do not see the place where I (the Tathagata) see, my seeing is naturally not an external object. If my seeing is not an external object, your seeing is also not an external object. Since your seeing is not an external object, how can it not be you?'
真見。佛果舉。阿難意。世界燈籠露柱。皆有名相。見精明元。喚作甚麼物。愿令我見。佛意我見香臺時。爾作么生。阿難云。我亦見香臺。即是見佛見處。佛言。我見香臺則可知。我若不見香臺時。爾作么生。阿難云。我亦不見香臺。即是見佛不見。佛言。汝云不見。自是汝知。他人不見處。爾如何得知。古人到這裡。只可自知。與人說不得。雪竇出教眼。單頌見佛。天童深得經意。頌出真見。頌云。
滄海瀝乾(依前白浪滔天) 太虛充滿(不見毫釐絲忽) 衲僧鼻孔長(千里寒梅度暗香) 古佛舌頭短(一字真言道不滿) 珠絲度九曲(枉勞心力) 玉機才一轉(文彩縱橫意自殊) 直下相逢誰識渠(是甚麼面孔) 始信。斯人不合伴(貶入孤獨地獄)
師云。雪竇道。劫石固來猶可壞。滄溟深處立須干。然後太虛充滿。佛眼之嗣。竹庵圭和尚。與伯父持一居士。俱喜楞嚴經。庵曰。若離前塵。有分別性。正是生死根本。士駭曰。佛妄說耶。庵曰。佛固不妄。且約只今居士對面徴詰之心。果安在。士嘆曰。佛說解第一空名師子吼。汝行矣。無滯此。庵後上堂云。見見之時。見非是見。見猶離見。見不能及。落花有意隨流水。流水無情送落花。諸可還者自然非汝。不汝還者非汝而誰。常
【現代漢語翻譯】 現代漢語譯本 真見。佛果（Foguo，禪師名號）引用。阿難（Ananda，佛陀的十大弟子之一）的意圖。世界、燈籠、露柱，都有名相（mingxiang，名稱和形態）。見精明元（jianjingmingyuan，能見之精，明瞭之源），稱作什麼？愿讓我見到。佛陀的意思是，我見香臺時，你怎麼樣？阿難說：『我也見香臺，這就是見佛之處。』佛說：『我見香臺則可知，我若不見香臺時，你怎麼樣？』阿難說：『我也不見香臺，這就是見佛不見。』佛說：『你說不見，只是你自己知道。他人不見之處，你如何得知？』古人到這裡，只能自己知道，無法與人說。雪竇（Xuedou，禪師名號）展現教眼（jiaoyan，佛教的眼界），只讚頌見佛。天童（Tiantong，禪師名號）深刻理解經意，讚頌真見。頌詞說：
『滄海瀝乾（依然白浪滔天） 太虛充滿（不見毫釐絲忽） 衲僧鼻孔長（千里寒梅度暗香） 古佛舌頭短（一字真言道不滿） 珠絲度九曲（枉勞心力） 玉機才一轉（文彩縱橫意自殊） 直下相逢誰識渠（是什麼面孔） 始信，斯人不合伴（貶入孤獨地獄）』
師父說：雪竇說，劫石（jieshi，經歷漫長劫數的石頭）即使堅固最終也會壞，滄溟（cangming，大海）深處必須乾涸。然後太虛（taixu，虛空）才能充滿。佛眼（foyan，佛的眼界）的繼承者，竹庵圭（Zhuan Gui，禪師名號）和尚，與伯父持一居士（Chiyi Jushi，在家修行的佛教徒）都喜歡《楞嚴經》。竹庵說：『如果離開前塵（qianchen，過去的經歷），有分別性（fenbiexing，區分事物的能力），這正是生死（shengsi，生與死）的根本。』居士驚駭地說：『佛陀妄說嗎？』竹庵說：『佛陀當然不妄說，且就現在居士你對面質問的心，究竟在哪裡？』居士嘆息說：『佛說解第一空名師子吼（shizihou，獅子吼，佛陀說法時的威嚴），你走吧，不要滯留在這裡。』竹庵後來上堂說：『見見之時，見非是見。見猶離見，見不能及。落花有意隨流水，流水無情送落花。諸可還者自然非汝，不汝還者非汝而誰。』常
【English Translation】 English version True Seeing. Foguo (Zen master's name) cites. Ananda's (one of the Buddha's ten principal disciples) intention. The world, lanterns, and pillars all have names and forms (mingxiang, names and forms). The essence of seeing, the source of clarity (jianjingmingyuan, the essence of seeing, the source of clarity), what is it called? I wish to see it. The Buddha's meaning is, when I see the incense stand, what are you doing? Ananda said, 'I also see the incense stand, which is the place where I see the Buddha.' The Buddha said, 'If I see the incense stand, then I know. If I don't see the incense stand, what are you doing?' Ananda said, 'I also don't see the incense stand, which is seeing the Buddha without seeing.' The Buddha said, 'You say you don't see, that's just what you know. How do you know where others don't see?' The ancients, when they reached this point, could only know for themselves and couldn't tell others. Xuedou (Zen master's name) reveals the teaching eye (jiaoyan, the Buddhist perspective), only praising seeing the Buddha. Tiantong (Zen master's name) deeply understands the meaning of the sutra, praising true seeing. The verse says:
'The ocean is drained dry (still white waves surge) The great void is filled (not a hair or thread is seen) The monk's nostrils are long (a thousand miles of cold plum blossoms send forth a faint fragrance) The ancient Buddha's tongue is short (a single true word cannot be fully expressed) A pearl thread passes through nine bends (laboring in vain) The jade loom turns but once (the literary brilliance is horizontal and vertical, the meaning is naturally different) Directly encountering, who recognizes him (what kind of face is it) Only then do you believe that this person is not fit to be with (banished to the solitary hell)'
The master said: Xuedou said, even a kalpa stone (jieshi, a stone that has undergone countless kalpas) can eventually be destroyed, and the depths of the vast ocean (cangming, the vast ocean) must dry up. Then the great void (taixu, the void) can be filled. The successor of the Buddha-eye (foyan, the Buddha's perspective), the monk Zhuan Gui (Zen master's name), and his uncle Chiyi Jushi (Chiyi Jushi, a Buddhist practitioner at home) both liked the Surangama Sutra. Zhuan said, 'If one leaves behind past experiences (qianchen, past experiences) and has the ability to discriminate (fenbiexing, the ability to distinguish things), this is precisely the root of birth and death (shengsi, birth and death).' The layman was shocked and said, 'Is the Buddha speaking falsely?' Zhuan said, 'The Buddha is certainly not speaking falsely, but where exactly is the mind of the layman questioning me right now?' The layman sighed and said, 'The Buddha said that the first explanation of emptiness is called the lion's roar (shizihou, the lion's roar, the Buddha's majestic speech), you go, don't linger here.' Zhuan later ascended the hall and said, 'When seeing sees, seeing is not seeing. Seeing is still apart from seeing, seeing cannot reach. Falling flowers intentionally follow the flowing water, the flowing water heartlessly sends off the falling flowers. All that can be returned is naturally not you, who is it that cannot be returned to you?' Always
恨春歸無覓處。不知轉入此中來。喝一喝云。三十年後。莫道能仁教壞人家男女。萬松只將前三句。注破公案。據雪竇直頌見佛。佛果單提佛不見處只可自知。天童頌瀝乾滄海逼塞太虛。竹庵直明非物之見亦生死根本。此衲僧鼻孔長。皆出教意外。別出一隻眼。古佛舌頭短。萬松道。古佛就機隨他意。語俯為下機。故說半字。衲僧一向全提正令。故有別傳之道。溫州瑞鹿寺。上方遇安禪師。破句讀楞嚴經曰知見立。知即無明本。知見無。見斯即涅槃。忽然頓省。人曰。和尚道破句也。安曰是吾悟處。竟不改。時號安楞嚴。萬松道。也是因邪打正。珠絲度九曲。世傳。孔子厄于陳。穿九曲珠。遇桑間女子。授之以訣。密矣思之。思之密矣。孔子遂曉以絲系蟻。引之以蜜而穿之。泗州普照宗和尚作天童頌古拈古序云。屈曲相通。肖貫珠之絲蟻。裴回相附。猶布雨之雲龍。浮山九帶集。有屈曲垂帶。大意明曲為今時事。玉機才一轉。如玉機一梭未成文彩。天童舉洞山初秋夏末話了乃云。出門是草。涉芊芊莽莽之間。葉落知秋。墮黯黯青青之處。到這裡。須體取機雖轉紐。印未成文處始得。良久云。水明老蚌懷胎后。云重蒼龍退骨時。直下相逢誰識渠。始信斯人不合伴。夾山云。坐斷主人翁。不落第二見。須知有一人不合伴。
【現代漢語翻譯】 現代漢語譯本 悵恨春光消逝無處可尋，卻原來是轉入到這裡來了。喝！三十年後，不要說釋迦牟尼（能仁：釋迦牟尼的稱號之一）的教法敗壞了人家的子女。萬松老人只是用前三句，就註解破解了這則公案。雪竇禪師直接用頌語來表達見佛的境界，佛果禪師單獨提出佛所不能被看見之處，只能自己體會。天童禪師的頌語是『瀝乾滄海，逼塞太虛』。竹庵禪師直接點明，執著于『非物』之見，也是生死輪迴的根本。這些禪宗僧人的鼻孔很長，都是出於經教之外，另外生出一隻眼。古佛的舌頭很短，萬松老人說，古佛是隨機應變，順應對方的心意，降低姿態來適應下根器的人，所以只說半句話。禪宗僧人一向是完全提倡正令，所以有不依經教的特別傳授之道。 溫州瑞鹿寺，上方遇到安禪師，他破析句讀《楞嚴經》，認為『知見立知，即無明本；知見無見，斯即涅槃』。忽然之間，頓悟了。人們說，和尚你這是道破了經文的句子啊！安禪師說，這是我開悟的地方，最終也沒有更改。當時人們稱他為『安楞嚴』。萬松老人說，這也是因邪反正，就像用珠絲穿過九曲珠一樣。世間流傳，孔子被困在陳國，要穿九曲珠，遇到桑間的女子，傳授給他訣竅，『秘密啊，思考它！思考它，要細密啊！』孔子於是明白了用絲線繫住螞蟻，用蜂蜜引誘它來穿過珠子。泗州普照宗和尚作天童頌古拈古序說：『屈曲相通，好像穿珠子的絲線和螞蟻；徘徊相附，猶如布雨的雲和龍。』浮山法遠禪師的《九帶集》中，有屈曲垂帶，大意是說明曲是現在的事情。玉機只要一轉動，就像玉機的一梭還沒有織成文彩。天童禪師舉洞山禪師初秋夏末的話說：『出門是草，涉足於茂盛的草叢之間；葉落知秋，墜落在昏暗的青色之處。』到了這裡，必須體會到機雖轉動，但印章還未成文之處才能領悟。停頓了很久，天童禪師說：『水明老蚌懷胎后，云重蒼龍退骨時。』直接相逢，有誰能認識他呢？才相信這種人不適合結伴。夾山禪師說：『坐斷主人翁，不落第二見。』須知有一個人不適合結伴。
【English Translation】 English version I regret that spring has departed and cannot be found. Unexpectedly, it has turned and entered here. Hē! (A Zen shout). Thirty years from now, do not say that Śākyamuni's (Nāraṇa: one of Śākyamuni's titles) teachings have corrupted the sons and daughters of families. Old Man Wansong only uses the first three sentences to annotate and break through this gongan (koan). Zen Master Xuedou directly uses a verse to express the state of seeing the Buddha. Zen Master Foguo singularly points out that the place where the Buddha cannot be seen can only be experienced by oneself. Zen Master Tiantong's verse is, 'Drain the vast ocean, block up the great void.' Zen Master Zhuan directly points out that clinging to the view of 'non-things' is also the root of the cycle of birth and death. These Chan monks have long nostrils, all coming from outside the teachings, separately producing one eye. The ancient Buddha's tongue is short. Old Man Wansong says that the ancient Buddha adapts to the situation and follows the other's intentions, lowering his posture to accommodate those of inferior capacity, so he only speaks half a sentence. Chan monks have always fully advocated the correct decree, so there is a special way of transmission that does not rely on the scriptures. At Ruilu Temple in Wenzhou, Upstream encountered Chan Master An, who broke down the sentences and read the Śūraṅgama Sūtra, believing that 'Establishing knowledge on knowledge is the root of ignorance; when knowledge and seeing are absent, this is nirvāṇa.' Suddenly, he had a sudden enlightenment. People said, 'Venerable, you have broken the sentences of the scripture!' Chan Master An said, 'This is where I attained enlightenment,' and ultimately did not change it. At that time, people called him 'An Śūraṅgama.' Old Man Wansong said that this is also turning evil into righteousness, just like using a pearl thread to pass through a nine-curved pearl. It is said in the world that when Confucius was trapped in the state of Chen, he had to thread a nine-curved pearl. He met a woman from Sangjian who taught him the trick: 'Secret, think about it! Think about it, be meticulous!' Confucius then understood to tie an ant with silk thread and lure it with honey to pass through the pearl. Venerable Puzhao Zong of Sizhou wrote the preface to Tiantong's verses and ancient nian'gu (raising the ancients), saying: 'Curved and interconnected, like the silk thread and ants threading the pearl; lingering and attached, like the clouds and dragons spreading rain.' In Zen Master Fushan Fayuan's Nine Belt Collection, there are curved hanging belts, the general idea being to explain that the curve is a present matter. As soon as the jade machine turns, it is like the shuttle of the jade machine has not yet woven a pattern. Zen Master Tiantong cited Zen Master Dongshan's words from early autumn and late summer, saying: 'Going out is grass, stepping into the lush grass; leaves fall and know autumn, falling in the dim green place.' Arriving here, one must realize that although the machine is turning, one can only comprehend where the seal has not yet formed a pattern. After a long pause, Zen Master Tiantong said: 'The water is clear after the old clam conceives, the clouds are heavy when the azure dragon sheds its bones.' Directly encountering, who can recognize him? Only then will one believe that this kind of person is not suitable for companionship. Zen Master Jiashan said: 'Sitting and cutting off the master, not falling into the second view.' One must know that there is one person who is not suitable for companionship.
萬松道。獨來將謂無相識。鬧里忽然逢故人。
第八十九則洞山無草
示眾云。動則埋身千丈。不動則當處生苗。直須兩頭撒開。中間放下。更買草鞋行腳始得。
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(唆貓入枯井)又云。只如萬里無寸草處。作么生去(一言既發駟馬難追)石霜云。出門便是草(自看腳下)大陽云。直道。不出門亦是草漫漫地(沒爾迴避處)。
師云。石霜遇會昌之厄。以民服寓長沙瀏陽陶家坊。大中初。一僧自洞山。夏滿而至。霜問。近離何處。僧云。洞山。霜云。和尚有何言句示徒。僧云。和尚近於解夏日。上堂謂眾曰。兄弟秋初夏末。或東或西。直須向萬里無寸草處去。良久云。只如萬里無寸草處。又作么生去。霜云。出門便是草。僧復舉似洞山。山曰。此是一千五百人善知識語。且大唐國里能有幾人。既而囊錐始露。果熟香飄。眾命再緇。住石霜道場。果符悟本之記。石霜因此公案。道行天下。後來大陽延禪師云。如今直道。不出門亦是草漫漫地。且道。合向甚麼處行履。良久云。莫守寒巖異草青。坐著白雲宗不妙。圓通善國師云。且道。諸人即今腳跟下一句。作么生道。若道萬里無寸草。許爾參見洞山。若道出門便是草。許爾參見
【現代漢語翻譯】 現代漢語譯本： 萬松禪師說：本以為獨自前來不會遇到熟人，沒想到在人群中忽然碰到了老朋友。
第八十九則 洞山無草
洞山禪師開示大眾說：一動就如同將自己埋入千丈深淵，不動則原地生出苗芽。必須將兩頭都放開，中間也放下，更要買草鞋開始雲遊四方才行。
舉例：洞山禪師開示大眾說：『秋初夏末，各位同修有的向東，有的向西。必須向萬里無寸草的地方去。』（如同唆使貓跳入枯井）又說：『如果說萬里無寸草的地方，要怎麼去呢？』（一句話說出口，駟馬也難追回）石霜禪師說：『出門就是草。』（自己看看腳下）大陽禪師說：『直接說，不出門也是遍地蔓草。』（讓你無處迴避）。
我說：石霜禪師遭遇會昌法難，以平民的身份寄居在長沙瀏陽陶家坊。大中初年，一位僧人從洞山來，夏安居圓滿後到達。石霜禪師問：『最近從哪裡來？』僧人說：『洞山。』石霜禪師問：『洞山和尚有什麼言語開示弟子？』僧人說：『和尚最近在解夏日上堂時對大眾說：各位同修，秋初夏末，有的向東，有的向西，必須向萬里無寸草的地方去。』停頓了很久又說：『如果說萬里無寸草的地方，又要怎麼去呢？』石霜禪師說：『出門就是草。』僧人回去后把這些話告訴了洞山禪師。洞山禪師說：『這是擁有一千五百人的善知識才能說出的話。恐怕大唐國內能有幾人明白？』不久之後，就像錐子放在口袋裡最終會露出，果實成熟后自然飄香。大眾請他再次出家，住持石霜道場。果真應驗了當初悟本的預言。石霜禪師因此公案，名聲傳遍天下。後來大陽延禪師說：『現在直接說，不出門也是遍地蔓草。』那麼，應該向什麼地方行走呢？』停頓了很久說：『不要守護寒冷巖石上的奇異草，只是坐在白雲中參禪是不妙的。』圓通善國師說：『那麼，各位現在腳跟下的一句，要怎麼說呢？如果說萬里無寸草，就允許你參拜洞山禪師。如果說出門就是草，就允許你參拜石霜禪師。』
【English Translation】 English version: Vansong said: 'Coming alone, I thought I wouldn't meet anyone I knew, but unexpectedly I encountered an old friend in the crowd.'
Eighty-ninth Case: Dongshan Has No Grass
Dongshan instructed the assembly, saying: 'To move is to bury oneself a thousand fathoms deep. To not move is to sprout seedlings where you are. You must release both ends and let go of the middle. Only then can you buy straw sandals and begin your pilgrimage.'
Example: Dongshan instructed the assembly, saying: 'In early autumn and late summer, brothers, some go east, some go west. You must go to a place where there is not an inch of grass for ten thousand miles.' (Like urging a cat into a dry well.) He also said: 'If it is a place where there is not an inch of grass for ten thousand miles, how do you go there?' (Once a word is spoken, it's hard to retrieve it even with a team of horses.) Shishuang said: 'Going out the door is grass.' (Look at your feet.) Dayang said: 'To speak directly, not going out the door is also grass everywhere.' (There's nowhere for you to avoid.)
I say: Shishuang encountered the Huichang persecution and lived as a commoner in Taojiafang, Liuyang, Changsha. In the early years of Dazhong, a monk came from Dongshan after completing the summer retreat. Shishuang asked: 'Where have you come from recently?' The monk said: 'Dongshan.' Shishuang asked: 'What words of instruction does the abbot of Dongshan have for his disciples?' The monk said: 'Recently, on the day of the end of the summer retreat, the abbot addressed the assembly, saying: Brothers, in early autumn and late summer, some go east, some go west. You must go to a place where there is not an inch of grass for ten thousand miles. After a long pause, he said: If it is a place where there is not an inch of grass for ten thousand miles, how do you go there? Shishuang said: Going out the door is grass. The monk returned and told Dongshan about this. Dongshan said: These are the words of a good teacher with fifteen hundred people. I wonder how many people in the Great Tang can understand? Soon after, like an awl in a bag, it will eventually show itself; like a ripe fruit, its fragrance will naturally spread. The assembly asked him to become a monk again and reside at the Shishuang monastery. It truly fulfilled the prediction of Wuben. Because of this public case, Shishuang's reputation spread throughout the world. Later, Zen Master Dayang Yan said: Now, to speak directly, not going out the door is also grass everywhere. Then, where should one walk? After a long pause, he said: Do not guard the strange grass on the cold rock; sitting in the white clouds is not a good way to practice Zen. National Teacher Yuantong Shanguo said: Then, how should you speak the phrase under your feet right now? If you say there is not an inch of grass for ten thousand miles, you are allowed to visit Zen Master Dongshan. If you say going out the door is grass, you are allowed to visit Zen Master Shishuang.'
石霜。若道不出門亦是草漫漫地。許爾參見大陽。若總道不得。許爾參見延聖。何故唯有好風來席上。更無閑語落人間。萬松道。若要三句總道得。更須參見天童。頌云。
草漫漫(直下無底傍無邊) 門裡門外君自看(照顧絆倒) 荊棘林中下腳易(荒田揀草) 夜明簾外轉身難(凈地卻迷人) 看看(事不厭細) 幾何般(枯木巖前差路多) 且隨老木同寒瘠(但存今日誌) 將逐春風入燒瘢(必有稱心時)
師云。大陽道。直道。不出門亦是草漫漫地。天童便道草漫漫。門裡門外君自看。恰似說話不作意遊戲其間。出門是草。人皆易知。亦易回互。不出門亦是草。人難知難轉身。所以道。平地上死人無數。過得荊棘林。是好手。天童道。荊棘林中下腳卻易。平凈地上不出門庭。夜明簾外轉身甚難。是須各自著眼。無人替代。又云。幾何般。延聖四般。萬松五般。點檢將來不出末後兩句。要識天童掌后處么。虎瘦雄心在。人貧志氣存。
第九十則仰山謹白
示眾云。屈原獨醒。正是爛醉。仰山說夢恰似覺時。且道。萬松恁么說。諸人恁么聽。且道。是覺是夢。
舉。仰山夢往彌勒所。居第二座(且道第一座是誰)尊者白雲。今日當第二座說法(低聲來說是非者)山乃
【現代漢語翻譯】 現代漢語譯本： 石霜（Shishuang）。如果說『不出門也是草漫漫地』，就允許你參訪大陽（Dayang）。如果總是說不出來，就允許你參訪延聖（Yansheng）。為什麼只有好風吹來席上，更沒有閑話落入人間？萬松（Wansong）說，如果要三句都說得出來，更需要參訪天童（Tiantong）。頌詞說： 『草漫漫（直下無底，旁邊無邊），門裡門外你自看（照顧絆倒）。荊棘林中下腳易（荒田揀草），夜明簾外轉身難（凈地卻迷人）。看看（事不厭細），幾何般（枯木巖前差路多），且隨老木同寒瘠（但存今日誌），將逐春風入燒瘢（必有稱心時）。』 師父說，大陽（Dayang）道：直說，『不出門也是草漫漫地。』天童（Tiantong）便說『草漫漫，門裡門外你自看』，恰似說話不作意，遊戲其間。出門是草，人人都容易知道，也容易互相理解。不出門也是草，人難以知道，難以轉身。所以說，平地上死人無數，過得了荊棘林，才是好手。天童（Tiantong）道，荊棘林中下腳卻容易，平凈地上不出門庭，夜明簾外轉身甚難，是需要各自著眼，無人可以替代。又說，幾何般？延聖（Yansheng）四般，萬松（Wansong）五般，點檢將來不出末後兩句。要認識天童（Tiantong）掌后處么？虎瘦雄心在，人貧志氣存。 第九十則 仰山（Yangshan）謹白 示眾說，屈原（Qu Yuan）獨醒，正是爛醉。仰山（Yangshan）說夢恰似覺時。且說，萬松（Wansong）這麼說，諸位這麼聽，且說，是覺是夢？ 舉例。仰山（Yangshan）夢往彌勒（Maitreya）所，居第二座（且說第一座是誰？），尊者白雲，『今日當第二座說法（低聲來說是非者）。』仰山（Yangshan）乃
【English Translation】 English version: Shishuang. If you can say, 'Not going out the door is also a field of grass,' then you are allowed to visit Dayang. If you can't say it at all, then you are allowed to visit Yansheng. Why is it that only a good wind comes to the mat, and no idle words fall into the human world? Wansong said, if you want to say all three sentences, you need to visit Tiantong even more. The verse says: 'Grass is boundless (straight down without a bottom, beside without an edge), inside and outside the door, you look for yourself (take care of stumbling). It is easy to set foot in the thorn forest (picking grass in barren fields), it is difficult to turn around outside the night-bright curtain (a pure land confuses people). Look, look (things are never too detailed), how many kinds (there are many wrong paths in front of the withered tree rock), and follow the old tree in the cold and barren (but save today's ambition), will follow the spring breeze into the burnt scar (there must be a time to be satisfied).' The master said, Dayang said: Directly said, 'Not going out the door is also a field of grass.' Tiantong then said, 'Grass is boundless, inside and outside the door, you look for yourself,' just like speaking unintentionally, playing in between. Going out the door is grass, everyone easily knows, and it is easy to understand each other. Not going out the door is also grass, it is difficult for people to know, and it is difficult to turn around. Therefore, it is said that countless people die on the flat ground, and it is a good hand to pass through the thorn forest. Tiantong said, it is easy to set foot in the thorn forest, not going out of the door on the flat and clean ground, it is very difficult to turn around outside the night-bright curtain, it is necessary to focus on each other, no one can replace it. Also said, how many kinds? Yansheng four kinds, Wansong five kinds, check and come out without the last two sentences. Want to know where Tiantong's palm is behind? The tiger is thin but its ambition remains, and the person is poor but his ambition remains. Ninetieth Section Yangshan respectfully reports Showing the public said, Qu Yuan is the only one awake, it is really drunk. Yangshan's dream is just like when he is awake. And said, Wansong said so, everyone listened so, and said, is it awake or is it a dream? For example. Yangshan dreamed of going to Maitreya's place, sitting in the second seat (and said who is the first seat?), the Venerable Baiyun, 'Today, when the second seat speaks (those who speak right and wrong in a low voice).' Yangshan is
起白椎云(諦觀法王法法王法如是)摩訶衍法(此義文長)離四句絕百非。謹白(言清行濁)。
師云。仰山七歲入定。見身與教主及迦葉二十七祖等。同會精舍。其堂處空無柱石。地色如琉璃。覺已與諸祖。同是梵相披金襕。跣足居第八位。一尊者年貌甚高。呼曰瞿曇。某今當法事。仰便下座就揵椎白曰。大眾。凈心摩訶衍法。離四句絕百非。言訖就座。及眾僧。悉商量此釋義耳。仰又自說夢中往彌勒處。安第三座。統要亦云第三座。與本錄同。有一尊者白槌曰。今當第三座說法。山僧乃起白槌云。摩訶衍法。離四句絕百非。諦聽諦聽。梵語摩訶衍那。此云大乘。四句百非。馬祖藏頭白。海頭黑。公案已剖判分明。此不復也。大溈秀曰。依文解義則不無。忽然彌勒會中。有個作者。才見伊道摩訶衍法。便云合取兩片皮。非唯止絕仰山𥧌語。亦免使後人夢中說夢。萬松道。大溈若解迴光返照。和萬松無地容身。莫有夢中了了。醉里醒醒底么。頌云。
夢中擁衲參耆舊(熟鏡難忘) 列聖森森坐其右(犬䘖赦書諸侯避路) 當仁不讓揵椎鳴(心不負人) 說法無畏師子吼(面無慚色) 心安如海(吞納百川) 膽量如斗(傍若無人) 鮫目淚流(點點是血) 蚌腸珠剖(赤心片片) 譫語誰知
【現代漢語翻譯】 現代漢語譯本： 起白椎云（諦觀法王之法，法王之法本應如此）：摩訶衍法（此中含義深遠，文字難以盡述），超越四句，斷絕百非。謹白（言語清凈，行為污濁）。
師父說：仰山（Yangshan）七歲時入定，見到自己的身體與教主（指釋迦牟尼佛）及迦葉（Kasyapa）等二十七祖一同在精舍聚會。那殿堂空曠，沒有柱石，地面顏色如同琉璃。醒來后，他覺得自己與諸祖一樣，都是梵相，身披金色袈裟，赤足，位列第八。一位年長的尊者呼喚道：『瞿曇（Gotama，釋迦牟尼佛的姓），現在應當說法。』仰山便下座，走到揵椎（ghanta，佛寺中使用的鐘）旁，敲擊並說道：『大眾，請凈心諦聽摩訶衍法，此法超越四句，斷絕百非。』說完便回到座位。眾僧都在商量解釋其中的含義。
仰山又自己說，夢中前往彌勒（Maitreya）處，安坐在第三座。統要也記載是第三座，與本錄相同。有一位尊者敲擊揵椎說：『現在應當由第三座說法。』山僧於是起身敲擊揵椎說：『摩訶衍法，超越四句，斷絕百非。諦聽，諦聽。』梵語摩訶衍那（Mahayana），這裡翻譯為大乘。四句百非，馬祖（Mazu）藏頭白，海頭黑，公案已經剖判分明，這裡不再贅述。大溈秀（Dawei Xiu）說：『如果只是按照文字解釋義理，並非沒有道理。但如果彌勒會中，有個真正的修行者，一聽到他說摩訶衍法，便說合上你的兩片嘴皮。』這不僅是阻止仰山繼續說下去，也是避免後人夢中說夢。萬松（Wansong）道：『大溈如果懂得迴光返照，就連萬松也沒有容身之地。難道有人在夢中清清楚楚，在醉里醒醒嗎？』頌曰：
夢中擁衲參耆舊（熟鏡難忘） 列聖森森坐其右（犬䘖赦書諸侯避路） 當仁不讓揵椎鳴（心不負人） 說法無畏師子吼（面無慚色） 心安如海（吞納百川） 膽量如斗（傍若無人） 鮫目淚流（點點是血） 蚌腸珠剖（赤心片片） 譫語誰知
【English Translation】 English version: Striking the gavel, he said (The Dharma of the Tathagata, the Dharma of the Dharma King, is thus): The Mahayana Dharma (the meaning of this is profound and cannot be fully expressed in words) transcends the four propositions and cuts off the hundred negations. I respectfully announce (words are pure, actions are impure).
The master said: When Yangshan (Yangshan) was seven years old, he entered samadhi and saw his body together with the Teacher (referring to Shakyamuni Buddha) and Kasyapa (Kasyapa) and the other twenty-seven patriarchs gathering in the vihara. The hall was empty, without pillars, and the color of the ground was like lapis lazuli. Upon awakening, he felt that he was the same as the patriarchs, with a Brahman appearance, wearing a golden kasaya, barefoot, and ranked eighth. An elderly venerable called out: 'Gotama (Gotama, Shakyamuni Buddha's surname), now it is time to expound the Dharma.' Yangshan then stepped down from his seat, went to the ghanta (ghanta, a bell used in Buddhist temples), struck it, and said: 'Everyone, please purify your minds and listen to the Mahayana Dharma, which transcends the four propositions and cuts off the hundred negations.' After speaking, he returned to his seat. The monks were all discussing and interpreting the meaning of it.
Yangshan also said that in a dream he went to Maitreya (Maitreya)'s place and sat in the third seat. The Tongyao also records it as the third seat, which is the same as this record. A venerable struck the gavel and said: 'Now the third seat should expound the Dharma.' The mountain monk then rose, struck the gavel, and said: 'The Mahayana Dharma transcends the four propositions and cuts off the hundred negations. Listen, listen.' The Sanskrit word Mahayana (Mahayana) is translated here as the Great Vehicle. The four propositions and hundred negations, Mazu (Mazu)'s hidden head is white, and the sea head is black, the koan has already been clearly analyzed, so I will not repeat it here. Dawei Xiu (Dawei Xiu) said: 'If you just interpret the meaning according to the words, it is not without reason. But if there is a true practitioner in Maitreya's assembly, as soon as he hears him say the Mahayana Dharma, he will say, 'Shut your two lips.'' This is not only to stop Yangshan from continuing to speak, but also to prevent future generations from dreaming within a dream. Wansong (Wansong) said: 'If Dawei understands how to turn the light inward and reflect, then even Wansong would have no place to stand. Is there anyone who is clearly aware in a dream, and awake in drunkenness?' The verse says:
In a dream, embracing the robe, I visited the old elders (a familiar mirror is hard to forget). The rows of sages sat solemnly to his right (even dukes yield way to an imperial pardon) Not yielding to others, he struck the gavel (a clear conscience fears nothing). Fearless in expounding the Dharma, like a lion's roar (without a blush of shame). The heart is as peaceful as the sea (embracing hundreds of rivers). The courage is as great as a bushel (acting as if no one is around). Shark eyes shed tears (each drop is blood). Clam entrails reveal pearls (a completely sincere heart). Who knows the delirious words?
泄我機(手足俱露) 龐眉應笑揚家醜(因誰致得) 離四句絕百非(言猶在耳) 馬師父子病休醫(走疼走痛神鬼難明)
師云。東北方有國。常覺無夢。中方有國。夢覺常半。以夢中所作為虛。以覺來所作為實。西南方有國。常夢五十日一覺。以覺者為虛以夢中為實。此覺夢虛實未易知也。龍牙頌。在夢那知。夢是虛。覺來方覺夢中無。迷時恰似夢中士。悟后還同睡起夫。教中以夢。為獨頭意識覽獨影境。仰山久無顛倒夢想。如何作這去就。法華云。常作是好夢。金光明十地菩薩。十種夢境。有夢益嘉。磁州大明詮大師。好俳諧談笑。仁山恒和尚。囑定侍者。常拘檢之。大師曰。人生一夢。快樂一世是好夢。拘檢一世是惡夢。我寧作好夢。次日侍者抽單。仰山雖夢中。猶與摩訶衍法遊戲。亦聖眾之習氣。揵椎非惟白椎。凡鐘魚警眾。總為揵椎。譯為聲鳴。師子吼。證道經。師子吼無畏說。心安如海。法華經。其心安如海。我聞疑網斷。蜀志。尚書大將軍姜維。字伯約。世語斗膽。姜維天童。無一字無來歷。任昉述異記。南海鮫人。水居如魚。不廢機織。泣淚成珠。異聞續說。漢武帝幸瓠子河。有人長尺餘。獻洞穴珠一枚。東方朔雲。河底有穴。深數百丈。有赤㕩。腸生此珠。徑寸明耀絕世。仰山只知淚
【現代漢語翻譯】 現代漢語譯本 泄我機(手足俱露)：這暴露了我的弱點，讓我感到難堪。 龐眉應笑揚家醜(因誰致得)：白髮老翁應該會嘲笑我，把家醜外揚（這是誰造成的？）。 離四句絕百非(言猶在耳)：超越四句，斷絕一切是非（這些話還言猶在耳）。 馬師父子病休醫(走疼走痛神鬼難明)：馬祖道一師父和他的弟子們的問題，已經病入膏肓，無法醫治（他們的行為讓人費解，即使是神鬼也難以明白）。
師云：東北方有國，常覺無夢；中方有國，夢覺常半，以夢中所作為虛，以覺來所作為實；西南方有國，常夢五十日一覺，以覺者為虛以夢中為實。此覺夢虛實未易知也。 禪師說：東北方的國家，人們經常處於清醒狀態，沒有夢境；中方的國家，人們一半時間在做夢，一半時間是清醒的，認為夢中所做的事情是虛幻的，清醒時所做的事情是真實的；西南方的國家，人們經常做夢，五十天醒來一次，認為清醒時是虛幻的，夢中才是真實的。這清醒和夢境的虛實真假，很難分辨。 龍牙頌：在夢那知，夢是虛，覺來方覺夢中無。迷時恰似夢中士，悟后還同睡起夫。 龍牙禪師的偈頌說：在夢中哪裡知道夢是虛幻的，醒來后才知道夢中什麼都沒有。迷惑的時候就像夢中的人，覺悟后就像剛睡醒的丈夫。 教中以夢，為獨頭意識覽獨影境。仰山久無顛倒夢想。如何作這去就？ 佛教中認為夢是獨頭意識觀察獨影境。仰山慧寂很久沒有顛倒夢想了，如何看待這種現象？ 法華云：常作是好夢。金光明十地菩薩，十種夢境，有夢益嘉。磁州大明詮大師，好俳諧談笑。仁山恒和尚，囑定侍者，常拘檢之。大師曰：人生一夢，快樂一世是好夢，拘檢一世是惡夢，我寧作好夢。次日侍者抽單。仰山雖夢中，猶與摩訶衍法遊戲，亦聖眾之習氣。 《法華經》說：『經常做美好的夢。』《金光明經》中，十地菩薩有十種夢境，有些夢境是有益的。磁州大明詮大師喜歡開玩笑。仁山恒和尚囑咐侍者經常管束他。大明詮大師說：『人生如夢，快樂一生是好夢，被管束一生是惡夢，我寧願做好夢。』第二天侍者離開了。仰山慧寂即使在夢中，仍然在研習大乘佛法，這也是聖眾的習氣。 揵椎非惟白椎，凡鐘魚警眾，總為揵椎。譯為聲鳴。師子吼。證道經：師子吼無畏說，心安如海。法華經：其心安如海，我聞疑網斷。蜀志：尚書大將軍姜維，字伯約。世語斗膽。姜維天童，無一字無來歷。任昉述異記：南海鮫人，水居如魚，不廢機織，泣淚成珠。異聞續說：漢武帝幸瓠子河，有人長尺餘，獻洞穴珠一枚。東方朔雲：河底有穴，深數百丈，有赤㕩，腸生此珠，逕寸明耀絕世。仰山只知淚 揵椎（一種法器）不僅僅指白椎，凡是鐘、魚等警醒大眾的法器，都可以稱為揵椎，翻譯為聲鳴。師子吼（比喻佛的說法）。《證道歌》說：『師子吼無畏說，心安如海。』《法華經》說：『其心安如海，我聞疑網斷。』《蜀志》記載：尚書大將軍姜維，字伯約。《世語》說他膽大。《姜維天童》這本書，沒有一個字沒有來歷。任昉《述異記》記載：南海的鮫人，生活在水中像魚一樣，不停止紡織，哭泣的眼淚變成珍珠。《異聞續說》記載：漢武帝到瓠子河，有人獻上一顆洞穴中的珍珠。東方朔說：河底有洞穴，深數百丈，有赤㕩（一種生物），腸子里長出這顆珍珠，直徑一寸，明亮耀眼，舉世無雙。』仰山慧寂只知道流淚。
【English Translation】 English version Exposing my weakness (revealing my hands and feet): This exposes my shortcomings and makes me feel embarrassed. The old man with white eyebrows should laugh at me for airing my dirty laundry (who caused this?): The old man with white hair should laugh at me for making the family scandal public (who caused this?). Beyond the four phrases, severing all right and wrong (the words are still ringing in my ears): Transcending the four phrases and cutting off all right and wrong (these words are still ringing in my ears). Master Ma and his disciples' illness is beyond cure (painful to walk, difficult for gods and ghosts to understand): The problems of Master Mazu Daoyi and his disciples are terminally ill and cannot be cured (their behavior is incomprehensible, even gods and ghosts cannot understand).
The master said: There is a country in the northeast where people are always awake and have no dreams; there is a country in the central region where people dream half the time and are awake half the time, considering what is done in dreams to be illusory and what is done when awake to be real; there is a country in the southwest where people dream for fifty days and wake up once, considering the awake state to be illusory and the dream state to be real. It is not easy to know the truth of these dreams and awakenings. The Zen master said: In the northeastern country, people are often awake and have no dreams; in the central country, people spend half their time dreaming and half their time awake, believing that what is done in dreams is illusory and what is done when awake is real; in the southwestern country, people often dream and wake up once every fifty days, believing that being awake is illusory and that being in a dream is real. It is difficult to distinguish the truth and falsehood of this awakening and dream. Longya's verse: In a dream, how can one know that the dream is illusory? Only when awake does one realize that there is nothing in the dream. When confused, one is like a person in a dream; after enlightenment, one is like a husband who has just woken up. Zen Master Longya's verse says: In a dream, how can one know that the dream is illusory? Only after waking up does one realize that there is nothing in the dream. When confused, one is like a person in a dream; after enlightenment, one is like a husband who has just woken up. In the teachings, dreams are considered the sole consciousness observing solitary shadows. Yangshan Huiji has long been free from inverted dreams. How should one view this situation? In Buddhism, dreams are considered the sole consciousness observing solitary shadows. Yangshan Huiji has not had inverted dreams for a long time. How should one view this phenomenon? The Lotus Sutra says: 'Always have good dreams.' The Ten Grounds Bodhisattvas in the Golden Light Sutra have ten kinds of dream states, and some dreams are beneficial. Master Daming Quan of Cizhou liked to joke and laugh. Abbot Renshan Heng instructed his attendant to restrain him often. Master Daming Quan said: 'Life is like a dream, a happy life is a good dream, a restrained life is a bad dream, I would rather have a good dream.' The next day, the attendant left. Even in his dreams, Yangshan Huiji still played with Mahayana Dharma, which is also a habit of the saints. The 'Lotus Sutra' says: 'Always have good dreams.' In the 'Golden Light Sutra', the Ten Grounds Bodhisattvas have ten kinds of dream states, and some dreams are beneficial. Master Daming Quan of Cizhou liked to joke and laugh. Abbot Renshan Heng instructed his attendant to restrain him often. Master Daming Quan said: 'Life is like a dream, a happy life is a good dream, a restrained life is a bad dream, I would rather have a good dream.' The next day, the attendant left. Even in his dreams, Yangshan Huiji was still studying Mahayana Buddhism, which is also a habit of the saints. Qianzhui (a kind of Buddhist instrument) is not only a white hammer, but all instruments such as bells and fish that awaken the public can be called Qianzhui, which translates to sound. Lion's roar (a metaphor for the Buddha's teachings). The 'Song of Enlightenment' says: 'The lion's roar speaks fearlessly, the heart is as peaceful as the sea.' The 'Lotus Sutra' says: 'The heart is as peaceful as the sea, and my doubts are cut off when I hear it.' The 'Records of Shu' records: General Jiang Wei of the Shangshu, styled Boyue. 'Shishuo Xinyu' says he was bold. There is no word in the book 'Jiang Wei Tiantong' that does not have a source. Ren Fang's 'Records of Strange Things' records: The Jiaoren (merfolk) of the South Sea live in the water like fish, do not stop weaving, and their tears turn into pearls. 'Continued Records of Strange Things' records: Emperor Wu of Han went to the Huzi River, and someone presented a pearl from a cave. Dongfang Shuo said: 'There is a cave at the bottom of the river, hundreds of feet deep, with a red Chi (a kind of creature), and this pearl grows in its intestines, one inch in diameter, bright and dazzling, unparalleled in the world.' Yangshan Huiji only knew to shed tears. Qianzhui (a kind of Buddhist instrument) is not only a white hammer, but all instruments such as bells and fish that awaken the public can be called Qianzhui, which translates to sound. Lion's roar (a metaphor for the Buddha's teachings). The 'Song of Enlightenment' says: 'The lion's roar speaks fearlessly, the heart is as peaceful as the sea.' The 'Lotus Sutra' says: 'The heart is as peaceful as the sea, and my doubts are cut off when I hear it.' The 'Records of Shu' records: General Jiang Wei of the Shangshu, styled Boyue. 'Shishuo Xinyu' says he was bold. There is no word in the book 'Jiang Wei Tiantong' that does not have a source. Ren Fang's 'Records of Strange Things' records: The Jiaoren (merfolk) of the South Sea live in the water like fish, do not stop weaving, and their tears turn into pearls. 'Continued Records of Strange Things' records: Emperor Wu of Han went to the Huzi River, and someone presented a pearl from a cave. Dongfang Shuo said: 'There is a cave at the bottom of the river, hundreds of feet deep, with a red Chi (a kind of creature), and this pearl grows in its intestines, one inch in diameter, bright and dazzling, unparalleled in the world.' Yangshan Huiji only knew to shed tears.
出痛腸。不覺舌在口外。酒陶真性。夢泄天機。四句百非一時吐出。僧問馬師父子離四句絕百非。前僧作西來意問頭。仰山下摩訶衍註腳。仰山。亦馬祖之重孫。為甚麼藥。病不同。出身猶可易。脫體道應難。
第九十一則南泉牡丹
示眾云。仰山以夢中為實。南泉指覺處為虛。若知覺夢元無。始信虛實絕待。且道。斯人具甚麼眼。
舉。南泉因。陸亙大夫云。肇法師也甚奇特。(也是遼東白豕)解道。天地同根萬物一體(豎起兩指)泉指庭前牡丹云。大夫時人見此一株花。如夢相似(隔壁過狀)。
師云。唐陸亙。字景山。吳郡人。官至宣歙觀察使。加御史大夫。初問南泉。弟子瓶中養鵝。漸大出瓶不得。如今不得損瓶。不得毀鵝。和尚如何出得。南泉召曰。大夫。亙應諾。泉云。出也。亙從此解悟。留心理性。游泳肇論。至涅槃無名論第七妙存篇。玄道在於妙悟。妙悟在於即真。即真則有無齊觀。齊觀則彼己莫二。所以天地與我同根。萬物與我一體。同我則非復有無。異我則乖于會通。所以不出不在。而道存乎其間矣。亙舉此兩句以為奇特。殊不知。正是說夢。雖然大小石頭和尚因。看肇論。至通古第十七篇。夫至人空洞。無象而萬物無非我造。會萬物為己者。其唯聖人乎。豁然悟道。
乃云。聖人無己。靡所不己。便作參同契。佛果道。陸亙恁么問。奇則甚奇。只是不出教意。若道教意是極則。世尊何故更拈花。祖師何故更西來。南泉答處。用衲僧巴鼻。與他拈病。破他窠窟。遂指庭前花。召大夫云。時人見此一株花。如夢相似。如引向萬丈懸崖上。打一推令他命根斷。若只在平地上推到。彌勒佛下生。也未會。在圓通善國師。豎起拂子云。一切有為法如夢幻泡影。天童只就夢中。變起華胥國土。頌云。
照徹離微造化根(行到水窮處) 紛紛出沒見其門。(坐看云起時) 游神劫外問何有(心外無法) 著眼身前知妙存(滿目青山) 虎嘯蕭蕭巖吹作(乞火和煙得) 龍吟冉冉洞云昏(挑泉帶月歸) 南泉點破時人夢(才好睡語) 要識堂堂補處尊(是處是慈氏)
師云。肇公寶藏論離微體妙品。其出微其入離。知入離。外塵無所依。知出微。內心無所為。內心無所為。諸見不能移。外塵無所依。萬有不能羈。天童頌南泉照徹離微造化根。紛紛出入見其門。見出微入離二門。只一門分其內外。其實十方無壁落。四面亦無門。游神劫外問何有。天地同根也。著眼身前。知妙存。萬物一體也。根之與體。能生天地萬物。如龍吟霧起。虎嘯風生。有感必應。所以庭前一株花。
【現代漢語翻譯】 現代漢語譯本： 然後（有人）說：『聖人無我，沒有什麼不是我。』於是就寫了《參同契》。佛果（克勤）說，陸亙這樣問，奇特是很奇特，只是沒有超出佛教的教義。如果說教義是最高的真理，世尊為什麼還要拈花微笑？祖師（菩提達摩）為什麼還要西來（傳法）？南泉（普愿）的回答，用了禪宗衲僧的手段，為他指出病癥，打破他的窠臼。於是指向庭前的花，告訴大眾說：『現在的人看到這株花，就像在做夢一樣。』就像把他引向萬丈懸崖上，推他一把，讓他斷絕命根。如果只是在平地上推倒，即使彌勒佛下生，也不會明白（真理）。圓通善國師，豎起拂塵說：『一切有為法，如夢幻泡影。』天童（正覺）只是在夢中，變現出華胥國土。 （天童正覺）的頌詞說： 『照徹離微造化根（行到水窮處），紛紛出沒見其門（坐看云起時）。 游神劫外問何有（心外無法），著眼身前知妙存（滿目青山）。 虎嘯蕭蕭巖吹作（乞火和煙得），龍吟冉冉洞云昏（挑泉帶月歸）。 南泉點破時人夢（才好睡語），要識堂堂補處尊（是處是慈氏）。』 天童（正覺）說：肇公（僧肇）的《寶藏論·離微體妙品》說：『其出也微，其入也離。』知道入于離，外在的塵埃就沒有所依附。知道出于微，內心就沒有所作為。內心沒有所作為，各種見解就不能動搖。外在的塵埃沒有所依附，萬物就不能束縛。天童（正覺）頌揚南泉（普愿）『照徹離微造化根，紛紛出入見其門』。見到出微入離這兩扇門，只是一扇門分出了內外。其實十方沒有墻壁阻隔，四面也沒有門。『游神劫外問何有』，天地同根啊。『著眼身前，知妙存』，萬物一體啊。根與體，能夠產生天地萬物，就像龍吟霧起，虎嘯風生，有感應就必然有迴應。所以庭前的一株花。
【English Translation】 English version: Then (someone) said: 'The sage is selfless; there is nothing that is not self.' Thereupon, the Cantong Qi (《參同契》, The Kinship of the Three) was written. Foguo (Keqin) (佛果(克勤), Buddhist Fruit (Keqin)) said that Lu Geng's (陸亙) question was very peculiar, but it did not go beyond the teachings of Buddhism. If the teachings are the ultimate truth, why did the World-Honored One (世尊) hold up a flower and smile? Why did the Patriarch (Bodhidharma) (祖師(菩提達摩), Ancestor (Bodhidharma)) come from the West (to transmit the Dharma)? Nanquan's (Puyuan) (南泉(普愿), Nanquan (Puyuan)) answer used the methods of a Chan monk, pointing out his illness and breaking his nest. Then he pointed to the flower in front of the courtyard and told the assembly: 'People today see this flower as if they are dreaming.' It's like leading him to a cliff ten thousand feet high and pushing him, causing him to sever the root of his life. If he is only pushed down on flat ground, even if Maitreya Buddha (彌勒佛) were to descend, he would not understand (the truth). Yuetong Shanguo (圓通善國師) raised his whisk and said: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.' Tiantong (Zhengjue) (天童(正覺), Tiantong (Zhengjue)) simply transformed the land of Huaxu (華胥國土) in a dream. Tiantong (Zhengjue)'s verse says: 'Illuminating the root of creation in separation and subtlety (reaching the end of the water), the myriad appearances come and go, revealing its gate (sitting and watching the clouds rise). Wandering in the spirit beyond the kalpa, asking what exists (no dharma outside the mind), focusing on what is before the eyes, knowing the subtle existence (mountains full of green). The tiger roars, the rocks blow in the wind (begging for fire and getting smoke), the dragon roars slowly, the cave clouds darken (carrying a spring and returning with the moon). Nanquan (普愿) breaks the dream of people today (only then can one speak in one's sleep), to recognize the dignified and honorable successor (everywhere is Maitreya).' Tiantong (Zhengjue) said: Zhao Gong's (Sengzhao) (肇公(僧肇), Zhao Gong (Sengzhao)) Treasure Trove Treatise, On Separating Subtlety and Embodied Mystery says: 'Its emergence is subtle, its entry is separation.' Knowing entry into separation, external dust has nothing to rely on. Knowing emergence from subtlety, the mind has nothing to do. When the mind has nothing to do, various views cannot be moved. When external dust has nothing to rely on, the myriad things cannot be bound. Tiantong (Zhengjue) praises Nanquan (Puyuan): 'Illuminating the root of creation in separation and subtlety, the myriad appearances come and go, revealing its gate.' Seeing the two gates of emerging from subtlety and entering into separation, it is only one gate that divides the inside and outside. In reality, the ten directions have no walls, and the four sides have no gates. 'Wandering in the spirit beyond the kalpa, asking what exists,' heaven and earth share the same root. 'Focusing on what is before the eyes, knowing the subtle existence,' the myriad things are one body. The root and the body can produce the myriad things of heaven and earth, just like the dragon roars and the mist rises, the tiger roars and the wind arises; when there is a feeling, there must be a response. Therefore, the flower in front of the courtyard...
遍見普天春花。萬松說個夢。先有不睡底人。次有睡。因睡不覺有夢。因夢見境。因境見別有一身境中分別受用。若識得常不睡底。人許多葛藤一筆句下。要知補處慈尊么。此時若不究根源。直待當來問彌勒。
第九十二則雲門一寶
示眾云。得遊戲神通大三昧。解眾生語言陀羅尼。拽轉睦州秦時𨍏輅鉆。弄出雪峰南山鱉鼻蛇。還識得此人么。
舉。雲門大師云。乾坤之內(包裹乾坤底聻)宇宙之間(立成宇宙底聻)中有一寶(不信搜懷)秘在形山(形山是寶)拈燈籠向佛殿里(早是驢戲井)將三門來燈籠上(那堪井覷驢)。
師云。雲門大師。愛作這個去就。盛忙百鬧半路抽身。一日示眾。舉肇公寶藏論。若全舉合云。夫天地之內。宇宙之間。中有一寶。秘在形山。識物虛照。內外空然。寂莫離見。其用玄玄。雪竇拈云。乾坤之內。宇宙之間。中有一寶。掛在壁上。達磨九年不敢正眼覷著。如今衲僧要見。劈脊便棒。圓通國師道。不謬為德山兒孫。本錄將三門。來燈籠上。作么生。自代云。逐物意移。又云。雷起云興。佛果道。羅什乃肇公受業師。瓦官寺佛馱跋陀羅。此云覺賢。乃嗣法師。無盡燈。列于覺賢法嗣之列。覺賢嗣西竺佛大先。佛大先與達磨。同參二十七祖般若多羅。肇臨刑之
【現代漢語翻譯】 現代漢語譯本： 遍地都是春天盛開的鮮花。萬松（人名）說了一個夢。首先是不睡覺的人，然後才有睡覺的人。因為睡著了，所以不覺得自己在做夢。因為做夢，所以看見了夢中的境界。因為看見了夢中的境界，所以覺得在夢中的境界里，有另外一個自己在分別地感受和享用。如果認識到那個一直不睡覺的人，那麼許多糾纏不清的葛藤，都可以一筆勾銷。想知道補處慈尊（指彌勒菩薩）在哪裡嗎？此時如果不追究根源，等到將來只能去問彌勒菩薩了。
第九十二則 雲門一寶
雲門（禪師名號）開示大眾說：『得到了遊戲神通的大三昧（一種禪定境界），理解眾生的語言陀羅尼（總持法門的咒語）。拉動睦州（地名）秦朝時期的𨍏輅鉆（一種工具），弄出了雪峰（山名）南山的鱉鼻蛇（一種毒蛇）。還認識這個人嗎？』
引用：雲門大師說：『乾坤之內（包裹乾坤的是什麼？），宇宙之間（立刻形成宇宙的是什麼？），中有一寶（不相信就搜搜你的懷裡），秘在形山（形山就是寶）。拿著燈籠向佛殿里照（早就成了驢子在井邊玩耍），把三門（寺廟的三道門）放到燈籠上（哪裡經得起這樣井裡看驢）。』
我說：雲門大師，喜歡這樣來來回回地做文章。在熱鬧喧囂中突然抽身離開。有一天，雲門開示大眾，引用肇公（僧肇，人名）的《寶藏論》。如果完整地引用，應該說：『天地之內，宇宙之間，中有一寶，秘在形山。認識事物是虛幻的照見，內外都是空寂的。寂靜無聲，遠離一切見解，它的作用是玄妙的。』雪竇（禪師名號）拈出說：『乾坤之內，宇宙之間，中有一寶，掛在墻壁上。達磨（菩提達摩，禪宗初祖）九年都不敢正眼看它。現在衲僧（出家人自稱）想要見它，就劈頭蓋臉地打一棒。』圓通國師（禪師名號）說：『沒有辱沒德山（禪師名號）的兒孫。』原本的記錄是把三門放到燈籠上，怎麼理解呢？自己代替回答說：『逐物意移（隨著外物而轉移心意）。』又說：『雷起云興（雷聲響起，雲彩涌起）。』佛果（禪師名號）說：羅什（鳩摩羅什，人名）是肇公的老師，瓦官寺的佛馱跋陀羅（人名），翻譯成漢語是覺賢，是羅什的嗣法師。無盡燈（人名）將覺賢列在嗣法之列。覺賢繼承了西竺（古印度）的佛大先（人名），佛大先與達磨，一同參拜了第二十七祖般若多羅（人名）。肇臨刑之際
【English Translation】 English version: Everywhere are spring flowers in full bloom. Wansong (a person's name) tells of a dream. First, there are those who do not sleep, then there are those who sleep. Because they sleep, they are unaware of dreaming. Because they dream, they see the realm within the dream. Because they see the realm within the dream, they feel that within the dream realm, there is another self separately experiencing and enjoying. If one recognizes the one who never sleeps, then many entangling vines can be cut off with a single stroke. Do you want to know where the Maitreya, the Compassionate One who will be reborn, is? If you do not investigate the root source now, you will have to ask Maitreya in the future.
Section 92: Yunmen's One Treasure
Yunmen (a Zen master's title) instructed the assembly, saying: 'Having attained the great Samadhi (a state of meditative absorption) of playful spiritual powers, understanding the Dharani (a mantra that encapsulates a teaching) of the languages of all beings, pulling the Qin Dynasty 𨍏輅 drill (a tool) of Muzhou (a place name), producing the turtle-nosed snake (a venomous snake) of the Southern Mountain of Xuefeng (a mountain name). Do you recognize this person?'
Quoting: Grand Master Yunmen said: 'Within the universe (what is it that encompasses the universe?), between the cosmos (what is it that instantly forms the cosmos?), there is a treasure (if you don't believe it, search your bosom), hidden in Mount Xing (Mount Xing is the treasure). Holding a lantern to shine in the Buddha hall (it's already like a donkey playing by the well), placing the three gates (the three gates of a temple) onto the lantern (how can it bear being looked at like a donkey in a well)?'
I say: Grand Master Yunmen likes to make such back-and-forth arguments. In the midst of bustling noise, he suddenly withdraws. One day, Yunmen instructed the assembly, quoting Zhao Gong's (Sengzhao, a person's name) 'Treasure Trove Treatise'. If quoting it in full, it should say: 'Within heaven and earth, between the cosmos, there is a treasure, hidden in Mount Xing. Recognizing things is illusory illumination, both inside and outside are empty and still. Silent and without sound, far from all views, its function is profound and mysterious.' Xuedou (a Zen master's title) picked it up and said: 'Within heaven and earth, between the cosmos, there is a treasure, hanging on the wall. Bodhidharma (the first patriarch of Zen) dared not look at it directly for nine years. Now that the monks want to see it, they are struck with a blow.' National Teacher Yuantong (a Zen master's title) said: 'He has not disgraced the descendants of Deshan (a Zen master's title).' The original record is placing the three gates onto the lantern, how should it be understood? He answers on his own behalf, saying: 'Following things, the mind shifts (the mind shifts with external objects).' He also said: 'Thunder arises, clouds gather (thunder rumbles, clouds surge).' Buddha Fruit (a Zen master's title) said: Kumarajiva (a person's name) was Zhao Gong's teacher, Buddhabhadra (a person's name) of Waguan Temple, translated into Chinese as Juexian, was Kumarajiva's Dharma successor. Wujindeng (a person's name) listed Juexian in the lineage of Dharma successors. Juexian inherited from Buddhamahāsena (a person's name) of West India, Buddhamahāsena and Bodhidharma both studied with the twenty-seventh patriarch Prajñātara (a person's name). When Zhao was facing execution
日。乞七日假。造寶藏論。雲門拈來示眾。不可與爾座主相似解釋義理。只要爾下個註腳。拈燈籠向佛殿里。常情可以測度。將三門來燈籠上。常情測度得么。本分宗師終不將實法系綴人。所以雪竇道。中有一寶。掛在壁上。若非天童借來用。幾成滯貨。頌云。
收卷余懷厭事華(水深波浪靜學廣語聲低) 歸來何處是生涯(老老大大住處也不知) 爛柯樵子疑無路(日月不到處) 掛樹壺公妙有家(別是一乾坤) 夜水金波浮桂影(通上徹下) 秋風雪陣擁蘆花(大小明白) 寒魚著底不吞餌(徒勞下釣) 興盡清歌卻轉槎(又被風吹別調中)
師云。水歸大海波濤靜。云到蒼梧氣象閑。所以道。相罵饒爾。接嘴相唾。饒爾潑水。此雲門收卷余懷。厭事華。華字二用。一則去華取實。二則厭多事繁華。歸來何處是生涯。上句寶藏論。下句雲門著語。向甚麼處摸𢱢。若乃停機佇思。一念萬年。直饒爛卻斧柯。也是遲棋鈍行。前頌嚴陽見趙州語。已有爛柯樵子本傳。前頌雪峰末後句。亦有掛樹壺公本傳費長房。見壺公賣藥不二價。懸壺樹上。輒跳入壺。長房樓上見之。知非常人。乃曰。掃除進餌不謝。積久知篤信。語曰。日暮無人時來。語房隨我跳入。房承其言。亦跳即入壺矣。見有樓五色重
【現代漢語翻譯】 現代漢語譯本： 說：『請給我七天假，我要寫《寶藏論》』。雲門禪師拈出這件事來向大眾開示：『（你們）不可以像那些座主一樣，解釋義理。只要你們下一個註腳。』（如果有人）拿著燈籠在佛殿里（照明），這是可以用常情來測度的。（但如果）把山門（寺廟的大門）掛在燈籠上，（這）可以用常情測度嗎？』真正的宗師終究不會用實在的法來束縛人。所以雪竇禪師說：『（明珠）中有一寶，掛在墻壁上。若不是天童禪師借來用，幾乎成了滯銷的貨物。』頌詞說：
『收卷余懷厭事華（水深波浪靜，學廣語聲低），歸來何處是生涯（老老大大，住處也不知）？爛柯樵子疑無路（日月不到處），掛樹壺公妙有家（別是一乾坤）。夜水金波浮桂影（通上徹下），秋風雪陣擁蘆花（大小明白）。寒魚著底不吞餌（徒勞下釣），興盡清歌卻轉槎（又被風吹別調中）。』
雲門禪師說：『水歸大海波濤靜，云到蒼梧氣象閑。』所以說：『（別人）罵你，饒了他；接嘴相唾，饒了他潑水。』這（就是）雲門禪師的『收卷余懷，厭事華』。『華』字有兩種用法：一是去掉虛華，取其實質；二是厭惡多事繁華。『歸來何處是生涯』，上句（指）《寶藏論》，下句（指）雲門禪師的著語。向什麼地方摸索？如果停機佇思，一念萬年，即使爛掉了斧柄，也是遲鈍的下棋和行動。前面的頌詞（引用）嚴陽尊者見趙州禪師的語錄，已經有『爛柯樵子』的本傳。前面的頌詞（引用）雪峰禪師的末後句，也有『掛樹壺公』的本傳（費長房）。（費長房）見壺公賣藥，不二價，（而且）把壺懸掛在樹上，（自己）就跳入壺中。長房在樓上看見了，知道（壺公）不是平常人，於是說：『（我）掃地供你食物，不求報答。』時間久了，（壺公）知道（長房）篤信，（於是）說：『日暮無人時，你來，我帶你跳入（壺中）。』長房聽了他的話，也跳了進去。看見有五彩樓閣重重疊疊……』
【English Translation】 English version: He said, 'Please grant me seven days' leave, I want to write the Baozang Lun (寶藏論, Treatise on the Treasure Store)'. Yunmen (雲門, a Chan master) picked up this matter and showed it to the assembly: 'You must not be like those zuozhu (座主, lecturers) who explain the meaning of the doctrines. I only want you to add a footnote.' (If someone) holding a lantern in the Buddha hall (for illumination), this can be measured by common sense. (But if) hanging the sanmen (三門, the main gate of a temple) on the lantern, can this be measured by common sense?' A true master will never use real dharma (法, teachings) to bind people. Therefore, Xue Dou (雪竇, a Chan master) said: 'In the (pearl) there is a treasure, hanging on the wall. If it were not for Tiantong (天童, a Chan master) borrowing it for use, it would almost become unsalable goods.' The verse says:
'Rolling up, the remaining thoughts are tired of worldly affairs (deep water, calm waves; broad learning, low voice), returning, where is the livelihood (old, old, big, big, don't even know where to live)? The woodcutter of Rotten Axe Mountain doubts there is no road (where the sun and moon do not reach), Hanging Gourd Master's wonderful existence has a home (another universe). Night water, golden waves, floating cassia shadows (thoroughly up and down), autumn wind, snow array, embracing reed catkins (big and small understand). Cold fish touching the bottom do not swallow the bait (futile to cast a line), when the interest is exhausted, the clear song turns the raft (again blown by the wind into another tune).'
Yunmen (雲門, a Chan master) said: 'Water returns to the sea, the waves are calm; clouds reach Cangwu (蒼梧, a mountain), the atmosphere is leisurely.' Therefore, it is said: 'If (others) scold you, forgive them; if they retort and spit, forgive them for splashing water.' This (is) Yunmen's (雲門, a Chan master) 'rolling up the remaining thoughts, tired of worldly affairs'. The word 'affairs' has two uses: one is to remove the superficial and take the essence; the other is to dislike many troublesome worldly affairs. 'Returning, where is the livelihood', the previous sentence (refers to) Baozang Lun (寶藏論, Treatise on the Treasure Store), the next sentence (refers to) Yunmen's (雲門, a Chan master) words. Where to grope? If stopping the machine and waiting for thought, one thought for ten thousand years, even if the axe handle rots, it is still slow chess and dull action. The previous verse (quotes) Venerable Yanyang (嚴陽, a Chan monk) seeing Zhaozhou's (趙州, a Chan master) words, there is already the original biography of 'Rotten Axe Woodcutter'. The previous verse (quotes) Xuefeng's (雪峰, a Chan master) last sentence, there is also the original biography of 'Hanging Gourd Master' (Fei Changfang 費長房, a figure in Chinese folklore). (Fei Changfang 費長房, a figure in Chinese folklore) saw Hugong (壺公, a Taoist immortal) selling medicine, not two prices, (and) hanging the gourd on the tree, (he himself) jumped into the gourd. Changfang (長房, a figure in Chinese folklore) saw it from the building, knowing (Hugong 壺公, a Taoist immortal) was not an ordinary person, so he said: '(I) sweep the floor and offer you food, not seeking reward.' After a long time, (Hugong 壺公, a Taoist immortal) knew (Changfang's 長房, a figure in Chinese folklore) sincere belief, (so he) said: 'When there is no one at dusk, you come, I will take you to jump into (the gourd).' Changfang (長房, a figure in Chinese folklore) listened to his words and jumped in. Seeing there are five-colored pavilions stacked upon each other...'
門。左右侍者數十人。上句頌寶藏論。下句頌雲門語。次兩句。上句頌明。下句頌白。言論意雖明白。幾人薦得。雲門通其變。指出一條活路。寒魚著底。不吞餌。此用舡子夜靜水寒魚不食。金波桂。影滿舡明月也。金波桂影。月之異名。天童道。清光照眼似迷家。趙州道。老僧不在明白里。所以興盡清歌。卻轉槎也。且道。向甚麼處去。夜深不向蘆灣宿。回出中間與兩頭。
第九十三則魯祖不會
示眾云。荊珍抵鵲。老鼠銜金。不識其寶。不得其用。還有頓省衣珠底么。
舉。魯祖問南泉。摩尼珠人不識。如來藏里親收得(少賣弄)如何是藏(法堂前佛殿後)泉云。王老師與汝往來者是(有甚死急)祖云。不往來者(道頭知尾告往知來)泉云。亦是藏(一遍生活兩遍作)祖云。如何是珠(得一望二)泉召云。師祖(老僧不是不拈出)祖應諾(阇梨不是不將來)泉云。去。汝不會我語(平生肝膽向人傾)。
師云。終南山雲際師祖禪師。法嗣南泉。天童誤為魯祖。就此辨之。學者應知。且池州魯祖山寶云禪師。法嗣馬祖。乃南泉兄也。況師祖南泉。以名呼之。因此公案悟去。南泉之子無疑也。初問南泉。摩尼珠人不識。如來藏里親收得。此語本出永嘉禪師證道經。梵天琪和尚注云。梵語摩尼
【現代漢語翻譯】 現代漢語譯本 門。左右侍者數十人。上句讚頌《寶藏論》，下句讚頌雲門禪師的語句。接下來的兩句，上一句讚頌『明』，下一句讚頌『白』。言語的意義雖然明白，有幾個人能夠領會？雲門禪師通達其中的變化，指出一條活路。『寒魚著底，不吞餌』，這是引用舡子和尚『夜靜水寒魚不食』的典故。『金波桂影滿舡』，指的是明月。『金波桂影』是月亮的別稱。天童禪師說：『清光照眼似迷家』。趙州禪師說：『老僧不在明白里』。所以說興致盡了就停止歌唱，反而離開了原來的位置。那麼，要到什麼地方去呢？『夜深不向蘆灣宿，回出中間與兩頭』。
第九十三則 魯祖不會
示眾說：『荊珍抵鵲，老鼠銜金，不識其寶，不得其用。還有頓悟衣中寶珠的嗎？』
舉例。魯祖問南泉：『摩尼珠（mani pearl）人不識，如來藏（Tathagatagarbha）里親收得（少賣弄），如何是藏（法堂前佛殿後）？』南泉說：『王老師與汝往來者是（有甚死急）。』魯祖說：『不往來者（道頭知尾告往知來）。』南泉說：『亦是藏（一遍生活兩遍作）。』魯祖說：『如何是珠（得一望二）？』南泉呼喚道：『師祖（老僧不是不拈出）。』魯祖應諾（阇梨不是不將來）。南泉說：『去，汝不會我語（平生肝膽向人傾）。』
師父說：終南山雲際師祖禪師，是南泉的法嗣。天童禪師誤認為是魯祖。就在這裡辨析一下，學者應該知道。池州魯祖山寶云禪師，是馬祖的法嗣，是南泉的師兄。況且師祖南泉，用名字稱呼他。因此從這個公案悟入，無疑是南泉的子孫。當初問南泉，『摩尼珠人不識，如來藏里親收得』，這句話出自永嘉禪師的《證道歌》。梵天琪和尚註解說：梵語摩尼（mani）
【English Translation】 English version Gate. Dozens of attendants on either side. The first line praises the Treasure Store Treatise (Baozang Lun), the second line praises the words of Yunmen. The next two lines, the first line praises 'clarity,' the second line praises 'whiteness.' Although the meaning of the words is clear, how many people can comprehend it? Yunmen penetrates the changes within them, pointing out a living path. 'A cold fish at the bottom, does not swallow the bait,' this alludes to the story of Boatman Monk (Chuanzi Heshang): 'The night is still, the water is cold, the fish do not eat.' 'Golden waves and cassia shadows fill the boat,' refers to the bright moon. 'Golden waves and cassia shadows' is another name for the moon. Tiantong said: 'Clear light illuminates the eyes, seeming to lose one's home.' Zhaozhou said: 'The old monk is not within clarity.' Therefore, when the interest is exhausted, stop singing, and instead leave the original position. So, where to go? 'Deep in the night, do not lodge in Reed Bay, return out from the middle and both ends.'
Ninety-third Case: Luzu Doesn't Understand
Instructing the assembly, he said: 'Using jade to hit magpies, a rat carrying gold, not recognizing its treasure, not obtaining its use. Is there anyone who suddenly awakens to the jewel in their robe?'
Example. Luzu asked Nanquan: 'The mani pearl (mani pearl) is not recognized by people, personally received within the Tathagatagarbha (Tathagatagarbha) (less showing off), what is the store (in front of the Dharma hall, behind the Buddha hall)?' Nanquan said: 'What goes back and forth with you, Teacher Wang, is it (what's the rush)?' Luzu said: 'What does not go back and forth (knowing the head, knowing the tail, telling the past, knowing the future)?' Nanquan said: 'That is also the store (one time living, two times acting).' Luzu said: 'What is the pearl (getting one, hoping for two)?' Nanquan called out: 'Teacher Ancestor (the old monk is not not picking it out).' Luzu responded (the novice is not not bringing it forth). Nanquan said: 'Go, you don't understand my words (all my life, I pour out my heart to people).'
The Master said: Chan Master Yunji Shizu of Zhongnan Mountain was Nanquan's Dharma heir. Tiantong mistakenly thought he was Luzu. Let's clarify it here, scholars should know. Chan Master Baoyun of Luzu Mountain in Chizhou was Mazu's Dharma heir, and Nanquan's elder brother. Moreover, Teacher Ancestor Nanquan, called him by name. Therefore, if you awaken from this case, you are undoubtedly Nanquan's descendant. Initially, he asked Nanquan, 'The mani pearl (mani pearl) is not recognized by people, personally received within the Tathagatagarbha (Tathagatagarbha),' this saying comes from Yongjia's 'Song of Enlightenment.' Monk Fantianqi annotated: The Sanskrit word mani (mani)
此云如意。又云無垢光。亦曰增長。楞伽經云。寂滅者名為一心。一心者名如來藏。具三種義。一隱覆義。覆藏如來故。二含攝義。含攝一切眾生國土故。三出生義。能生無漏因果人天道行故。初約迷時。后約悟時。中間克體。又勝鬘。有二種如來藏。一空如來藏。脫離一切煩惱。二不空如來藏。具過恒沙不思議佛法。終南山雲際師祖禪師。初在南泉時。問摩尼珠人不識。又問珠。泉云。去汝。不會我語。師祖從此信入。圓通國師云。如今還有人信入么。若有罔象到時光燦爛。若無。離婁行處浪滔天。佛果云。盡大地。是如來藏。向甚麼處著珠。盡大地。是摩尼珠。喚甚麼作藏。雪竇別云。險。百尺竿頭作伎倆。不是好手。這裡著得個眼。賓主互換便能深入虎穴。或不恁么。縱饒師祖悟去。也是龍頭蛇尾。要見頭尾完全。須是天童和尚。頌云。
別是非明得喪(眼裡有筋) 應之心指諸掌(見處通透用時明白) 往來不往來(總不干他事) 只這俱是藏(恁么不恁么總得) 輪王賞之有功(廉者不取貪者不與) 黃帝得之罔象(已勞心力) 轉樞機能伎倆(百不如汝) 明眼衲僧無鹵莽(事不厭細)
師云。心珠歌。玩珠吟。多說此珠。名如意寶。少言如來藏。唯永嘉一宿覺。向如來藏里親
【現代漢語翻譯】 現代漢語譯本： 此（摩尼）珠名為如意，又名無垢光，也叫增長。《楞伽經》說：『寂滅叫做一心，一心叫做如來藏。』它具有三種含義：一是隱覆義，因為它覆蓋和隱藏瞭如來；二是含攝義，因為它包含和攝取了一切眾生和國土；三是出生義，因為它能生出無漏的因果、人天道的修行。最初是從迷惑的時候說的，後來是從覺悟的時候說的，中間是就本體說的。勝鬘經說，有兩種如來藏：一是空如來藏，它脫離了一切煩惱；二是不空如來藏，它具有超過恒河沙數不可思議的佛法。終南山雲際師祖禪師，最初在南泉普愿禪師處時，問『摩尼珠人不識』，又問什麼是珠，南泉說：『去！你不會我的話。』師祖從此信入。圓通國師說：『如今還有人信入嗎？如果有，罔象（傳說中的水神）到時，（摩尼珠）光燦爛；如果沒有，離婁（傳說中的視力極好的人）行走的地方，（依舊）浪滔天。』佛果克勤禪師說：『整個大地，就是如來藏，向什麼地方安放（摩尼）珠？整個大地，就是摩尼珠，叫什麼作藏？』雪竇重顯禪師另外說：『危險！百尺竿頭作伎倆，不是好手。』這裡著得個眼，賓主互換便能深入虎穴。或者不這樣，縱然師祖悟去了，也是龍頭蛇尾。要見頭尾完全，須是天童和尚。頌說： 『辨別是非，明白得失（眼裡有筋），應之心，指諸掌（見處通透用時明白）。 往來不往來（總不干他事），只這俱是藏（恁么不恁么總得）。輪王賞之有功（廉者不取貪者不與）， 黃帝得之罔象（已勞心力），轉樞機，能伎倆（百不如汝）， 明眼衲僧無鹵莽（事不厭細）。』 師父說：心珠歌，玩珠吟，多說此珠，名如意寶，少言如來藏。只有永嘉玄覺禪師，向如來藏里親近。
【English Translation】 English version: This (Mani) pearl is called 如意 (Ruyi, wish-fulfilling). It is also called 無垢光 (Wugou Guang, spotless light) and 增長 (Zengzhang, increasing). The Laṅkāvatāra Sūtra says: 'Quiescence is called one mind, and one mind is called the Tathāgatagarbha (如來藏, Buddha-nature).' It has three meanings: first, the meaning of concealment, because it covers and hides the Tathāgata (如來, Thus Come One); second, the meaning of inclusion, because it includes and encompasses all sentient beings and lands; third, the meaning of production, because it can produce the un-leaked cause and effect, and the practice of the human and heavenly paths. The first is spoken from the time of delusion, the latter is spoken from the time of enlightenment, and the middle is spoken from the perspective of the essence. The Śrīmālādevī Siṃhanāda Sūtra says that there are two kinds of Tathāgatagarbha: one is the empty Tathāgatagarbha, which is free from all afflictions; the other is the non-empty Tathāgatagarbha, which possesses more Buddha-dharmas than the sands of the Ganges. Chan Master Yunji of Zhongnan Mountain, when he was first with Chan Master Nanquan Puyuan, asked 'The Mani pearl is not recognized by people,' and then asked what the pearl was. Nanquan said, 'Go away! You don't understand my words.' From this, Chan Master Yunji entered into faith. National Teacher Yuantong said, 'Are there still people who enter into faith today? If there are, when Wangxiang (罔象, a legendary water spirit) arrives, (the Mani pearl) will shine brightly; if there are not, where Li Lou (離婁, a legendary person with excellent eyesight) walks, (still) the waves will be turbulent.' Chan Master Foguo Keqin said, 'The entire earth is the Tathāgatagarbha. Where do you place the (Mani) pearl? The entire earth is the Mani pearl. What do you call the garbha (藏, store)?' Chan Master Xuedou Chongxian said separately, 'Dangerous! Performing tricks on a hundred-foot pole is not the work of a good hand.' If you can place an eye here, the guest and host can exchange and deeply enter the tiger's den. Or if it's not like this, even if Chan Master Yunji is enlightened, it is still a dragon's head and a snake's tail. To see the head and tail complete, one must rely on Abbot Tiantong. The verse says: 'Distinguishing right from wrong, understanding gain and loss (there are tendons in the eyes), responding to the mind, pointing to the palms (seeing through and understanding, clear when using).' 'Coming and going, not coming and going (it's none of his business), only this is the garbha (whether it's like this or not like this, it's all right). The Wheel-Turning King rewards those who have merit (the honest do not take, the greedy are not given),' 'The Yellow Emperor obtained it from Wangxiang (already exhausting mental effort), turning the pivot, capable of tricks (a hundred are not as good as you),' 'Clear-eyed monks are not careless (things are never too detailed).' The Master said: 'Heart Pearl Song, Playing Pearl Chant, often speak of this pearl, named 如意寶 (Ruyibao, wish-fulfilling jewel), seldom speak of the Tathāgatagarbha. Only Yongjia Xuanjue Chan Master was intimate with the Tathāgatagarbha.'
收得。六般神用空不空。一顆圓光色非色。如何是藏。如何是珠。往來者是。不往來者亦是。這裡要爾別是非。明得喪也。應之於心。得之於手。指諸掌。本出論語。南泉指藏。指珠如放在汝掌中。指似與汝。既往來不往來。是藏。喚應。喚不應。俱是珠。何疑。且道。珠中出藏。藏中出珠。打作一團。分為兩段。法華經。佛告文殊師利。如轉輪王見諸兵眾有大功者。心甚歡喜。以此難信之珠。久在髻中。不妄與人。而今與之。黃帝使象罔索珠。前頌首山三句中已明。機輪轉處。智眼猶迷。若非無伎倆中能作伎倆。不能道去汝不會我語。雲際這裡悟去。洞山云。歡喜即不無。如糞掃堆頭。拾得一顆明珠相似。萬松道。我不似洞山乞兒見小利。歡喜則不歡喜。如來藏中擊碎一顆明珠相似。
第九十四則洞山不安
示眾云。下不論上。卑不動尊。雖能攝已從他。未可以輕勞重。四大不調時如何侍養。
舉。洞山不安。僧問。和尚病還有不病者么。(一任分疏)山云有(強主張)僧云。不病者還看和尚否(世諦流佈)山云。老僧看他有分(本分相見)僧云。和尚看他時如何(有甚麼眼相見)山云。則不見有病(只是不肯參假)。
師云。古人臨行。老病死境界中游戲。就中洞山奇怪。既云微疾。大
【現代漢語翻譯】 現代漢語譯本：收到。六種神通的作用，既是空又是非空。一顆圓滿的光芒，既是色又不是色。什麼是藏（如來藏，指眾生本具的佛性）？什麼是珠（摩尼寶珠，比喻佛性的光明和價值）？往來的是，不往來的也是。這裡需要你辨別是非，明白得失。應之於心，得之於手，指于掌中，本出於《論語》。南泉指藏，指珠，就像放在你的掌中，指給你看。既然往來，又不往來，這就是藏。呼應，又不呼應，都是珠，有什麼可懷疑的呢？且說，珠中生出藏，藏中生出珠，打成一團，又分為兩段。《法華經》中，佛告訴文殊師利（菩薩名）：如同轉輪王（擁有輪寶的國王，比喻佛）看到諸兵眾有大功勞者，心中非常歡喜，將這難信之珠，長久在髮髻中珍藏，不輕易給人，而現在就給他。黃帝（中國傳說中的帝王）派象罔（傳說中的人物）尋找珠子。前面頌首山（禪師名）的三句中已經明白說明，機輪轉動之處，智慧之眼仍然迷惑。如果不是在沒有伎倆中能夠施展伎倆，就不能說『你去，你不會我的話』。雲際（禪師名）在這裡領悟。洞山（禪師名）說：『歡喜不是沒有，就像在糞掃堆里，拾得一顆明珠一樣。』萬松（禪師名）說：『我不像洞山乞丐見到小利就歡喜，歡喜則不歡喜，就像在如來藏中擊碎一顆明珠一樣。』 第九十四則 洞山不安 示眾說：下面的人不議論上面的人，卑微的不動搖尊貴的。雖然能夠約束自己順從他人，但不能輕易地以輕勞重。四大（地、水、火、風，構成身體的四種元素）不調和的時候，如何侍奉調養？ 舉例：洞山（禪師名）身體不適。有僧人問：『和尚（對僧人的尊稱）的病，還有不病的東西嗎？』（任你分辨疏通）洞山說：『有。』（強作主張）僧人說：『不病的東西還看和尚嗎？』（世俗的道理流佈）洞山說：『老僧看他有份。』（本分相見）僧人說：『和尚看他時如何？』（用什麼眼光看待？）洞山說：『則不見有病。』（只是不肯摻雜虛假） 師（指作者）說：古人面臨臨終、衰老、死亡的境界中游戲，其中洞山（禪師名）奇怪。既然說是小病，大
【English Translation】 English version: Received. The function of the six supernormal powers is both emptiness and non-emptiness. A perfect radiance is both form and non-form. What is the Treasury (Tathagatagarbha, referring to the inherent Buddha-nature in all beings)? What is the Pearl (Mani pearl, a metaphor for the light and value of Buddha-nature)? That which comes and goes is it, and that which does not come and go is also it. Here, you need to distinguish right from wrong, and understand gain and loss. Respond to it in your heart, obtain it in your hand, point to it in your palm, originally from the Analects. Nanquan points to the Treasury, points to the Pearl, as if placing it in your palm, pointing it out to you. Since it comes and goes, and yet does not come and go, this is the Treasury. Responding and not responding are both the Pearl, what doubt is there? Furthermore, the Pearl emerges from the Treasury, and the Treasury emerges from the Pearl, striking them into one mass, and then dividing them into two segments. In the Lotus Sutra, the Buddha tells Manjushri (a Bodhisattva): 'Like a Wheel-Turning King (a king possessing the wheel jewel, a metaphor for the Buddha) seeing that his troops have performed great deeds, he is very pleased and gives them this hard-to-believe pearl, which he has long treasured in his topknot, not lightly giving it to others, but now he gives it.' The Yellow Emperor (a legendary Chinese emperor) sent Xiang Wang (a legendary figure) to search for the pearl. The first three lines of the verse praising Shoushan (a Zen master) have already clearly explained that even where the machinery turns, the eye of wisdom is still confused. If one cannot perform skillful means from within no skillful means, one cannot say, 'You go, you do not understand my words.' Yunji (a Zen master) awakened here. Dongshan (a Zen master) said: 'Joy is not absent, it is like picking up a bright pearl from a pile of dung.' Wansong (a Zen master) said: 'I am not like Dongshan, a beggar who rejoices at seeing a small profit; joy is not joy, it is like smashing a bright pearl in the Tathagatagarbha.' Case 94: Dongshan's Discomfort He addressed the assembly, saying: 'Those below do not discuss those above, the humble do not move the honored. Although one can restrain oneself and follow others, one cannot lightly use the light to labor the heavy. When the four elements (earth, water, fire, and wind, the four elements that make up the body) are not in harmony, how should one serve and nourish?' Example: Dongshan (a Zen master) was unwell. A monk asked: 'Venerable Master (a respectful term for monks), does the Master's illness have something that is not ill?' (Allowing you to distinguish and explain) Dongshan said: 'Yes.' (Forcing a claim) The monk said: 'Does that which is not ill still look after the Master?' (Mundane reasoning prevails) Dongshan said: 'The old monk has a share in looking after it.' (Seeing each other in their true nature) The monk said: 'How does the Master look after it?' (With what kind of eyes does he look?) Dongshan said: 'Then I do not see any illness.' (Simply unwilling to mix with falsehood) The Master (referring to the author) said: The ancients played in the realm of approaching death, old age, and death, among which Dongshan (a Zen master) is strange. Since it is said to be a minor illness, great
眾看候。一僧問。和尚病還有不病者么。這僧言中有響。句里呈機。也要看病人具眼。山云。有。抓著癢處。病減十分。僧云。不病者還看和尚否。倒行此令。要人知不恁么。山云。老僧看他有分。若以世情測度。不病者合看病者。洞山卻道。老僧看他有分。豈是人情問候道理。這僧要徹底相見。更問。和尚看他后如何。這裡要爾十二時中常須奉重。夜眠早起。問候起居。始是知恩孝順底人也。山云。老僧若看。即不見有病。此是平生行履。臨行得力處也。山復問僧。離此殼漏子。向甚麼處。與吾相見。僧無對。山有頌云。學者雖多無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。頌畢剃頭聲鐘。坐堂辭眾告寂。眾號慟。山開目辨愚癡齋。更延七日。再辭眾坐逝。大定繼燈錄。皇統間。咸平府大覺寺法慶禪師。嗣佛國白禪師。嘗掌書記。初住泗州普照。后遷嵩少。破汴被虜。北方牧牛。講僧識之。次居東京。因侍者讀洞山錄作愚癡齋。者云。古人甚奇。覺云。吾化后汝可喚之。若能回來。是有道力也。后預知時至。乃作頌云。今年五月初五。四大將離本主。白骨當風揚卻。免占檀那地土。衣物盡付侍者。齋僧始聞初夜鐘聲坐逝。侍者曰昔約令喚。遂喚三聲。覺應曰。作么。者曰。和尚何裸跣而去。覺曰。
{ "translations": [ "大眾都在等候。一位僧人問道：『和尚的病，還有不病的時候嗎？』這位僧人的話里有弦外之音，句子里有機鋒。也要看探望病人的人是否具有慧眼。洞山說：『有。』抓住了癢處，病就減輕十分。僧人又問：『不病的人還要探望和尚嗎？』這是倒行命令，要人知道不是這樣嗎？洞山說：『老僧看他自有分寸。』如果用世俗的常情來衡量，不病的人應該探望病人。洞山卻說：『老僧看他自有分寸。』這難道是人情問候的道理嗎？這位僧人想要徹底瞭解，更進一步問道：『和尚看他之後會如何？』這裡是要你們十二時辰中常常恭敬侍奉，晚上早睡，早上早起，問候起居，才是知恩孝順的人。洞山說：『老僧如果看，就看不見有病。』這是平生修行的功夫，臨終時得力之處。洞山反過來問僧人：『離開這個軀殼，到什麼地方與我相見？』僧人無言以對。洞山有頌說：『學者雖多無一悟，過在尋他舌頭路。欲得忘形泯軌跡，努力慇勤空里步。』頌完之後，剃頭，聽到鐘聲，坐到禪堂向大眾告別，然後圓寂。大眾號啕大哭。洞山睜開眼睛，辨別是愚癡的哭齋，又延期七日，再次向大眾告別，坐著去世。《大定繼燈錄》記載，皇統年間，咸平府大覺寺的法慶禪師，是嗣佛國白禪師的弟子，曾經掌管書記。最初住在泗州普照寺，後來遷到嵩山少林寺。汴京被金兵攻破后被俘虜，在北方牧牛。有講經的僧人認出了他。之後住在東京，因為侍者讀洞山錄，做法事超度亡靈。侍者說：『古人甚奇。』法慶說：『我圓寂后你可以呼喚我，如果能回來，就是有道力。』後來預知時至，於是作頌說：『今年五月初五，四大將離本主，白骨當風揚卻，免占檀那地土。』衣物全部交給侍者，齋僧剛剛聽到初夜的鐘聲就坐著去世了。侍者說：『以前有約定可以呼喚您。』於是呼喚三聲。法慶迴應說：『作么？』侍者說：『和尚為何赤腳而去？』法慶說：』", "現代漢語譯本：大眾都在等候。一位僧人問道：『和尚（指洞山本人）的病，還有不病的時候嗎？』這位僧人的話里有弦外之音，句子里有機鋒。也要看探望病人的人是否具有慧眼。洞山（Dongshan）說：『有。』抓住了癢處，病就減輕十分。僧人又問：『不病的人還要探望和尚嗎？』這是倒行命令，要人知道不是這樣嗎？洞山（Dongshan）說：『老僧看他自有分寸。』如果用世俗的常情來衡量，不病的人應該探望病人。洞山（Dongshan）卻說：『老僧看他自有分寸。』這難道是人情問候的道理嗎？這位僧人想要徹底瞭解，更進一步問道：『和尚看他之後會如何？』這裡是要你們十二時辰中常常恭敬侍奉，晚上早睡，早上早起，問候起居，才是知恩孝順的人。洞山（Dongshan）說：『老僧如果看，就看不見有病。』這是平生修行的功夫，臨終時得力之處。洞山（Dongshan）反過來問僧人：『離開這個軀殼，到什麼地方與我相見？』僧人無言以對。洞山（Dongshan）有頌說：『學者雖多無一悟，過在尋他舌頭路。欲得忘形泯軌跡，努力慇勤空里步。』頌完之後，剃頭，聽到鐘聲，坐到禪堂向大眾告別，然後圓寂。大眾號啕大哭。洞山（Dongshan）睜開眼睛，辨別是愚癡的哭齋，又延期七日，再次向大眾告別，坐著去世。《大定繼燈錄》記載，皇統年間，咸平府大覺寺的法慶禪師，是嗣佛國白禪師的弟子，曾經掌管書記。最初住在泗州普照寺，後來遷到嵩山少林寺。汴京被金兵攻破后被俘虜，在北方牧牛。有講經的僧人認出了他。之後住在東京，因為侍者讀洞山（Dongshan）錄，做法事超度亡靈。侍者說：『古人甚奇。』法慶說：『我圓寂后你可以呼喚我，如果能回來，就是有道力。』後來預知時至，於是作頌說：『今年五月初五，四大將離本主，白骨當風揚卻，免占檀那地土。』衣物全部交給侍者，齋僧剛剛聽到初夜的鐘聲就坐著去世了。侍者說：『以前有約定可以呼喚您。』於是呼喚三聲。法慶迴應說：『作么？』侍者說：『和尚為何赤腳而去？』法慶說：』" ], "english_translations": [ "The assembly was waiting. A monk asked, 'Does the Abbot's (referring to Dongshan himself) illness ever not exist?' There was a hidden meaning in the monk's words, and a subtle opportunity presented in his sentence. It also depends on whether the person visiting the sick has discerning eyes. Dongshan (Dongshan, meaning 'Cave Mountain', a Zen master's name) said, 'Yes.' Grasping the itchy spot, the illness is reduced by ten parts. The monk then asked, 'Does the one who is not ill still visit the Abbot?' Is this reversing the order, wanting people to know it's not like that? Dongshan (Dongshan) said, 'The old monk has his own measure in seeing him.' If measured by worldly sentiment, the one who is not ill should visit the sick. Dongshan (Dongshan) instead said, 'The old monk has his own measure in seeing him.' Is this the principle of human sentiment and inquiry? This monk wanted to understand thoroughly, and further asked, 'What will happen after the Abbot sees him?' This is asking you to always respectfully serve during the twelve periods of the day, sleep early at night, wake up early in the morning, inquire about daily life, and only then are you a person who knows gratitude and is filial. Dongshan (Dongshan) said, 'If the old monk sees, then he does not see any illness.' This is the effort of lifelong practice, the place where one gains strength at the time of death. Dongshan (Dongshan) turned around and asked the monk, 'Leaving this shell, where will you meet me?' The monk had no reply. Dongshan (Dongshan) had a verse saying, 'Although there are many scholars, none are enlightened, the fault lies in seeking the path of the tongue. If you want to forget form and erase traces, diligently and earnestly walk in emptiness.' After reciting the verse, he shaved his head, heard the sound of the bell, sat in the meditation hall to bid farewell to the assembly, and then passed away. The assembly wailed loudly. Dongshan (Dongshan) opened his eyes, discerning it was a foolish mourning ceremony, and postponed it for seven days, bidding farewell to the assembly again, and passed away sitting down. The 'Da Ding Ji Deng Lu' records that during the Huangtong era, Zen Master Faqing of Dajue Temple in Xianping Prefecture was a disciple of Baichan Zen Master of Foguo Temple, and once managed the records. He initially lived in Puzhao Temple in Sizhou, and later moved to Shaolin Temple on Mount Song. After Bianjing was captured by the Jin soldiers, he was captured and herded cattle in the north. A sutra-lecturing monk recognized him. Later, he lived in Tokyo, because the attendant read the Dongshan (Dongshan) Record and performed a ritual to liberate the spirits of the dead. The attendant said, 'The ancients are very strange.' Faqing said, 'After I pass away, you can call me. If I can come back, then I have spiritual power.' Later, knowing the time was near, he composed a verse saying, 'On the fifth day of the fifth month this year, the four great elements will leave their master, the white bones will be scattered in the wind, avoiding occupying the land of the donors.' He gave all his belongings to the attendant, and passed away sitting down just as the bell for the first night was heard. The attendant said, 'There was a previous agreement to call you.' So he called out three times. Faqing responded, 'What?' The attendant said, 'Why did the Abbot leave barefoot?' Faqing said,'" "English version: The assembly was waiting. A monk asked, 'Does the Abbot's (referring to Dongshan himself) illness ever not exist?' There was a hidden meaning in the monk's words, and a subtle opportunity presented in his sentence. It also depends on whether the person visiting the sick has discerning eyes. Dongshan (Dongshan, meaning 'Cave Mountain', a Zen master's name) said, 'Yes.' Grasping the itchy spot, the illness is reduced by ten parts. The monk then asked, 'Does the one who is not ill still visit the Abbot?' Is this reversing the order, wanting people to know it's not like that? Dongshan (Dongshan) said, 'The old monk has his own measure in seeing him.' If measured by worldly sentiment, the one who is not ill should visit the sick. Dongshan (Dongshan) instead said, 'The old monk has his own measure in seeing him.' Is this the principle of human sentiment and inquiry? This monk wanted to understand thoroughly, and further asked, 'What will happen after the Abbot sees him?' This is asking you to always respectfully serve during the twelve periods of the day, sleep early at night, wake up early in the morning, inquire about daily life, and only then are you a person who knows gratitude and is filial. Dongshan (Dongshan) said, 'If the old monk sees, then he does not see any illness.' This is the effort of lifelong practice, the place where one gains strength at the time of death. Dongshan (Dongshan) turned around and asked the monk, 'Leaving this shell, where will you meet me?' The monk had no reply. Dongshan (Dongshan) had a verse saying, 'Although there are many scholars, none are enlightened, the fault lies in seeking the path of the tongue. If you want to forget form and erase traces, diligently and earnestly walk in emptiness.' After reciting the verse, he shaved his head, heard the sound of the bell, sat in the meditation hall to bid farewell to the assembly, and then passed away. The assembly wailed loudly. Dongshan (Dongshan) opened his eyes, discerning it was a foolish mourning ceremony, and postponed it for seven days, bidding farewell to the assembly again, and passed away sitting down. The 'Da Ding Ji Deng Lu' records that during the Huangtong era, Zen Master Faqing of Dajue Temple in Xianping Prefecture was a disciple of Baichan Zen Master of Foguo Temple, and once managed the records. He initially lived in Puzhao Temple in Sizhou, and later moved to Shaolin Temple on Mount Song. After Bianjing was captured by the Jin soldiers, he was captured and herded cattle in the north. A sutra-lecturing monk recognized him. Later, he lived in Tokyo, because the attendant read the Dongshan (Dongshan) Record and performed a ritual to liberate the spirits of the dead. The attendant said, 'The ancients are very strange.' Faqing said, 'After I pass away, you can call me. If I can come back, then I have spiritual power.' Later, knowing the time was near, he composed a verse saying, 'On the fifth day of the fifth month this year, the four great elements will leave their master, the white bones will be scattered in the wind, avoiding occupying the land of the donors.' He gave all his belongings to the attendant, and passed away sitting down just as the bell for the first night was heard. The attendant said, 'There was a previous agreement to call you.' So he called out three times. Faqing responded, 'What?' The attendant said, 'Why did the Abbot leave barefoot?' Faqing said,'" ] }
來時何有。者欲強穿衣。覺曰。休留與後人。者曰。正恁么時如何。覺曰。也只恁么。復書一偈云。七十三年如掣電。臨行為君通一線。鐵牛𨁝跳過新羅。撞破虛空七八片。儼然而化。壽七十三。皇統三年五月五日也。洞山識不病底。大覺識不死底。所以二老來去自由。天童拈云。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。春風常在不萌枝。天童拈彰底事之全機。已如上說。頌見古人之克力。又作么生。頌云。
卸卻臭皮袋(草枯鷹眼疾) 拈轉赤肉團(雪盡馬蹄輕) 當頭鼻孔正(也須撥轉始得) 直下髑髏干(切忌見鬼) 老醫不見從來癖(手到病除) 少子相看向近難(渠無國土何處逢渠) 野水瘦時秋潦退(龍行舊道) 白雲斷處舊山。寒(是真難滅) 須剿絕。(君子一言) 莫顢頇(點燈吃飯) 轉盡無功伊就位(葉落歸根) 孤標不與汝同盤(來時無口)
師云。石頭和尚道。欲識庵中不死人。豈離而今這皮袋。天童卻道卸卻這皮袋。洞山天童。皆石頭下子孫。如此相違。如何和會。臨濟亦道赤肉團上有無位真人。天童卻教拈卻赤肉團。爾且道。無位真人。向甚處安身立命。佛日和尚道。山僧未來時。燕京人鼻不
【現代漢語翻譯】 現代漢語譯本： 來的時候有什麼？有人想要強行穿上衣服。覺禪師說：『留下給後人吧。』那人說：『正在這個時候怎麼樣？』覺禪師說：『也只是這樣。』於是寫下一首偈子說：『七十三年如閃電，臨終為你打通一線。鐵牛跳躍過新羅（古代朝鮮國名），撞破虛空七八片。』然後安詳地圓寂了。享年七十三歲，是皇統三年五月初五。洞山禪師認識不到沒有疾病的境界，大覺禪師認識不到沒有死亡的境界。所以這兩位老禪師來去自由。天童禪師評論說：『能來能去，能去能來，我看他有份，他看我卻不這樣。正在這個時候如何體會？』停頓了很久說：『濃霧還很深，無法看見山頂，春風常在，不萌發新的枝條。』天童禪師揭示彰顯的全部玄機，已經如上面所說。讚頌見到古人的力量，又該怎麼做呢？讚頌說： 『卸下臭皮囊（草枯鷹眼疾），拈起赤肉團（雪盡馬蹄輕），當頭鼻孔正（也須撥轉始得），直下髑髏干（切忌見鬼），老醫不見從來癖（手到病除），少子相看向近難（渠無國土何處逢渠），野水瘦時秋潦退（龍行舊道），白雲斷處舊山寒（是真難滅），須剿絕（君子一言），莫顢頇（點燈吃飯），轉盡無功伊就位（葉落歸根），孤標不與汝同盤（來時無口）。』 覺禪師說：石頭和尚說：『想要認識庵中不死的人，難道離開了而今這個皮囊？』天童禪師卻說卸下這個皮囊。洞山禪師和天童禪師，都是石頭和尚的子孫。這樣互相違背，如何調和？臨濟禪師也說赤肉團上有無位真人。天童禪師卻教人拈起赤肉團。你們說說看，無位真人，向什麼地方安身立命？佛日和尚說：山僧未來的時候，燕京人的鼻子不是...
【English Translation】 English version: What is there when one comes? Someone wanted to forcibly put on clothes. Master Jue said, 'Leave it for those who come after.' That person said, 'What about right at this moment?' Master Jue said, 'It's just like this.' Then he wrote a verse saying, 'Seventy-three years like a flash of lightning, at the end, I open up a line for you. The iron ox leaps over Silla (ancient Korean kingdom), smashing the void into seven or eight pieces.' Then he passed away peacefully. He lived to be seventy-three years old, on the fifth day of the fifth month of the Huangtong third year. Master Dongshan didn't recognize the state of no illness, and Master Dajue didn't recognize the state of no death. Therefore, these two old masters came and went freely. Master Tiantong commented, 'Able to come and able to go, able to go and able to come, I see that he has a share, but he doesn't see me that way. How to understand right at this moment?' He paused for a long time and said, 'The fog is still deep, unable to see the mountaintop, the spring breeze is always there, not sprouting new branches.' Master Tiantong revealed the entire mechanism of what is being manifested, as has been said above. Praising seeing the power of the ancients, what should be done? The praise says: 'Shedding the stinking skin bag (when the grass withers, the hawk's eyes are sharp), picking up the red flesh mass (when the snow melts, the horse's hooves are light), the nostrils are right in front (it must also be turned), directly the dry skull (avoid seeing ghosts), the old doctor doesn't see the old habit (the hand arrives and the illness is cured), it's difficult for the young sons to look at each other, near and far (where to meet him, he has no country), when the wild water is thin, the autumn floods recede (the dragon walks the old path), where the white clouds break, the old mountain is cold (it is truly difficult to extinguish), it must be completely eradicated (a gentleman's word), don't be muddleheaded (lighting a lamp to eat), turning completely without merit, he goes to his position (leaves fall and return to their roots), the solitary standard does not share the plate with you (when coming, there is no mouth).' Master Jue said: Zen Master Shitou said, 'If you want to know the undying person in the hermitage, how can you leave this skin bag now?' Zen Master Tiantong said to shed this skin bag. Zen Master Dongshan and Zen Master Tiantong are both descendants of Zen Master Shitou. How to reconcile such contradictions? Zen Master Linji also said that there is a true person without position on the red flesh mass. Zen Master Tiantong taught people to pick up the red flesh mass. You all say, where does the true person without position settle down? Buddhist monk Furi said: When this mountain monk had not yet come, the noses of the people of Yanjing were not...
正。山僧特來扳正。萬松道。佛日鼻孔落在燕京人手裡。僧問香嚴。如何是道。嚴曰。枯木里龍吟。僧曰。某不會。嚴曰。髑髏里眼睛。後有僧問石霜。如何是枯木里龍吟。霜云。猶帶喜在。僧曰。如何是髑髏里眼睛。霜云。猶帶識在。又有僧問曹山。山以偈示之曰。枯木龍吟真見道。髑髏識盡眼初明。喜識盡時訊息盡。當人那辨濁中清。僧再問。如何是枯木里龍吟。曹曰。血脈不斷。僧曰。如何是髑髏里眼睛。曹曰。幹不盡。祖庭事苑。作幹盡。若據天童頌並序。赤肉團獨露真常。髑髏眼瀝乾漏識。幹盡亦不惡。世諺有云。老醫少卜。言醫老始明。卜少則靈。所以洞山老作不見有病。少子相看向近難者。擬親即疏。擬向即乖。寒松病枝。因病轉奇。維摩瘦而不羸者。因病而為道日損。西京奉聖。深禪師病起頌云。氣絕絕情緒。舉意無意路。眴目尚無力。長年不出戶。芙蓉楷和尚道。只此一頌。自然紹繼老僧。此水瘦潦退云斷。山寒也。須剿絕。莫顢頇。病要除根。醫須勿藥。轉盡無功。伊就位。孤標不與汝同盤。還知么。麗水一星金。流沙混不得。
第九十五則臨濟一畫
示眾云。佛來也打。魔來也打。有理三十。無理三十。為復是錯。認怨仇。為復是不分良善。試道。看。
舉。臨濟問院主。
【現代漢語翻譯】 現代漢語譯本： 正。山僧特來糾正。 萬松說：『佛日的鼻孔落在燕京人手裡。』（佛日指佛法，鼻孔比喻要害，燕京人指不瞭解佛法真諦的人。意為佛法的要害被不懂佛法真諦的人掌握了。） 有僧人問香嚴：『如何是道？』（道指宇宙的真理。） 香嚴說：『枯木里龍吟。』（枯木比喻沒有生機的事物，龍吟比喻真性的顯現。意為在看似沒有希望的地方，真理依然存在。） 僧人說：『我不懂。』 香嚴說：『髑髏里眼睛。』（髑髏指骷髏，眼睛比喻智慧。意為即使在死亡中，智慧依然存在。） 後來有僧人問石霜：『如何是枯木里龍吟？』 石霜說：『猶帶喜在。』（意為其中還帶有喜悅。） 僧人問：『如何是髑髏里眼睛？』 石霜說：『猶帶識在。』（意為其中還帶有分別意識。） 又有僧人問曹山，曹山用偈語開示他說：『枯木龍吟真見道，髑髏識盡眼初明。喜識盡時訊息盡，當人那辨濁中清。』（意為當在枯木中聽到龍吟時，才能真正見到道；當骷髏中的眼睛不再有分別意識時，才能初見光明。當喜悅和分別意識都消失時，所有的訊息也都斷絕了，這時，誰還能分辨清與濁呢？） 僧人再次問：『如何是枯木里龍吟？』 曹山說：『血脈不斷。』（意為生機從未斷絕。） 僧人問：『如何是髑髏里眼睛？』 曹山說：『幹不盡。』（《祖庭事苑》中作『幹盡』。意為智慧永遠不會枯竭。） 如果按照天童的頌和序，『赤肉團獨露真常，髑髏眼瀝乾漏識。幹盡亦不惡。』（赤肉團指人的真心本性，真常指永恒不變的真理，髑髏眼指骷髏的眼睛，漏識指有漏洞的意識。意為真心本性是永恒不變的，骷髏的眼睛要瀝乾有漏洞的意識，即使完全枯竭也沒有什麼不好。） 世俗有諺語說：『老醫少卜。』（意為老醫生經驗豐富，所以醫術高明；年輕的卜卦者因為心無雜念，所以占卜靈驗。） 所以洞山老禪師說，不見有病，是因為病已經深入骨髓；少子相看，是因為彼此太過接近反而難以看清，想要親近反而疏遠，想要靠近反而背離。寒冷的松樹生出病枝，反而因為病而更加奇特。維摩詰居士因為生病而使修道日益精進，雖然身體瘦弱但精神卻很旺盛。 西京奉聖深禪師病癒後作頌說：『氣絕絕情緒，舉意無意路。眴目尚無力，長年不出戶。』（意為氣息斷絕，情緒也隨之消失，舉心動念都找不到方向。眨眼的力氣都沒有，常年閉門不出。） 芙蓉楷和尚說：『僅僅這一首頌，自然就能繼承老僧的衣缽。』 這就像水瘦了，水草退去，云也斷了，山也寒冷了。必須徹底剿滅，不要含糊。病要除根，醫治要達到不用藥的境界。轉變到完全沒有功用的狀態，才能真正安住于本位。孤高的品格不與你們同流合污。你們知道嗎？麗水的一點金子，在流沙中也無法被混淆。
第九十五則 臨濟一畫
臨濟禪師開示大眾說：『佛來了也打，魔來了也打。有理也打三十棒，無理也打三十棒。』（意為無論佛還是魔，都要打破執著；無論有理還是無理，都要超越對錯。） 『你們說，這是錯認了怨家，還是不分清良善？試著說一說。』 舉例：臨濟禪師問院主（寺院的管理者）。
【English Translation】 English version: Correct. This mountain monk has come specifically to rectify. Wan Song said, 'The nose of Buddha-sun has fallen into the hands of the people of Yanjing.' (Buddha-sun refers to the Buddha's teachings, the nose is a metaphor for the vital point, and the people of Yanjing refer to those who do not understand the true essence of the Buddha's teachings. It means that the vital point of the Buddha's teachings is in the hands of those who do not understand its true essence.) A monk asked Xiangyan, 'What is the Dao?' (Dao refers to the truth of the universe.) Xiangyan said, 'A dragon's roar from a withered tree.' (A withered tree is a metaphor for something without vitality, and a dragon's roar is a metaphor for the manifestation of true nature. It means that even in seemingly hopeless places, the truth still exists.) The monk said, 'I don't understand.' Xiangyan said, 'Eyes in a skull.' (A skull refers to a skeleton, and eyes are a metaphor for wisdom. It means that even in death, wisdom still exists.) Later, a monk asked Shishuang, 'What is a dragon's roar from a withered tree?' Shishuang said, 'It still carries joy.' (It means that it still contains joy.) The monk asked, 'What are eyes in a skull?' Shishuang said, 'It still carries consciousness.' (It means that it still contains discriminating consciousness.) Another monk asked Caoshan, and Caoshan instructed him with a verse, saying, 'A dragon's roar from a withered tree truly sees the Dao, when the skull's consciousness is exhausted, the eyes first become clear. When joy and consciousness are exhausted, all news ceases, at that time, who can distinguish the turbid from the clear?' (It means that only when you hear the dragon's roar in the withered tree can you truly see the Dao; when the eyes in the skull no longer have discriminating consciousness, you can first see the light. When joy and discriminating consciousness are exhausted, all news also ceases, at this time, who can distinguish between the clear and the turbid?) The monk asked again, 'What is a dragon's roar from a withered tree?' Caoshan said, 'The bloodline is unbroken.' (It means that vitality has never been cut off.) The monk asked, 'What are eyes in a skull?' Caoshan said, 'It cannot be dried up.' (In the 'Zuting Shiyuan', it is written as 'dried up'. It means that wisdom will never be exhausted.) According to Tiantong's ode and preface, 'The red flesh mass alone reveals the true constant, the skull's eyes drain the leaking consciousness. Drying up is also not bad.' (The red flesh mass refers to the true nature of the human heart, the true constant refers to the eternal and unchanging truth, the skull's eyes refer to the eyes of the skull, and the leaking consciousness refers to flawed consciousness. It means that the true nature of the heart is eternal and unchanging, the skull's eyes must drain the leaking consciousness, and even if it is completely exhausted, there is nothing wrong with it.) There is a common saying, 'Old doctors and young diviners.' (It means that old doctors are experienced, so their medical skills are excellent; young diviners are pure in heart, so their divination is effective.) Therefore, the old Chan master Dongshan said that not seeing the disease is because the disease has penetrated deep into the bone marrow; young children look at each other because they are too close to each other to see clearly, wanting to be close but becoming distant, wanting to approach but deviating. The cold pine tree grows diseased branches, but becomes even more peculiar because of the disease. Vimalakirti became more diligent in his practice because of his illness, although his body was weak, his spirit was very strong. Zen Master Fengsheng Shen of Xijing composed a verse after recovering from illness, saying, 'Breath is cut off, emotions also disappear, raising thoughts and intentions cannot find a direction. Even blinking is powerless, and I have not left the house for many years.' (It means that the breath is cut off, and the emotions also disappear with it, and no direction can be found for raising thoughts and intentions. There is not even the strength to blink, and I have not left the house for many years.) The monk Furong Kai said, 'With just this verse, one can naturally inherit the mantle of the old monk.' This is like the water is thin, the aquatic plants recede, the clouds are also cut off, and the mountains are cold. It must be completely eradicated, do not be ambiguous. The disease must be eradicated, and the treatment must reach the state of not needing medicine. Transforming to a state of complete uselessness is the only way to truly abide in one's position. A noble character does not associate with you. Do you know? A star of gold in Lishui cannot be mixed in the quicksand.
Ninety-fifth case Linji's One Stroke
Chan Master Linji instructed the assembly, saying, 'If the Buddha comes, strike him; if the demon comes, strike him. If there is reason, strike thirty blows; if there is no reason, strike thirty blows.' (It means that whether it is the Buddha or the demon, one must break through attachments; whether there is reason or no reason, one must transcend right and wrong.) 'Tell me, is this mistaking enemies, or not distinguishing between good and evil? Try to say something.' Example: Chan Master Linji asked the abbot (the manager of the monastery).
甚處來(掌云這裡來)主云。州中糶黃米來(卻實頭)濟云。糶得盡么(入草求人)主云。糶得盡(兩搭不回頭)濟以拄杖一畫云。還糶得這個么(有甚死急)主便喝(蝦蟆叫)濟便打(伏手骨桗)次典座至。舉前話(少賣弄)座云。院主不會和尚意(口是禍門)濟云。爾又作么生(上身上來也)座便禮拜(轉見不堪)濟亦打(趁手快)。
師云。本錄無典座。又問供養主。甚麼處去來。主云。州中糶黃米去來。濟云。糶得盡么。主云。糶得盡。濟亦以拄杖一畫云。糶得這個盡么。主便禮拜。濟云。猶較些子。萬松道。有何不可。院主被棒。賞不避仇讎。供養主蒙恩。誅不擇骨肉。天童據盡令而行。要見全機大用。頌云。
臨濟全機格調高(也好與一頓) 棒頭有眼辨秋毫(一點難謾) 掃除狐兔家風峻(師子全威) 變化魚龍電火燒(大小神通) 活人劍(猶較些子) 殺人刀(這漆桶) 倚天照雪利吹毛(誰敢正覷) 一等令行滋味別(這醋可曬釅) 十分痛處是誰遭(打云是爾是爾)
師云。臨濟有時。奪人不奪境。有時人境兩俱奪。若遇其中人。便全體作用。此臨濟格調最高處也。手上出來。手上打。眼上出來。眼上打。四方八面來。旋風打。離婁黃帝時人。百里見秋毫之末
【現代漢語翻譯】 現代漢語譯本 濟公問：（你）從哪裡來？（掌云在這裡回答）主持回答說：從州里賣黃米來。（確實如此）濟公問：賣完了嗎？（拐彎抹角地打聽）主持回答說：賣完了。（毫不猶豫）濟公用拄杖在地上畫了一下，說：還能賣掉這個嗎？（有什麼著急的）主持便大喝一聲（像青蛙叫），濟公便打他（手腳麻利）。接著典座（負責寺院飲食的人）來了，提起之前的話（不要賣弄）。典座說：院主（寺院的主持）不理解和尚的意思。（禍從口出）濟公問：你又想怎麼樣？（迎面而來）典座便禮拜（更加不堪），濟公也打他（趁手快）。
老師說：原本的記錄里沒有典座。又問供養主（負責寺院供養的人）：你從哪裡來？供養主回答說：從州里賣黃米回來。濟公問：賣完了嗎？供養主回答說：賣完了。濟公也用拄杖在地上畫了一下，說：能把這個也賣完嗎？供養主便禮拜。濟公說：還算好一點。萬松（人名）說：有什麼不可以的。院主捱了打，賞賜時不避仇人，供養主蒙受恩惠，懲罰時不避親人。天童（人名）完全按照命令執行，想要看到全部的機用。頌詞說：
臨濟（人名）的全部機用格調很高（也應該打一頓），棒頭有眼，能辨別秋毫（一點也瞞不過），掃除狐兔，家風嚴峻（獅子的全部威嚴），變化魚龍，像電火一樣燃燒（大小神通）。 活人劍（還算好一點），殺人刀（這糊塗蟲），倚天照雪，鋒利無比（誰敢正眼看）。 同樣的命令執行，滋味卻不一樣（這醋可以曬得很濃），十分痛苦的地方是誰遭到了（打的時候說是你是你）。
老師說：臨濟有時，奪取人卻不奪取境，有時人和境都奪取。如果遇到其中的人，便能全體發揮作用。這是臨濟格調最高的地方。手上出來，手上打；眼上出來，眼上打；四面八方來，像旋風一樣打。離婁（人名）是黃帝時的人，能在百里之外看到秋毫的末梢。
【English Translation】 English version Master Ji asked: 'Where do you come from?' (Zhangyun answered here) The abbot replied: 'I come from the town selling yellow rice.' (That's the truth) Ji asked: 'Is it all sold?' (Inquiring indirectly) The abbot replied: 'It's all sold.' (Without hesitation) Ji drew a line on the ground with his staff and said: 'Can you sell this too?' (What's the rush?) The abbot then shouted loudly (like a frog croaking), and Ji struck him (swiftly and skillfully). Then the cook (the person in charge of the monastery's food) arrived, bringing up the previous conversation (don't show off). The cook said: 'The abbot (the head of the monastery) doesn't understand the monk's meaning.' (Trouble comes from the mouth) Ji asked: 'What do you want to do?' (Coming right at me) The cook then bowed (even more unbearable), and Ji also struck him (taking advantage of the opportunity).
The teacher said: 'The original record does not include the cook. He also asked the almsgiver (the person in charge of the monastery's offerings): Where did you come from? The almsgiver replied: I came from the town selling yellow rice. Ji asked: Is it all sold? The almsgiver replied: It's all sold. Ji also drew a line on the ground with his staff and said: Can you sell this too? The almsgiver then bowed. Ji said: It's still a little better. Wansong (person's name) said: What's impossible? The abbot was beaten, rewarding without avoiding enemies, the almsgiver received grace, punishing without avoiding relatives. Tiantong (person's name) fully executes the orders, wanting to see the full function of the machine. The verse says:
Linji's (person's name) full machine style is very high (should also be beaten), the stick has eyes, can distinguish the autumn hair (can't hide anything), sweeping away foxes and rabbits, the family style is strict (the lion's full power), changing fish and dragons, burning like electric fire (big and small supernatural powers). Living sword (still a little better), killing knife (this muddlehead), leaning on the sky to shine on the snow, extremely sharp (who dares to look directly). The same order is executed, but the taste is different (this vinegar can be dried very strong), who suffers from the very painful place (when hitting, say it's you, it's you).
The teacher said: 'Linji sometimes takes away the person but does not take away the environment, sometimes both the person and the environment are taken away. If you meet the person in it, you can fully exert the effect. This is the highest point of Linji's style. Coming out of the hand, hitting with the hand; coming out of the eye, hitting with the eye; coming from all directions, hitting like a whirlwind. Li Lou (person's name) was a man of the Yellow Emperor's time, who could see the tip of the autumn hair from a hundred miles away.'
。棒頭有眼。明如日月。半點也不容。不唯掃除狐兔。亦能變化魚龍。魚躍禹門三級。雷電燒尾成龍。棒喝迅機神用如是。七事隨身。有殺人刀活人劍。浮山圓鑒遠錄公。出十六題。令投子青禪師頌。亦有殺人刀活人劍。雪竇頌巴陵吹毛劍。要平不平。大巧若拙。或指或掌。倚天照雪。宋玉大言賦。方地為輿。圓天為蓋。彎弓射榑桑。長劍倚天外。僧問臨濟。如何是吹毛劍。濟云。禍事禍事。不見道。德山釅醋。曾吃知酸。臨際用出黃檗。傳來亦不弱。竹庵云。劈面三拳。攔腮七掌。盡大地人。不識痛癢。只有一個認痛。猶受醫在。不見臨濟道。如蒿枝拂。相似。
第九十六則九峰不肯
示眾云。云居不憑戒珠舍利。九峰不愛坐脫立亡。牛頭不要百鳥㗸花。黃檗不羨浮柸渡水。且道。別有何長處。
舉。九峰在石霜作侍者。霜遷化后。眾欲請堂中首座接續住持(便好學能無伎倆不應如秀拂塵埃)峰不肯乃云。待某甲問過。若會先師意。如先師侍奉(路見不平)遂問。先師道。休去歇去(費力作么)一念萬年去(忘前失後漢)寒灰枯木去(有甚氣息)一條白練去(切忌點污)且道。明甚麼邊事(只要無事)座云。明一色邊事。(兩般了也)峰云。恁么則未會先師意在(一朝權在手)。座云。爾不肯我
【現代漢語翻譯】 現代漢語譯本：
『棒頭有眼。明如日月。半點也不容。』意思是說，禪杖的功用非常明確，就像日月一樣光明，不允許有絲毫的偏差。
『不唯掃除狐兔。亦能變化魚龍。』不僅僅能掃除狐兔這樣的小障礙，也能變化魚龍，成就大事。
『魚躍禹門三級。雷電燒尾成龍。』魚跳過禹門，經過三次躍升，被雷電燒掉尾巴，最終變成龍，這是一個比喻，說明通過考驗和磨練可以實現質的飛躍。
『棒喝迅機神用如是。』用禪杖和棒喝來迅速啓發，其作用就像神一般。
『七事隨身。有殺人刀活人劍。』修行者隨身攜帶七件事物，其中有殺人刀和活人劍，比喻既能斬斷煩惱，也能救度眾生。
『浮山圓鑒遠錄公。出十六題。令投子青禪師頌。亦有殺人刀活人劍。』浮山圓鑒遠錄公出了十六個題目，讓投子青禪師來頌揚，其中也包括殺人刀和活人劍。
『雪竇頌巴陵吹毛劍。要平不平。大巧若拙。或指或掌。倚天照雪。』雪竇禪師頌揚巴陵的吹毛劍，看似要平卻不平，大巧反而顯得笨拙，有時用手指，有時用手掌，像倚天長劍照亮白雪。
『宋玉大言賦。方地為輿。圓天為蓋。彎弓射榑桑。長劍倚天外。』宋玉的賦中說，大地是車，天是蓋子，彎弓射向榑桑樹，長劍倚靠在天邊，形容氣勢宏大。
『僧問臨濟。如何是吹毛劍。濟云。禍事禍事。』有僧人問臨濟禪師，什麼是吹毛劍？臨濟禪師說，這是禍事，禍事！
『不見道。德山釅醋。曾吃知酸。臨際用出黃檗。傳來亦不弱。』沒聽說過嗎？德山的濃醋，吃過才知道酸。臨濟禪師用黃檗禪師的方法，威力也不弱。
『竹庵云。劈面三拳。攔腮七掌。盡大地人。不識痛癢。只有一個認痛。猶受醫在。』竹庵禪師說，劈頭三拳，攔腮七掌，整個大地的人都不知痛癢，只有一個認識到疼痛，還在接受治療。
『不見臨濟道。如蒿枝拂。相似。』沒看到臨濟禪師說，就像用蒿草枝拂拭一樣嗎？
第九十六則 九峰不肯
『示眾云。云居不憑戒珠舍利。九峰不愛坐脫立亡。牛頭不要百鳥㗸花。黃檗不羨浮柸渡水。且道。別有何長處。』云居禪師不依靠戒珠舍利，九峰禪師不喜歡坐脫立亡，牛頭禪師不需要百鳥銜花，黃檗禪師不羨慕用木杯渡水。那麼，他們還有什麼其他的長處呢？
『舉。九峰在石霜作侍者。霜遷化后。眾欲請堂中首座接續住持(便好學能無伎倆不應如秀拂塵埃)峰不肯乃云。待某甲問過。若會先師意。如先師侍奉(路見不平)遂問。先師道。休去歇去(費力作么)一念萬年去(忘前失後漢)寒灰枯木去(有甚氣息)一條白練去(切忌點污)且道。明甚麼邊事(只要無事)座云。明一色邊事。(兩般了也)峰云。恁么則未會先師意在(一朝權在手)。座云。爾不肯我』
九峰禪師在石霜禪師處做侍者。石霜禪師圓寂后，大家想請禪堂中的首座來接替住持（最好是學有所成，沒有花架子，不應該像秀才那樣拂去塵埃）。九峰禪師不同意，說：『等我問過。如果他領會了先師的意圖，就像先師侍奉（路見不平）一樣。』於是他問首座：『先師說，休去歇去（費力做什麼），一念萬年去（忘前失后），寒灰枯木去（有什麼氣息），一條白練去（切忌玷污）。請問，這說明了什麼？（只要沒事就好）』首座說：『說明一色邊事。（兩種都明白了）』九峰禪師說：『這樣說，你還沒有領會先師的意圖。（一旦大權在握）』首座說：『你不肯我？』 English version:
'The staff has eyes. Bright as the sun and moon. Not tolerating the slightest deviation.' This means the function of the staff is very clear, as bright as the sun and moon, not allowing for any deviation.
'Not only sweeping away foxes and rabbits, but also transforming fish into dragons.' It can not only sweep away small obstacles like foxes and rabbits, but also transform fish into dragons, accomplishing great things.
'Fish leap over Yumen three times. Lightning burns the tail and becomes a dragon.' Fish leaping over Yumen, undergoing three leaps, and having their tails burned by lightning, eventually transforming into dragons, is a metaphor illustrating that qualitative leaps can be achieved through trials and tribulations.
'Using the staff and shouts to quickly enlighten, its effect is like that of a deity.' Using the staff and shouts to quickly enlighten, its effect is like that of a deity.
'Seven things accompany the body. There is a sword that kills and a sword that gives life.' The practitioner carries seven things, including a sword that kills and a sword that gives life, a metaphor for being able to cut off afflictions and save sentient beings.
'Fushan Yuanjian Yuanlu Gong issued sixteen topics, ordering Touzi Qing Chan Master to praise them. There is also a sword that kills and a sword that gives life.' Fushan Yuanjian Yuanlu Gong issued sixteen topics, ordering Touzi Qing Chan Master to praise them, including the sword that kills and the sword that gives life.
'Xuedou praises Baling's hair-splitting sword. Wanting to be even but not even. Great skill appearing clumsy. Sometimes pointing, sometimes palming. Leaning on the sky, illuminating the snow.' Xuedou Chan Master praises Baling's hair-splitting sword, seemingly wanting to be even but not even, great skill appearing clumsy, sometimes pointing with a finger, sometimes with a palm, like a long sword leaning against the sky, illuminating the white snow.
'Song Yu's grandiloquent fu. The square earth as a carriage. The round sky as a canopy. Drawing a bow to shoot Fusang. A long sword leaning against the sky.' Song Yu's fu says that the earth is a carriage, the sky is a canopy, drawing a bow to shoot the Fusang tree, a long sword leaning against the sky, describing a grand and imposing manner.
'A monk asked Linji, 'What is the hair-splitting sword?' Linji said, 'Calamity, calamity!'' A monk asked Linji Chan Master, 'What is the hair-splitting sword?' Linji Chan Master said, 'This is a calamity, a calamity!'
'Haven't you heard? Deshan's strong vinegar, only after tasting it do you know it's sour. Linji using Huangbo's method, its power is not weak either.' Haven't you heard? Deshan's strong vinegar, only after tasting it do you know it's sour. Linji Chan Master using Huangbo Chan Master's method, its power is not weak either.
'Zhuan said, 'Three punches to the face, seven slaps to the cheeks. All the people on earth do not know pain. Only one who recognizes pain is still receiving treatment.'' Zhuan Chan Master said, 'Three punches to the face, seven slaps to the cheeks, all the people on earth do not know pain, only one who recognizes pain is still receiving treatment.'
'Haven't you seen Linji say, 'Like brushing with artemisia branches?'' Haven't you seen Linji Chan Master say, 'Like brushing with artemisia branches?'
Ninety-sixth case: Jiufeng Refuses
'Instructing the assembly, 'Yunju does not rely on the precepts, pearls, and relics. Jiufeng does not love sitting and dying standing. Niutou does not want birds carrying flowers. Huangbo does not envy floating across the water in a cup. Tell me, what other strengths do they have?'' Yunju Chan Master does not rely on the precepts, pearls, and relics, Jiufeng Chan Master does not like sitting and dying standing, Niutou Chan Master does not need birds carrying flowers, Huangbo Chan Master does not envy floating across the water in a wooden cup. So, what other strengths do they have?
'Example: Jiufeng was an attendant at Shishuang's place. After Shuang passed away, the assembly wanted to invite the head seat in the hall to continue as abbot (it is best to be learned and without tricks, not like a scholar dusting off dust). Jiufeng refused and said, 'Wait for me to ask. If he understands the intention of the former master, like the former master serving (seeing injustice on the road).' So he asked the head seat, 'The former master said, 'Rest and rest (what's the use of effort), one thought goes for ten thousand years (forgetting the past and losing the future), cold ashes and withered wood (what breath is there), a white silk goes (be careful not to stain it).' Please tell me, what does this explain? (As long as there is nothing wrong)' The head seat said, 'It explains the matter of one color. (Both are understood)' Jiufeng said, 'In that case, you have not understood the intention of the former master. (Once power is in hand)' The head seat said, 'You don't approve of me?'
【English Translation】 English version:
'The staff has eyes. Bright as the sun and moon. Not tolerating the slightest deviation.' This means the function of the staff is very clear, as bright as the sun and moon, not allowing for any deviation.
'Not only sweeping away foxes and rabbits, but also transforming fish into dragons.' It can not only sweep away small obstacles like foxes and rabbits, but also transform fish into dragons, accomplishing great things.
'Fish leap over Yumen three times. Lightning burns the tail and becomes a dragon.' Fish leaping over Yumen, undergoing three leaps, and having their tails burned by lightning, eventually transforming into dragons, is a metaphor illustrating that qualitative leaps can be achieved through trials and tribulations.
'Using the staff and shouts to quickly enlighten, its effect is like that of a deity.' Using the staff and shouts to quickly enlighten, its effect is like that of a deity.
'Seven things accompany the body. There is a sword that kills and a sword that gives life.' The practitioner carries seven things, including a sword that kills and a sword that gives life, a metaphor for being able to cut off afflictions and save sentient beings.
'Fushan Yuanjian Yuanlu Gong issued sixteen topics, ordering Touzi Qing Chan Master to praise them. There is also a sword that kills and a sword that gives life.' Fushan Yuanjian Yuanlu Gong issued sixteen topics, ordering Touzi Qing Chan Master to praise them, including the sword that kills and the sword that gives life.
'Xuedou praises Baling's hair-splitting sword. Wanting to be even but not even. Great skill appearing clumsy. Sometimes pointing, sometimes palming. Leaning on the sky, illuminating the snow.' Xuedou Chan Master praises Baling's hair-splitting sword, seemingly wanting to be even but not even, great skill appearing clumsy, sometimes pointing with a finger, sometimes with a palm, like a long sword leaning against the sky, illuminating the white snow.
'Song Yu's grandiloquent fu. The square earth as a carriage. The round sky as a canopy. Drawing a bow to shoot Fusang. A long sword leaning against the sky.' Song Yu's fu says that the earth is a carriage, the sky is a canopy, drawing a bow to shoot the Fusang tree, a long sword leaning against the sky, describing a grand and imposing manner.
'A monk asked Linji, 'What is the hair-splitting sword?' Linji said, 'Calamity, calamity!'' A monk asked Linji Chan Master, 'What is the hair-splitting sword?' Linji Chan Master said, 'This is a calamity, a calamity!'
'Haven't you heard? Deshan's strong vinegar, only after tasting it do you know it's sour. Linji using Huangbo's method, its power is not weak either.' Haven't you heard? Deshan's strong vinegar, only after tasting it do you know it's sour. Linji Chan Master using Huangbo Chan Master's method, its power is not weak either.
'Zhuan said, 'Three punches to the face, seven slaps to the cheeks. All the people on earth do not know pain. Only one who recognizes pain is still receiving treatment.'' Zhuan Chan Master said, 'Three punches to the face, seven slaps to the cheeks, all the people on earth do not know pain, only one who recognizes pain is still receiving treatment.'
'Haven't you seen Linji say, 'Like brushing with artemisia branches?'' Haven't you seen Linji Chan Master say, 'Like brushing with artemisia branches?'
Ninety-sixth case: Jiufeng Refuses
'Instructing the assembly, 'Yunju does not rely on the precepts, pearls, and relics. Jiufeng does not love sitting and dying standing. Niutou does not want birds carrying flowers. Huangbo does not envy floating across the water in a cup. Tell me, what other strengths do they have?'' Yunju Chan Master does not rely on the precepts, pearls, and relics, Jiufeng Chan Master does not like sitting and dying standing, Niutou Chan Master does not need birds carrying flowers, Huangbo Chan Master does not envy floating across the water in a wooden cup. So, what other strengths do they have?
'Example: Jiufeng was an attendant at Shishuang's place. After Shuang passed away, the assembly wanted to invite the head seat in the hall to continue as abbot (it is best to be learned and without tricks, not like a scholar dusting off dust). Jiufeng refused and said, 'Wait for me to ask. If he understands the intention of the former master, like the former master serving (seeing injustice on the road).' So he asked the head seat, 'The former master said, 'Rest and rest (what's the use of effort), one thought goes for ten thousand years (forgetting the past and losing the future), cold ashes and withered wood (what breath is there), a white silk goes (be careful not to stain it).' Please tell me, what does this explain? (As long as there is nothing wrong)' The head seat said, 'It explains the matter of one color. (Both are understood)' Jiufeng said, 'In that case, you have not understood the intention of the former master. (Once power is in hand)' The head seat said, 'You don't approve of me?'
。那裝香來(果然不會)座乃焚香云。我若不會先師意。香菸起處脫去不得(氣急殺人)言訖便坐脫(這裡甚麼所在恁么去)峰乃撫其背云。坐脫立亡則不無(出身猶可易)先師意未夢見在(脫體道應難)。
師云。筠州九峰道虔禪師。親傳石霜之道。得殺活杖子。具衲僧巴鼻。首座擔板。只得一橛。當時見道恁么則未會先師意在。只道吾不如汝。便教九峰無地容身傾心歸伏。不見道。爭之不足。讓則有餘。今時參學人只道。古人坐脫立亡。今人臨行手忙腳亂。又見毆陽文忠公見嵩山老僧。道今人唸唸在亂。臨終安得定。這回一向尋速生速滅。覺范頌云。死時應盡便應盡。坐脫立亡夸小兒。酪出乳中無別法。死時何苦欲先知。二朝士問寶峰照和尚。古人臨終去住自在。何道致之。峰云。先僧將來。自縊死去。臨終眾僧。求峰遺訓。峰作惡語數句而終。石霜首座。若到這個地面。免被九峰逼死。佛果示杲上人法語云。嗟。見一流拍盲野狐種族。自不曾夢見祖師。卻妄傳。達磨以胎息傳人。謂之傳法救迷情。以至引從上最年高宗師。如安國師趙州之類。皆行此氣。及夸初祖只履。普化空棺。皆謂此術有驗。遂致渾身脫去。謂之形神俱妙。而人厚愛此身。怕臘月三十日慞惶。競傳歸真之法。除夜望影。喚主人公。以卜
【現代漢語翻譯】 現代漢語譯本：那裝香來的首座於是焚香說：『我如果不會先師的意旨，香菸升起之處就無法脫身。』（氣急殺人）說完便坐化了。（這裡是什麼地方，竟然這樣離去？）九峰於是撫摸他的背說：『坐脫立亡不是沒有，（出身容易）先師的意旨還沒夢見呢。（脫體道應難）』
溈山說：『筠州九峰道虔禪師，親身傳授石霜的道法，得到殺活的棒子，具備衲僧的本色。』首座只是固執己見，只得到了一部分。當時見道是那樣，那麼就沒能領會先師的意旨。只說我不如你，便讓九峰無地自容，傾心歸服。不見道：爭奪不足，謙讓有餘。現在參學的人只說：古人坐脫立亡，今人臨終手忙腳亂。又見歐陽文忠公見到嵩山老僧，說現在的人唸唸都在散亂中，臨終怎麼能安定？這回一向尋求速生速滅。覺范頌說：死的時候應該完結就完結，坐脫立亡是誇耀小孩子。從牛奶中提煉出奶酪沒有別的辦法，死的時候何必想要預先知道。二朝士問寶峰照和尚：古人臨終去住自在，用什麼方法才能達到？寶峰說：先僧將來，自縊死去。臨終眾僧，求寶峰遺訓。寶峰說了幾句惡語而終。石霜首座，如果到了這個地步，免不了被九峰逼死。佛果示杲上人法語說：唉，見到一類盲目的野狐種族，自己不曾夢見過祖師，卻妄自傳言，達磨用胎息傳人，稱之為傳法救迷情。以至於引用從上最年高的宗師，如安國師趙州之類，都施行這種氣功。以及誇耀初祖的只履，普化的空棺，都說這種法術有靈驗。於是導致渾身脫去，稱之為形神俱妙。而人們厚愛這個身體，害怕臘月三十日驚慌失措，競相傳授歸真之法，除夕望影，呼喚主人公，用來占卜。
【English Translation】 English version: Then the head monk, who had prepared the incense, burned it and said, 'If I do not understand the intention of the late master, I will not be able to escape from where the incense smoke rises.' (Anxiety to death) Having said that, he passed away while sitting. (What kind of place is this, to leave like this?) Jiufeng then stroked his back and said, 'Sitting in meditation and passing away or standing and passing away are not impossible, (It is easy to be born) but the intention of the late master has not been seen in a dream yet. (It is difficult to respond to the body)'
The master said, 'Chan Master Daoqian of Jiufeng in Junzhou, personally transmitted the Way of Shishuang, obtained the staff of killing and giving life, and possessed the essence of a monk.' The head monk was stubborn and only obtained a part. If the Way was seen like that at that time, then the intention of the late master was not understood. Only saying that I am not as good as you, he made Jiufeng feel ashamed and wholeheartedly surrendered. It is not seen that: contention is not enough, but concession is more than enough. Now, those who study Zen only say: the ancients sat in meditation and passed away or stood and passed away, but people today are flustered at the time of death. Also, Ouyang Wenzhong Gong saw an old monk of Songshan and said that people today are constantly in chaos, how can they be stable at the time of death? This time, they are always seeking quick birth and quick death. Juefan praised: When it is time to die, it should be over, sitting in meditation and passing away or standing and passing away is boasting to children. There is no other way to extract cheese from milk, why bother wanting to know in advance when you die. Two courtiers asked Baofeng Zhao, the abbot: The ancients were free to come and go at the time of death, what method can be used to achieve this? Baofeng said: The former monk will come, and hanged himself to death. At the time of death, the monks asked for Baofeng's last words. Baofeng said a few bad words and died. If the head monk of Shishuang had reached this point, he would have been spared from being forced to death by Jiufeng. Buddha Fruit showed Master Gao's Dharma words: Alas, seeing a kind of blind wild fox race, they have never dreamed of the patriarch, but they falsely preach that Dharma transmitted the breath to people, calling it Dharma transmission to save delusion. As for quoting the oldest masters from above, such as National Teacher Anguo and Zhao Zhou, they all practiced this kind of Qigong. And boasting about the First Ancestor's single shoe and Puhua's empty coffin, they all say that this kind of magic is effective. As a result, the whole body is detached, which is called the wonderful combination of form and spirit. And people love this body very much, fearing the panic on the thirtieth day of the twelfth lunar month, and competing to transmit the method of returning to the truth, looking at the shadow on New Year's Eve, and calling the protagonist to predict.
日月聽樓鼓。驗玉池。覘眼光以為脫生死法。真誑諕閭閻。捏偽造窠。貽高人嗤鄙。復有一等。假託初祖胎息說。趙州十二時別歌。龐居士轉河車頌。遞互指授。密傳行持。以圖長年及全身脫去。或希三五百歲。殊不知。此真是妄想愛見。萬松道。今時下視諸方者。多以臨行要人看。好癭上涂煙[火*旨]。有甚可喜。石霜一生置枯木堂。安枯木眾。往往常坐不臥。坐脫立亡者極多。獨九峰不肯首座。今時好坐脫立亡底。何不參取九峰不肯處。且道。九峰具甚麼作用。問取天童。頌云。
石霜一宗(蜂攢蟻聚) 親傳九峰(冰消瓦解) 香菸脫去(生死自在即不無) 正脈難通(先師意未夢見在) 月巢鶴作千年夢(樹倒不飛) 雪屋人迷一色功(日出后一場懡㦬) 坐斷十方猶點額(切忌生根) 密移一步看飛龍(別般造化)
師云。天童仁義。先於貧處斷。世情偏向有錢家。萬松道。門庭施設。不如九峰。入理深談。猶較座元百步。勝默和尚作。祖庭詠史詩。元座徒亡一炷煙。九峰不是抑高賢。若將一色為承紹。辜負先師不借緣。石霜示眾有云。未嘗忘照。猶為外紹為臣種。亦曰借。若誕生。絲毫不隔。如王子生下。則能紹大位。謂之內紹。名王種。名句不借也。借則一色邊事耳。不得
【現代漢語翻譯】 現代漢語譯本： 有些人聽著日月的流逝和寺廟的鐘鼓聲，觀察玉池（yuchi，比喻清凈的心）和眼光，誤以為這就是脫離生死輪迴的方法。這實在是欺騙百姓，捏造虛假的理論，讓高人恥笑。還有一些人，假借初祖（chuzu，禪宗初祖菩提達摩Bodhidharma）的胎息（taixi，一種呼吸吐納方法）之說，以及趙州（Zhaozhou，唐代禪師趙州從稔）的《十二時別歌》和龐居士（Pang Jushi，唐代在家修行者）的《轉河車頌》，互相傳授，秘密修行，以求長生不老，甚至全身脫離生死。或者希望活到三五百歲。殊不知，這真是妄想和愛慾的體現。萬松（Wansong，金元之際的禪師）說，現在那些輕視其他地方修行者的人，大多在臨終時做樣子給別人看，好像在長了瘤子的脖子上塗上菸灰一樣，有什麼值得高興的？石霜（Shishuang，唐代禪師）一生都在枯木堂（kumu tang，禪堂）里安置修行者，讓他們像枯木一樣修行，常常坐著不睡覺，坐著死去或站著死去的人很多。只有九峰（Jiufeng，禪師名號）不肯當首座（shouzuo，寺院中的高級職位）。現在那些喜歡坐著死去或站著死去的人，為什麼不去參究九峰不肯當首座的原因呢？那麼，九峰有什麼作用呢？去問天童（Tiantong，禪師名號）。頌（song，偈頌）說：
石霜一宗（像蜜蜂和螞蟻一樣聚集在一起） 親傳九峰（像冰雪消融，瓦片破碎一樣） 香菸脫去（生死自在，但並非沒有生死） 正脈難通（先師的意圖，你還沒夢到呢） 月亮下的鳥巢里，鶴做著千年的夢（樹倒了，鳥也飛不起來） 雪屋裡的人迷惑于單一的修行方法（太陽出來后，一片茫然） 坐斷十方，仍然在額頭上點著（切忌生根） 悄悄地移動一步，觀看飛龍（別樣的造化）
師父說，天童（Tiantong）很仁義，先在貧困的地方斷絕。世俗的情感總是偏向有錢的人家。萬松（Wansong）說，門庭的設施，不如九峰（Jiufeng）。深入地談論道理，也比座元（zuoyuan，寺院中的高級職位）高明百步。勝默和尚（Shengmo heshang，僧人）作了一首《祖庭詠史詩》，說元座（yuanzuo，寺院中的高級職位）徒勞地化為一炷香菸。九峰（Jiufeng）不是壓制賢能，如果將單一的修行方法作為繼承，就辜負了先師不借外緣的教誨。石霜（Shishuang）向大眾開示說，未嘗忘記觀照，仍然是向外求，是臣子的行為。也說是借。如果像王子誕生一樣，絲毫不隔，那麼王子生下來，就能繼承大位，這叫做內紹，是名王的後代，名句也不需要借用。借用就只是表面上的事情，不能得到真諦。
【English Translation】 English version: Some people listen to the passing of days and months and the temple drums, observing the yuchi (玉池, metaphor for a pure mind) and the gaze, mistakenly believing this to be the method of escaping the cycle of birth and death. This is truly deceiving the common people, fabricating false theories, and causing ridicule from enlightened individuals. There are also those who falsely claim the embryonic breathing (taixi, 胎息, a method of breathing and meditation) of the First Ancestor (chuzu, 初祖, Bodhidharma, the first patriarch of Zen Buddhism), Zhaozhou's (趙州, Zen master Zhaozhou Congshen of the Tang Dynasty) 'Song of the Twelve Hours,' and Layman Pang's (龐居士, Layman Pang, a Buddhist layman of the Tang Dynasty) 'Ode to Turning the River Chariot,' mutually instructing and secretly practicing, in order to achieve longevity and escape from the cycle of birth and death with the whole body. Or they hope to live for three or five hundred years. Little do they know that this is truly a manifestation of delusion and attachment. Wansong (萬松, Zen master Wansong of the Jin and Yuan dynasties) said, 'Those who look down on practitioners in other places nowadays mostly put on a show for others to see when they are about to die, like smearing soot on a goiter. What is there to be happy about?' Shishuang (石霜, Zen master Shishuang of the Tang Dynasty) spent his entire life placing practitioners in the withered-wood hall (kumu tang, 枯木堂, Zen hall), making them practice like withered wood, often sitting without sleeping, and many died sitting or standing. Only Jiufeng (九峰, Zen master's name) refused to be the head seat (shouzuo, 首座, a high position in the monastery). Now, those who like to die sitting or standing, why not investigate why Jiufeng refused to be the head seat? So, what is Jiufeng's function? Ask Tiantong (天童, Zen master's name). The verse (song, 頌) says:
The Shishuang lineage (gathering like bees and ants) Personally transmitted to Jiufeng (like ice melting and tiles breaking) The incense smoke escapes (freedom in birth and death, but not without birth and death) The true lineage is difficult to penetrate (you haven't even dreamed of the First Teacher's intention) In the moonlit nest, the crane dreams a thousand-year dream (when the tree falls, the bird cannot fly) The person in the snow house is confused by a single method of practice (after the sun rises, a state of bewilderment) Sitting and cutting off the ten directions, still touching the forehead (absolutely avoid taking root) Quietly move one step, watching the flying dragon (a different kind of creation)
The master said, 'Tiantong (天童) is benevolent, first severing in poverty. Worldly emotions always favor wealthy families.' Wansong (萬松) said, 'The facilities of the gate are not as good as Jiufeng's (九峰). Deeply discussing the principles is also a hundred steps better than the head seat.' Monk Shengmo (勝默和尚, Shengmo heshang, a monk) composed a 'Poem on the History of the Ancestral Garden,' saying that the head seat (yuanzuo, 元座, a high position in the monastery) vainly turned into a stick of incense. Jiufeng (九峰) is not suppressing the virtuous, if taking a single method of practice as inheritance, it would betray the First Teacher's teaching of not borrowing external conditions. Shishuang (石霜) instructed the assembly, saying that never forgetting to observe is still seeking externally, is the behavior of a subject. It is also said to be borrowing. If it is like the birth of a prince, without any separation, then the prince can inherit the great position, this is called internal inheritance, is the descendant of a famous king, and the famous phrases do not need to be borrowed either. Borrowing is just a superficial matter and cannot obtain the true essence.'
已。應機利生為挾帶。點額飛龍。亦禹門化魚之事。亦周易乾卦。九五飛龍在天。得位之象。豈比月巢鶴夢。雪屋人迷者哉。還識石霜傳九峰處么。摘破香囊薰大國。撥開天竅吼真風。
第九十七則光帝樸頭
示眾云。達磨朝梁武。本為傳心。鹽官識大中。不妨具眼。天下太平國王長壽。不犯天威。日月停景。四時和適有光風化。人王法王相見。合談何事。
舉。同光帝謂興化曰。寡人收得中原一寶。(少賣弄)只是無人酬價(傾國莫換)化云。借陛下寶看(因便接勢)帝以兩手引幞頭腳(幸遇其人)化云。君王之寶誰敢酬價(一併交足別無少缺)。
師云。魏府興化存獎禪師。初依臨濟。濟圓寂為三聖首座。后見大覺。開堂拈香曰。此一炷香。本分為三聖師兄。三聖於我太孤。本分為大覺師兄。大覺於我太賒。不如供養臨濟先師。僧問。四方八面來時如何。化云。打中間底。僧作禮。化云。大眾興化。昨日赴個村齋。半路逢卒風暴雨。卻于神廟裡避得過。後唐莊宗幸河北。僧問。王程有限時如何。化云。日馳五百駕。回至魏府行宮。詔化至。賜座茶畢。遂問。朕收下中原。獲得一寶。未曾有人酬價。化云。略借陛下寶。看。帝以兩手引幞頭腳。化云。君王之寶誰敢酬價。帝大悅賜紫衣師號
【現代漢語翻譯】 現代漢語譯本： 『已。應機利生為挾帶』，是指根據機緣施以利益眾生的行為，就像隨身攜帶物品一樣自然。『點額飛龍』，就像鯉魚躍過禹門化為龍的故事，也像是《周易》乾卦中所說的『九五，飛龍在天，利見大人』，是得到尊貴地位的象徵。這怎麼能和像月亮下的鳥巢、白雪覆蓋的房屋那樣，讓人迷惑失途的情況相提並論呢？你們還記得石霜楚圓（Shishuang Chuyuan）禪師將法脈傳給九峰勤（Jiufeng Qin）禪師的事情嗎？那就像摘破香囊，讓香氣普熏大國；又像是撥開天竅，發出真正的風雷之聲。
第九十七則 光帝樸頭
師父開示說：『達磨（Bodhidharma）祖師朝見梁武帝（Emperor Wu of Liang），本意是爲了傳達心法；鹽官（Yanguan）禪師認識大中（Dazhong）皇帝，說明他具有辨別真偽的眼力。天下太平，國王長壽，不觸犯天威，風調雨順，這都是因為有光明的教化。人王（human king）和法王（dharma king）相見，應該談論些什麼呢？』
舉例：同光帝（Emperor Tongguang）對興化（Xinghua）禪師說：『朕收復中原，得到一件寶貝（少賣弄），只是沒有人能出得起價錢（傾國莫換）。』興化禪師說：『請陛下把寶貝借給臣看看（因便接勢）。』同光帝用兩手拉起頭上的幞頭（butou，一種帽子）的腳。興化禪師說：『君王的寶貝，誰敢出價啊（一併交足別無少缺）！』
師父說：魏府興化存獎（Xinghua Cunjiang）禪師，最初依止臨濟（Linji）禪師。臨濟禪師圓寂后，他擔任三聖（Sansheng）的首座。後來他拜見大覺（Dajue）禪師，開堂說法時拈香說：『這炷香，本來應該獻給三聖師兄，但三聖師兄對我來說太疏遠了；本來也應該獻給大覺師兄，但大覺師兄對我來說又太客套了，不如供養給臨濟先師。』有僧人問：『四面八方涌來時，該如何應對？』興化禪師說：『打中間那個。』僧人作禮。興化禪師說：『各位，興化我昨天去一個村子裡應齋，半路遇到狂風暴雨，幸好在神廟裡躲過去了。』後唐莊宗（Emperor Zhuangzong of Later Tang）巡幸河北，有僧人問：『王程有限時，該如何是好？』興化禪師說：『一天奔馳五百里。』回到魏府行宮后，皇帝下詔召見興化禪師，賜座並賜茶。於是問道：『朕收復中原，得到一件寶貝，還沒有人能出得起價錢。』興化禪師說：『請陛下把寶貝借給臣看看。』皇帝用兩手拉起頭上的幞頭的腳。興化禪師說：『君王的寶貝，誰敢出價啊！』皇帝非常高興，賜予他紫衣和師號。
【English Translation】 English version: 'Already. Responding to opportunities to benefit beings is like carrying something along.' This refers to the act of benefiting sentient beings according to circumstances, as natural as carrying belongings. 'Touching the forehead of a flying dragon' is like the story of a carp leaping over the Dragon Gate and transforming into a dragon, and also like what is said in the Qian hexagram of the 'Book of Changes': 'Nine-Five, a flying dragon is in the sky, it is beneficial to see a great man,' symbolizing the attainment of a noble position. How can this be compared to situations like a bird's nest under the moon or a snow-covered house, which cause confusion and lead people astray? Do you still remember the story of Chan Master Shishuang Chuyuan passing the Dharma lineage to Jiufeng Qin? It's like breaking open a fragrant pouch, allowing the fragrance to permeate a great country; and like opening the heavenly aperture, emitting the sound of true wind and thunder.
Case 97: Emperor Guang's Butou (headwear)
The Master instructed the assembly, saying: 'Bodhidharma's (達磨) visit to Emperor Wu of Liang (梁武帝) was originally to transmit the mind-dharma; Zen Master Yanguan's (鹽官) recognition of Emperor Dazhong (大中) shows that he possessed the eye to discern truth. The world is peaceful, the king is long-lived, there is no offense against the majesty of heaven, the weather is favorable, all because of the light of enlightenment. When a human king (人王) and a dharma king (法王) meet, what should they discuss?'
Example: Emperor Tongguang (同光帝) said to Zen Master Xinghua (興化): 'I have recovered the Central Plains and obtained a treasure (don't show off too much), but no one can afford to pay the price (cannot be exchanged for the whole country).' Zen Master Xinghua said: 'Please lend me your treasure to have a look (taking advantage of the situation).' Emperor Tongguang used both hands to pull up the feet of the butou (幞頭, a kind of hat) on his head. Zen Master Xinghua said: 'Who dares to pay the price for the king's treasure (everything is paid in full, nothing is missing)?'
The Master said: Zen Master Xinghua Cunjiang (興化存獎) of Weifu initially relied on Zen Master Linji (臨濟). After Zen Master Linji passed away, he served as the head seat of Sansheng (三聖). Later, he visited Zen Master Dajue (大覺). When he opened the hall to give a Dharma talk, he lit incense and said: 'This incense, originally should be offered to my senior brother Sansheng, but Sansheng is too distant from me; it should also be offered to my senior brother Dajue, but Dajue is too formal with me, so I might as well offer it to my late teacher Linji.' A monk asked: 'When things come from all directions, how should one respond?' Zen Master Xinghua said: 'Strike the one in the middle.' The monk made a bow. Zen Master Xinghua said: 'Everyone, yesterday I, Xinghua, went to a village for a vegetarian meal, and on the way, I encountered a storm, but fortunately, I took shelter in a temple.' Emperor Zhuangzong of Later Tang (後唐莊宗) inspected Hebei, and a monk asked: 'When the king's journey is limited, what should be done?' Zen Master Xinghua said: 'Travel five hundred miles a day.' After returning to the palace in Weifu, the emperor issued an edict summoning Zen Master Xinghua, offering him a seat and tea. Then he asked: 'I have recovered the Central Plains and obtained a treasure, but no one has been able to pay the price.' Zen Master Xinghua said: 'Please lend me your treasure to have a look.' The emperor used both hands to pull up the feet of the butou on his head. Zen Master Xinghua said: 'Who dares to pay the price for the king's treasure!' The emperor was very pleased and bestowed upon him a purple robe and the title of Master.
。化皆不受。又賜御馬一疋。萬松道。第一要識取君王。更要知處中原。然後問爾寶下落。玄覺徴云。且道。興化肯同光。不肯同光。若肯興化眼在甚麼處。若不肯同光過在甚麼處。萬松道。空生不解金剛旨。問得疑心滿世間。雪竇云。至尊所得。只可旁觀。若非興化作家。往往高價酬卻。萬松道。恰似不齋來。翠巖芝云。興化當時下著。可謂酩酊。如今作么生斷。萬松道。吃棒了判案。云峰悅云。真不掩偽。曲不藏直。有眼底辨取。萬松道。問著個瞎漢。黃龍心云。興化一期見機而作。爭奈埋沒伊一朝天子。當時若但向道蚌蛤之珠收得也無用處。教伊向後別有生涯。免見遞相鈍躓。而今若有人問。又作么生酬價。萬松道。七九六十三收。這一隊老漢沒個敢著價者。唯有天童相物作價兩無虧欠。頌云。
君王底意語知音(一發善言) 天下傾誠葵藿心(千里福應) 掇出中原無價寶(兩手分付) 不同趙璧與燕金(別是一家珍) 中原之寶呈興化(分付著頭) 一段光明難定價(自買自賣) 帝業堪為萬世師(裂破古今) 金輪景耀四天下(猶有化在)
師云。同光年號也。如大中天子即宣宗也。後唐莊宗。在位三年。癸未改同光元年。喚作中原一寶。已是強名。畢竟喚作甚麼。大小天童只
【現代漢語翻譯】 現代漢語譯本： （興化）所有賞賜都不接受。又賜給他御馬一匹。萬松（WanSong）說：『第一要認識君王，更要懂得身處中原。然後才能問你寶物的下落。』玄覺（XuanJue）質問道：『請問，興化（XingHua）肯與同光（TongGuang）相同嗎？不肯與同光相同嗎？如果肯，興化的眼睛在哪裡？如果不肯，過錯又在哪裡？』萬松說：『空生（KongSheng，指須菩提）不理解《金剛經》的旨意，問得疑問充滿世間。』雪竇（XueDou）說：『至尊所得，只能在旁邊觀看。如果不是興化這樣的大家，往往會高價酬謝。』萬松說：『恰似不齋戒就來了。』翠巖芝（CuiYanZhi）說：『興化當時下手，可謂酩酊大醉。如今要怎麼判斷？』萬松說：『吃棒之後再判案。』云峰悅（YunFengYue）說：『真假無法掩蓋，彎曲無法隱藏。有眼力的人自己辨別。』萬松說：『問了個瞎子。』黃龍心（HuangLongXin）說：『興化一生見機而作，可惜埋沒了他一朝天子的身份。當時如果只是說蚌蛤之珠收起來也沒用，教他以後另有生計，免得互相碰撞。如今如果有人問，又該如何酬價？』萬松說：『七九六十三收。這一隊老漢沒一個敢出價的。只有天童（TianTong）相物作價兩不虧欠。』頌詞說：
『君王的心意，知音才能理解（一發善言），天下傾誠，如葵藿向日（千里福應）。 取出中原無價之寶（兩手分付），不同於趙璧與燕金（別是一家珍）。 中原之寶呈給興化（分付著頭），一段光明難以定價（自買自賣）。 帝業堪為萬世師（裂破古今），金輪光輝照耀四天下（猶有化在）。』
師父說：『同光是年號。如大中天子就是宣宗。後唐莊宗，在位三年。癸未年改為同光元年。』稱作中原一寶，已經是勉強命名。到底該稱作什麼？大小天童只...
【English Translation】 English version: (Xinghua) refused all rewards. He was also given an imperial horse. WanSong said, 'The first thing is to recognize the monarch, and even more so to understand being in the Central Plains. Then you can ask about the whereabouts of the treasure.' XuanJue questioned, 'May I ask, is Xinghua willing to be the same as TongGuang? Or unwilling to be the same as TongGuang? If willing, where are Xinghua's eyes? If unwilling, where does the fault lie?' WanSong said, 'KongSheng (referring to Subhuti) does not understand the meaning of the Diamond Sutra, asking questions that fill the world with doubt.' XueDou said, 'What the Supreme One obtains can only be observed from the side. If it were not for a master like Xinghua, they would often reward it with a high price.' WanSong said, 'It's just like coming without fasting.' CuiYanZhi said, 'Xinghua's actions at that time can be described as being completely drunk. How should one judge it now?' WanSong said, 'Judge the case after being beaten with a stick.' YunFengYue said, 'Truth cannot be concealed, and crookedness cannot be hidden. Those with eyes can discern it themselves.' WanSong said, 'Asked a blind man.' HuangLongXin said, 'Xinghua acted according to circumstances throughout his life, but it's a pity that he buried his identity as the emperor of a dynasty. If at that time he had only said that it was useless to collect the pearls of mussels and clams, and taught him to have another livelihood in the future, he would have avoided mutual stumbling. Now, if someone asks, how should he be rewarded?' WanSong said, 'Seventy-nine, sixty-three, collect. None of these old men dare to bid. Only TianTong can assess the value of things without any loss.' The verse says:
'The monarch's intention, only a confidant can understand (uttering good words), the world sincerely leans, like sunflowers facing the sun (a thousand miles of blessings in response). Taking out the priceless treasure of the Central Plains (entrusting with both hands), different from the Zhao jade and the Yan gold (a treasure of a different kind). Presenting the treasure of the Central Plains to Xinghua (entrusting the head), a segment of light that is difficult to price (buying and selling oneself). The imperial enterprise can be a teacher for all ages (tearing apart the ancient and the present), the golden wheel shines on the four worlds (there is still transformation).'
The master said, 'TongGuang is the reign title. For example, the Emperor Dazhong is Emperor Xuanzong. Emperor Zhuangzong of the Later Tang Dynasty reigned for three years. In the year Guiwei, it was changed to the first year of TongGuang.' Calling it the treasure of the Central Plains is already a forced name. What should it be called after all? Big and small TianTong only...
道得個君王底意語知音。看他莊宗行兵。則從真定服中山。取漁陽兼魏博。策馬渡河。而梁氏失國。偏師西指。而劍閣不守。所以自稱收得中原一寶。只是無人酬價。此以衲僧分上未遇知音。不逢別者。終不開拳。興化傾誠。不敢辜負天府大寶。葵藿向日而傾。衛其足也。所以刖足鮑莊子不如葵也。掇出中原無價寶。此頌引幞頭腳。輪王髻中珠不可輕分付。古今天子對辯。未有如莊宗善用時機。佛事人情一時周足。有官人謁歸宗。宗拈起兩帽子腳。示之云。還會么。官曰。不會。宗曰。老僧病頭風。莫怪不卸帽子。官人無語。萬松道。韓信功高誰與同。轉身拆卻連雲棧。趙國有和氏之璧。燕昭王筑臺。置千金于上。延天下之士。故名黃金臺。又頌云。中原之寶。一段光明。輝天鑒地。南泉道。不作貴不作賤。爾作么生買。所以難定價也。金輪王王四天下。銀輪三天下。銅二。鐵一。準上可知。金輪雖有七寶。只能景耀四天下。不如中原一寶盡十方法界。皆是一段光明。叵耐興化。容易便道。略借陛下寶看。同光是一朝天子。作大檀越。佈施與他。可謂作家君王天然有在。萬松常笑。三角示眾云。大凡說法須是應時及節。及至住庵時。值賊執刀問。和尚有珍寶否。角云。僧家之寶非君所宜。賊云。是甚麼寶。角便喝。賊
不領以刃加之。法雨頌云。結茅絕頂居三角。家寶不能深蘊卻。草次開囊欺鑒人。卞和刖足胡為錯。錯遇桀紂兮施禮樂。不似興化莊宗不傷和氣。僧問法雲圓通秀鐵壁。知師久蘊囊中寶。今日當筵略借看。壁云。君子愛財。取之有道。勿謂法雲拈不出。須知興化敢商量。
第九十八則洞山常切
示眾云。九峰截舌。追和石霜。曹山斫頭不辜洞嶺。古人三寸得恁么密。且為人手段在甚麼處。
舉。僧問洞山。三身中。那身不墮諸數(前三三后三三)山云。吾常於此切(氣急殺人)。
師云。本錄中問。三身中那一身說法。山云。吾常於此切。疏山仁禪師始問洞山。未有之言。請師示誨。山曰。不諾。無人肯。疏曰。還可切也無。山曰。阇梨即今還切得否。疏曰。切不得則無諱處。山肯之。僧后問曹山。先師道。吾常於此切。意旨如何。山云。要頭斫取去。僧又問雪峰。峰以拄杖劈口打曰。我也曾到洞山來。承天宗云。一轉語海晏河清。一轉語風高月冷。一轉語騎賊馬趁賊。試請辨看。忽有個衲僧出來。道總不恁么。也許伊具一隻眼。元來藥山下。子孫旁提護諱。好本多同。不見。僧問石霜。如何是祖師西來意。霜乃咬齒示之。僧不薦。霜遷化后問九峰。先師咬齒意旨如何。峰云。我寧可截舌。
【現代漢語翻譯】 現代漢語譯本：不接受用刀刃加害。法雨頌說道：『結茅在絕頂居住，家裡的寶貝不能深深隱藏。草率地打開囊袋欺騙鑑賞的人，卞和被砍腳又有什麼錯？錯在遇到了桀紂，卻還施行禮樂。』不像興化那樣，莊宗不傷和氣。有僧人問法雲圓通秀：『知道禪師您長久以來蘊藏著囊中之寶，今天在座上稍微借來看看。』法雲說：『君子愛財，取之有道。不要說法雲拿不出來，要知道興化敢於商量。』
第九十八則 洞山常切
洞山禪師開示大眾說：『九峰寧願截斷舌頭，追隨石霜的做法。曹山砍頭也不會辜負洞山。古人三寸之舌能夠如此嚴密，那麼為人施展手段的關鍵在哪裡呢？』
舉例。有僧人問洞山：『在法身、報身、應化身這三身中，哪一身不落入數量的範疇？』（前三三，后三三）洞山回答說：『我常常在這裡切。』（氣急殺人）
洞山禪師說：『原本的記錄中問的是：三身中哪一身說法？洞山回答說：『我常常在這裡切。』疏山仁禪師最初問洞山：『還沒有說出來的話，請禪師開示。』洞山說：『我不答應。』沒有人肯。疏山說：『還可以切嗎？』洞山說：『你現在還能切嗎？』疏山說：『如果切不得，就沒有迴避的地方。』洞山認可了他。後來有僧人問曹山：『先師說：『我常常在這裡切。』意旨是什麼？』曹山說：『把頭砍了拿走。』僧人又問雪峰，雪峰用拄杖劈頭打他說：『我也曾經到過洞山。』承天宗說：『一句話語，海晏河清；一句話語，風高月冷；一句話語，騎著賊馬追趕賊人。』試著辨別看看。如果有個衲僧出來說：『總不是這樣。』也許他具有一隻眼。原來藥山門下，子孫從旁維護隱諱。好的版本大多相同。』沒有看到。有僧人問石霜：『什麼是祖師西來意？』石霜就咬著牙齒來指示他。僧人不明白。石霜圓寂后，僧人問九峰：『先師咬牙切齒的意旨是什麼？』九峰說：『我寧可截斷舌頭。』
【English Translation】 English version: He does not accept being harmed with a blade. The Gatha of Dharma Rain says: 'Building a hut, dwelling on the summit of the triangle, the family treasure cannot be deeply hidden. Hastily opening the bag deceives the appraiser, what is wrong with Bian He's feet being cut off? The mistake lies in meeting Jie and Zhou, yet still practicing rites and music.' Unlike Xinghua, Zhuangzong does not harm harmony. A monk asked Fayun Yuantong Xiu: 'Knowing that Zen Master, you have long treasured the treasure in your bag, today, please lend it to us to see.' Fayun said: 'A gentleman loves wealth, and takes it in the right way. Do not say that Fayun cannot produce it, know that Xinghua dares to discuss it.'
Ninety-eighth Case: Dongshan's Constant Cutting
Dongshan Zen Master addressed the assembly, saying: 'Jiufeng would rather cut off his tongue, following Shishuang's example. Caoshan's beheading would not betray Dongshan. How could the ancients' three-inch tongue be so tight-lipped? Then, where lies the key to employing means for others?'
Example: A monk asked Dongshan: 'Among the three bodies (Trikaya) – Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應化身) – which body does not fall into the realm of numbers?' (Three threes before, three threes after) Dongshan replied: 'I constantly cut here.' (Anger kills people)
The Zen Master said: 'The original record asks: Which of the three bodies preaches the Dharma? Dongshan replied: 'I constantly cut here.' Zen Master Shushan Ren initially asked Dongshan: 'Words that have not yet been spoken, please enlighten me.' Dongshan said: 'I do not agree.' No one agreed. Shushan said: 'Can it still be cut?' Dongshan said: 'Can you still cut it now?' Shushan said: 'If it cannot be cut, there is no place to avoid.' Dongshan acknowledged him. Later, a monk asked Caoshan: 'The former master said: 'I constantly cut here.' What is the meaning?' Caoshan said: 'Cut off your head and take it away.' The monk then asked Xuefeng, who struck him on the head with his staff, saying: 'I have also been to Dongshan.' Chengtianzong said: 'One word, the sea is calm and the river is clear; one word, the wind is high and the moon is cold; one word, riding a thief's horse to chase the thief.' Try to discern it. If a monk comes out and says: 'It is not like this at all.' Perhaps he has one eye. Originally, under Yaoshan, descendants protect and conceal. Good versions are mostly the same.' Not seen. A monk asked Shishuang: 'What is the meaning of the Patriarch's coming from the West?' Shishuang showed him by gnashing his teeth. The monk did not understand. After Shishuang passed away, the monk asked Jiufeng: 'What was the meaning of the former master's gnashing of teeth?' Jiufeng said: 'I would rather cut off my tongue.'
不犯國諱。僧又問云蓋。蓋云。我與先師。有甚冤仇。保寧勇和尚頌云。此切堪傷向外求。至親何故似冤仇。始終滿面無慚色。更被曹山乞爾頭。好即甚好。太犯風煙。爾看。天童幾般綿密。頌云。
不入世(物外橫身)未循緣(刮篤成家)劫壺空處有家傳(貓兒屋頭尿)白蘋風細秋江暮(清虛冷淡)古岸舡歸一帶煙(目斷天涯)。
師云。不入世未循緣。腦後見腮。莫與往來。劫壺空處有家傳。洞山恁么唱。曹山恁么和。雪峰恁么斷送。三臺須是大家催。蓋黃河從源頭濁了也。周起風土記。萍蘋芹菜之名。大者蘋。小者萍。白蘋者。柳惲詩。汀湖采白蘋。日暮江南春。洞里有歸客。瀟湘逢故人。後人名其處。為白蘋汀。風細秋江暮者。宋玉風賦。夫風生於青蘋之末。浸淫溪谷。緣于太山之阿。舞于松柏之下。謂之白蘋者。苗菁而花白也。敢問。古岸舡歸向甚麼處去。誰知。遠煙浪別有好思量。
第九十九則雲門缽桶
示眾云。棋有別智。酒有別腸。狡兔三穴。猾胥萬幸。更有個誵頭底。且道。是誰。
舉。僧問雲門。如何是塵塵三昧(有愿不撒沙)門云。缽里飯桶裡水(撞頭磕額攔腮樸面)。
師云。華嚴。一塵入正受。諸塵三昧起。又云。塵塵爾法法爾。這僧問處。直要云
【現代漢語翻譯】 現代漢語譯本 不犯國諱。有僧人又問蓋禪師。蓋禪師說：『我與先師有什麼冤仇？』保寧勇和尚作頌說：『這實在令人傷心，向外尋求。至親之人為何像仇人一樣？始終滿面沒有慚愧之色，更被曹山禪師討要你的頭。』說得好是好，但太冒犯風煙了。你們看，天童禪師是多麼的綿密周到，他的頌是： 『不入世（物外橫身），未循緣（刮篤成家），劫壺空處有家傳（貓兒屋頭尿），白蘋風細秋江暮（清虛冷淡），古岸舡歸一帶煙（目斷天涯）。』 師父說：『不入世未循緣，腦後見腮，莫與往來。劫壺空處有家傳。』洞山禪師這麼唱，曹山禪師這麼和，雪峰禪師這麼斷送。三臺須是大家催。蓋因黃河從源頭就濁了。周起《風土記》記載，萍、蘋、芹菜的名字，大者為蘋，小者為萍。白蘋，柳惲詩云：『汀湖采白蘋，日暮江南春。洞里有歸客，瀟湘逢故人。』後人名其處為白蘋汀。風細秋江暮，宋玉《風賦》說：『夫風生於青蘋之末，浸淫溪谷，緣于太山之阿，舞于松柏之下。』 謂之白蘋者，苗菁而花白也。』請問，古岸舡歸向什麼地方去？誰知道，遠煙浪別有好思量。 第九十九則 雲門缽桶 師父開示說：『下棋有特別的智慧，喝酒有特別的肚量，狡兔有三個洞穴，狡猾的胥吏有萬幸。更有個誵頭底，且說，是誰？』 舉例。有僧人問雲門禪師：『如何是塵塵三昧（有愿不撒沙）？』雲門禪師說：『缽里飯桶裡水（撞頭磕額攔腮樸面）。』 師父說：『《華嚴經》說，一塵入正受，諸塵三昧起。』又說：『塵塵爾法法爾。』這僧人問處，直要雲門...
【English Translation】 English version Without violating national taboos. A monk further asked Zen Master Gai. Zen Master Gai said, 'What enmity do I have with my late teacher?' Baoning Yong, the monk, composed a verse saying, 'This is truly sad, seeking externally. Why are close relatives like enemies? From beginning to end, the face shows no shame, and Cao Shan Zen Master even demands your head.' It's good, but too offensive to the elements. Look at how meticulous and thorough Zen Master Tiantong is; his verse is: 'Not entering the world (lying horizontally outside things), not following conditions (establishing a home by scraping and saving), in the emptiness of the kalpa pot, there is a family tradition (the cat urinates on the roof), white duckweed in the fine wind, autumn river at dusk (pure emptiness and indifference), an ancient shore, a boat returning in a belt of smoke (eyes cut off at the edge of the sky).' The master said, 'Not entering the world, not following conditions, seeing the cheeks behind the ears, do not associate with them. In the emptiness of the kalpa pot, there is a family tradition.' Zen Master Dongshan sang it this way, Zen Master Caoshan harmonized it this way, and Zen Master Xuefeng saw it off this way. The Three Platforms must be urged by everyone. Because the Yellow River has been muddy from its source. Zhou Qi's 'Records of Customs' records the names of duckweed, water shield, and celery; the larger is water shield, the smaller is duckweed. White duckweed, Liu Yun's poem says, 'Picking white duckweed on the islet lake, at dusk in the spring of Jiangnan. In the cave, there is a returning guest, meeting an old friend in Xiaoxiang.' Later generations named the place White Duckweed Islet. Fine wind, autumn river at dusk, Song Yu's 'Wind Ode' says, 'The wind arises from the tip of the green duckweed, seeping into valleys, climbing the slopes of Mount Tai, dancing beneath pines and cypresses.' What is called white duckweed is that the seedlings are lush and the flowers are white. May I ask, where does the ancient shore boat return to? Who knows, the distant smoke and waves have other good thoughts. Ninety-ninth Case: Yunmen's Bowl and Bucket The master instructed, 'Playing chess has special wisdom, drinking wine has a special capacity, the cunning rabbit has three burrows, and the cunning official has ten thousand fortunes. There is also a mistake at the bottom; tell me, who is it?' Example: A monk asked Zen Master Yunmen, 'What is the samadhi (samadhi) of dust after dust (having a vow not to scatter sand)?' Zen Master Yunmen said, 'Rice in the bowl, water in the bucket (bumping head, knocking forehead, blocking cheeks, slapping face).' The master said, 'The Avatamsaka Sutra says, 'One dust enters correct reception, and the samadhi of all dusts arises.' It also says, 'Dust after dust is your dharma, dharma after dharma is yours.' This monk's question directly wants Yunmen...
門當面拈出。雲門道。缽里飯桶裡水。且道。拈出不拈出。有底便認。和聲送事。就句呈機。有底道。缽里飯粒粒皆圓。桶裡水點點皆濕。更有一般。著甚死急。道。缽里有飯。桶裡有水。佛果道。漱口三年。正為汝輩。雪竇道。多口阿師難下嘴。元來小膽爾看。天童擘破面皮。頌云。
缽里飯桶裡水(碗盛杓戽)開口見膽求知已(只為分明極翻令得所遲)擬思便落二三機(天童第四)對面忽成千萬里(是必早回程)韶陽師較些子(未敢相保)斷金之義兮誰與相同(心不負人)匪石之心兮獨能如此(面無慚色)。
師云。僧問忠國師。如何是佛法大意。師云。文殊堂里萬菩薩。僧云。學人不會。師云。大悲千手眼。佛鑒頌。時年蔬菜賤。滿地蘿葡頭。一文買一個。得者飽齁齁。這裡便見天童與雲門出一隻手。提折腳鐺子也。周易繫辭。君子之道。或出或處。或默或語。二人同心。其利斷金。同心之言。其臭如蘭。注云。金堅剛之物。而能斷之。言利之甚也。毛詩邶柏舟云。我心匪石。不可轉也。我心匪席。不可卷也。注石雖堅尚可轉。席雖平尚可卷。言已心志堅平過於石席。且道。忠國師。佛鑒。雲門。天童。恁么氣急作甚。赤心片片知人少。覿面堆堆睹者稀。
第百則瑯玡山河
示眾云。
【現代漢語翻譯】 現代漢語譯本：
直接當面拈出來。雲門（Yunmen，禪宗大師）說：『缽里是飯，桶裡是水。』那麼，說說是拈出來了還是沒拈出來？有些人立刻就領會，隨聲附和，就著話頭來顯現機鋒。有些人說：『缽里的飯，粒粒都圓；桶裡的水，點點都濕。』更有些人，急著做什麼？說：『缽里有飯，桶裡有水。』佛果（Foguo，禪宗大師）說：『漱口三年，正是爲了你們這些人。』雪竇（Xuedou，禪宗大師）說：『多嘴的阿師難以開口，原來是膽小鬼在看。』天童（Tiantong，禪宗大師）揭破面皮，作頌說：
『缽里飯，桶裡水（碗盛飯，杓舀水），開口見膽求知己（只為分明到了極點，反而使得遲緩）。擬意思索，便落入第二第三等機鋒（天童第四句），對面忽然相隔千萬里（必定要早點回頭）。韶陽師（Shaoyang，禪宗大師）還差一點點（未敢互相保證），斷金的道義啊，誰能與我相同（心不辜負人）？不是石頭的心啊，唯獨能夠如此（面無慚色）。』
師（指天童）說：僧人問忠國師（Zhongguo，唐代國師）：『如何是佛法大意？』國師說：『文殊堂里萬菩薩。』僧人說：『學人不會。』國師說：『大悲千手眼。』佛鑒（Fojian，禪宗大師）作頌：『時年蔬菜賤，滿地蘿蔔頭。一文買一個，得者飽齁齁。』這裡便可見天童與雲門出一隻手，提著折腳的鐺子。周易繫辭說：『君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。』註解說：『金是堅剛之物，而能斷之，言其利益之大。』毛詩邶柏舟說：『我心匪石，不可轉也。我心匪席，不可卷也。』註解說：『石頭雖然堅硬，尚可轉動；蓆子雖然平整，尚可捲起。』說的是自己的心志堅平，勝過石頭和蓆子。那麼，說說看，忠國師、佛鑒、雲門、天童，這麼著急做什麼？赤誠的心一片片，知道的人少；當面堆積，看到的人稀少。
第一百則 瑯玡山河（Langye Shanhe，地名）
開示大眾說：
【English Translation】 English version:
Directly presenting it face to face. Yunmen (Yunmen, a Chan master) said, 'In the bowl is rice, in the bucket is water.' Then, tell me, is it presented or not? Some immediately understand, echoing and following, using the words to reveal the subtle point. Some say, 'The rice in the bowl, each grain is round; the water in the bucket, each drop is wet.' And still others, what are they so anxious about? They say, 'In the bowl is rice, in the bucket is water.' Foguo (Foguo, a Chan master) said, 'Rinsing your mouth for three years, is precisely for people like you.' Xuedou (Xuedou, a Chan master) said, 'A talkative teacher finds it hard to open his mouth, it turns out to be a coward watching.' Tiantong (Tiantong, a Chan master) tears open his face, composing a verse:
'Rice in the bowl, water in the bucket (rice in the bowl, water scooped with a ladle), opening the mouth to show the gall, seeking a confidant (only because it's too clear, it becomes delayed). Contemplating and thinking, one falls into the second or third rate subtlety (Tiantong's fourth line), face to face, suddenly separated by thousands of miles (one must return early). Master Shaoyang (Shaoyang, a Chan master) is still a little short (daring not guarantee each other), the righteousness of cutting metal, who can be the same as me (the heart does not fail people)? A heart that is not stone, only it can be like this (face without shame).'
The master (referring to Tiantong) said: A monk asked National Teacher Zhongguo (Zhongguo, a Tang Dynasty National Teacher), 'What is the great meaning of the Buddha-dharma?' The National Teacher said, 'Ten thousand Bodhisattvas in the Manjusri Hall.' The monk said, 'This student does not understand.' The National Teacher said, 'The great compassion of a thousand hands and eyes.' Fojian (Fojian, a Chan master) composed a verse: 'In those years, vegetables were cheap, radish heads all over the ground. One coin buys one, the one who gets it is full and satisfied.' Here one can see that Tiantong and Yunmen put out one hand, carrying a broken-legged pot. The Zhouyi Xici says, 'The way of the gentleman, sometimes going out, sometimes staying put, sometimes silent, sometimes speaking. Two people of one mind, their sharpness can cut metal. Words of one mind, their fragrance is like orchids.' The annotation says, 'Metal is a hard and strong thing, yet it can be cut, speaking of the greatness of its benefit.' The Mao Shi Bei Bozhou says, 'My heart is not a stone, it cannot be turned. My heart is not a mat, it cannot be rolled up.' The annotation says, 'Although a stone is hard, it can still be turned; although a mat is flat, it can still be rolled up.' It speaks of one's own will being firm and level, surpassing stone and mat. Then, tell me, what are National Teacher Zhongguo, Fojian, Yunmen, and Tiantong so anxious about? Sincere hearts, piece by piece, few know them; piled up face to face, few see them.
The Hundredth Case: Langye Shanhe (Langye Shanhe, place name)
Instructing the assembly, he said:
一言可以興邦。一言可以喪邦。此藥亦能殺人。此藥亦能活人。仁者見之謂之仁。智者見之謂之智。且道。利害在甚麼處。
舉。僧問瑯玡覺和尚。清凈本然。云何忽生山河大地(迷時三界有)覺云清凈本然云何忽生山河大地(悟后十方空)。
師云。汾陽無德昭禪師。北地苦寒。因罷夜參。梵僧乘雲而至勸。不可失時。此眾雖不多。六人大器。道蔭人天。陽明日上堂云。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。時大愚芝。慈明圓。瑯玡覺。法華舉。天勝泰。石霜永等。皆在席下。滁州瑯玡山。開化廣照禪師。諱慧覺。西洛人。父為衡陽太守。捐館。扶襯歸洛。過澧州。登藥山古剎瞻禮。觀其游處。宛若舊居。緣此出家。得法于汾陽。應緣滁水。與雪竇明覺。同時唱道。天下指為二甘露門。逮今淮南遺化如昔。湖南祇林和尚。才見僧來便云。魔來魔來。以木劍揮之。潛入方丈。如是十二年。後置劍無言。有僧問。十二年前為甚麼降魔。林雲。賊不打貧兒家。僧云。十二年後為甚麼不降魔。林雲。賊不打貧兒家。此名一劍下分身之意。首楞嚴第四。富樓那問。若復世間一切根塵。陰處界等。皆如來藏。清凈本然。云何忽生山河大地諸有為相。次第遷流。終而復始。說者云。若解則已知。覺體本
【現代漢語翻譯】 現代漢語譯本： 一句話可以說使國家興盛，一句話也可以使國家衰敗。這種藥既能殺人，也能救人。仁者看到它，就說是仁，智者看到它，就說是智。那麼請問，這其中的利害關鍵在哪裡呢？
舉例：有僧人問瑯玡覺和尚（Langye Jue Heshang）。『清凈本然（Qingjing Benran，指事物本來的清凈狀態），為何忽然產生山河大地（Shanhe Dadi，指世間萬物）？』（迷失時，認為三界是真實存在的）覺和尚回答說：『清凈本然，為何忽然產生山河大地？』（覺悟后，認識到十方皆空）。
師父說：汾陽無德昭禪師（Fenyang Wude Zhao Chanshi），因為北方苦寒，所以取消了夜參。有梵僧乘雲而來勸說：『不可錯過時機。這裡的僧眾雖然不多，但有六人是可造之材，可以蔭庇人天。』陽明禪師第二天上堂時說：『胡僧金錫光（Huseng Jin Xiguang），爲了佛法來到汾陽。六人成就大器，勸請我來弘揚佛法。』當時大愚芝（Dayu Zhi），慈明圓（Ciming Yuan），瑯玡覺（Langye Jue），法華舉（Fahua Ju），天勝泰（Tiansheng Tai），石霜永等（Shishuang Yongdeng）都在座下。滁州瑯玡山開化廣照禪師（Langye Shan Kaihua Guangzhao Chanshi），法名慧覺（Huijue），是西洛人。他的父親是衡陽太守，去世后，他護送靈柩返回洛陽，路過澧州，登上藥山古寺瞻仰禮拜，看到那裡的環境，彷彿是自己以前居住的地方，因此出家。他在汾陽禪師處得法，應機緣來到滁水一帶，與雪竇明覺禪師（Xuedou Mingjue Chanshi）同時弘揚佛法，天下人都稱他們為二甘露門。直到現在，淮南一帶還保留著他們的遺風。湖南祇林和尚（Hunan Qilin Heshang），只要看到僧人來，就說：『魔來了，魔來了！』然後用木劍揮舞，躲進方丈。這樣持續了十二年。後來他放下木劍，不再說話。有僧人問：『十二年前為什麼要降魔？』祇林和尚回答說：『賊不打貧兒家。』僧人又問：『十二年後為什麼不降魔了？』祇林和尚回答說：『賊不打貧兒家。』這叫做一劍下分身之意。《首楞嚴經》第四卷中，富樓那（Fuluna）問：『如果世間一切根塵（Genchen，指感覺器官及其對像），陰處界等（Yinchujie deng，指構成世界的要素），都是如來藏（Rulaizang，指一切眾生皆具的佛性），清凈本然，為何忽然產生山河大地等有為之相（Youweizhixiang，指因緣和合而成的現象），次第遷流，終而復始？』說法者說：『如果理解了，就已知曉覺悟的本體。』
【English Translation】 English version: A single word can bring prosperity to a nation; a single word can ruin a nation. This medicine can kill, and this medicine can also save. The benevolent see it as benevolence; the wise see it as wisdom. Now, tell me, where does the advantage or disadvantage lie?
Example: A monk asked Langye Jue Heshang (Langye Jue Heshang, Abbot of Langye Monastery): 'The pure and inherent nature (Qingjing Benran, the original pure state of things), how does it suddenly give rise to mountains, rivers, and the great earth (Shanhe Dadi, all things in the world)?' (When deluded, one believes the Three Realms are real). Jue Heshang replied: 'The pure and inherent nature, how does it suddenly give rise to mountains, rivers, and the great earth?' (After enlightenment, one realizes that the ten directions are empty).
The Master said: Zen Master Fenyang Wude Zhao (Fenyang Wude Zhao Chanshi), due to the bitter cold in the north, canceled the evening meditation. A Brahman monk arrived on a cloud and advised: 'Do not miss the opportunity. Although there are not many monks here, six of them are great talents who can benefit humans and gods.' The next day, Zen Master Yangming said in his sermon: 'The Brahman monk Jin Xiguang (Huseng Jin Xiguang), came to Fenyang for the Dharma. Six people will become great talents, urging me to propagate the Dharma.' At that time, Dayu Zhi (Dayu Zhi), Ciming Yuan (Ciming Yuan), Langye Jue (Langye Jue), Fahua Ju (Fahua Ju), Tiansheng Tai (Tiansheng Tai), and Shishuang Yongdeng (Shishuang Yongdeng) were all in attendance. Zen Master Kaihua Guangzhao of Langye Mountain in Chuzhou (Langye Shan Kaihua Guangzhao Chanshi), whose Dharma name was Huijue (Huijue), was from Western Luo. His father was the governor of Hengyang. After his father passed away, he escorted the coffin back to Luoyang. Passing through Lizhou, he visited Yaoshan Ancient Temple to pay homage. Seeing the environment there, it felt like his former home, so he became a monk. He obtained the Dharma from Zen Master Fenyang and came to the Chushui area by chance, propagating the Dharma at the same time as Zen Master Xuedou Mingjue (Xuedou Mingjue Chanshi). The world called them the 'Two Gates of Sweet Dew'. Even now, the customs they left behind are still preserved in the Huainan area. Hunan Qilin Heshang (Hunan Qilin Heshang), whenever he saw a monk coming, would say: 'The demon is here, the demon is here!' Then he would wave a wooden sword and hide in his abbot's room. This continued for twelve years. Later, he put down the wooden sword and stopped speaking. A monk asked: 'Why did you subdue demons twelve years ago?' Qilin Heshang replied: 'Thieves don't rob the homes of the poor.' The monk asked again: 'Why don't you subdue demons now, after twelve years?' Qilin Heshang replied: 'Thieves don't rob the homes of the poor.' This is called 'the meaning of dividing the body with one sword'. In the fourth volume of the Shurangama Sutra, Fuluna (Fuluna) asked: 'If all the sense organs and their objects (Genchen, sense organs and their objects), the aggregates, entrances, and realms (Yinchujie deng, elements that constitute the world), are all the Tathagatagarbha (Rulaizang, the Buddha-nature inherent in all beings), pure and inherent, why do mountains, rivers, and all conditioned phenomena (Youweizhixiang, phenomena arising from causes and conditions) suddenly arise, flowing in sequence, ending and beginning again?' The speaker said: 'If you understand, you will know the essence of enlightenment.'
妙。無明本空。山河大地。如空花相。若惑則能所妄分。強覺俄起。三細為世。四輪成界。瑯玡云。我則不然。清凈本然。云何忽生山河大地。此喚騎賊馬趕賊。奪賊槍殺賊。薦福信云。先行不到。末後太過。萬松道。徐六檐板。各見一邊。要除見滲漏。須見天童始得。頌云。
見有不有(一般面草) 翻手覆手(由人故造) 瑯玡山裡人(叉手云慧覺) 不落瞿曇后(一語傷人千刀攪腹)
師云。見有不有。其有自朽。見怪不怪。其怪自壞。摩訶衍論。十四祖龍樹祖師造也。乃云一切諸法。一切因緣故應有。一切諸法。一切因緣故不應有。此翻手覆手也。瑯玡上堂云。見聞覺知。俱為生死之因。見聞覺知。俱為解脫之本。譬如師子返擲。南北東西。且無定止。汝等諸人若也不會。且莫辜負釋迦老子。吽。此所以不落瞿曇后也。瞿曇梵語。具云喬答摩。此云地勝。謂除天外在地人中。最殊勝故。方今後五百歲。去聖時遙。人多懈怠。如何得不落後去。裂破古今。
萬松老人評唱天童覺和尚頌古從容庵錄卷六(終)
【現代漢語翻譯】 現代漢語譯本： 妙啊。無明（avidyā，佛教術語，指對事物真相的無知）的本質是空性的。山河大地，如同虛空中的花朵一樣虛幻不實。如果迷惑，就會錯誤地分別能（主體）和所（客體），強行生起覺知。三細（佛教唯識宗的術語，指阿賴耶識中的三種微細作用）構成了世界，四輪（佛教術語，指地、水、火、風四大元素）形成了界限。瑯玡（Lángyé，山名，也指瑯玡慧覺禪師）說：『我卻不這樣認為，清凈的本性本來就是如此，怎麼會忽然產生山河大地呢？』這好比是騎著強盜的馬去追趕強盜，奪取強盜的槍來殺死強盜。薦福信（Jiànfú Xìn，人名，禪宗僧人）說：『先行一步不到位，最後一步又太過。』萬松（Wànsōng，人名，指萬松行秀禪師）道：『徐六的屋檐板，各自看到一邊。想要去除見解上的滲漏，必須見到天童（Tiāntóng，山名，也指天童正覺禪師）才行。』頌詞說： 『見有不有（一般面草），翻手覆手（由人故造），瑯玡山裡人（叉手云慧覺），不落瞿曇后（一語傷人千刀攪腹）。』 師父說：『見有不有，那『有』自己就會腐朽。見怪不怪，那『怪』自己就會壞掉。《摩訶衍論》（Mahāyāna-sūtra，大乘經論），是十四祖龍樹祖師（Nāgārjuna，佛教中觀學派創始人）所造。』其中說到：『一切諸法，因為一切因緣的緣故，應該是有；一切諸法，因為一切因緣的緣故，應該不是有。』這就是翻手覆手的意思。瑯玡上堂開示說：『見聞覺知，都是生死的因；見聞覺知，也都是解脫的根本。』譬如獅子翻身跳躍，南北東西，沒有固定的方向。你們這些人如果不能領會，就辜負了釋迦老子（Śākyamuni，佛教創始人）。吽！這就是不落在瞿曇之後的原因。瞿曇（Gautama）是梵語，具足的說法是喬答摩（Gautama），翻譯成漢語是『地勝』，意思是說除了天界之外，在地上的人之中，是最殊勝的。現在是后五百歲，距離聖人的時代已經遙遠，人們大多懈怠，如何才能不落後呢？就要裂破古今的束縛。 萬松老人評唱天童覺和尚頌古從容庵錄卷六（終）
【English Translation】 English version: Marvelous. Ignorance (avidyā) is fundamentally empty. Mountains, rivers, and the great earth are like flowers in the sky, unreal. If deluded, one falsely distinguishes between the subject and the object, and a forced awareness arises. The three subtle aspects (of consciousness) form the world, and the four wheels (elements) constitute the boundaries. Lángyé (Zen Master Huìjué of Lángyé Mountain) said: 'I don't see it that way. The pure nature is originally so; how could mountains, rivers, and the great earth suddenly arise?' This is like riding a thief's horse to chase the thief, seizing the thief's spear to kill the thief. Jiànfú Xìn (a Chan monk) said: 'Going ahead is not enough, and going behind is too much.' Wànsōng (Zen Master Wànsōng Xíngxiù) said: 'The eaves of Xu Liu's house, each sees one side. To remove the leakage of views, one must see Tiāntóng (Zen Master Zhèngjué of Tiāntóng Mountain).' The verse says: 'Seeing existence and non-existence (like ordinary grass), turning the hand over and back (deliberately created by people), the person in Lángyé Mountain (crosses hands and says Huìjué), does not fall behind Gautama (one word hurts people, a thousand knives stir the belly).' The Master said: 'Seeing existence and non-existence, that 'existence' will decay by itself. Seeing strangeness and not being surprised, that 'strangeness' will break down by itself.' The Mahāyāna-sūtra (Great Vehicle Treatise) was composed by the Fourteenth Patriarch, Nāgārjuna (founder of the Madhyamaka school of Buddhism). It says: 'All dharmas, because of all conditions, should exist; all dharmas, because of all conditions, should not exist.' This is the meaning of turning the hand over and back. Lángyé, in his Dharma talk, said: 'Seeing, hearing, feeling, and knowing are all causes of birth and death; seeing, hearing, feeling, and knowing are also the roots of liberation.' It is like a lion turning and leaping, north, south, east, and west, without a fixed direction. If you people cannot understand, you will fail Śākyamuni (the founder of Buddhism). Hūm! This is why one does not fall behind Gautama. Gautama is a Sanskrit word, fully called Gautama, which translates to 'Earth Victory,' meaning that apart from the heavens, among the people on earth, he is the most outstanding. Now, in the latter five hundred years, far from the time of the sages, people are mostly lazy. How can one not fall behind? One must break through the shackles of the past and present. Wànsōng's Commentary on Tiāntóng Jué's Ancient Odes, Cóngróng Hermitage Records, Volume Six (End)