T48n2005_無門關

大正藏第 48 冊 No. 2005 無門關

No. 2005

禪宗無門關

說道無門。盡大地人得入。說道有門。無阿師分。第一強添幾個註腳。大似笠上頂笠。硬要習翁讚揚。又是干竹絞汁。著得這些哮本。不消習翁一擲。一擲莫教一滴落江湖。千里烏騅追不得。紹定改元七月晦。習庵陳𡎖寫。

紹定二年正月初五日。恭遇天基聖節。臣僧慧開。預于元年十二月初五日。印行拈提佛祖機緣四十八則。祝延今上皇帝聖躬萬歲萬歲萬萬歲。皇帝陛下。恭愿聖明齊日月。睿算等乾坤。八方歌有道之君。四海樂無為之化。

慈懿皇后功德報因佑慈禪寺前住持傳法臣僧慧開謹言

禪宗無門關

佛語心為宗。無門為法門。既是無門。且作么生透。豈不見道。從門入者。不是家珍。從緣得者。始終成壞。恁么說話。大似無風起浪好肉剜瘡。何況滯言句。覓解會。掉棒打月。隔靴爬癢。有甚交涉。慧開紹定戊子夏。首眾于東嘉龍翔。因衲子請益。遂將古人公案。作敲門瓦子。隨機引導學者。竟爾抄錄。不覺成集。初不以前後敘列。共成四十八則。通曰無門關。若是個漢不顧危亡。單刀直入。八臂那吒攔他不住。縱使西天四七。東土二三。只得望風乞命。設或躊躇。也似隔

【現代漢語翻譯】現代漢語譯本《無門關》

說道無門，整個大地的人都能進入。說道有門，沒有老師的份。第一條勉強新增幾個註釋，就像帽子上再戴帽子。硬要習翁讚揚，又是從干竹子里榨汁。寫下這些哮本，不需要習翁一擲，一擲之下莫教一滴落入江湖，千里烏騅馬也追趕不上。紹定改元七月晦，習庵陳𡎖寫。

紹定二年正月初五日，躬逢天基聖節。臣僧慧開，預先在元年十二月初五日，印行拈提佛祖機緣四十八則，祝願當今皇上聖躬萬歲萬歲萬萬歲。皇帝陛下，恭愿聖明與日月同輝，睿智與天地等同。八方歌頌有道的君主，四海安樂於無為的教化。

慈懿皇后功德報因佑慈禪寺前住持傳法臣僧慧開謹言

《禪宗無門關》

佛說以心為宗旨，無門為法門。既然是無門，那麼如何才能通過呢？難道沒聽說過嗎？從門進入的，不是家裡的珍寶。從因緣得到的，終究會成住壞空。這樣說話，就像無風起浪，好肉上剜瘡。更何況執著于言語，尋求理解，就像用棍子打月亮，隔著靴子撓癢，有什麼關係呢？慧開在紹定戊子年夏天，在東嘉龍翔寺帶領大眾，因為有僧人請教，於是將古人的公案，作為敲門的磚頭，隨機引導學者。竟然抄錄下來，不知不覺成了集子。最初沒有前後順序排列，共成四十八則，統稱為《無門關》。如果是個大丈夫，不顧危亡，單刀直入，八臂那吒（印度教神祇，后被佛教吸收）也攔不住他。縱使西天四七（指西天四七佛），東土二三（指中國禪宗二三祖），也只得望風求饒。如果稍微猶豫，就像隔著

【English Translation】 English version The Gateless Gate

Speaking of no gate, all people on earth can enter. Speaking of having a gate, no teacher has a share. The first one forcibly adds a few annotations, much like putting a hat on top of a hat. Forcing Xi Weng to praise it is like squeezing juice from dry bamboo. Writing these wheezing texts, there's no need for Xi Weng to throw it away. Once thrown, don't let a drop fall into the rivers and lakes, for the black steed of a thousand miles cannot catch it. Written by Xi'an Chen Rong on the last day of the seventh month of the first year of Shaoding.

On the fifth day of the first month of the second year of Shaoding, respectfully celebrating the Heavenly Foundation Sacred Festival. Your subject, the monk Huikai, beforehand on the fifth day of the twelfth month of the first year, printed and distributed forty-eight cases of picking up and mentioning the opportunities of the Buddhas and Patriarchs, wishing the current Emperor's sacred body ten thousand years, ten thousand years, ten thousand times ten thousand years. Your Majesty, respectfully wishing your sagely wisdom to be equal to the sun and moon, and your wise calculations to be equal to heaven and earth. May all directions sing of a ruler with the Way, and all seas rejoice in the transformation of non-action.

Respectfully stated by your subject, the monk Huikai, former abbot of the Youci Chan Temple of the Empress Dowager's Merit and Reward Cause, who transmits the Dharma.

The Gateless Gate of Zen

The Buddha said that the mind is the essence, and no gate is the Dharma gate. Since it is no gate, then how does one pass through? Have you not heard it said? 'That which enters through a gate is not a family treasure. That which is obtained through conditions will ultimately become and decay.' Speaking like this is like stirring up waves when there is no wind, or cutting flesh from good meat. Moreover, clinging to words and seeking understanding is like hitting the moon with a stick, or scratching an itch through boots. What relevance does it have? In the summer of the year Wu Zi of Shaoding, Huikai led the assembly at Longxiang Temple in Dongjia. Because the monks requested instruction, he used the ancient public cases as bricks to knock on the door, guiding the students according to their potential. He ended up copying them down, and unknowingly it became a collection. Initially, there was no sequential arrangement, forming a total of forty-eight cases, collectively called 'The Gateless Gate.' If one is a true man, disregarding danger and death, and enters directly with a single blade, even the eight-armed Nata (a Hindu deity, later absorbed into Buddhism) cannot stop him. Even the forty-seven Buddhas of the Western Heaven (referring to the forty-seven Buddhas of the Western Paradise) and the second and third patriarchs of the Eastern Land (referring to the second and third patriarchs of Chinese Zen) can only beg for mercy from afar. If one hesitates even slightly, it is like

窗看馬騎。眨得眼來。早已蹉過。頌曰。

大道無門　千差有路　透得此關　乾坤獨步

佛祖機緣四十八則

趙州狗子　百丈野狐　俱胝豎指

鬍子無須　香嚴上樹　世尊拈花

趙州洗缽　奚仲造車　大通智勝

清稅孤貧　州勘庵主　巖喚主人

德山托缽　南泉斬貓　洞山三頓

鐘聲七條　國師三喚　洞山三斤

平常是道　大力量人　雲門屎橛

迦葉剎竿　不思善惡　離卻語言

三座說法　二僧捲簾　不是心佛

久響龍潭　非風非幡　即心即佛

趙州勘婆　外道問佛　非心非佛

智不是道　倩女離魂　路逢達道

庭前柏樹　牛過窗欞　雲門話墮

趯倒凈瓶　達磨安心　女子出定

首山竹篦　芭蕉拄杖　他是阿誰

竿頭進步　兜率三關　乾峰一路

目錄(終)

無門關

參學比丘彌衍宗紹編

趙州狗子

趙州和尚因僧問。狗子還有佛性。也無。州云無。

無門曰。參禪須透祖師關。妙悟要窮心路絕。祖關不透。心路不絕。儘是依草附木精靈。且道。如何是祖師關。只者一個無字。乃宗門一關也。遂目之曰禪宗無門關。透得過者。非但親見趙州。便

可與歷代祖師。把手共行。眉毛廝結。同一眼見。同一耳聞。豈不慶快。莫有要透關底。么將三百六十骨節八萬四千毫竅。通身起個疑團。參個無字。晝夜提撕。莫作虛無會。莫作有無會。如吞了個熱鐵丸。相似吐又吐不出。蕩盡從前惡知惡覺。久久純熟。自然內外打成。一片如啞子得夢。只許自知。驀然打發。驚天動地。如奪得關將軍大刀入手。逢佛殺佛。逢祖殺祖。于生死岸頭得大自在。向六道四生中。遊戲三昧。且作么生提撕。盡平生氣力。舉個無字。若不間斷好。似法燭一點便著。

頌曰。

狗子佛性　　全提正令　　才涉有無　喪身失命

百丈野狐

百丈和尚。凡參次有一老人。常隨眾聽法。眾人退老人亦退。忽一日不退。師遂問。面前立者復是何人。老人云。諾某甲非人也。於過去迦葉佛時。曾住此山。因學人問。大修行底人還落因果。也無。某甲對云。不落因果。五百生墮野狐身。今請和尚。代一轉語貴。脫野狐遂問。大修行底人還落因果。也無。師云。不昧因果。老人于言下大悟。作禮云。某甲已脫野狐身。住在山後。敢告和尚。乞依亡僧事例。師令無維那白槌告眾。食後送亡僧。大眾言議。一眾皆安涅槃堂。又無人病。何故如是。食后只見師領眾。至山後巖下。以杖挑出

一死野狐。乃依火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師云。近前來與伊道。黃檗遂近前。與師一掌。師拍手笑云。將謂。鬍鬚赤更有赤鬚鬍。

無門曰。不落因果。為甚墮野狐。不昧因果。為甚脫野狐。若向者里著得一隻眼。便知得。前百丈贏得。風流五百生。

頌曰。

不落不昧　　兩采一賽　　不昧不落　千錯萬錯

俱胝豎指

俱胝和尚。凡有詰問。唯舉一指。後有童子。因外人問。和尚說何法要。童子亦豎指頭。胝聞。遂以刃斷其指。童子負痛號哭而去。胝復召之。童子回首。胝卻豎起指。童子忽然領悟。胝將順世。謂眾曰。吾得天龍一指頭禪。一生受用不盡。言訖示滅。

無門曰。俱胝並童子悟處。不在指頭上。若向者里見得。天龍同俱胝並童子。與自己一串穿卻。

頌曰。

俱胝鈍置老天龍　　利刃單提勘小童　巨靈抬手無多子　　分破華山千萬重

鬍子無須

或庵曰。西天鬍子。因甚無須。

無門曰。參須實參。悟須實悟。者個鬍子。直須親見一回始得。說親見。早成兩個。

頌曰。

癡人面前　　不可說夢　　鬍子無須　惺惺添懵

香嚴上

【現代漢語翻譯】現代漢語譯本：

一隻死去的野狐，按照火葬的儀式處理。老師晚上來到禪堂，提起之前的因緣。黃檗（Huangbo，唐代禪師）便問：『古人錯答了一句轉語，墮入五百世的野狐身。如果轉語沒有錯，又會怎麼樣呢？』老師說：『你靠近前來，我告訴你。』黃檗於是走近，給了老師一掌。老師拍手笑道：『我以為只是鬍鬚紅，沒想到還有更紅的鬍鬚。』無門（Wumen，禪宗大師）說：『不落入因果，為什麼會墮入野狐身？不昧於因果，為什麼又能脫離野狐身？如果能在這裡睜開一隻眼，就能明白百丈（Baizhang，唐代禪師）贏得風流五百世的原因。』頌曰：不落不昧，兩種採摘一次比賽。不昧不落，千錯萬錯。俱胝（Juzhi，唐代禪師）豎指俱胝和尚，凡是有人提問，他都只是豎起一根手指。後來有個童子，因為有人問他：『和尚說了什麼佛法要義？』童子也豎起指頭。俱胝聽了，就用刀砍斷了他的手指。童子疼痛地哭著跑開了。俱胝又叫住他，童子回頭。俱胝卻豎起手指。童子忽然領悟。俱胝將要圓寂時，對眾人說：『我得到了天龍（Tianlong，禪師名）的一指頭禪，一生都受用不盡。』說完就圓寂了。無門說：『俱胝和童子開悟的地方，不在手指頭上。如果能在這裡看得明白，天龍、俱胝和童子，與自己就如同用一根繩子串起來一樣。』頌曰：俱胝遲鈍地對待老天龍，用鋒利的刀單獨提防小童。巨靈（Juling，神話人物）抬手也沒有多少子孫，劈開華山千萬重。鬍子無須或庵（Huoan，禪宗大師）說：『西天的鬍子，為什麼沒有鬍鬚？』無門說：『參禪要實實在在地參，開悟要實實在在地悟。這個鬍子，一定要親自見一次才行。』說『親自見』，就已經成了兩個了。頌曰：在癡人面前，不可說夢。鬍子無須，聰明反被聰明誤。香嚴（Xiangyan，唐代禪師）上樹

【English Translation】 English version:

A dead wild fox was cremated according to custom. The master came to the hall in the evening and brought up the previous cause and condition. Huangbo (Huangbo, a Chan master of the Tang Dynasty) then asked, 'An ancient person answered a turning word incorrectly and fell into the body of a wild fox for five hundred lifetimes. If the turning word is not incorrect, what would happen?' The master said, 'Come closer and I will tell you.' Huangbo then approached and gave the master a slap. The master clapped his hands and laughed, 'I thought it was just a red beard, but I didn't expect there to be an even redder beard.' Wumen (Wumen, a Chan master) said, 'If one does not fall into cause and effect, why would one fall into the body of a wild fox? If one is not ignorant of cause and effect, why can one escape from the body of a wild fox? If you can open one eye here, you will understand why Baizhang (Baizhang, a Chan master of the Tang Dynasty) won five hundred lifetimes of elegance.' A verse says: Not falling, not being ignorant, two picks, one match. Not being ignorant, not falling, a thousand mistakes, ten thousand mistakes. Juzhi (Juzhi, a Chan master of the Tang Dynasty) Raises a Finger Venerable Juzhi, whenever someone asked a question, he would only raise one finger. Later, there was a young boy who, when asked by an outsider, 'What Dharma essence does the Venerable teach?' also raised his finger. Juzhi heard this and cut off the boy's finger with a knife. The boy cried out in pain and ran away. Juzhi then called him back, and the boy turned his head. Juzhi then raised his finger. The boy suddenly realized enlightenment. When Juzhi was about to pass away, he said to the assembly, 'I have obtained Tianlong's (Tianlong, name of a Chan master) one-finger Chan, which I will benefit from for my entire life.' After saying this, he passed away. Wumen said, 'The place where Juzhi and the boy attained enlightenment is not on the finger. If you can see clearly here, Tianlong, Juzhi, and the boy are strung together with yourself as if with a single string.' A verse says: Juzhi dully treated the old Tianlong, using a sharp knife to single-handedly examine the young boy. Juling (Juling, a mythological figure) raised his hand and did not have many descendants, splitting Mount Hua into thousands of layers. A Beard Without Whiskers Huoan (Huoan, a Chan master) said, 'Why does the beard of the Western Heaven have no whiskers?' Wumen said, 'Practicing Chan must be done truly, and enlightenment must be attained truly. This beard must be seen in person once. Saying 'seeing in person' has already become two.' A verse says: In front of a foolish person, one should not speak of dreams. A beard without whiskers, cleverness adds to confusion. Xiangyan (Xiangyan, a Chan master of the Tang Dynasty) Climbs a Tree

樹

香嚴和尚云。如人上樹。口銜樹枝。手不攀枝。腳不踏樹。樹下有人。問西來意。不對即違他所問。若對又喪身失命。正恁么時。作么生對。

無門曰。縱有懸河之辨。總用不著。說得一大藏教。亦用不著。若向者里對得著。活卻從前死路頭。死卻從前活路頭。其或未然。直待當來。問彌勒。

頌曰。

香嚴真杜撰　　惡毒無盡限　啞卻衲僧口　　通身迸鬼眼

世尊拈花

世尊昔在靈山會上。拈花示眾。是時眾皆默然。惟迦葉尊者破顏微笑。世尊云。吾有正法眼藏涅槃妙心實相無相微妙法門。不立文字教外別傳。付囑摩訶迦葉。

無門曰。黃面瞿曇傍若無人。壓良為賤。懸羊頭賣狗肉。將謂。多少奇特。只如當時大眾都笑。正法眼藏作么生傳。設使迦葉不笑。正法眼藏又作么生傳。若道正法眼藏有傳授。黃面老子誑呼閭閻。若道無傳授。為甚麼獨許迦葉。

頌曰。

拈起花來　　尾巴已露　　迦葉破顏　人天罔措

趙州洗缽

趙州因僧問。某甲乍入叢林。乞師指示。州云。吃粥了也未。僧云。吃粥了也。州云。洗缽盂去。其僧有省。

無門曰。趙州開口見膽。露出心肝者僧聽事不真。喚鐘作甕。

頌曰。

只為分明極　　

【現代漢語翻譯】現代漢語譯本樹

香嚴和尚說：『譬如有人爬到樹上，嘴裡咬著樹枝，手不抓樹枝，腳不踩樹幹。樹下有人問什麼是西來意（禪宗用語，指達摩從西方帶來的禪宗真義）。不回答就違背了他的提問，如果回答又會喪命。正在這個時候，該如何回答呢？』

無門禪師說：『縱然有像懸河一樣的辯才，也完全用不上。說得一大藏經，也用不上。如果能在這裡回答得恰當，就能使從前的死路變成活路，使從前的活路變成死路。如果不能，那就等到將來，問彌勒（Maitreya，未來佛）。』

頌曰：

香嚴真是胡編亂造，惡毒沒有窮盡。堵住禪僧的嘴，渾身都是鬼眼。

世尊拈花

世尊（釋迦牟尼，Sakyamuni）過去在靈山會上，拿起一朵花給大眾看。當時大家都沉默不語，只有迦葉尊者（Mahakasyapa）破顏微笑。世尊說：『我有正法眼藏（正法之眼），涅槃妙心（涅槃的奧妙之心），實相無相（真實的相是無相的），微妙法門（微妙的法門）。不立文字，教外別傳（不依賴文字，在教義之外特別傳授），付囑摩訶迦葉（囑託給摩訶迦葉）。』

無門禪師說：『黃面瞿曇（指釋迦牟尼，Sakyamuni）旁若無人，以好作壞，掛羊頭賣狗肉。還以為有多少奇特之處。就像當時大眾都笑了，正法眼藏怎麼傳？即使迦葉不笑，正法眼藏又怎麼傳？如果說正法眼藏有傳授，黃面老頭就是在欺騙百姓。如果說沒有傳授，為什麼唯獨認可迦葉呢？』

頌曰：

拿起花來，尾巴已經露出來了。迦葉破顏一笑，人天都感到不知所措。

趙州洗缽

趙州禪師（Zhaozhou）因為有僧人問：『我剛進入寺院，請師父指示。』趙州說：『吃粥了嗎？』僧人說：『吃粥了。』趙州說：『洗缽盂去。』那僧人因此有所領悟。

無門禪師說：『趙州開口見膽，露出心肝。那個僧人聽得不真切，把鐘聽成了甕。』

頌曰：

只因爲太分明了

English version Tree

Zen Master Xiangyan said: 'Suppose a man is up a tree, holding onto a branch with his mouth, his hands not grasping a branch, his feet not touching the tree. Someone under the tree asks him about the meaning of Bodhidharma's coming from the West (the essence of Zen). If he doesn't answer, he fails to respond to the question. If he does answer, he will lose his life. At such a time, how should he answer?'

Wumen said: 'Even if you have eloquence like a torrential river, it's of no use at all. Even if you can recite the entire Tripitaka (Buddhist canon), it's of no use. If you can answer correctly in this situation, you can turn the road of death into a road of life, and the road of life into a road of death. If not, then wait until the future and ask Maitreya (the future Buddha).'

A verse says:

Xiangyan is truly fabricating, his malice has no limit. He silences the mouths of Zen monks, his whole body sprouting demon eyes.

The World-Honored One Twirls a Flower

The World-Honored One (Sakyamuni) once, at the assembly on Vulture Peak, held up a flower to show the assembly. At that time, everyone was silent. Only the Venerable Mahakasyapa (Mahakasyapa) broke into a smile. The World-Honored One said: 'I have the Treasury of the True Dharma Eye (the eye of the true Dharma), the Wondrous Mind of Nirvana (the wonderful mind of Nirvana), the Reality beyond Appearance (the true form is formless), the Subtle Dharma Gate (the subtle Dharma gate). It is not established on words, a special transmission outside the scriptures, entrusted to Mahakasyapa.'

Wumen said: 'The yellow-faced Gautama (Sakyamuni) acted as if no one else was there, devaluing the good for the bad, hanging up a sheep's head and selling dog meat. He thought it was something extraordinary. Just as the assembly all laughed at the time, how was the Treasury of the True Dharma Eye transmitted? Even if Mahakasyapa hadn't smiled, how would the Treasury of the True Dharma Eye have been transmitted? If you say the Treasury of the True Dharma Eye was transmitted, the yellow-faced old man is deceiving the people. If you say it wasn't transmitted, why did he single out Mahakasyapa?'

A verse says:

Holding up the flower, the tail is already showing. Mahakasyapa smiles, people and gods are at a loss.

Zhaozhou Washes His Bowl

Zen Master Zhaozhou (Zhaozhou) was asked by a monk: 'I have just entered the monastery, please instruct me.' Zhaozhou said: 'Have you eaten your gruel?' The monk said: 'I have eaten my gruel.' Zhaozhou said: 'Go wash your bowl.' The monk then had an awakening.

Wumen said: 'Zhaozhou speaks with courage, revealing his heart and liver. That monk didn't hear clearly, mistaking the bell for a jar.'

A verse says:

Just because it's too clear

【English Translation】 English translation line 1 English translation line 2

翻令所得遲　早知燈是火　　飯熟已多時

奚仲造車

月庵和尚。問僧。奚仲造車一百輻。拈卻兩頭。去卻軸。明甚麼邊事。

無門曰。若也直下明得。眼似流星。機如掣電。

頌曰。

機輪轉處　　達者猶迷　　四維上下　南北東西

大通智勝

興陽讓和尚。因僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道時如何。讓曰。其問甚諦當。僧云。既是坐道場。為甚麼不得成佛道。讓曰。為伊不成佛。

無門曰。只許老胡知。不許老胡會。凡夫若知即是聖人。聖人若會即是凡夫。

頌曰。

了身何似了心休　　了得心兮身不愁　若也身心俱了了　　神仙何必更封侯

清稅孤貧

曹山和尚。因僧問云。清稅孤貧。乞師賑濟。山云。稅阇梨稅應諾。山曰。青原白家酒。三盞吃了猶道。未沾唇。

無門曰。清稅輸機。是何心行。曹山具眼深辨來機。然雖如是且道。那裡是稅阇梨吃酒處。

頌曰。

貧似范丹　　氣如項羽　　活計雖無　敢與鬥富

州勘庵主

趙州到一庵主處問。有么有么主豎起拳頭。州云。水淺。不是泊舡處。便行。又到一庵主處云。有么有么主亦豎起拳頭。州云。能縱能奪能殺能活

【現代漢語翻譯】現代漢語譯本翻令所得遲早知道燈是火，飯已經熟了很久。

奚仲造車

月庵和尚問僧人：『奚仲（Xi Zhong，古代傳說中的車匠）製造車，用了一百根輻條，拿掉兩頭，去掉軸，這說明了什麼道理？』

無門（Wu Men，禪宗大師）說：『如果能當下明白，眼光就像流星一樣迅速，機鋒就像閃電一樣敏捷。』

頌曰：

機輪轉動之處，通達的人也會迷惑。四維上下，無論南北東西。

大通智勝

興陽讓和尚，因為僧人問：『大通智勝佛（Da Tong Zhi Sheng Fo，佛名），十劫（Shi Jie，時間單位，極長的時間）坐在道場，佛法不顯現，不能成就佛道時，該怎麼辦？』讓說：『這個問題問得很恰當。』僧人說：『既然是坐在道場，為什麼不能成就佛道？』讓說：『因為他沒有成佛。』

無門說：『只允許老胡（Lao Hu，指達摩祖師）知道，不允許老胡理解。凡夫如果知道就是聖人，聖人如果理解就是凡夫。』

頌曰：

瞭解身體不如瞭解心而休息，瞭解了心，身體就不必擔憂。如果身心都瞭解透徹，神仙又何必再尋求封侯？』

清稅孤貧

曹山和尚，因為僧人問：『清稅（Qing Shui，人名）孤單貧窮，乞求師父賑濟。』曹山說：『稅阇梨（Shui She Li，對清稅的尊稱），稅應諾。』曹山說：『青原白家酒（Qing Yuan Bai Jia Jiu，酒名），喝了三杯還說沒沾到嘴唇。』

無門說：『清稅展示機鋒，是什麼樣的心行？曹山具有眼力，深刻辨別來機。雖然如此，且說，哪裡是稅阇梨喝酒的地方？』

頌曰：

貧窮像范丹（Fan Dan，人名），氣概像項羽（Xiang Yu，人名），生活所需雖然沒有，卻敢於和富人爭鬥。

趙州勘庵主

趙州（Zhao Zhou，禪宗大師）到一位庵主處，問：『有嗎？有嗎？』庵主豎起拳頭。趙州說：『水淺，不是停船的地方。』便離開了。又到一位庵主處，說：『有嗎？有嗎？』庵主也豎起拳頭。趙州說：『能放能收，能殺能活。』

【English Translation】 English version The understanding gained from translation comes late; Knowing the lamp is fire, the rice has been cooked for a long time.

Xi Zhong Constructs a Cart

Zen Master Yue An asked a monk: 'Xi Zhong (legendary cart maker) made a cart with one hundred spokes. Removing both ends and taking away the axle, what principle does this reveal?'

Wu Men (Zen Master) said: 'If you understand directly, your eyes are like shooting stars, and your wit is like lightning.'

A verse says:

Where the wheels turn, even the enlightened are confused. In all directions, north, south, east, and west.

Da Tong Zhi Sheng

Zen Master Xing Yang Rang, because a monk asked: 'When Da Tong Zhi Sheng Buddha (Buddha's name) sits in the Bodhimanda (place of enlightenment) for ten kalpas (aeons, extremely long time), and the Dharma does not appear, and he cannot attain Buddhahood, what should be done?' Rang said: 'The question is very appropriate.' The monk said: 'Since he is sitting in the Bodhimanda, why can't he attain Buddhahood?' Rang said: 'Because he does not become a Buddha.'

Wu Men said: 'Only Lao Hu (Bodhidharma) is allowed to know, but not allowed to understand. If a common person knows, he is a sage; if a sage understands, he is a common person.'

A verse says:

Understanding the body is not as good as understanding the mind and resting. If the mind is understood, there is no need to worry about the body. If both body and mind are completely understood, why should immortals seek to be ennobled?'

Qing Shui's Poverty

Zen Master Cao Shan, because a monk asked: 'Qing Shui (person's name) is lonely and poor, begging the master for relief.' Cao Shan said: 'Shui She Li (honorific for Qing Shui), Shui agrees.' Cao Shan said: 'Qing Yuan Bai Jia wine (wine name), after drinking three cups, he still says he hasn't touched his lips.'

Wu Men said: 'What is the state of mind when Qing Shui displays his wit? Cao Shan has the eye to deeply discern the coming opportunity. Even so, tell me, where is the place where Shui She Li drinks wine?'

A verse says:

Poor like Fan Dan (person's name), with the spirit of Xiang Yu (person's name), although lacking the necessities of life, he dares to compete with the rich.

Zhao Zhou Examines the Hermit

Zen Master Zhao Zhou (Zen Master) went to a hermit's hut and asked: 'Is there? Is there?' The hermit raised his fist. Zhao Zhou said: 'The water is shallow, not a place to moor a boat.' Then he left. He went to another hermit's hut and said: 'Is there? Is there?' The hermit also raised his fist. Zhao Zhou said: 'Able to release, able to seize, able to kill, able to give life.'

。便作禮。

無門曰。一般豎起拳頭。為甚麼。肯一個不肯一個。且道。誵訛在甚處。若向者里。下得一轉語。便見趙州舌頭無骨。扶起放倒得大自在。雖然如是。爭奈趙州卻被二庵主勘破。若道二庵主有優劣。未具參學眼。若道無優劣。亦未具參學眼。

頌曰。

眼流星　　機掣電　　殺人刀　　活人劍

巖喚主人

瑞巖彥和尚。每日自喚主人公。復自應諾。乃云。惺惺著喏。他時異日。莫受人瞞。喏喏。

無門曰。瑞巖老子自買自賣。弄出許多神頭鬼面。何故𦗚。一個喚底。一個應底。一個惺惺底。一個不受人瞞底。認著依前還不是。若也效他。總是野狐見解。

頌曰。

學道之人不識真　　只為從前認識神　無量劫來生死本　　癡人喚作本來人

德山托缽

德山一日托缽下堂。見雪峰問者。老漢鐘未鳴鼓未響。托缽向甚處去。山便回方丈。峰舉似巖頭。頭云。大小德山未會末後句。山聞。令侍者喚巖頭來。問曰。汝不肯老僧那。巖頭密啟其意。山乃休去。明日昇座。果與尋常不同。巖頭至僧堂前。拊掌大笑云。且喜得老漢會末後句。他後天下人不奈伊何。

無門曰。若是末後句。巖頭德山俱未夢見在。撿點將來好。似一棚傀儡。

頌

【現代漢語翻譯】便作禮。

無門曰：一般豎起拳頭，為什麼肯一個不肯一個？且道，誵訛（xiāo é，差錯）在甚處？若向者里，下得一轉語，便見趙州（Zhaozhou，禪師名）舌頭無骨，扶起放倒得大自在。雖然如是，爭奈趙州卻被二庵主勘破。若道二庵主有優劣，未具參學眼。若道無優劣，亦未具參學眼。

頌曰：

眼流星，機掣電，殺人刀，活人劍。

巖喚主人

瑞巖彥（Ruiyan Yan，禪師名）和尚，每日自喚主人公，復自應諾，乃云：『惺惺著（xīng xīng zhe，清醒著）！喏（nuò，應答聲）！』他時異日，莫受人瞞。『喏！喏！』

無門曰：瑞巖老子自買自賣，弄出許多神頭鬼面。何故？一個喚底，一個應底，一個惺惺底，一個不受人瞞底。認著依前還不是。若也效他，總是野狐見解。

頌曰：

學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。

德山托缽

德山（Deshan，禪師名）一日托缽下堂，見雪峰（Xuefeng，禪師名）問者：『老漢鐘未鳴鼓未響，托缽向甚處去？』山便回方丈。峰舉似巖頭（Yantou，禪師名）。頭云：『大小德山未會末後句。』山聞，令侍者喚巖頭來，問曰：『汝不肯老僧那？』巖頭密啟其意。山乃休去。明日昇座，果與尋常不同。巖頭至僧堂前，拊掌大笑云：『且喜得老漢會末後句。他後天下人不奈伊何！』

無門曰：若是末後句，巖頭德山俱未夢見在。撿點將來好，似一棚傀儡。

頌

【English Translation】 Then he made a bow.

Wumen (Wumen, a Zen master) said: Both raise a fist in the same way. Why does one agree and the other not? Tell me, where is the discrepancy? If you can offer a turning word here, you will see that Zhaozhou's (Zhaozhou, a Zen master) tongue has no bones, able to lift up and knock down with great freedom. Even so, Zhaozhou was seen through by the two hermits. If you say the two hermits have superior or inferior understanding, you do not have the eye of a Zen student. If you say they have no superior or inferior understanding, you also do not have the eye of a Zen student.

A verse says:

Eyes like shooting stars, the mind like flashing lightning, a sword that kills, a sword that gives life.

Yan (Yan, refers to Ruiyan) calls the master

Zen Master Ruiyan Yan (Ruiyan Yan, a Zen master) called out to his own master every day, and then answered himself, saying, 'Be awake! Yes!' 'In the future, don't be deceived by others.' 'Yes! Yes!'

Wumen said: Old man Ruiyan is buying and selling himself, creating many ghostly faces. Why? One calls, one answers, one is awake, one is not deceived by others. Recognizing this is still not it. If you imitate him, it is all fox spirit understanding.

A verse says:

Those who study the Way do not recognize the truth, only because they recognize the spirit from the past. The root of birth and death for countless kalpas, fools call it the original person.

Deshan (Deshan, a Zen master) carries his bowl

One day, Deshan (Deshan, a Zen master) carried his bowl down from the hall and saw Xuefeng (Xuefeng, a Zen master) who asked, 'Old man, the bell has not rung and the drum has not sounded, where are you going with your bowl?' Deshan then returned to his room. Xuefeng told Yantou (Yantou, a Zen master) about it. Yantou said, 'Great Deshan has not understood the last word.' When Deshan heard this, he ordered his attendant to call Yantou and asked, 'Do you not approve of this old monk?' Yantou secretly revealed his meaning. Deshan then let it go. The next day, he ascended the seat, and indeed he was different from usual. Yantou went to the monks' hall, clapped his hands and laughed loudly, saying, 'Gladly, the old man has understood the last word. In the future, no one in the world can do anything to him!'

Wumen said: As for the last word, neither Yantou nor Deshan have dreamed of it. Examining it closely, it is like a puppet show.

A verse

曰。

識得最初句　　便會末後句　末後與最初　　不是者一句

南泉斬貓

南泉和尚。因東西堂爭貓兒。泉乃提起云。大眾道得即救。道不得即斬卻也。眾無對。泉遂斬之。晚趙州外歸。泉舉似州。州乃脫履。安頭上而出。泉云。子若在即救得貓兒。

無門曰。且道。趙州頂草鞋意作么生。若向者里下得一轉語。便見南泉令不虛行。其或未然險。

頌曰。

趙州若在　　倒行此令　　奪卻刀子　南泉乞命

洞山三頓

雲門因洞山參次。門問曰。近離甚處。山云查渡。門曰夏在甚處。山云湖南報慈。門曰幾時離彼。山云八月二十五。門曰放汝三頓棒。山至明日卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。門曰飯袋子。江西湖南便恁么去山。於此大悟。

無門曰。雲門當時便與本分草料。使洞山別有生機一路。家門不致寂寥。一夜在是非海里。著到直待天明。再來又與他注破。洞山直下悟去。未是性燥。且問諸人。洞山三頓棒合吃不合吃。若道合吃。草木叢林皆合吃棒。若道不合吃。雲門又成誑語。曏者里明得。方與洞山出一口氣。

頌曰。

獅子教兒迷子訣　　擬前跳躑早翻身　無端再敘當頭著　　前箭猶輕后箭深

鐘聲七條

【現代漢語翻譯】現代漢語譯本：說：

『識得最初句，便會末後句，末後與最初，不是者一句。』

南泉斬貓

南泉和尚（Nanquan, 指南泉普愿禪師），因為東西兩堂爭奪一隻貓。南泉於是提起貓說：『大眾說得出來，就救下這貓，說不出來，就斬了它。』大眾沒有回答。南泉就斬了貓。晚上趙州（Zhaozhou, 指趙州從諗禪師）從外面回來，南泉把這件事告訴了趙州。趙州於是脫下鞋子，頂在頭上走了出去。南泉說：『你如果當時在，就能救下那隻貓了。』

無門（Wumen, 指無門慧開禪師）說：『且說，趙州頂草鞋是什麼意思？如果能在這裡說出一句轉語，便可見南泉的命令不是白白執行的。如果不是這樣，那就危險了。』

頌曰：

『趙州若在，倒行此令，奪卻刀子，南泉乞命。』

洞山三頓

雲門（Yunmen, 指雲門文偃禪師）因為洞山（Dongshan, 指洞山良價禪師）來參訪，雲門問：『最近從哪裡離開？』洞山說：『查渡（Chadu）。』雲門問：『夏天在哪裡？』洞山說：『湖南報慈（Hunan Bao』en Temple）。』雲門問：『什麼時候離開那裡的？』洞山說：『八月二十五。』雲門說：『放你三頓棒。』洞山到第二天卻來問訊，說：『昨天蒙和尚放三頓棒，不知道過錯在哪裡？』雲門說：『飯袋子，江西湖南就這麼過去了？』洞山於此大悟。

無門說：『雲門當時就給了他本分的草料，使洞山別有一條生機之路，家門不至於寂寥。一夜在是非海里，著到直待天明。再來又給他注破。洞山直下悟去，未是性燥。且問諸人，洞山三頓棒合吃不合吃？若道合吃，草木叢林都該吃棒。若道不合吃，雲門又成了誑語。向這裡明得，方與洞山出一口氣。』

頌曰：

『獅子教兒迷子訣，擬前跳躑早翻身，無端再敘當頭著，前箭猶輕后箭深。』

鐘聲七條

【English Translation】 English version: Said:

'Knowing the first phrase, you'll understand the last; the last and the first are not this one phrase.'

Nanquan Cuts the Cat

Venerable Nanquan (Nanquan, referring to Zen Master Nanquan Puyuan) saw the monks of the East and West halls arguing over a cat. Nanquan held up the cat and said, 'If you can speak a word of Zen, the cat will be saved. If you cannot, I will cut it in two.' No one could answer. So Nanquan cut the cat in two. That evening, Zhaozhou (Zhaozhou, referring to Zen Master Zhaozhou Congshen) returned from an absence. Nanquan told him what had happened. Zhaozhou took off his sandals, put them on his head, and walked out. Nanquan said, 'If you had been here, the cat would have been saved.'

Wumen (Wumen, referring to Zen Master Wumen Huikai) says, 'Tell me, what did Zhaozhou mean by putting his sandals on his head? If you can give a turning word here, you will see that Nanquan's order was not carried out in vain. If not, it is dangerous.'

A verse says:

'If Zhaozhou were there, he would have reversed the order, snatched the knife away, and Nanquan would have begged for his life.'

Dongshan's Three Blows

Yunmen (Yunmen, referring to Zen Master Yunmen Wenyan) asked Dongshan (Dongshan, referring to Zen Master Dongshan Liangjie) during an audience, 'Where have you recently come from?' Dongshan said, 'Chadu.' Yunmen asked, 'Where were you during the summer?' Dongshan said, 'Hunan Bao』en Temple.' Yunmen asked, 'When did you leave there?' Dongshan said, 'August 25th.' Yunmen said, 'I'll give you three blows.' The next day, Dongshan came to pay his respects and asked, 'Yesterday, I received three blows from you, Venerable. I don't know where my fault lies.' Yunmen said, 'Rice bag! You just went from Jiangxi to Hunan like that?' At this, Dongshan had a great enlightenment.

Wumen says, 'Yunmen gave him the essential fodder at that time, enabling Dongshan to have another path of vitality, so that the family would not be desolate. He was in the sea of right and wrong all night, until dawn. Then he came again and Yunmen pointed it out to him. Dongshan immediately understood. He was not impatient. Let me ask you, should Dongshan have received the three blows or not? If you say he should have, then all the trees and forests should receive blows. If you say he should not have, then Yunmen would be a liar. If you understand this, then you can give Dongshan a breath of relief.'

A verse says:

'The lion teaches its cub the secret of confusing it; intending to leap forward, it quickly turns around. Pointlessly repeating the matter, it hits the head; the first arrow was light, the second arrow deep.'

Seven Strokes of the Bell

雲門曰。世界恁么廣闊。因甚向鐘聲里披七條。

無門曰。大凡參禪學道。切忌隨聲逐色。縱使聞聲悟道見色明心。也是尋常。殊不知。衲僧家騎聲蓋色。頭頭上明。著著上妙。然雖如是且道。聲來耳畔。耳往聲邊。直饒響寂雙忘。到此如何話會。若將耳聽應難會。眼處聞聲方始親。

頌曰。

會則事同一家　　不會萬別千差　不會事同一家　　會則萬別千差

國師三喚

國師三喚侍者。侍者三應。國師云。將謂吾辜負汝。元來卻是汝辜負吾。

無門曰。國師三喚舌頭墮地。侍者三應。和光吐出。國師年老心孤。按牛頭吃草。侍者未肯承當。美食不中飽人餐。且道那裡是他辜負處。國清才子貴。家富小兒嬌。

頌曰。

鐵枷無孔要人擔　　累及兒孫不等閑　欲得撐門並拄戶　　更須赤腳上刀山

洞山三斤

洞山和尚。因僧問。如何是佛。山云。麻三斤。

無門曰。洞山老人蔘得些蚌蛤禪。才開兩片。露出肝腸。然雖如是且道。向甚處見洞山。

頌曰。

突出麻三斤　　言親意更親　來說是非者　　便是是非人

平常是道

南泉因趙州問。如何是道。泉云。平常心是道。州云。還可趣向否。泉云。擬向即乖。州云。

【現代漢語翻譯】現代漢語譯本雲門說：『世界如此廣闊，為什麼還要在鐘聲里披著七條袈裟？』（七條袈裟：指出家人的法衣，這裡比喻束縛。）

無門說：『大凡參禪學道，最忌諱隨聲逐色。縱然聞聲悟道，見色明心，也只是尋常。殊不知，衲僧家（衲僧：指僧人）騎聲蓋色，頭頭是道，處處玄妙。』雖然如此，且說，是聲音來到耳邊，還是耳朵走向聲音？縱然響聲和寂靜都已忘卻，到了這個地步，又該如何談論體會？如果用耳朵聽，很難領會，只有在眼睛裡聽到聲音，才算真正親切。

頌曰：

領會了，事理就如同一家；不領會，就千差萬別。不領會，事理也如同是一家；領會了，反而千差萬別。

國師三喚

國師（指一位德高望重的禪師）三次呼喚侍者，侍者三次應答。國師說：『我以為是我辜負了你，原來卻是你辜負了我。』

無門說：『國師三次呼喚，舌頭都快要掉下來了；侍者三次應答，和光同塵，吐露真機。國師年老心孤，如同按著牛頭讓它吃草。侍者卻不肯承擔，如同美味佳餚不適合已經吃飽的人。』且說，他（侍者）到底在哪裡辜負了國師？只有國清寺（指一座寺廟）的才子才顯得珍貴，家境富裕的小孩才會被嬌慣。

頌曰：

鐵打的枷鎖沒有孔眼，卻要人來承擔，還會連累子孫後代，不是小事。想要支撐門戶，更需要赤腳走上刀山。

洞山三斤

洞山和尚（指洞山良價禪師），有僧人問：『什麼是佛？』洞山回答說：『麻三斤。』

無門說：『洞山老人的禪就像蚌蛤一樣，才打開兩片，就露出了肝腸。』雖然如此，且說，從哪裡才能見到洞山呢？

頌曰：

脫口而出『麻三斤』，言語親切，意境更親切。說人是非的人，本身就是是非之人。

平常是道

南泉（指南泉普愿禪師）因為趙州（指趙州從諗禪師）問：『什麼是道？』南泉回答說：『平常心是道。』趙州問：『還可以趨向追求嗎？』南泉回答說：『想要趨向追求就錯了。』趙州說：

【English Translation】 English version Yunmen said: 'The world is so vast, why wear the seven-striped robe in the sound of the bell?' (Seven-striped robe: refers to the kasaya of a monk, here it is a metaphor for bondage.)

Wumen said: 'In general, when practicing Chan and learning the Way, one should avoid following sounds and chasing colors. Even if one awakens to the Way through sound and clarifies the mind through sight, it is still ordinary. Little do they know that Chan practitioners ride on sound and cover color, every thought is clear, and every action is wonderful.' Although this is the case, let's say, does the sound come to the ear, or does the ear go to the sound? Even if both sound and silence are forgotten, how should one discuss and understand at this point? If you try to listen with your ears, it is difficult to comprehend; only when you hear the sound in your eyes can you truly feel intimate.

A verse says:

If you understand, the matter is like one family; if you don't understand, there are thousands of differences. If you don't understand, the matter is still like one family; if you understand, there are even more differences.

The National Teacher's Three Calls

The National Teacher (referring to a highly respected Chan master) called his attendant three times, and the attendant answered three times. The National Teacher said: 'I thought I was failing you, but it turns out you were failing me.'

Wumen said: 'The National Teacher's tongue almost fell out after calling three times; the attendant answered three times, concealing his light and revealing the truth. The National Teacher is old and lonely, like forcing a cow to eat grass. The attendant is unwilling to accept it, like delicious food that is not suitable for someone who is already full.' Let's say, where did he (the attendant) fail the National Teacher? Only the talented scholars of Guoqing Temple (referring to a temple) are valued, and only the children of wealthy families are spoiled.

A verse says:

An iron shackle without holes needs someone to bear it, and it will implicate future generations, it is not a trivial matter. If you want to support the door, you must walk barefoot on a mountain of knives.

Dongshan's Three Pounds

Venerable Dongshan (referring to Chan Master Dongshan Liangjie), a monk asked: 'What is Buddha?' Dongshan replied: 'Three pounds of flax.'

Wumen said: 'Old Man Dongshan's Chan is like a clam, only opening two shells and revealing his heart.' Although this is the case, let's say, where can we see Dongshan?

A verse says:

Blurting out 'three pounds of flax,' the words are intimate, and the meaning is even more intimate. The one who speaks of others' faults is the one who is at fault.

Ordinary Mind is the Way

Nanquan (referring to Chan Master Nanquan Puyuan) because Zhaozhou (referring to Chan Master Zhaozhou Congshen) asked: 'What is the Way?' Nanquan replied: 'Ordinary mind is the Way.' Zhaozhou asked: 'Can it be pursued?' Nanquan replied: 'Intending to pursue it is wrong.' Zhaozhou said:

不擬爭知是道。泉云。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不擬之道。猶如太虛廓然洞豁。豈可強是非也。州于言下頓悟。

無門曰。南泉被趙州發問。直得瓦解冰消分疏不下。趙州縱饒悟去。更參三十年始得。

頌曰。

春有百花秋有月　　夏有涼風冬有雪　若無閑事掛心頭　　便是人間好時節

大力量人

松源和尚云。大力量人因甚抬腳不起。又云。開口不在舌頭上。

無門曰。松源可謂。傾腸倒腹。只是欠人承當。縱饒直下承當。正好來無門處吃痛棒。何故𦗚。要識真金。火里看。

頌曰。

抬腳踏翻香水海　　低頭俯視四禪天　一個渾身無處著　　請續一句

雲門屎橛

雲門因僧問。如何是佛。門云乾屎橛。

無門曰。雲門可謂。家貧難辨素食。事忙不及草書。動便將屎橛來。撐門拄戶。佛法興衰可見。

頌曰。

閃電光　　擊石火　　眨得眼　　已蹉過

迦葉剎竿

迦葉因阿難問云。世尊傳金襕袈裟外。別傳何物。葉喚云。阿難。難應諾。葉云。倒卻門前剎竿著。

無門曰。若向者里下得一轉語。親切便見靈山一會儼然未散。其或未然。毗婆尸佛早留心。直至而今不得妙。

頌

【現代漢語翻譯】現代漢語譯本：趙州（Zhaozhou，人名）不打算爭論什麼是道。南泉（Nanquan，人名）說：『道不屬於知，也不屬於不知。知是虛妄的覺悟，不知是無記（wuji，佛教術語，指非善非惡的狀態）。如果真正通達不擬之道，就好像太虛空曠澄澈，怎麼可以強行分辨是非呢？』趙州在南泉的言語下頓悟。無門（Wumen，人名）說：『南泉被趙州的發問，問得瓦解冰消，無法分辯。趙州縱然領悟了，也要再參三十年才能真正通達。』頌曰：『春天有百花，秋天有月亮，夏天有涼風，冬天有雪景。如果心中沒有閑事掛念，那就是人間最好的時節。』大力量人松源和尚（Songyuan，人名）說：『大力量人為什麼抬不起腳？』又說：『開口不在舌頭上。』無門說：『松源可謂傾腸倒腹，只是缺少人來承擔。縱然當下承擔，正好來無門處吃痛棒。為什麼？要識別真金，必須在火里看。』頌曰：『抬腳踏翻香水海（xiangshuihai，佛教用語，指充滿香氣的海洋），低頭俯視四禪天（sichantian，佛教用語，指色界天的四種禪定境界）。一個渾身無處著力的人，請續一句。』雲門屎橛雲門（Yunmen，人名）因有僧人問：『如何是佛？』雲門說：『乾屎橛。』無門說：『雲門可謂家貧難以分辨素食，事情繁忙來不及寫草書。動不動就拿屎橛來支撐門戶。佛法的興衰由此可見。』頌曰：『閃電光，擊石火，眨得眼，已蹉過。』迦葉剎竿迦葉（Jiaye，人名）因阿難（Anan，人名）問：『世尊（Shizun，對佛的尊稱）傳金襕袈裟（jinlanjiasha，一種袈裟）外，還別傳了什麼？』迦葉喚道：『阿難。』阿難應諾。迦葉說：『倒卻門前剎竿著。』無門說：『若能在此處說出一句轉語，就能親切地見到靈山（Lingshan，地名，佛陀說法之地）一會的盛況依然未散。如果不能，毗婆尸佛（Vipasyin，過去七佛之一）早就留下了這個心結，直到如今也無法領悟其中的妙處。』頌曰：

【English Translation】 English version: Zhaozhou (person's name) did not intend to argue about what the Dao (the Way) is. Nanquan (person's name) said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is a false awakening, and not knowing is a state of indifference (wuji, Buddhist term, referring to a state that is neither good nor evil). If you truly understand the Dao of non-contention, it is like the vast and clear emptiness; how can you forcibly distinguish between right and wrong?' Zhaozhou had a sudden enlightenment upon hearing Nanquan's words. Wumen (person's name) said, 'Nanquan was questioned by Zhaozhou to the point of being shattered and unable to explain himself. Even if Zhaozhou understood, he would still need to study for another thirty years to truly comprehend it.' A verse says: 'In spring there are hundreds of flowers, in autumn there is the moon, in summer there is cool breeze, in winter there is snow. If there are no idle matters weighing on your mind, then it is the best time of year in the human world.' A Person of Great Strength Monk Songyuan (person's name) said, 'Why can't a person of great strength lift their foot?' He also said, 'Speaking does not depend on the tongue.' Wumen said, 'Songyuan can be said to have poured out his heart and soul, but he lacks someone to take responsibility. Even if one takes responsibility immediately, it is good to come to Wumen's place to receive a painful blow. Why? To recognize true gold, you must look at it in the fire.' A verse says: 'Lifting a foot to overturn the fragrant ocean (xiangshuihai, Buddhist term, referring to an ocean filled with fragrance), lowering the head to look down upon the Four Dhyana Heavens (sichantian, Buddhist term, referring to the four meditative states of the Form Realm). A person with nowhere to place their whole body, please add another line.' Yunmen's Dung Spatula Yunmen (person's name) was asked by a monk, 'What is Buddha?' Yunmen said, 'A dried dung spatula.' Wumen said, 'Yunmen can be said to be so poor that he cannot distinguish vegetarian food, and so busy that he does not have time to write cursive script. He immediately uses a dung spatula to prop up the door. The rise and fall of the Dharma can be seen from this.' A verse says: 'A flash of lightning, a spark from striking stone, in the blink of an eye, it has already passed.' Kasyapa's Flagpole Kasyapa (person's name) was asked by Ananda (person's name), 'Besides the golden kasaya (jinlanjiasha, a type of robe) transmitted by the World-Honored One (Shizun, a respectful term for the Buddha), what else was transmitted?' Kasyapa called out, 'Ananda.' Ananda responded. Kasyapa said, 'Knock down the flagpole in front of the gate.' Wumen said, 'If you can say a turning word here, you can intimately see that the grand assembly on Vulture Peak (Lingshan, place name, where the Buddha taught) has not yet dispersed. If not, Vipasyin Buddha (one of the past seven Buddhas) left this knot in his heart long ago, and even now he cannot understand the wonder of it.' A verse says:

曰。

問處何如答處親　　幾人於此眼生筋　兄呼弟應揚家醜　　不屬陰陽別是春

不思善惡

六祖因明上座。趁至大庾嶺。祖見明至。即擲衣缽于石上云。此衣表信。可力爭耶。任君將去。明遂舉之如山不動。踟躕悚慄。明曰。我來求法。非為衣也。願行者開示。祖云。不思善不思惡。正與么時那個是明上座。本來面目。明當下大悟。遍體汗流。泣淚作禮問曰。上來密語密意外。還更有意旨否。祖曰。我今為汝說者。即非密也。汝若返照自己面目。密卻在汝邊。明云。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水冷暖自知。今行者即是某甲師也。祖云。汝若如是。則吾與汝同師黃梅。善自護持。

無門曰。六祖可謂。是事出急家。老婆心切。譬如新荔支剝了殼。去了核送在爾口裡。只要爾咽一咽。

頌曰。

描不成兮畫不就　　贊不及兮休生受　本來面目沒處藏　　世界壞時渠不朽

離卻語言

風穴和尚。因僧問。語默涉離微。如何通不犯。穴云。長憶江南三月里。鷓鴣啼處百花香。

無門曰。風穴機如掣電。得路便行。爭奈坐前人舌頭不斷。若向者里見得親切。自有出身之路。且離卻語言三昧。道將一句來。

頌曰。

不露

【現代漢語翻譯】現代漢語譯本：說。

問處與答處哪個更親切？有幾人能在此處眼中生出力量？兄弟呼應，是揚家醜，不屬於陰陽，是另一種春天。

不思善惡

六祖（Huineng，禪宗六祖）因為明上座（monk）追趕到大庾嶺（Dayu Mountain）。六祖見到明上座趕到，就把衣缽（robe and bowl，象徵禪宗衣缽的信物）丟在石頭上說：『這衣缽只是表個信物，可以靠力氣爭奪嗎？隨你拿去吧。』明上座就去拿，卻像山一樣紋絲不動，他踟躕不前，感到恐懼。明上座說：『我來是爲了求法，不是爲了衣缽。希望行者（practitioner）開示。』六祖說：『不思善，不思惡，正在這個時候，哪個是明上座你本來的面目？』明上座當下大悟，全身汗流浹背，流著眼淚行禮問道：『在您傳授的秘密語言和秘密意旨之外，還有更深的意思嗎？』六祖說：『我現在為你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你身邊。』明上座說：『我雖然在黃梅（Huangmei，地名，指五祖弘忍道場）跟隨大眾，實際上並沒有領悟自己的本來面目。今天蒙您指點，才得以入門，就像人喝水，冷暖自知。現在行者就是我的老師了。』六祖說：『你如果這樣認為，那麼我和你就是同師黃梅。好好守護保持。』

無門（Wumen，禪宗僧人）說：六祖真可謂是事出緊急，老婆心切。譬如新鮮的荔枝剝了殼，去了核，送到你嘴裡，只要你嚥下去。

頌曰：

描繪不成啊，繪畫也不成，讚美不及啊，休要強行承受。本來的面目沒地方隱藏，世界壞滅時它也不會朽壞。

離卻語言

風穴和尚（Fengxue，禪宗僧人）因為有僧人問：『言語和沉默都涉及細微之處，如何才能通達而不冒犯？』風穴說：『長憶江南三月里，鷓鴣啼處百花香。』

無門說：風穴的機鋒如閃電一般，得路便行。只可惜坐在面前的人舌頭不斷。如果能在這裡看得親切，自然有出身之路。且離開語言三昧（samadhi，禪定），說一句來。

頌曰：

不露

【English Translation】 English version: Said.

Which is closer, the asking or the answering? How many people here have strength in their eyes? Brothers calling and responding, airing family scandals, not belonging to yin and yang, but another kind of spring.

Without Thinking of Good and Evil

The Sixth Patriarch (Huineng) was pursued by the monk Ming to Dayu Mountain. Seeing Ming arrive, the Patriarch threw the robe and bowl (symbols of the Dharma transmission) onto a stone, saying, 'This robe represents faith. Can it be contended for by force? Take it if you can.' Ming tried to lift it, but it was as immovable as a mountain. He hesitated, trembling with fear. Ming said, 'I have come seeking the Dharma, not for the robe. I wish the practitioner (you) would enlighten me.' The Patriarch said, 'Without thinking of good, without thinking of evil, at just this moment, what is your original face, monk Ming?' Ming was immediately greatly enlightened, sweat pouring from his body. Weeping, he made obeisance and asked, 'Beyond the secret words and secret meanings you have transmitted, is there any further meaning?' The Patriarch said, 'What I am telling you now is not secret. If you turn inward and illuminate your own original face, the secret is right beside you.' Ming said, 'Although I have been among the assembly at Huangmei (the Fifth Patriarch's monastery), I have not truly realized my own original face. Today, receiving your guidance, I have gained entry, like a person drinking water knowing for themselves whether it is cold or warm. Now, practitioner, you are my teacher.' The Patriarch said, 'If you see it thus, then you and I are fellow disciples of Huangmei. Take good care and maintain it well.'

Wumen (a Zen monk) said: The Sixth Patriarch can be said to have acted with urgency and great compassion. It is like peeling a fresh lychee, removing the pit, and putting it in your mouth. All you have to do is swallow it.

Verse:

It cannot be depicted, nor can it be painted; it cannot be praised enough, so cease striving to grasp it. The original face has nowhere to hide; when the world is destroyed, it will not decay.

Apart from Language

Zen Master Fengxue (a Zen monk), because a monk asked, 'Speech and silence both involve subtle distinctions; how can one penetrate without transgressing?' Fengxue said, 'I always remember the third month in Jiangnan; where the partridge cries, the hundred flowers are fragrant.'

Wumen said: Fengxue's response is like a lightning flash, proceeding directly on the path. It is a pity that the tongues of those sitting before him are unceasing. If you can see this intimately, you will naturally have a way out. Now, apart from the samadhi (meditative state) of language, say a phrase.

Verse:

Not revealing

風骨句　　未語先分付　進步口喃喃　　知君大罔措

三座說法

仰山和尚。夢見往彌勒所安第三座。有一尊者。白槌云。今日當第三座說法。山乃起白槌云。摩訶衍法離四句絕百非。諦聽諦聽。

無門曰。且道是說法不說法。開口即失。閉口又喪。不開不閉十萬八千。

頌曰。

白日青天　　夢中說夢　　捏怪捏怪　誑呼一眾

二僧捲簾

清涼大法眼。因僧齋前上參。眼以手指簾。時有二僧。同去捲簾。眼曰。一得一失。

無門曰。且道是誰得誰失。若向者里著得一隻眼。便知清涼國師敗闕處。然雖如是。切忌向得失里商量。

頌曰。

捲起明明徹太空　　太空猶未合吾宗　爭似從空都放下　　綿綿密密不通風

不是心佛

南泉和尚。因僧問云。還有不與人說底法么。泉云有僧云。如何是不與人說底法。泉云。不是心不是佛不是物。

無門曰。南泉被者一問。直得揣盡傢俬。郎當不少。

頌曰。

叮嚀損君德　　無言真有功　任從滄海變　　終不為君通

久響龍潭

龍潭因德山請益抵夜。潭云。夜深子何不下去。山遂珍重揭簾而出。見外面黑卻回云。外面黑。潭乃點紙燭度與。山擬接。潭便吹滅。山

【現代漢語翻譯】現代漢語譯本風骨句：未開口就已預先安排妥當。進步口喃喃：不斷進步的口中唸唸有詞，可知你（指仰山和尚）對此感到非常困惑。

三座說法

仰山和尚夢見自己前往彌勒（Maitreya，未來佛）所安的第三個座位。有一位尊者（venerable monk）敲槌宣告：『今日當由第三座說法。』仰山於是起身敲槌說：『摩訶衍法（Mahayana Dharma，大乘佛法）離四句絕百非。諦聽諦聽。』

無門曰：且說這是說法還是不說法？開口即錯，閉口也錯。不開口不閉口，則相隔十萬八千里。

頌曰：

白日青天，夢中說夢，捏怪捏怪，誑呼一眾。

二僧捲簾

清涼大法眼（Qingliang Dafayan，禪師名號）因僧人在齋飯前前來參拜。大法眼用手指指簾子。當時有兩位僧人一同去捲簾。大法眼說：『一得一失。』

無門曰：且說誰得誰失？若能在此處安上一隻眼，便可知清涼國師（Qingliang，大法眼的尊稱）的敗筆之處。雖然如此，切忌在得失中計較。

頌曰：

捲起明明徹太空，太空猶未合吾宗。爭似從空都放下，綿綿密密不通風。

不是心佛

南泉和尚（Nanquan，禪師名號）因有僧人問道：『還有不與人說的法嗎？』南泉說：『有。』僧人問：『如何是不與人說的法？』南泉說：『不是心，不是佛，不是物。』

無門曰：南泉被這一問，簡直是傾家蕩產，一點也不剩。

頌曰：

叮嚀損君德，無言真有功。任從滄海變，終不為君通。

久響龍潭

龍潭（Longtan，禪師名號）因為德山（Deshan，禪師名號）請教佛法直到深夜。龍潭說：『夜深了，你為何還不下去？』德山於是恭敬地掀開簾子走出去，看見外面一片漆黑，便回來稟告說：『外面黑。』龍潭於是點燃紙燭遞給他，德山剛要接，龍潭就吹滅了。

【English Translation】 English version Feng Gu Ju (Wind and Bone Verse): Before a word is spoken, everything is prearranged. Progressive Mouth Muttering: A mouth constantly muttering in progress, it's known that you (referring to Yangshan Heshan) are greatly perplexed by this.

Three Seats of Dharma Exposition

Yangshan Heshan (Yangshan, a Zen master) dreamed of going to the third seat where Maitreya (Maitreya, the future Buddha) was seated. A venerable monk struck the gavel and announced: 'Today, the third seat will expound the Dharma.' Yangshan then rose, struck the gavel, and said: 'Mahayana Dharma (Mahayana Dharma, the Great Vehicle Buddhism) transcends the four phrases and negates the hundred negations. Listen carefully, listen carefully.'

Wumen (Wumen, a Zen master) said: Tell me, is this expounding the Dharma or not? To open the mouth is to err, to close the mouth is also to lose. Neither opening nor closing the mouth is separated by one hundred and eight thousand miles.

A verse says:

White sun, blue sky, dreaming within a dream, fabricating strangeness, fabricating strangeness, deceiving the masses.

Two Monks Rolling Up the Curtain

Qingliang Dafayan (Qingliang Dafayan, a Zen master's title) because monks came to pay respect before the vegetarian meal. Dafayan pointed to the curtain with his finger. At that time, two monks went together to roll up the curtain. Dafayan said: 'One gains, one loses.'

Wumen said: Tell me, who gains and who loses? If one can place an eye here, then one will know the failing of National Teacher Qingliang (Qingliang, an honorific title for Dafayan). Even so, be careful not to deliberate on gain and loss.

A verse says:

Rolling up, bright and clear, penetrates the empty space, empty space still does not accord with our sect. How can it compare to completely letting go from emptiness, continuous and dense, not letting the wind through.

Not Mind, Not Buddha

Nanquan Heshan (Nanquan, a Zen master) because a monk asked: 'Is there a Dharma that is not spoken to others?' Nanquan said: 'There is.' The monk asked: 'What is the Dharma that is not spoken to others?' Nanquan said: 'Not mind, not Buddha, not thing.'

Wumen said: Nanquan, by this one question, has exhausted his entire household, not leaving a bit behind.

A verse says:

Repeated reminders diminish your virtue, silence is truly meritorious. Let the seas change as they may, I will never explain it to you.

Long Heard of Longtan

Longtan (Longtan, a Zen master) because Deshan (Deshan, a Zen master) sought instruction until late at night. Longtan said: 'It is late, why don't you go down?' Deshan then respectfully lifted the curtain and went out, saw that it was pitch black outside, and returned to report: 'It is dark outside.' Longtan then lit a paper candle and handed it to him, but as Deshan was about to receive it, Longtan blew it out.

於此忽然有省。便作禮。潭云。子見個甚麼道理。山云。某甲從今日去。不疑天下老和尚舌頭。也至明日龍潭升堂云。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日向孤峰頂上立吾道在。山遂取疏抄。於法堂前將一炬火。提起云窮諸玄辨。若一毫致於太虛。竭世樞機。似一滴投于巨壑。將疏抄便燒。於是禮辭。

無門曰。德山未出關時。心憤憤口悱悱。得得來南方。要滅卻教外別傳之旨。及到澧州路上。問婆子買點心。婆云。大德車子內是甚麼文字。山云。金剛經抄疏。婆云。只如經中道。過去心不可得。見在心不可得。未來心不可得。大德要點那個心。德山被者一問。直得口似匾檐。然雖如是。未肯向婆子句下死卻。遂問婆子。近處有甚麼宗師。婆云。五里外有龍潭和尚。及到龍潭納盡敗闕。可謂是前言不應后語。龍潭大似憐兒不覺丑。見他有些子火種。郎忙將惡水。驀頭一澆澆殺。冷地看來一場好笑。

頌曰。

聞名不如見面　　見面不如聞名　雖然救得鼻孔　　爭奈瞎卻眼睛

非風非幡

六祖因風飏剎幡。有二僧對論。一云幡動。一云風動。往復曾未契理。祖云。不是風動不是幡動。仁者心動。二僧悚然。

無門曰。不是風動。不是幡動。不是心動。甚處

【現代漢語翻譯】現代漢語譯本：

於此忽然有所領悟，便向龍潭禪師行禮。龍潭禪師問：『你見到了什麼道理？』德山禪師說：『我從今天起，不再懷疑天下老和尚的舌頭所說的話了。』到了第二天，龍潭禪師升座說法，說：『這裡面有個漢子，牙齒像劍樹一樣鋒利，嘴巴像血盆一樣巨大，一棒打下去也不會回頭。他日異時，將在孤峰頂上確立我的道。』德山禪師於是取來《金剛經》的疏抄，在法堂前用火點燃，提起火把說：『窮盡玄妙的辯論，就像一根毫毛放在太空中一樣渺小；竭盡世間的樞機，就像一滴水滴入巨大的山谷一樣微不足道。』說完，便將疏抄燒燬，然後向龍潭禪師告辭。

無門禪師說：德山禪師未出關時，心中憤憤不平，口中喋喋不休，急匆匆地來到南方，想要滅掉教外別傳的宗旨。等到他到了澧州路上，向一位老婆婆買點心。老婆婆問：『大德，你車子里裝的是什麼文字？』德山禪師說：『是《金剛經》的抄疏。』老婆婆說：『既然經中說，過去心不可得，現在心不可得，未來心不可得，大德你要點哪個心呢？』德山禪師被這一問，頓時啞口無言。雖然如此，他還不肯在老婆婆的問話下認輸，於是問老婆婆：『附近有什麼宗師？』老婆婆說：『五里外有龍潭和尚。』等到德山禪師到了龍潭，徹底認輸，可謂是前言不搭后語。龍潭禪師很像溺愛孩子而不覺得他醜陋的父母，見他有些許火種，就急忙用惡水當頭澆滅。冷靜地看來，真是一場好笑的鬧劇。

頌曰：

聞名不如見面，見面不如聞名。雖然救得鼻孔，爭奈瞎卻眼睛。

非風非幡

六祖慧能因為風吹動寺廟的旗旛，有兩個僧人爭論。一個說旗旛在動，一個說是風在動，爭論來爭論去，始終沒有契合真理。六祖慧能說：『不是風在動，也不是旗旛在動，是你們的心在動。』兩個僧人聽了，悚然一驚。

無門禪師說：『不是風在動，不是旗旛在動，不是心在動，那麼，』

【English Translation】 English version:

Here, he suddenly had an awakening and made a bow. Longtan (Dragon Pool) asked, 'What principle have you seen?' Deshan (Virtue Mountain) said, 'From today onwards, I will no longer doubt the tongues of the old monks in the world.' The next day, Longtan ascended the Dharma hall and said, 'Here is a man whose teeth are like sword trees and whose mouth is like a blood basin. A stick cannot turn him back. In the future, he will establish my Way on the solitary peak.' Thereupon, Deshan took the commentary on the Diamond Sutra, set it on fire in front of the Dharma hall, and, holding up the torch, said, 'Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all worldly mechanisms is like dropping a drop into a giant ravine.' He then burned the commentary and took his leave.

Wumen (No Gate) said: Before Deshan left his hermitage, his heart was filled with indignation and his mouth with complaints. He hurried to the South, wanting to extinguish the doctrine of 'a special transmission outside the scriptures.' When he arrived on the road to Lizhou, he asked an old woman to buy refreshments. The old woman asked, 'Great Virtue, what writings are in your cart?' Deshan said, 'A commentary on the Diamond Sutra.' The old woman said, 'If the sutra says that the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable, which mind do you want to refresh?' Deshan was rendered speechless by this question. Even so, he was unwilling to admit defeat to the old woman's words. So he asked the old woman, 'Is there any master nearby?' The old woman said, 'Five miles away there is the monk Longtan.' When Deshan arrived at Longtan, he was completely defeated. It can be said that his previous words did not match his later actions. Longtan was like parents who dote on their child and do not notice his ugliness. Seeing that he had a little spark of fire, he hurriedly poured cold water on it, extinguishing it. Looking at it calmly, it's a laughable farce.

Verse:

Hearing the name is not as good as meeting the face, meeting the face is not as good as hearing the name. Although the nostrils are saved, what a pity the eyes are blinded.

Not Wind, Not Flag

Because the wind was blowing the temple flag, the Sixth Patriarch, Huineng (Wisdom Ability), had two monks arguing. One said the flag was moving, and the other said the wind was moving. They argued back and forth, never agreeing with the truth. The Sixth Patriarch said, 'It is not the wind that is moving, nor is it the flag that is moving; it is your mind that is moving.' The two monks were startled.

Wumen said: 'It is not the wind that is moving, it is not the flag that is moving, it is not the mind that is moving. Then, what is moving?'

見祖師。若向者里見得親切。方知二僧買鐵得金。祖師忍俊不禁一場漏逗。

頌曰。

風幡心動　　一狀領過　　只知開口　不覺話墮

即心即佛

馬祖因大梅問。如何是佛。祖云。即心是佛。

無門曰。若能直下領略得去。著佛衣吃佛飯。說佛話行佛行。即是佛也。然雖如是。大梅引多少人。錯認定盤星。爭知道說個佛字三日漱口。若是個漢。見說即心是佛。掩耳便走。

頌曰。

青天白日　　切忌尋覓　　更問如何　抱贓叫屈

趙州勘婆

趙州因僧問婆子。臺山路向甚處去。婆云。驀直去。僧才行三五步。婆云。好個師僧又恁么去。後有僧舉似州。州云。待我去與爾勘過這婆子。明日便去亦如是問。婆亦如是答。州歸謂眾曰。臺山婆子我與爾勘破了也。

無門曰。婆子只解坐籌帷幄。要且著賊。不知趙州老人善用偷營劫塞之機。又且無大人相。撿點將來二俱有過。且道那裡是趙州勘破婆子處。

頌曰。

問既一般　　答亦相似　　飯里有砂　泥中有刺

外道問佛

世尊因外道問。不問有言。不問無言。世尊據座。外道讚歎云。世尊大慈大悲。開我迷云。令我得入。乃具禮而去。阿難尋問佛。外道有何所證讚歎而去。世尊

【現代漢語翻譯】現代漢語譯本：

參拜祖師。如果能在這裡體會得真切，才知道二僧買鐵得了金子。祖師忍不住，漏泄了一場把戲。

頌曰：

風幡心動，一下子承擔下來。只知道開口說話，卻不覺話語落入俗套。

即心即佛

馬祖（Mazu，禪宗大師）因為大梅（Damei，禪宗僧人）問：『如何是佛？』馬祖說：『即心是佛。』

無門（Wumen，禪宗僧人）說：『如果能直接領悟，穿佛的衣服，吃佛的飯，說佛的話，行佛的行為，那就是佛了。』然而即使這樣，大梅引導了多少人，錯誤地認定了目標。要知道說一個『佛』字，都要漱口三天。如果是個有見識的人，聽到『即心是佛』，就會捂著耳朵走開。

頌曰：

****，切忌尋覓。更問如何，如同抱著贓物喊冤。

趙州勘婆

趙州（Zhaozhou，禪宗大師）因為有僧人問一位老婦：『通往臺山（Mount Tai，佛教名山）的路怎麼走？』老婦說：『一直往前走。』僧人才走了三五步，老婦說：『好個師僧，又這樣走了。』後來有僧人把這件事告訴趙州，趙州說：『等我去為你試探一下這個老婦。』第二天就去，也像那樣問。老婦也像那樣回答。趙州回來對大家說：『臺山的老婦，我已經為你試探過了。』

無門說：『老婦只懂得坐鎮指揮，但終究被賊人所乘。不知道趙州老禪師善於使用偷襲的策略，而且沒有大人的氣度。仔細檢查起來，兩者都有過錯。』那麼，趙州勘破老婦的地方在哪裡呢？

頌曰：

問話既然一樣，回答也相似。飯里有沙子，泥里有刺。

外道問佛

世尊（Shìzūn，釋迦牟尼佛的尊稱）因為有外道（Waidào，指佛教以外的修行者）問：『不問有言，不問無言。』世尊就坐在座位上。外道讚歎說：『世尊大慈大悲，開啟我的迷云，讓我得以進入。』於是行具足禮儀離開了。阿難（Ānanda，釋迦牟尼佛的十大弟子之一）問佛：『外道有什麼證悟，讚歎而去？』世尊 English version:

Meeting the Patriarch. If you can truly understand this, you will know that the two monks bought iron and got gold. The Patriarch couldn't help but reveal a trick.

Verse:

The wind and the banner move the mind; take responsibility for it all at once. Only knowing how to speak, unaware that the words have fallen into cliché.

Mind is Buddha

Mazu (Mazu, a Zen master) because Damei (Damei, a Zen monk) asked: 'What is Buddha?' Mazu said: 'Mind is Buddha.'

Wumen (Wumen, a Zen monk) said: 'If you can directly understand, wear Buddha's clothes, eat Buddha's food, speak Buddha's words, and act Buddha's actions, then that is Buddha.' However, even so, Damei has misled many people, mistakenly identifying the target. You should know that saying the word 'Buddha' requires rinsing the mouth for three days. If one is a true person, upon hearing 'Mind is Buddha,' they would cover their ears and walk away.

Verse:

****, avoid seeking. Asking further 'how' is like crying injustice while holding stolen goods.

Zhaozhou Investigates the Old Woman

Zhaozhou (Zhaozhou, a Zen master) because a monk asked an old woman: 'How do I get to Mount Tai (Mount Tai, a famous Buddhist mountain)?' The old woman said: 'Go straight ahead.' The monk had only walked three or five steps when the old woman said: 'What a fine monk, going that way again.' Later, a monk told Zhaozhou about this, and Zhaozhou said: 'I will go and investigate this old woman for you.' The next day he went and asked the same question. The old woman answered in the same way. Zhaozhou returned and said to everyone: 'I have investigated the old woman of Mount Tai for you.'

Wumen said: 'The old woman only knows how to sit and command, but ultimately she is taken advantage of by thieves. I don't know that old Zen master Zhaozhou is good at using the strategy of surprise attacks, and he doesn't have the demeanor of a great man. Upon careful examination, both are at fault.' So, where is the place where Zhaozhou investigated the old woman?

Verse:

Since the question is the same, the answer is also similar. There is sand in the rice, and thorns in the mud.

A Heretic Asks the Buddha

The World-Honored One (Shìzūn, a respectful title for Shakyamuni Buddha) because a heretic (Waidào, refers to practitioners outside of Buddhism) asked: 'I do not ask about spoken words, I do not ask about unspoken words.' The World-Honored One sat on his seat. The heretic praised: 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' Then he performed full prostrations and left. Ananda (Ānanda, one of Shakyamuni Buddha's ten great disciples) asked the Buddha: 'What realization did the heretic have that he praised and left?' The World-Honored One

【English Translation】 Meeting the Patriarch. If you can truly understand this, you will know that the two monks bought iron and got gold. The Patriarch couldn't help but reveal a trick. Verse: The wind and the banner move the mind; take responsibility for it all at once. Only knowing how to speak, unaware that the words have fallen into cliché. Mind is Buddha Mazu (Mazu, a Zen master) because Damei (Damei, a Zen monk) asked: 'What is Buddha?' Mazu said: 'Mind is Buddha.' Wumen (Wumen, a Zen monk) said: 'If you can directly understand, wear Buddha's clothes, eat Buddha's food, speak Buddha's words, and act Buddha's actions, then that is Buddha.' However, even so, Damei has misled many people, mistakenly identifying the target. You should know that saying the word 'Buddha' requires rinsing the mouth for three days. If one is a true person, upon hearing 'Mind is Buddha,' they would cover their ears and walk away. Verse: ****, avoid seeking. Asking further 'how' is like crying injustice while holding stolen goods. Zhaozhou Investigates the Old Woman Zhaozhou (Zhaozhou, a Zen master) because a monk asked an old woman: 'How do I get to Mount Tai (Mount Tai, a famous Buddhist mountain)?' The old woman said: 'Go straight ahead.' The monk had only walked three or five steps when the old woman said: 'What a fine monk, going that way again.' Later, a monk told Zhaozhou about this, and Zhaozhou said: 'I will go and investigate this old woman for you.' The next day he went and asked the same question. The old woman answered in the same way. Zhaozhou returned and said to everyone: 'I have investigated the old woman of Mount Tai for you.' Wumen said: 'The old woman only knows how to sit and command, but ultimately she is taken advantage of by thieves. I don't know that old Zen master Zhaozhou is good at using the strategy of surprise attacks, and he doesn't have the demeanor of a great man. Upon careful examination, both are at fault.' So, where is the place where Zhaozhou investigated the old woman? Verse: Since the question is the same, the answer is also similar. There is sand in the rice, and thorns in the mud. A Heretic Asks the Buddha The World-Honored One (Shìzūn, a respectful title for Shakyamuni Buddha) because a heretic (Waidào, refers to practitioners outside of Buddhism) asked: 'I do not ask about spoken words, I do not ask about unspoken words.' The World-Honored One sat on his seat. The heretic praised: 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' Then he performed full prostrations and left. Ananda (Ānanda, one of Shakyamuni Buddha's ten great disciples) asked the Buddha: 'What realization did the heretic have that he praised and left?' The World-Honored One

云。如世良馬見鞭影而行。

無門曰。阿難乃佛弟子。宛不如外道見解。且道外道與佛弟子相去多少。

頌曰。

劍刃上行　　冰棱上走　　不涉階梯　懸崖撒手

非心非佛

馬祖因僧問。如何是佛。祖曰。非心非佛。

無門曰。若向者里見得。參學事畢。

頌曰。

路逢劍客須呈　　不遇詩人莫獻　逢人且說三分　　未可全施一片

智不是道

南泉云。心不是佛。智不是道。

無門曰。南泉可謂。老不識羞。才開臭口。家醜外揚。然雖如是。知恩者少。

頌曰。

天晴日頭出　　雨下地上濕　盡情都說了　　只恐信不及

倩女離魂

五祖問僧云。倩女離魂。那個是真底。

無門曰。若向者里悟得真底。便知出殼入殼。如宿旅舍。其或未然。切莫亂走。驀然地水火風一散。如落湯螃蟹七手八腳。那時莫言。不道。

頌曰。

云月是同　　溪山各異　　萬福萬福　是一是二

路逢達道

五祖曰。路逢達道人。不將語默對。且道將甚麼對。

無門曰。若向者里。對得親切。不妨慶快。其或未然。也須一切處著眼。

頌曰。

路逢達道人　　不將語默對　攔腮劈面拳　　

【現代漢語翻譯】現代漢語譯本云。就像良馬看到鞭子的影子就行動一樣。

無門說：阿難（Ananda，佛陀的十大弟子之一）是佛的弟子，竟然不如外道的見解。那麼，外道和佛弟子相差多少呢？

頌曰：在劍刃上行走，在冰棱上奔跑，不借助階梯，懸崖撒手。

非心非佛

馬祖（Mazu Daoyi，唐代禪宗大師）因有僧人問：什麼是佛？馬祖說：非心非佛。

無門說：如果在這裡領悟了，參學的事情就結束了。

頌曰：路上遇到劍客就要亮劍，沒遇到詩人就不要獻詩。遇到人且說三分話，不可全盤托出。

智不是道

南泉（Nanquan Puyuan，唐代禪宗大師）說：心不是佛，智不是道。

無門說：南泉真可說是老不知羞，剛一張臭嘴，就把家醜外揚。雖然如此，知恩的人卻很少。

頌曰：天晴太陽出，下雨地上濕。盡情都說了，只怕不相信。

倩女離魂

五祖（Wuzu Hongren，唐代禪宗大師）問僧人說：倩女離魂，哪個是真底？

無門說：如果在這裡悟得真底，便知道出殼入殼，就像住在旅館一樣。如果還沒有悟到，千萬不要亂走。一旦地水火風（四大元素）一散，就像落湯的螃蟹一樣手忙腳亂。那時不要說，我不告訴你。

頌曰：雲和月是相同的，溪和山是各異的。萬福萬福，是一是二？

路逢達道

五祖說：路上遇到得道的人，不用言語或沉默來應對。那麼，用什麼來應對呢？

無門說：如果在這裡應對得親切，不妨慶幸快樂。如果還沒有悟到，也須在一切處著眼。

頌曰：路上遇到得道的人，不用言語或沉默來應對，攔住臉就是一拳。

【English Translation】 English version Like a fine horse that moves at the sight of the whip's shadow.

Wumen says: Ananda (one of the ten main disciples of the Buddha) was a disciple of the Buddha, yet he was not as insightful as the heretics. Tell me, how much difference is there between a heretic and a disciple of the Buddha?

Poem: Walking on the edge of a sword, Running on the edge of an icicle, Without using stairs, Releasing the hand on a cliff.

'Neither Mind nor Buddha'

Mazu (Mazu Daoyi, a Zen master of the Tang Dynasty) was asked by a monk: What is Buddha? Mazu said: 'Neither Mind nor Buddha.'

Wumen says: If you understand this, the matter of studying Zen is finished.

Poem: When you meet a swordsman on the road, you must show your sword; If you don't meet a poet, don't offer your poem. When you meet someone, only speak three parts of what you know; You can't give it all away.

'Wisdom is not the Way'

Nanquan (Nanquan Puyuan, a Zen master of the Tang Dynasty) said: 'Mind is not Buddha, wisdom is not the Way.'

Wumen says: Nanquan can be said to be old and shameless, just opening his stinking mouth and airing his dirty laundry. Even so, few are grateful.

Poem: When the sky is clear, the sun comes out, When it rains, the ground gets wet. I've said everything I can, I'm just afraid you won't believe it.

'The Wandering Soul of Qiannü'

Wuzu (Wuzu Hongren, a Zen master of the Tang Dynasty) asked a monk: 'Qiannü's wandering soul, which is the real one?'

Wumen says: If you understand the real one here, you will know how to leave the shell and enter the shell, like staying in a hotel. If you haven't understood it yet, don't wander around. Once the earth, water, fire, and wind (the four elements) scatter, you'll be like a crab in hot water, flailing your hands and feet. At that time, don't say I didn't tell you.

Poem: The clouds and the moon are the same, The streams and the mountains are different. Many blessings, many blessings, Is it one or two?

'Meeting a Person Who Has Attained the Way'

Wuzu said: 'When you meet a person who has attained the Way on the road, don't respond with words or silence. Then, what do you respond with?'

Wumen says: If you respond intimately here, you may as well rejoice. If you haven't understood it yet, you must keep your eyes open everywhere.

Poem: When you meet a person who has attained the Way on the road, Don't respond with words or silence, Block his face and give him a punch.

直下會便會

庭前柏樹

趙州因僧問。如何是祖師西來意。州云。庭前柏樹子。

無門曰。若向趙州答處。見得親切。前無釋迦。后無彌勒。

頌曰。

言無展事　　語不投機　　承言者喪　滯句者迷

牛過窗欞

五祖曰。譬如水牯牛過窗欞。頭角四蹄都過了。因甚麼。尾巴過不得。

無門曰。若向者里。顛倒著得一隻眼。下得一轉語。可以上報四恩下資三有。其或未然。更須照顧尾巴始得。

頌曰。

過去墮坑塹　　回來卻被壞　者些尾巴子　　直是甚奇怪

雲門話墮

雲門因僧問。光明寂照遍河沙。一句未絕。門遽曰。豈不是張拙秀才語。僧云是。門云話墮也。後來死心。拈云。且道那裡是者僧話墮處。

無門曰。若向者里。見得雲門用處。孤危者僧。因甚話墮。堪與人天為師。若也未明。自救不了。

頌曰。

急流垂釣　　貪餌者著　　口縫才開　性命喪卻

趯倒凈瓶

溈山和尚。始在百丈會中。充典座。百丈將選大溈主人。乃請同首座。對眾下語。出格者可往。百丈遂拈凈瓶。置地上。設問云。不得喚作凈瓶。汝喚作甚麼。首座乃云。不可喚作木𣔻。也百丈卻問于山。山乃趯倒凈瓶而去。百丈笑

【現代漢語翻譯】現代漢語譯本當下領會便是領會

庭前柏樹

趙州禪師因有僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）趙州禪師說：『庭前柏樹子。』（The cypress tree in front of the courtyard.）

無門禪師說：『若能在趙州禪師的回答處，見得親切，那麼前無釋迦（Sakyamuni），后無彌勒（Maitreya）。』

頌曰：

言語無法展開實事，話語不能投合時機，執著言語的人喪失真意，停留在語句的人迷惑不解。

牛過窗欞

五祖禪師說：『譬如水牯牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』

無門禪師說：『若能在此處，顛倒著一隻眼，說出一句轉語，可以上報四恩（four kinds of grace）下資三有（three realms of existence）。如果不能這樣，更須照顧尾巴才行。』

頌曰：

過去墮入坑塹，回來卻被破壞，這些尾巴子，真是非常奇怪。

雲門話墮

雲門禪師因有僧人問：『光明寂照遍河沙。』（The light of stillness shines throughout the Ganges' sands.）一句未說完，雲門禪師立刻說：『豈不是張拙秀才語？』（Isn't that the saying of Scholar Zhangzhuo?）僧人說是。雲門禪師說：『話墮也。』（Words have fallen.）後來死心禪師拈出此事說：『且道哪裡是這僧人話墮處？』

無門禪師說：『若能在此處，見得雲門禪師的用意，孤立危難的僧人，為什麼會話墮？堪為人天之師。如果還不明白，自救不了。』

頌曰：

急流中垂釣，貪吃魚餌的人上當，口縫才剛張開，性命就喪失了。

趯倒凈瓶

溈山（Weishan）和尚，最初在百丈（Baizhang）禪師的會中，擔任典座（in charge of provisions）。百丈禪師將要選大溈山的主人，於是請首座（head monk）一同，對大眾說出見地，出格者可以前往。百丈禪師於是拿起凈瓶（water bottle），放在地上，提問說：『不得叫作凈瓶，你叫作什麼？』首座說：『不可叫作木𣔻。』百丈禪師卻問溈山，溈山於是踢倒凈瓶而去。百丈禪師笑了。

【English Translation】 English version Directly Meeting Is Meeting

The Cypress Tree in the Courtyard

A monk asked Zhaozhou (Joshu): 'What is the meaning of Bodhidharma's coming from the West?' Zhaozhou said: 'The cypress tree in front of the courtyard.'

Wumen (Mumon) said: 'If you can see intimately at Zhaozhou's answer, there is no Sakyamuni before, and no Maitreya after.'

A verse says:

Words cannot unfold the matter, speech does not fit the occasion, those who cling to words lose the meaning, those who dwell on phrases are deluded.

The Ox Passing Through the Window

The Fifth Patriarch said: 'It is like a water buffalo passing through a window. The head, horns, and four hooves have all passed through. Why can't the tail pass through?'

Wumen said: 'If you can turn one eye upside down here and utter a turning phrase, you can repay the four kinds of grace and support the three realms of existence. If not, you must take care of the tail.'

A verse says:

In the past, it fell into a pit, coming back, it is destroyed. These tails are truly very strange.

Yunmen's Words Falling

A monk asked Yunmen (Ummon): 'The light of stillness shines throughout the Ganges' sands.' Before the sentence was finished, Yunmen immediately said: 'Isn't that the saying of Scholar Zhangzhuo?' The monk said it was. Yunmen said: 'Words have fallen.' Later, Sixin (Shishin) picked up this matter and said: 'Tell me, where did this monk's words fall?'

Wumen said: 'If you can see Yunmen's intention here, why did the isolated and endangered monk's words fall? He is worthy to be a teacher of humans and devas. If you still don't understand, you cannot save yourself.'

A verse says:

Fishing in a rapid stream, those who are greedy for bait are caught. The moment the mouth opens, life is lost.

Kicking Over the Water Bottle

Weishan (Isan), when he was first in Baizhang's (Hyakujo) assembly, was in charge of provisions. Baizhang was about to choose the master of Great Weishan, so he invited the head monk together to speak their views to the assembly. Those who were outstanding could go. Baizhang then picked up a water bottle and placed it on the ground, asking: 'You must not call it a water bottle, what do you call it?' The head monk said: 'It cannot be called a wooden 𣔻.' Baizhang then asked Weishan, and Weishan kicked over the water bottle and left. Baizhang laughed.

云。第一座輪卻山子。也因命之為開山。

無門曰。溈山一期之勇。爭奈跳百丈圈圚不出。檢點將來。便重不便輕。何故𦗚。脫得盤頭。擔起鐵枷。

頌曰。

飏下箍籬並木杓　　當陽一突絕周遮　百丈重關攔不住　　腳尖趯出佛如麻

達磨安心

達磨面壁。二祖立雪斷臂云。弟子心未安。乞師安心。磨云。將心來。與汝安。祖云。覓心了不可得。磨云。為汝安心竟。

無門曰。缺齒老胡。十萬里航海特特而來。可謂是無風起浪。末後接得一個門人。又卻六根不具。咦謝三郎。不識四字。

頌曰。

西來直指　　事因囑起　　撓聒叢林　元來是爾

女子出定

世尊昔因文殊至諸佛集處。值諸佛各還本處。惟有一女人。近彼佛坐入於三昧。文殊乃白佛。云何女人得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊云。假使百千文殊亦出此女人定不得。下方過一十二億河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。禮拜世尊。世尊敕罔明。卻至女人前。鳴指一下。女人於是從定而出。

無門曰。釋迦老子做者一場雜劇。不通小小。且道文殊是

【現代漢語翻譯】現代漢語譯本云。第一座輪卻山子（Chakravala Mountains）。也因此命名為開山。

無門說：溈山（Weishan）有一期的勇猛，但無奈跳不出百丈（Baizhang）的圈子。仔細檢查起來，便覺得重比輕好。為什麼呢？脫得了盤頭，卻擔起了鐵枷。

頌曰：

揚下箍籬並木杓，當陽一突絕周遮。百丈重關攔不住，腳尖趯出佛如麻。

達磨安心

達磨（Bodhidharma）面壁。二祖（Huike）立在雪中，斷臂說：『弟子心未安，乞求老師為我安心。』達磨說：『把你的心拿來，我為你安。』二祖說：『我尋找心，卻找不到。』達磨說：『我已經為你安心了。』

無門說：缺齒的老胡（指達磨），不遠萬里航海而來，真可謂是無風起浪。最後接了一個門人，卻又六根不具。咦！謝三郎，不識四字。

頌曰：

西來直指，事因囑起，撓聒叢林，元來是爾。

女子出定

世尊（釋迦牟尼佛）過去因為文殊（Manjusri）來到諸佛集會之處。正值諸佛各自返回本處，只有一位女子，靠近佛坐著，進入了三昧（Samadhi）。文殊於是稟告佛說：『為什麼女子能夠靠近佛坐著，而我卻不能？』佛告訴文殊：『你只要叫醒這位女子，讓她從三昧中出來，你自己問她。』文殊繞著女子轉了三圈，彈了一下手指，乃至托著她到了梵天，用盡了他的神力，卻不能讓她出定。世尊說：『即使有一百千個文殊，也不能使這位女子出定。』下方經過十二億恒河沙國土，有一位罔明菩薩（Vimalakirti），能夠使這位女子出定。須臾，罔明大士從地涌出，禮拜世尊。世尊命令罔明，回到女子面前，彈了一下手指，女子於是從定中出來。

無門說：釋迦老子（釋迦牟尼佛）做的這場雜劇，不通小小。且說文殊是

【English Translation】 English version Cloud. The first Chakravala Mountains. It is also named as 'Opening Mountain' because of this.

Wumen (Mumon) said: Weishan (Isan) had a period of courage, but unfortunately, he couldn't jump out of Baizhang's (Hyakujo's) circle. Upon careful examination, it seems better to be heavy than light. Why? He escaped the head covering but took on iron shackles.

Verse:

He cast aside the hoops and wooden ladle, a direct thrust eliminates all obstacles. Baizhang's heavy gate cannot stop him, his toe kicks out Buddhas like hemp.

Bodhidharma Pacifying the Mind

Bodhidharma (Daruma) faced the wall. The Second Patriarch (Huike) stood in the snow, cut off his arm, and said, 'My mind is not at peace. I beg the master to pacify my mind.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' The Second Patriarch said, 'I have searched for my mind, but I cannot find it.' Bodhidharma said, 'I have already pacified your mind.'

Wumen said: The old barbarian with missing teeth (referring to Bodhidharma) came from ten thousand miles across the sea, truly stirring up waves where there was no wind. In the end, he received a disciple who lacked the six faculties. Alas! Xie Sanlang, who doesn't recognize four characters.

Verse:

Direct pointing from the West, the matter arose from entrustment, disturbing the sangha, it was originally you.

A Woman Emerging from Samadhi

In the past, because Manjusri (Monju) came to the place where all the Buddhas gathered, the World-Honored One (Shakyamuni Buddha) was there. It happened that all the Buddhas were returning to their original places, and there was only one woman sitting near the Buddha, entering into Samadhi. Manjusri then reported to the Buddha, saying, 'Why is it that the woman can sit near the Buddha, but I cannot?' The Buddha told Manjusri, 'You only need to awaken this woman, let her come out of Samadhi, and ask her yourself.' Manjusri circled the woman three times, snapped his fingers once, and even carried her to the Brahma heaven, exhausting his divine power, but could not make her emerge from Samadhi. The World-Honored One said, 'Even if there were a hundred thousand Manjusris, they could not make this woman emerge from Samadhi.' Below, passing through twelve billion Ganges-sand lands, there is a Vimalakirti Bodhisattva (Yuima Koji) who can make this woman emerge from Samadhi. In an instant, the great Vimalakirti Bodhisattva emerged from the earth, prostrated to the World-Honored One. The World-Honored One ordered Vimalakirti to return to the woman, snap his fingers once, and the woman then emerged from Samadhi.

Wumen said: Shakya the Old Man (Shakyamuni Buddha) performed this farce, not understanding the small. And say Manjusri is

七佛之師。因甚出女人定不得。罔明初地菩薩。為甚卻出得。若向者里。見得親切。業識忙忙那伽大定。

頌曰。

出得出不得　　渠儂得自由　神頭並鬼面　　敗闕當風流

首山竹篦

首山和尚。拈竹篦示眾云。汝等諸人若喚作竹篦則觸。不喚作竹篦則背。汝諸人且道。喚作甚麼。

無門曰。喚作竹篦則觸。不喚作竹篦則背。不得有語。不得無語。速道速道。

頌曰。

拈起竹篦　　行殺活令　　背觸交馳　佛祖乞命

芭蕉拄杖

芭蕉和尚示眾云。爾有拄杖子。我與爾拄杖子。爾無拄杖子。我奪爾拄杖子。

無門曰。扶過斷橋水。伴歸無月村。若喚作拄杖。入地獄如箭。

頌曰。

諸方深與淺　　都在掌握中　撐天並拄地　　隨處振宗風

他是阿誰

東山演師祖曰。釋迦彌勒猶是他奴。且道他是阿誰。

無門曰。若也見得他分曉。譬如十字街頭撞見親爺相似。更不須問別人。道是與不是。

頌曰。

他弓莫挽　　他馬莫騎　　他非莫辨　他事莫知

竿頭進步

石霜和尚云。百尺竿頭如何進步。又古德云。百尺竿頭坐底人。雖然得入。未為真。百尺竿頭須進步十方世界現全身。

無門

【現代漢語翻譯】現代漢語譯本：七佛之師（過去七佛的老師）。為什麼女人入定不得？罔明（菩薩名）初地菩薩，為什麼卻可以入定？如果在這裡，見得親切，業識忙忙，也能入那伽大定（龍入定）。

頌曰：出得，出不得，他們得自由。神頭並鬼面，敗闕當風流。

首山竹篦

首山和尚，拿起竹篦（竹製的拂塵）向大眾展示說：『你們這些人如果叫它竹篦，就觸犯了。不叫它竹篦，就違背了。你們這些人說說看，叫它什麼？』

無門說：『叫它竹篦就觸犯了，不叫它竹篦就違背了。不得有語，不得無語。快說快說。』

頌曰：拿起竹篦，行殺活令。背觸交馳，佛祖乞命。

芭蕉拄杖

芭蕉和尚向大眾開示說：『你們有拄杖子（枴杖），我就給你們拄杖子。你們沒有拄杖子，我就奪走你們的拄杖子。』

無門說：『扶過斷橋水，伴歸無月村。如果叫它拄杖，入地獄如箭。』

頌曰：諸方深與淺，都在掌握中。撐天並拄地，隨處振宗風。

他是阿誰

東山演師祖說：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）還是他的奴僕。那麼，他是阿誰？』

無門說：『如果能見得他分曉，譬如在十字街頭撞見親生父親一樣。更不必問別人，說是與不是。』

頌曰：他的弓莫挽，他的馬莫騎，他的非莫辨，他的事莫知。

竿頭進步

石霜和尚說：『百尺竿頭如何進步？』又有古德說：『百尺竿頭坐底人，雖然得入，未為真。百尺竿頭須進步，十方世界現全身。』

無門

【English Translation】 English version: The teacher of the Seven Buddhas (the teacher of the past seven Buddhas). Why can't women enter Samadhi (deep meditative state)? Why can the Bodhisattva of the Initial Ground of Vimalakirti (a Bodhisattva's name) enter Samadhi? If one sees this intimately, even with busy karmic consciousness, one can enter the Naga Samadhi (dragon's Samadhi).

Verse: Can enter, cannot enter, they obtain freedom. Divine heads and ghost faces, defeat and deficiency become elegant.

Shoushan's Bamboo Staff

Monk Shoushan, holding up a bamboo staff (a bamboo whisk) showed it to the assembly, saying, 'If you call this 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 say it is?'

Wumen said, 'Calling it a bamboo staff is touching it. Not calling it a bamboo staff is turning your back on it. You must not speak, you must not not speak. Speak quickly, speak quickly.'

Verse: Holding up the bamboo staff, enacting the commands of killing and giving life. Turning the back and touching clash, Buddhas and Patriarchs beg for their lives.

B蕉's Walking Stick

Monk B蕉 addressed the assembly, saying, 'If you have a walking stick, I will give you a walking stick. If you don't have a walking stick, I will take away your walking stick.'

Wumen said, 'Supporting across the broken bridge water, accompanying back to the moonless village. If you call it a walking stick, you will enter hell like an arrow.'

Verse: The depths and shallows of all directions are all within the grasp. Supporting the sky and propping up the earth, spreading the sect's style everywhere.

Who is He?

Patriarch Dongshan Yan said, 'Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are still his servants. Then, who is he?'

Wumen said, 'If you can see him clearly, it's like meeting your own father at a crossroads. There's no need to ask others whether it is or isn't.'

Verse: Do not draw his bow, do not ride his horse, do not distinguish his wrongs, do not know his affairs.

Further Progress on the Pole

Monk Shishuang said, 'How to make further progress on a hundred-foot pole?' Also, an ancient worthy said, 'The person sitting on the top of a hundred-foot pole, although they have entered, it is not yet true. On the top of a hundred-foot pole, one must make further progress, and the ten directions of the world will manifest the whole body.'

Wumen

曰。進得步翻得身。更嫌何處不稱尊。然雖如是。且道百尺竿頭如何進步。嗄。

頌曰。

瞎卻頂門眼　　錯認定盤星　𢬵身能捨命　　一盲引眾盲

兜率三關

兜率悅和尚。設三關問學者　撥草參玄只圖見性。即今上人性在甚處　識得自性。方脫生死。眼光落時。作么生脫　脫得生死。便知去處。四大分離。向甚處去。

無門曰。若能下得此三轉語。便可以隨處作主。遇緣即宗。其或未然。粗餐易飽。細嚼難饑。

頌曰。

一念普觀無量劫　　無量劫事即如今　如今覷破個一念　　覷破如今覷底人

乾峰一路

乾峰和尚因僧問。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰拈起拄杖。劃一劃云。在者里。后僧請益雲門。門拈起扇子云。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。

無門曰。一人向深深海底。行簸土揚塵。一人于高高山頂。立白浪滔天。把定放行各出一隻手。扶豎宗乘。大似兩個馳子相撞著。世上應無直底人。正眼觀來。二大老總未識路頭在。

頌曰。

未舉步時先已到　　未動舌時先說了　直饒著著在機先　　更須知有向上竅

從上佛祖垂示機緣。據款結案。初無剩語。揭翻腦蓋。

露出眼睛。肯要諸人直下承當不從他覓。若是通方上士。才聞舉著。便知落處。了無門戶可入。亦無階級可升。掉臂度關。不問關吏。豈不見玄沙道。無門解脫之門。無意道人之意。又白雲道明明知道。只是者個為甚麼。透不過。恁么說話。也是赤土搽牛奶。若透得無門關。早是鈍置無門。若透不得無門關。亦乃辜負自己。所謂涅槃心易曉。差別智難明。明得差別智。家國自安寧。旹紹定改元解制前五日。楊岐八世孫無門比丘慧開謹識。

無門關卷終

禪箴

循規守矩。無繩自縛。縱橫無礙。外道魔軍。存心澄寂。默照邪禪。恣意忘緣。墮落深坑。惺惺不昧。帶鎖擔枷。思善思惡。地獄天堂。佛見法見。二鐵圍山。念起即覺。弄精魂漢。兀然習定。鬼家活計。進則迷理。退則乖宗。不進不退。有氣死人。且道如何履踐。努力今生須了卻。莫教永劫受餘殃。

黃龍三關

我手何似佛手。摸得枕頭背後。不覺大笑呵呵。元來通身是手。

我腳何似驢腳。未舉步時踏著。一任四海橫行。倒跨楊岐三腳。

人人有個生緣。各各透徹機先。那吒折骨還父。五祖豈藉爺緣。

佛手驢腳生緣。非佛非道非禪。莫怪無門關險。結盡衲子深冤。

瑞巖近日有無門　　掇向繩床判古

【現代漢語翻譯】現代漢語譯本：露出眼睛。務必要各位當下直接承擔，不要向外尋求。如果是通達之士，一聽到提起，便知道落腳之處。沒有門可以進入，也沒有階梯可以攀升。甩開手臂，大步過關，不必理會守關的官吏。難道沒聽見玄沙（Xuan Sha，禪師名）說嗎？『無門是解脫之門，無意是悟道之人的心意。』又白雲（Bai Yun，禪師名）說，『明明知道，只是這個，為什麼透不過？』這樣說話，也是用紅土塗抹牛奶，毫無用處。如果透得過無門關，早就遲鈍了無門。如果透不過無門關，也是辜負了自己。所以說，『涅槃（Nirvana，佛教術語，指解脫）的心容易理解，差別智難以明白。』明白了差別智，國家和家庭自然安寧。紹定（Shao Ding，南宋年號）改元前五日，楊岐（Yang Qi，禪師名）八世孫無門比丘慧開（Hui Kai，禪師名，即本書作者）謹識。《無門關》卷終禪箴循規蹈矩，如同用繩子自己捆綁自己。縱橫無礙，那是外道和魔軍。存心澄靜，那是默照邪禪。放縱心意，忘記因緣，會墮入深坑。保持清醒不迷惑，如同帶著鎖鏈，挑著枷鎖。思善思惡，如同在地獄和天堂之間徘徊。執著于佛見和法見，如同被兩座鐵圍山所困。念頭一生起就覺察，是玩弄精魂的傢伙。呆呆地習禪定，是鬼家的活計。前進則迷失真理，後退則違背宗門。不進不退，是有氣無力將死之人。那麼，該如何踐行呢？努力今生必須了結，不要讓永劫遭受剩餘的災殃。黃龍三關我的手像佛手嗎？摸到枕頭背後，不禁大笑起來，原來全身都是手。我的腳像驢腳嗎？還沒抬腳就已經踩著了。任憑四海橫行，倒跨楊岐三腳。人人都有個生緣（Sheng Yuan，佛教術語，指與生俱來的佛性），個個都透徹了機先（Ji Xian，佛教術語，指事物變化的先兆）。那吒（Nezha，神話人物）拆骨還父，五祖（Wu Zu，禪宗五祖弘忍）難道是憑藉父親的恩緣嗎？佛手、驢腳、生緣，非佛、非道、非禪。不要奇怪無門關的險峻，它結盡了衲子（Na Zi，僧人的別稱）們深深的冤屈。瑞巖（Rui Yan，地名）近日有無門，將它搬到繩床上，來評判古今。

【English Translation】 English version: Opening the eyes. It is essential that everyone directly undertakes this right now, without seeking it externally. If one is a master of all directions, upon hearing it mentioned, they will know where to land. There is no gate to enter, nor any ladder to climb. Swinging their arms, they stride through the gate, not bothering with the gatekeepers. Haven't you heard Xuan Sha (Xuan Sha, name of a Chan master) say, 'No-gate is the gate of liberation, no-mind is the mind of the enlightened.' And Bai Yun (Bai Yun, name of a Chan master) said, 'Clearly knowing, it's just this, why can't you penetrate it?' Speaking like this is like smearing milk with red clay, utterly useless. If you can penetrate the Gateless Gate, you have already dulled the Gateless. If you cannot penetrate the Gateless Gate, you are also betraying yourself. Therefore, it is said, 'The mind of Nirvana (Nirvana, Buddhist term, referring to liberation) is easy to understand, but the wisdom of differentiation is difficult to grasp.' Understanding the wisdom of differentiation, the country and family will naturally be at peace. Five days before the change of era to Shao Ding (Shao Ding, reign title of the Southern Song Dynasty), Hui Kai (Hui Kai, name of a Chan master, the author of this book), the eighth-generation descendant of Yang Qi (Yang Qi, name of a Chan master), respectfully notes. End of the Scroll of 'The Gateless Gate' Zen Admonitions Following rules and regulations is like binding oneself with ropes. Unobstructed freedom is the way of heretics and demonic armies. Maintaining a still and pure mind is silent illumination, a heretical Chan. Indulging in intentions and forgetting causes and conditions will lead to falling into a deep pit. Being awake and not confused is like carrying chains and bearing a yoke. Thinking of good and thinking of evil is like wandering between hell and heaven. Clinging to Buddha-views and Dharma-views is like being trapped by two iron mountain ranges. The moment a thought arises, be aware of it; otherwise, you are just a spirit-manipulating fellow. Sitting rigidly in meditation is the business of ghosts. Advancing leads to losing the truth, retreating leads to violating the sect. Neither advancing nor retreating is like a person who is alive but powerless and about to die. So, how should one practice? Strive to finish this life, lest you suffer remaining calamities for endless eons. The Three Barriers of Huanglong Is my hand like the Buddha's hand? Touching the back of the pillow, I can't help but laugh heartily. It turns out the whole body is a hand. Is my foot like a donkey's foot? Before taking a step, it is already stepping. Let it roam freely across the four seas, straddling Yang Qi's three feet. Everyone has a sheng yuan (Sheng Yuan, Buddhist term, referring to innate Buddha-nature), and each one penetrates the ji xian (Ji Xian, Buddhist term, referring to the signs of things to come). Nezha (Nezha, a mythological figure) returned his bones to his father; did the Fifth Patriarch (Wu Zu, the Fifth Patriarch of Chan Buddhism, Hongren) rely on his father's favor? Buddha's hand, donkey's foot, sheng yuan, are neither Buddha, nor Dao, nor Chan. Don't be surprised by the perilousness of the Gateless Gate; it has tied up the deep grievances of all monks (Na Zi, another name for monks). Recently, Rui Yan (Rui Yan, place name) has the Gateless Gate; move it to the rope bed to judge the past and present.

今　凡聖路頭俱截斷　　幾多蟠蟄起雷音

請

無門首座。立僧山偈奉謝。紹定庚寅季春無量(宗壽)書。

達磨西來。不執文字。直指人心。見性成佛。說個直指。已是迂曲。更言成佛。郎當不少。既是無門。因甚有關。老婆心切惡聲流佈。無庵欲贅。一語又成四十九則。其間些子誵訛。剔起眉毛薦取。淳祐乙巳夏重刊。

檢校少保寧武軍節度使京湖安撫制置大使兼屯田大使兼夔路策應大使兼知江陵府漢東郡開國公食邑二千一百戶食實封陸佰戶

孟珙　跋

無門老禪。作四十八則語。判斷古德公案。大似賣油餅。人令買家開口接了更吞吐不得。然雖如是。安晚欲就渠熱爐熬上。再打一枚足成大衍之數。卻仍前送似。未知。

老師從何處下牙。如一口吃得。放光動地。若猶未。也連見在四十八個。都成熱沙去。速道速道。

第四十九則語

經云。止止不須說我法妙難思。安晚曰。法從何來。妙從何有。說時又作么生。豈但豐干饒舌。元是釋迦多口。這老子造作妖怪。令千百代兒孫被葛藤纏倒。未得頭出。似這般奇特話靶。匙挑不上。甑蒸不熟。有多少錯認底。傍人問云。畢竟作如何結斷。安晚合十指爪曰。止止不須說我法妙難思。卻急去難思兩字上。打個

【現代漢語翻譯】現代漢語譯本：

現在

凡是通往聖境的道路都被截斷，多少蟄伏之物驚起雷鳴。

請

無門首座。立僧山偈以表感謝。紹定庚寅年季春，無量(宗壽)書寫。

達磨(菩提達摩，禪宗始祖)西來，不執著于文字，直指人心，見性成佛。說個『直指』，已經是迂迴曲折。再說『成佛』，更是荒唐。既然是『無門』，為何又有『關』？老婆心切，惡聲流佈。無庵想要續貂，一語又成四十九則。其中有些許差錯，提起眉毛來辨別。淳祐乙巳年夏天重刊。

檢校少保寧武軍節度使京湖安撫制置大使兼屯田大使兼夔路策應大使兼知江陵府漢東郡開國公食邑二千一百戶食實封陸佰戶

孟珙跋

無門老禪，作四十八則語，判斷古德公案，很像賣油餅，讓人買家開口接了又吞吐不得。雖然如此，安晚想要在你的熱爐上再熬一下，再打一枚，湊成大衍之數。卻仍然像之前一樣送給你。不知道。

老師從何處下口？如果一口吃得，便會放光動地。如果還不能，就連同現在的四十八個，都變成熱沙去。快說！快說！

第四十九則語

經書上說：『止止，不須說，我法妙難思。』安晚說：『法從何而來？妙從何而有？說的時候又該如何？』豈止是豐干(唐代高僧)饒舌，原本就是釋迦(釋迦牟尼佛)多嘴。這老傢伙製造妖怪，讓千百代的兒孫被葛藤纏倒，無法脫身。像這種奇特的話柄，用勺子挑不起來，用甑子蒸不熟。有多少人錯誤地理解。旁邊有人問：『到底該如何了斷？』安晚合起十指說：『止止，不須說，我法妙難思。』卻趕緊在那『難思』二字上，打個[符號]。

【English Translation】 English version:

Now

All paths to sainthood are cut off; how many dormant creatures are awakened by the sound of thunder.

Please

Chief Monk Wumen (name of a monk). Erecting a monk mountain verse to express gratitude. Written by Wuliang (Zongshou) in the late spring of Shaoding Gengyin year.

Bodhidharma (founder of Zen Buddhism) came from the West, not clinging to words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Speaking of 'direct pointing' is already circuitous. To further say 'becoming a Buddha' is even more absurd. Since it is 'no gate' (Wumen), why is there a 'barrier'? The old woman is too eager, spreading bad rumors. Wu'an wants to add to it, and one saying becomes forty-nine koans. If there are any slight errors, raise your eyebrows to discern them. Re-engraved in the summer of Chunyou Yisi year.

Meng Gong, Inspector of the Junior Guardian of the Heir Apparent, Military Commissioner of Ningwu Army, Pacification Commissioner and Regional Commander of Jinghu, Grand Commissioner of Agriculture and Garrison, Grand Commissioner of Strategic Response for Kui Prefecture, concurrently Prefect of Jiangling Prefecture, Duke of Hantong, with a fief of 2,100 households and a real grant of 600 households.

Meng Gong's Postscript

Old Zen Master Wumen composed forty-eight sayings, judging the ancient masters' public cases, much like selling sesame cakes, making the buyer open their mouth to receive them but unable to swallow them. Even so, Anwan wants to further refine it in your hot stove, and add one more to make up the number of the Great Expansion. But still send it to you as before. I don't know.

Teacher, where do you start? If you can eat it in one bite, it will emit light and shake the earth. If you still can't, then even the current forty-eight will all turn into hot sand. Speak quickly! Speak quickly!

The Forty-Ninth Saying

The Sutra says: 'Stop, stop, no need to speak, my Dharma is wonderfully inconceivable.' Anwan says: 'Where does the Dharma come from? Where does the wonderful come from? How should one speak of it?' It's not just Fenggan (a Tang Dynasty monk) being garrulous; originally, it was Shakyamuni (Shakyamuni Buddha) being talkative. This old fellow creates monsters, causing countless generations of descendants to be entangled by kudzu vines, unable to escape. Such a peculiar handle cannot be lifted with a spoon or steamed in a steamer. How many people misunderstand it. Someone next to him asks: 'How should it be concluded?' Anwan puts his ten fingers together and says: 'Stop, stop, no need to speak, my Dharma is wonderfully inconceivable.' But quickly put a [mark] on the two words 'inconceivable'.

小圓相子。指示眾人。大藏五千卷。維摩不二門。總在里許。

頌曰。

語火是燈　　掉頭弗應　　惟賊識賊　一問即承

淳祐丙午季夏初吉安晚居士書于西湖漁莊

舊板磨滅故。重命工鋟梓畢。這板置於武藏州兜率山廣園禪寺也。

應永乙酉十月十三日　干緣比丘　常牧

【現代漢語翻譯】現代漢語譯本：小圓相（一個小圓圈的圖示）。指示眾人：大藏經五千卷的內容，維摩詰所說的『不二法門』，全部都在這裡面了。

頌曰：言語如火，能照亮如燈；掉頭不應，沉默不語；只有賊才認識賊；一問就立刻承擔。

淳祐丙午年季夏初吉，安晚居士書于西湖漁莊。

舊版磨損殆盡，故重新命工匠雕刻完畢。此板放置於武藏州兜率山廣園禪寺。

應永乙酉年十月十三日，干緣比丘常牧。

【English Translation】 English version: A small circle (a diagram of a small circle). Instructing everyone: The content of the five thousand volumes of the Great Treasury of Scriptures, and the 'non-duality' teaching of Vimalakirti (name of a famous Buddhist layman), are all contained within this.

Verse: Words are like fire, illuminating like a lamp; turning the head away, not responding; only a thief recognizes a thief; answering immediately upon being asked.

Written by Layman Anwan at the Fishing Village of West Lake, on an auspicious day at the beginning of the last month of summer in the year Bingwu of the Chunyou era (1246).

The old printing block was worn out, so I ordered craftsmen to re-engrave it. This block is placed at Kōen Zen Temple on Tusita Mountain in Musashi Province.

October 13th, in the year Itsu-yu of the Eiyo era (1405), Bhiksu Jōmoku (name of the monk who sponsored the re-engraving).