T48n2006_人天眼目

大正藏第 48 冊 No. 2006 人天眼目

No. 2006

人天眼目序

予遊方時。所至盡誠。咨扣尊宿五宗綱要。其間件目。往往亦有所未知者。因慨念。既據師位。而綱宗語句。尚不知其名。況旨訣乎。將何以啟迪後昆。剔抉疑膜邪。於是有意于綱要。幾二十年矣。或見於遺編。或得於斷碣。或聞尊宿稱提。或獲老衲垂頌。凡是五宗綱要者。即筆而藏諸。雖成巨軸。第未暇詳定。晚抵天臺萬年山寺。始償其志。編次類列。分為五宗。名之曰人天眼目。其辭皆一。依前輩所作。弗敢增損。然是集也。乃從上諸大老利物施為。既非予胸臆之論。俾行於世。有何誚焉。若其執拂柄據師位者。外是則無以辯驗邪正也。有識博聞者。必垂印可。

宋淳熙戊申季冬越山晦巖智昭序

人天眼目卷之一

臨濟宗

師諱義玄。曹州南華人也。俗姓邢。幼而穎異。長以孝聞。及落髮受具。居於講肆。精究毗尼。博賾經論。俄嘆曰。此濟世醫方也。非教外別傳之旨。即更衣遊方。首參黃檗。次謁大愚。其機緣語句。載於行錄。既受黃檗印可。尋抵河北鎮州城東南隅。臨滹沱河側。小院住持。其臨濟因地得名。唐咸通八年丁亥四月十日。攝衣據坐與三聖問答畢。寂然而逝。

【現代漢語翻譯】 現代漢語譯本 《人天眼目序》 我雲遊四方時，所到之處都竭盡誠意，請教各位尊宿五宗（臨濟宗、溈仰宗、曹洞宗、雲門宗、法眼宗）的綱要。其中有些條目，往往也有我所不知道的。因此感慨，既然身居師位，卻對綱宗語句尚且不知其名，更何況是旨訣呢？將用什麼來啟迪後輩，剖析疑團呢？於是立志研究綱要，至今已近二十年了。有時在遺留的篇章中見到，有時在殘缺的石碑上得到，有時聽到尊宿們提起，有時獲得老衲的讚頌。凡是關於五宗綱要的，就都記錄下來並收藏起來。雖然已經積累了很多，但一直沒有時間詳細整理。晚年到達天臺萬年山寺，才實現了這個願望。編纂整理，分類排列，分為五宗，命名為《人天眼目》。其中的言辭都一樣，依據前輩所作，不敢增刪。然而這部書，是從前各位大德爲了利益眾生而施設的，並非我個人的見解。使之流傳於世，有什麼可指責的呢？如果那些執拂柄、身居師位的人，沒有這本書，就無法辨別邪正。有見識、博學多聞的人，一定會認可它。

宋淳熙戊申年（1188年）季冬越山晦巖智昭序

《人天眼目》卷之一

臨濟宗

師父名諱義玄（Yixuan），是曹州南華（Caozhou Nanhua）人，俗姓邢（Xing）。從小就聰明穎悟，長大后以孝順聞名。等到剃度受戒后，住在講習場所，精研毗尼（Vinaya，戒律），廣泛研讀經論。不久感嘆道：『這些是濟世的醫方啊，不是教外別傳的宗旨。』於是更換僧衣雲遊四方，首先參訪黃檗（Huangbo），其次拜見大愚（Dayu）。其中的機緣語句，記載在行錄中。既然得到黃檗的印可，隨即到達河北鎮州城（Hebei Zhenzhou City）東南角，臨近滹沱河（Hutuo River）邊，在小院裡住持。他的臨濟（Linji）之名因此地而來。唐咸通八年（867年）丁亥四月十日，整理好衣袍，安坐下來與三聖（Sansheng）問答完畢，安詳地圓寂了。

【English Translation】 English version Preface to 'The Eye of Humans and Gods' When I traveled around, I was sincere wherever I went, consulting venerable monks about the essentials of the Five Houses (Linji, Weiyang, Caodong, Yunmen, and Fayan). Among these items, there were often things I didn't know. Therefore, I lamented that since I held the position of a teacher, I didn't even know the names of the essential phrases of the schools, let alone their key principles. How could I enlighten future generations and dissect their doubts? So, I resolved to study the essentials, and it has been almost twenty years now. Sometimes I found them in surviving writings, sometimes I obtained them from broken steles, sometimes I heard venerable monks mention them, and sometimes I received praise from old monks. Whenever it was about the essentials of the Five Houses, I would record it and store it away. Although it has accumulated into a large collection, I haven't had time to examine it in detail. In my later years, I arrived at Wannian Mountain Temple in Tiantai, and finally fulfilled my wish. I compiled and categorized them, dividing them into the Five Houses, and named it 'The Eye of Humans and Gods'. The words in it are all the same, based on what the predecessors did, and I dare not add or subtract from them. However, this collection is what the great elders of the past established to benefit sentient beings, and it is not my personal opinion. What blame is there for letting it circulate in the world? If those who hold the whisk and hold the position of a teacher do not have this book, they will not be able to distinguish between right and wrong. Those with knowledge and broad learning will surely approve of it.

Preface by Zhaozhi of Huiyan on Mount Yue in the late winter of the Wushen year of Chunxi in the Song Dynasty (1188).

Chapter 1 of 'The Eye of Humans and Gods'

The Linji School

The master's name was Yixuan (義玄), and he was from Nanhua in Caozhou (曹州南華). His secular surname was Xing (邢). He was intelligent and outstanding from a young age, and he was known for his filial piety when he grew up. After being tonsured and receiving the precepts, he lived in a lecture hall, studying the Vinaya (毗尼, precepts) diligently and reading the scriptures and treatises extensively. Soon he sighed and said, 'These are medical prescriptions for saving the world, not the tenets transmitted separately outside the teachings.' So, he changed his robes and traveled around, first visiting Huangbo (黃檗), and then visiting Dayu (大愚). The circumstances and words of these encounters are recorded in his biography. Having received Huangbo's approval, he then arrived at the southeast corner of Zhenzhou City (鎮州城) in Hebei, next to the Hutuo River (滹沱河), and resided in a small temple. His name Linji (臨濟) came from this place. On the tenth day of the fourth month of the Dinghai year of Xiantong eight (867) of the Tang Dynasty, he arranged his robes, sat down, and finished answering questions with Sansheng (三聖), and then passed away peacefully.

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門人以師全身。建塔于大名府西北隅。敕謚慧照禪師。塔號澄靈。

四料揀

師初至河北住院。見普化克符二上座。乃謂曰。我欲於此建立黃檗宗旨。汝可成褫我。二人珍重下去。三日後。普化卻上來問云。和尚三日前說甚麼。師便打。三日後。克符上來問。和尚昨日打普化作甚麼。師亦打。至晚小參云。我有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。

僧問。如何是奪人不奪境。師云。煦日發生鋪地錦。嬰兒垂髮白如絲(大慧云。此二句。一句存境。一句奪人)。

僧問。如何是奪境不奪人。師云。王令已行天下遍。將軍塞外絕煙塵(大慧云。上句奪境。下句存人)。

僧問。如何是人境俱奪。師云。並汾絕信獨處一方(大慧云。便有人境俱奪面目。又云。吾初讀諸家禪錄。見並汾紀信之語。深以為疑。雖詰諸老。皆含糊不辨。既閱臨濟語。則知絕信二字。蓋並汾二州名。僧問人境兩俱奪。答云。獨處一方。其旨曉然。方悟諸師之集皆有鳥焉之誤)。

僧問。如何是人境俱不奪。師云。王登寶殿。野老謳歌(大慧云。此是人境俱不奪也)。

克符頌

奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。 驪珠光燦爛。蟾桂影婆娑。覿面無回

【現代漢語翻譯】 現代漢語譯本： 弟子們用老師的全身建了一座塔，位於大名府西北角。朝廷賜予謚號為慧照禪師，塔號澄靈。 四料揀 老師剛到河北的寺院時，見到普化和克符兩位上座（資深僧人）。於是對他們說：『我想要在這裡建立黃檗（Huangbo）宗的宗旨，你們可以評論我的對錯。』兩人恭敬地退下。三天後，普化（Puhua）又上來問道：『和尚三天前說了什麼？』老師就打了他。三天後，克符（Kefu）上來問：『和尚昨天打普化（Puhua）做什麼？』老師也打了他。到了晚上小參（晚間禪修）時說：『我有時奪人不奪境，有時奪境不奪人，有時人境俱奪，有時人境俱不奪。』 僧人問：『如何是奪人不奪境？』老師說：『溫暖的陽光催生出鋪地的錦繡，嬰兒垂下的頭髮白如絲。（大慧（Dahui）說：這兩句，一句儲存了境，一句奪去了人。）』 僧人問：『如何是奪境不奪人？』老師說：『王令已經通行天下，將軍在塞外斷絕了煙塵。（大慧（Dahui）說：上句奪去了境，下句儲存了人。）』 僧人問：『如何是人境俱奪？』老師說：『并州（Bingzhou）和汾州（Fen）斷絕了音信，獨自處在一方。（大慧（Dahui）說：便有了人境俱奪的面目。又說：我最初讀各家禪錄，看到並汾紀信（Bingfen Jixin）的說法，深感疑惑。雖然詢問過各位老禪師，他們都含糊不清。後來讀了臨濟（Linji）的語錄，才知道絕信二字，指的是并州（Bingzhou）和汾州（Fen）這兩個州名。僧人問人境兩俱奪，回答說獨自處在一方，其中的旨意就明白了。這才明白各位禪師的集錄都有鳥焉之誤。）』 僧人問：『如何是人境俱不奪？』老師說：『君王登上寶殿，鄉野老翁歌唱。（大慧（Dahui）說：這是人境俱不奪。）』 克符（Kefu）的頌： 奪人不奪境，緣分自帶差錯。想要尋求玄妙的旨意，思量反而責備自己么？ 驪珠光彩燦爛，蟾宮桂樹影子婆娑。面對面沒有回...

【English Translation】 English version: The disciples built a pagoda for the teacher's entire body, located in the northwest corner of Daming Prefecture. The imperial court bestowed the posthumous title of Zen Master Huizhao (Huizhao), and the pagoda was named Chengling. The Four Distinctions When the teacher first arrived at the monastery in Hebei, he saw the two senior monks, Puhua (Puhua) and Kefu (Kefu). So he said to them, 'I want to establish the principles of the Huangbo (Huangbo) school here. You can either affirm or refute me.' The two respectfully withdrew. Three days later, Puhua (Puhua) came back and asked, 'What did the abbot say three days ago?' The teacher then struck him. Three days later, Kefu (Kefu) came up and asked, 'Why did the abbot hit Puhua (Puhua) yesterday?' The teacher also struck him. In the evening, during the small meditation session (evening meditation), he said, 'Sometimes I seize the person but not the environment, sometimes I seize the environment but not the person, sometimes I seize both the person and the environment, and sometimes I seize neither the person nor the environment.' A monk asked, 'What is seizing the person but not the environment?' The teacher said, 'The warm sun brings forth brocade covering the ground; the infant's hanging hair is as white as silk. (Dahui (Dahui) said: These two lines, one preserves the environment, and the other seizes the person.)' A monk asked, 'What is seizing the environment but not the person?' The teacher said, 'The king's decree has spread throughout the land; the general has cut off the dust and smoke beyond the border. (Dahui (Dahui) said: The first line seizes the environment, and the second line preserves the person.)' A monk asked, 'What is seizing both the person and the environment?' The teacher said, 'Bingzhou (Bingzhou) and Fenzhou (Fen) have cut off communication, dwelling alone in one place. (Dahui (Dahui) said: This is the appearance of seizing both the person and the environment. He also said: When I first read the Zen records of various schools, I was deeply puzzled by the saying of Bingfen Jixin (Bingfen Jixin). Although I asked the old Zen masters, they were all vague and unclear. Later, when I read the sayings of Linji (Linji), I realized that the two words 'Juexin' refer to the names of the two prefectures, Bingzhou (Bingzhou) and Fenzhou (Fen). When the monk asked about seizing both the person and the environment, the answer was dwelling alone in one place, and the meaning became clear. Only then did I realize that the collections of various Zen masters all had the error of 'niaoyan'.)' A monk asked, 'What is not seizing either the person or the environment?' The teacher said, 'The king ascends the precious palace, and the old man in the countryside sings. (Dahui (Dahui) said: This is not seizing either the person or the environment.)' Kefu's (Kefu) verse: Seizing the person but not the environment, fate brings its own errors. Wanting to seek the profound meaning, does contemplation instead blame oneself? The bright pearl shines brilliantly, the shadow of the cassia tree in the lunar palace sways. Face to face, there is no return...

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互。 還應滯網羅(大慧云。此頌大概在驪珠光燦爛蟾桂影婆娑之上。蓋此二句是境也。學人問奪人不奪境。擬欲求玄旨思量反責么。大意只是。不可思量擬議。思量擬議。學人蹉卻覿面相呈一著。則被語言羅網矣)。

奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。 日照寒光澹。山遙翠色新。直饒玄會得。 也是眼中塵(大慧云。要會日照寒光澹山搖翠色新么。此二句是境。直饒玄會得。也是眼中塵。便奪了也)。

人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。 擬犯吹毛劍。還如值目盲。進前求解會。 特地斬精靈(大慧云。正令既行。不留佛祖。到這裡進之退之。性命總在師家手裡。如吹毛劍。不可犯其鋒也)。

人境俱不奪。思量意不偏。主賓言不異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣(大慧云。若要分明理會得臨濟意。但向當時垂示處看)。

師示眾云。如諸方學人來。山僧此問。作三種根器斷。如中下根器來。我便奪其境。而不除其法。或中上根器來。我便境法俱奪。如上上根器來。我便境法人俱不奪。如有出格見解人來。山僧此間。便全體作用。不歷根器。大德到這裡。學人著力處不通風。石火電光即蹉過了也。學人若眼目定動。即沒

【現代漢語翻譯】 現代漢語譯本 互。 還應滯網羅(大慧云：此頌大概在驪珠光燦爛、蟾桂影婆娑之上。蓋此二句是境也。學人問奪人不奪境，擬欲求玄旨，思量反責么？大意只是不可思量擬議。思量擬議，學人蹉卻覿面相呈一著，則被語言羅網矣)。

奪境不奪人，尋言何處真？問禪禪是妄，究理理非親。 日照寒光澹，山遙翠色新。直饒玄會得，也是眼中塵(大慧云：要會日照寒光澹、山搖翠色新么？此二句是境。直饒玄會得，也是眼中塵，便奪了也)。

人境兩俱奪，從來正令行。不論佛與祖，那說聖凡情。 擬犯吹毛劍，還如值目盲。進前求解會，特地斬精靈(大慧云：正令既行，不留佛祖。到這裡進之退之，性命總在師家手裡。如吹毛劍，不可犯其鋒也)。

人境俱不奪，思量意不偏。主賓言不異，問答理俱全。踏破澄潭月，穿開碧落天。不能明妙用，淪溺在無緣(大慧云：若要分明理會得臨濟意，但向當時垂示處看)。

師示眾云：如諸方學人來，山僧此問，作三種根器斷。如中下根器來，我便奪其境，而不除其法。或中上根器來，我便境法俱奪。如上上根器來，我便境法人俱不奪。如有出格見解人來，山僧此間，便全體作用，不歷根器。大德到這裡，學人著力處不通風，石火電光即蹉過了也。學人若眼目定動，即沒

【English Translation】 English version Mutual. Furthermore, one should be ensnared by the net (Da Hui (name of a Buddhist monk) said: This verse probably surpasses the brilliance of a bright pearl and the swaying shadows of the toad and cassia. These two lines are the '境' (jing) [realm, environment]. Students ask about seizing the person but not the realm, intending to seek profound meaning, but is contemplation instead a fault? The main idea is simply not to contemplate or deliberate. If students contemplate or deliberate, they miss the opportunity to directly encounter the truth, and are then caught in the net of language).

Seizing the realm but not the person, where is the truth to be found in words? Asking about Chan (Zen), Chan is delusion; investigating principle, principle is not intimate. The sun shines with a faint cold light, the distant mountains are a fresh green. Even if you profoundly understand, it is still dust in your eyes (Da Hui said: Do you want to understand 'the sun shines with a faint cold light, the mountains sway with fresh green'? These two lines are the '境' (jing) [realm, environment]. Even if you profoundly understand, it is still dust in your eyes, and thus it is seized).

Seizing both person and realm, the true command has always been in effect. Regardless of Buddha or Patriarch, there is no talk of saintly or mundane feelings. Intending to violate the hair-splitting sword is like encountering blindness. Advancing to seek understanding is especially to slay the spirits (Da Hui said: Since the true command is in effect, it leaves no Buddha or Patriarch. Advancing or retreating here, life is entirely in the hands of the master. Like a hair-splitting sword, its sharpness cannot be violated).

Neither seizing person nor realm, contemplation is not biased. Host and guest speak without difference, question and answer are complete in principle. Trampling the moon in the clear pool, piercing open the azure sky. Unable to understand the wondrous function, one is drowned in causelessness (Da Hui said: If you want to clearly understand Linji's (name of a Zen master) intention, just look at where he pointed at the time).

The Master addressed the assembly, saying: When students from various places come, this monk judges them according to three kinds of capacity. If those of middle or lower capacity come, I seize their realm but do not eliminate their Dharma. If those of middle or upper capacity come, I seize both realm and Dharma. If those of upper or upper capacity come, I seize neither realm nor person nor Dharma. If those with extraordinary insights come, this monk here uses the entire function, without regard to capacity. Virtuous ones, arriving here, the student's effort is impenetrable; a flash of lightning is missed. If the student's eyes move, then it is over.

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交涉(凡五家宗主垂示處稱師。后皆仿此)。

南院。颙問風穴昭(亦作沼)云。汝道。四料揀。料揀何法。穴云。凡語不滯凡情。既墮聖解。學者大病。先聖哀之。為施方便。如楔出楔。院問。

如何是奪人不奪境(首山等答皆附)穴云。新出紅爐金彈子。簉破阇黎鐵面門。首山云。人前把出遠送千峰。法華舉云。白菊乍開重日暖。百年公子不逢春。慈明圓云。神會曾磨普寂碑。道吾真云。庵中閑打坐。白雲起峰頂。圓悟勤云。老僧有眼不曾見。達觀穎云。家裡已無回日信。路遙空有望鄉牌。石門聰云。山河大地。

如何是奪境不奪人。穴云。芻草乍分頭腦裂。亂云初綻影猶存。山云。打了不曾嗔。冤家難解免。華云。大地絕訊息。翛然獨任真。明云。須信壺中別有天。吾云。閃爍紅旗散。仙童指路親。圓悟云。阇黎問得自然親。觀云。滄海儘教枯到底。青山直得碾為塵。門云。番人失㲲帳。

如何是人境俱奪。穴云。躡足進前須急急。促鞭當鞅莫遲遲。山云。萬人作一冢。時人盡帶悲。華云。草荒人變色。凡聖兩俱忘。明云。寰中天子敕。塞外將軍令。吾云。剛骨盡隨紅影沒。苕苗總逐白雲消。悟云收。觀云。天地尚空。秦日月。山河不見漢君臣。門云。有何佛祖。

如何是人境

【現代漢語翻譯】 現代漢語譯本： 交涉（凡五家宗主垂示之處皆稱『師』，後來的都仿照這種稱呼）。

南院颙（Nanyuan Yong）問風穴昭（Fengxue Zhao，亦作沼）說：『你來說說，四料揀（siliaojian，四種揀擇）。料揀什麼法？』 風穴（Fengxue）說：『凡是言語不滯留在凡夫的情感上，就已經墮入了聖人的見解，這是學者的最大弊病。先聖哀憐這種情況，所以施行方便法門，如同用楔子拔出楔子。』 南院（Nanyuan）問：『如何是奪人不奪境？（duo ren bu duo jing，奪取人不奪取境，只改變人而不改變環境）』 風穴（Fengxue）回答說：『新出紅爐金彈子，簉破阇黎鐵面門。（xinchu honglu jin danzi, sou po sheli tiemian men，剛從火爐里取出的金彈子，一下子擊破了老和尚鐵鑄的面門。）』 首山（Shoushan）說：『人前把出遠送千峰。（ren qian ba chu yuan song qian feng，在人面前拿出來，遠遠地送到千峰之外。）』 法華（Fahua）舉例說：『白菊乍開重日暖，百年公子不逢春。（baiju zha kai chongri nuan, bainian gongzi bu fengchun，白菊花剛剛開放，陽光重新變得溫暖，百年的公子卻錯過了春天。）』 慈明圓（Ciming Yuan）說：『神會曾磨普寂碑。（Shenhui ceng mo Puji bei，神會曾經磨損了普寂的墓碑。）』 道吾真（Daowu Zhen）說：『庵中閑打坐，白雲起峰頂。（an zhong xian dazuo, baiyun qi fengding，在庵中悠閒地打坐，白雲從山峰頂上升起。）』 圓悟勤（Yuanwu Qin）說：『老僧有眼不曾見。（lao seng you yan bu ceng jian，老僧有眼睛卻沒看見。）』 達觀穎（Daguan Ying）說：『家裡已無回日信，路遙空有望鄉牌。（jiali yi wu hui ri xin, lu yao kong you wangxiang pai，家裡已經沒有回家的訊息，路途遙遠，空有眺望家鄉的牌子。）』 石門聰（Shimen Cong）說：『山河大地。（shanhe dadi，山河大地。）』

『如何是奪境不奪人？（duo jing bu duo ren，奪取境不奪取人，只改變環境而不改變人）』 風穴（Fengxue）說：『芻草乍分頭腦裂，亂云初綻影猶存。（chucao zha fen tounao lie, luan yun chu zhan ying you cun，劈開草堆頭腦破裂，撥開亂雲影子還在。）』 首山（Shoushan）說：『打了不曾嗔，冤家難解免。（da le bu ceng chen, yuanjia nan jie mian，打了也不生氣，冤家難以避免。）』 法華（Fahua）說：『大地絕訊息，翛然獨任真。（dadi jue xiaoxi, xiaoran du ren zhen，大地斷絕了訊息，自由自在地任憑真性。）』 慈明（Ciming）說：『須信壺中別有天。（xu xin hu zhong bie you tian，必須相信壺中另有天地。）』 道吾（Daowu）說：『閃爍紅旗散，仙童指路親。（shan shuo hongqi san, xiantong zhi lu qin，閃爍的紅旗散開，仙童指路顯得親切。）』 圓悟（Yuanwu）說：『阇黎問得自然親。（sheli wen de ziran qin，老和尚問得自然親切。）』 達觀（Daguan）說：『滄海儘教枯到底，青山直得碾為塵。（canghai jin jiao ku daodi, qingshan zhi de nian wei chen，滄海全部乾枯到底，青山直接被碾成塵土。）』 石門（Shimen）說：『番人失㲲帳。（fanren shi die zhang，外族人丟失了毛氈帳篷。）』

『如何是人境俱奪？（ren jing ju duo，人和境都奪取）』 風穴（Fengxue）說：『躡足進前須急急，促鞭當鞅莫遲遲。（nie zu jin qian xu jiji, cu bian dang yang mo chichi，躡著腳前進必須迅速，鞭子抽打馬鞅不要遲疑。）』 首山（Shoushan）說：『萬人作一冢，時人盡帶悲。（wanren zuo yi zhong, shiren jin dai bei，萬人合葬在一個墳墓里，世人都帶著悲傷。）』 法華（Fahua）說：『草荒人變色，凡聖兩俱忘。（cao huang ren bianse, fansheng liang ju wang，草地荒蕪，人也變了顏色，凡人和聖人都被遺忘。）』 慈明（Ciming）說：『寰中天子敕，塞外將軍令。（huan zhong tianzi chi, sai wai jiangjun ling，國內天子的命令，塞外將軍的命令。）』 道吾（Daowu）說：『剛骨盡隨紅影沒，苕苗總逐白雲消。（gang gu jin sui hong ying mei, tiaomiao zong zhu baiyun xiao，堅硬的骨頭都隨著紅色的影子消失了，苕草的幼苗都隨著白雲消散了。）』 圓悟（Yuanwu）收回。 達觀（Daguan）說：『天地尚空，秦日月，山河不見漢君臣。（tiandi shang kong, Qin riyue, shanhe bu jian Han junchen，天地尚且是空，秦朝的日月，山河不見漢朝的君臣。）』 石門（Shimen）說：『有何佛祖？（you he Fozu，有什麼佛祖？）』

『如何是人境不奪？』（ren jing bu duo，人和境都不奪取）』

English version: Intercourse (Wherever the five family patriarchs gave instructions, they were called 'Master.' Later ones all followed this practice).

Nanyuan Yong asked Fengxue Zhao (also written as Zhao): 'Tell me, the four selections (siliaojian, four types of selection). What Dharma is being selected?' Fengxue said: 'All speech that does not linger on the emotions of ordinary people has already fallen into the understanding of sages, which is the greatest malady of scholars. The ancient sages pitied this situation, so they employed expedient means, like using a wedge to remove a wedge.' Nanyuan asked: 'What is seizing the person but not the environment? (duo ren bu duo jing, seizing the person but not the environment, changing only the person without changing the environment)' Fengxue replied: 'Newly out of the red furnace, a golden pellet shatters the iron face of the Shramana. (xinchu honglu jin danzi, sou po sheli tiemian men, A golden pellet just out of the furnace, shatters the iron face of the old monk.)' Shoushan said: 'Bringing it forth before people, sending it far away to a thousand peaks. (ren qian ba chu yuan song qian feng, Bringing it out in front of people, sending it far away to a thousand peaks.)' Fahua cited: 'White chrysanthemums bloom anew, the sun warms again; a young master of a hundred years does not meet spring. (baiju zha kai chongri nuan, bainian gongzi bu fengchun, White chrysanthemums bloom anew, the sun warms again; a young master of a hundred years does not meet spring.)' Ciming Yuan said: 'Shenhui once wore down Puji's stele. (Shenhui ceng mo Puji bei, Shenhui once wore down Puji's stele.)' Daowu Zhen said: 'Idly sitting in the hermitage, white clouds rise from the peak. (an zhong xian dazuo, baiyun qi fengding, Idly sitting in the hermitage, white clouds rise from the peak.)' Yuanwu Qin said: 'The old monk has eyes but has not seen. (lao seng you yan bu ceng jian, The old monk has eyes but has not seen.)' Daguan Ying said: 'At home, there is no news of returning; the road is long, with only a gazing-homeward sign. (jiali yi wu hui ri xin, lu yao kong you wangxiang pai, At home, there is no news of returning; the road is long, with only a gazing-homeward sign.)' Shimen Cong said: 'Mountains, rivers, and the great earth. (shanhe dadi, Mountains, rivers, and the great earth.)'

'What is seizing the environment but not the person? (duo jing bu duo ren, seizing the environment but not the person, changing only the environment without changing the person)' Fengxue said: 'Chopped straw is suddenly split, the head is cracked; scattered clouds just bloom, the shadow still remains. (chucao zha fen tounao lie, luan yun chu zhan ying you cun, Chopped straw is suddenly split, the head is cracked; scattered clouds just bloom, the shadow still remains.)' Shoushan said: 'Beaten but not angry, enemies are hard to avoid. (da le bu ceng chen, yuanjia nan jie mian, Beaten but not angry, enemies are hard to avoid.)' Fahua said: 'The great earth is devoid of news, serenely entrusting oneself to the true. (dadi jue xiaoxi, xiaoran du ren zhen, The great earth is devoid of news, serenely entrusting oneself to the true.)' Ciming said: 'You must believe that there is another heaven in the pot. (xu xin hu zhong bie you tian, You must believe that there is another heaven in the pot.)' Daowu said: 'Flickering red flags scatter, a celestial child points the way intimately. (shan shuo hongqi san, xiantong zhi lu qin, Flickering red flags scatter, a celestial child points the way intimately.)' Yuanwu said: 'The Shramana asks naturally intimately. (sheli wen de ziran qin, The old monk asks naturally intimately.)' Daguan said: 'May the vast sea be dried to the bottom, and the green mountains be ground into dust. (canghai jin jiao ku daodi, qingshan zhi de nian wei chen, May the vast sea be dried to the bottom, and the green mountains be ground into dust.)' Shimen said: 'A barbarian loses his felt tent. (fanren shi die zhang, A barbarian loses his felt tent.)'

'What is seizing both the person and the environment? (ren jing ju duo, seizing both the person and the environment)' Fengxue said: 'Treading forward, one must be quick; urging the whip, one must not delay. (nie zu jin qian xu jiji, cu bian dang yang mo chichi, Treading forward, one must be quick; urging the whip, one must not delay.)' Shoushan said: 'Ten thousand people make one tomb; people of the time all carry sorrow. (wanren zuo yi zhong, shiren jin dai bei, Ten thousand people make one tomb; people of the time all carry sorrow.)' Fahua said: 'The grass is overgrown, people change color; both the ordinary and the holy are forgotten. (cao huang ren bianse, fansheng liang ju wang, The grass is overgrown, people change color; both the ordinary and the holy are forgotten.)' Ciming said: 'An imperial edict within the realm, a general's command beyond the border. (huan zhong tianzi chi, sai wai jiangjun ling, An imperial edict within the realm, a general's command beyond the border.)' Daowu said: 'Hard bones all disappear with the red shadow; the seedlings all follow the white clouds and vanish. (gang gu jin sui hong ying mei, tiaomiao zong zhu baiyun xiao, Hard bones all disappear with the red shadow; the seedlings all follow the white clouds and vanish.)' Yuanwu withdrew. Daguan said: 'Heaven and earth are still empty; the Qin sun and moon; mountains and rivers do not see the Han emperor and ministers. (tiandi shang kong, Qin riyue, shanhe bu jian Han junchen, Heaven and earth are still empty; the Qin sun and moon; mountains and rivers do not see the Han emperor and ministers.)' Shimen said: 'What Buddhas and ancestors are there? (you he Fozu, What Buddhas and ancestors are there?)'

'What is not seizing the person or the environment? (ren jing bu duo, not seizing the person or the environment)'

【English Translation】 English version: Intercourse (Wherever the five family patriarchs gave instructions, they were called 'Master.' Later ones all followed this practice).

Nanyuan Yong asked Fengxue Zhao (also written as Zhao): 'Tell me, the four selections (siliaojian, four types of selection). What Dharma is being selected?' Fengxue said: 'All speech that does not linger on the emotions of ordinary people has already fallen into the understanding of sages, which is the greatest malady of scholars. The ancient sages pitied this situation, so they employed expedient means, like using a wedge to remove a wedge.' Nanyuan asked: 'What is seizing the person but not the environment? (duo ren bu duo jing, seizing the person but not the environment, changing only the person without changing the environment)' Fengxue replied: 'Newly out of the red furnace, a golden pellet shatters the iron face of the Shramana. (xinchu honglu jin danzi, sou po sheli tiemian men, A golden pellet just out of the furnace, shatters the iron face of the old monk.)' Shoushan said: 'Bringing it forth before people, sending it far away to a thousand peaks. (ren qian ba chu yuan song qian feng, Bringing it out in front of people, sending it far away to a thousand peaks.)' Fahua cited: 'White chrysanthemums bloom anew, the sun warms again; a young master of a hundred years does not meet spring. (baiju zha kai chongri nuan, bainian gongzi bu fengchun, White chrysanthemums bloom anew, the sun warms again; a young master of a hundred years does not meet spring.)' Ciming Yuan said: 'Shenhui once wore down Puji's stele. (Shenhui ceng mo Puji bei, Shenhui once wore down Puji's stele.)' Daowu Zhen said: 'Idly sitting in the hermitage, white clouds rise from the peak. (an zhong xian dazuo, baiyun qi fengding, Idly sitting in the hermitage, white clouds rise from the peak.)' Yuanwu Qin said: 'The old monk has eyes but has not seen. (lao seng you yan bu ceng jian, The old monk has eyes but has not seen.)' Daguan Ying said: 'At home, there is no news of returning; the road is long, with only a gazing-homeward sign. (jiali yi wu hui ri xin, lu yao kong you wangxiang pai, At home, there is no news of returning; the road is long, with only a gazing-homeward sign.)' Shimen Cong said: 'Mountains, rivers, and the great earth. (shanhe dadi, Mountains, rivers, and the great earth.)'

'What is seizing the environment but not the person? (duo jing bu duo ren, seizing the environment but not the person, changing only the environment without changing the person)' Fengxue said: 'Chopped straw is suddenly split, the head is cracked; scattered clouds just bloom, the shadow still remains. (chucao zha fen tounao lie, luan yun chu zhan ying you cun, Chopped straw is suddenly split, the head is cracked; scattered clouds just bloom, the shadow still remains.)' Shoushan said: 'Beaten but not angry, enemies are hard to avoid. (da le bu ceng chen, yuanjia nan jie mian, Beaten but not angry, enemies are hard to avoid.)' Fahua said: 'The great earth is devoid of news, serenely entrusting oneself to the true. (dadi jue xiaoxi, xiaoran du ren zhen, The great earth is devoid of news, serenely entrusting oneself to the true.)' Ciming said: 'You must believe that there is another heaven in the pot. (xu xin hu zhong bie you tian, You must believe that there is another heaven in the pot.)' Daowu said: 'Flickering red flags scatter, a celestial child points the way intimately. (shan shuo hongqi san, xiantong zhi lu qin, Flickering red flags scatter, a celestial child points the way intimately.)' Yuanwu said: 'The Shramana asks naturally intimately. (sheli wen de ziran qin, The old monk asks naturally intimately.)' Daguan said: 'May the vast sea be dried to the bottom, and the green mountains be ground into dust. (canghai jin jiao ku daodi, qingshan zhi de nian wei chen, May the vast sea be dried to the bottom, and the green mountains be ground into dust.)' Shimen said: 'A barbarian loses his felt tent. (fanren shi die zhang, A barbarian loses his felt tent.)'

'What is seizing both the person and the environment? (ren jing ju duo, seizing both the person and the environment)' Fengxue said: 'Treading forward, one must be quick; urging the whip, one must not delay. (nie zu jin qian xu jiji, cu bian dang yang mo chichi, Treading forward, one must be quick; urging the whip, one must not delay.)' Shoushan said: 'Ten thousand people make one tomb; people of the time all carry sorrow. (wanren zuo yi zhong, shiren jin dai bei, Ten thousand people make one tomb; people of the time all carry sorrow.)' Fahua said: 'The grass is overgrown, people change color; both the ordinary and the holy are forgotten. (cao huang ren bianse, fansheng liang ju wang, The grass is overgrown, people change color; both the ordinary and the holy are forgotten.)' Ciming said: 'An imperial edict within the realm, a general's command beyond the border. (huan zhong tianzi chi, sai wai jiangjun ling, An imperial edict within the realm, a general's command beyond the border.)' Daowu said: 'Hard bones all disappear with the red shadow; the seedlings all follow the white clouds and vanish. (gang gu jin sui hong ying mei, tiaomiao zong zhu baiyun xiao, Hard bones all disappear with the red shadow; the seedlings all follow the white clouds and vanish.)' Yuanwu withdrew. Daguan said: 'Heaven and earth are still empty; the Qin sun and moon; mountains and rivers do not see the Han emperor and ministers. (tiandi shang kong, Qin riyue, shanhe bu jian Han junchen, Heaven and earth are still empty; the Qin sun and moon; mountains and rivers do not see the Han emperor and ministers.)' Shimen said: 'What Buddhas and ancestors are there? (you he Fozu, What Buddhas and ancestors are there?)'

'What is not seizing the person or the environment? (ren jing bu duo, not seizing the person or the environment)'

---

俱不奪。穴云。帝憶。江南三月里。鷓鴣啼處百花香。山云。問處分明答處親。華云。清風伴明月。野老笑相親。明云。明月清風任往來。吾云。久旱逢初雨。他鄉遇故知。悟云放。觀云。鶯囀上林花滿地。客遊三月草侵天。門云。問答甚分明。

翠巖頌(名可真興化莆田人嗣慈明)

奪人不奪境。日月自流遷。山河及大地。片雨過蠻天。

奪境不奪人。問禪何處親。相逢不祇揖。曉夜渡關津。

人境兩俱奪。聲鼓墜紅樓。縱橫施巨闕。誰敢立當頭。

人境俱不奪。閻浮轉幾遭。面南看北斗。爭得合伊曹。

佛鑒(名惠勤)

甕頭酒熟人皆醉。林上煙濃花正紅。夜半無燈香合靜。 鞦韆垂在月明中。

鶯逢春暖歌聲滑。人遇時平笑臉開。幾片落花隨水去。 一聲長笛出雲來。

堂堂意氣走雷霆。凜凜威風掬霜雪。將軍令下斬荊蠻。 神劍一揮千里血。

聖朝天子坐明堂。四海生靈盡安枕。風流年少倒金樽。 滿院桃花紅似錦。

總頌

千溪萬壑歸滄海。四塞八蠻朝帝都。凡聖從來無二路。 莫將狂見逐多途。

三句

師因僧問。如何是真佛真法真道。乞垂開示。師云。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一皆空而無實有。如真正道人。唸唸不

【現代漢語翻譯】 現代漢語譯本 『俱不奪』（指既不奪人也不奪境）。穴云。帝憶。江南三月里，鷓鴣啼處百花香。山云。問處分明答處親。華云。清風伴明月，野老笑相親。明云。明月清風任往來。吾云。久旱逢初雨，他鄉遇故知。悟云放。觀云。鶯囀上林花滿地，客遊三月草侵天。門云。問答甚分明。

翠巖頌(名可真（姓名），興化莆田人，嗣慈明（法號）)

奪人不奪境，日月自流遷。山河及大地，片雨過蠻天。

奪境不奪人，問禪何處親。相逢不祇揖，曉夜渡關津。

人境兩俱奪，聲鼓墜紅樓。縱橫施巨闕，誰敢立當頭。

人境俱不奪，閻浮（Samsara，指輪迴的世界）轉幾遭。面南看北斗，爭得合伊曹。

佛鑒(名惠勤（姓名）)

甕頭酒熟人皆醉，林上煙濃花正紅。夜半無燈香合靜，鞦韆垂在月明中。

鶯逢春暖歌聲滑，人遇時平笑臉開。幾片落花隨水去，一聲長笛出雲來。

堂堂意氣走雷霆，凜凜威風掬霜雪。將軍令下斬荊蠻，神劍一揮千里血。

聖朝天子坐明堂，四海生靈盡安枕。風流年少倒金樽，滿院桃花紅似錦。

總頌

千溪萬壑歸滄海，四塞八蠻朝帝都。凡聖從來無二路，莫將狂見逐多途。

三句

師因僧問：『如何是真佛、真法、真道？乞垂開示。』師云：『佛者，心清凈是；法者，心光明是；道者，處處無礙凈光是。三即一，皆空而無實有。如真正道人，唸唸不』

【English Translation】 English version 『Neither seizing nor not seizing』 (referring to neither seizing the person nor the environment). Cave says. Emperor remembers. In the third month of Jiangnan, the partridges sing amidst the fragrance of hundreds of flowers. Mountain says. Asking is clear, answering is intimate. Hua says. Clear breeze accompanies the bright moon, old farmers smile intimately. Ming says. Bright moon and clear breeze come and go freely. I say. Long drought meets first rain, meeting an old friend in a foreign land. Enlightenment says release. Observing says. Orioles sing, the imperial garden is full of flowers, a traveler wanders for three months, grass encroaching on the sky. Gate says. Questions and answers are very clear.

Ode of Cuiyan (named Kezhen (name), from Xinghua Putian, successor of Ciming (Dharma name))

Seizing the person but not the environment, the sun and moon flow and change by themselves. Mountains, rivers, and the great earth, a single rain passes over the barbarian sky.

Seizing the environment but not the person, where is intimacy in asking about Chan (Zen)? Meeting without just bowing, crossing the pass day and night.

Seizing both person and environment, the sound of drums falls from the red building. Deploying the great Que (a type of ancient weapon) horizontally and vertically, who dares to stand at the head?

Neither seizing person nor environment, how many times does one revolve in Jambudvipa (Samsara, the world of reincarnation)? Facing south and looking at the Big Dipper, how can one contend to be in harmony with Yi Cao?

Fo Jian (named Huiquin (name))

The wine in the jar is ripe, and everyone is drunk, the smoke on the forest is thick, and the flowers are red. In the middle of the night, without a lamp, the incense is quiet, the swing hangs in the bright moonlight.

Orioles meet the warmth of spring, their singing is smooth, people meet peace and smile. A few fallen flowers follow the water, a long flute comes out of the clouds.

The majestic spirit walks like thunder, the awe-inspiring power scoops up frost and snow. The general's order is given to cut down the Jingman (barbarians), a divine sword waves, a thousand miles of blood.

The sage emperor sits in the Mingtang (bright hall), all living beings in the four seas rest peacefully. Elegant young people pour golden goblets, the courtyard is full of peach blossoms, red like brocade.

General Ode

Thousands of streams and valleys return to the vast sea, the four borders and eight barbarians pay homage to the imperial capital. The ordinary and the holy have never had two paths, do not let mad views pursue many paths.

Three Sentences

The master asked a monk: 『What is the true Buddha, the true Dharma, the true Dao? Please enlighten me.』 The master said: 『Buddha is the purity of the mind; Dharma is the brightness of the mind; Dao is the unobstructed pure light everywhere. Three are one, all empty and without real existence. Like a true Daoist, thought after thought not』

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間斷。達磨大師。從西土來。只是覓個不受惑底人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與佛祖不別。若第一句中薦得。堪與佛祖為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧問。

如何是第一句(風穴以。下答附)師云。三要印開朱點窄。未容擬議主賓分。風穴云。隨聲便喝。道吾真云。直下衝雲際。東山絕往來。海印信云。那吒忿怒。云峰悅云。

垂手過膝

如何是第二句。師云。妙解豈容無著問。漚和爭負截流機。穴云。未開口前錯。吾云。面前渠不見。背後稱冤苦。印云。衲僧罔措。峰云。萬里崖州。

如何是第三句。師云。看取棚頭弄傀儡。抽牽元是里頭人。穴云。明破則不堪。吾云。頭上一堆塵。腳下三尺土。印云。西天此土。峰云。糞箕掃帚。

慈明示眾云。先寶應曰。第一句薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。山僧即不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。住也乾坤黯黑日月無光。汝等諸人。何處出氣。如今還有出氣者么。有即出來對眾出氣看。若無山僧今日與爾出氣去也。乃噓一聲卓拄杖下座。石門

【現代漢語翻譯】 現代漢語譯本： 停頓。達磨大師（Bodhidharma，禪宗始祖），從西土（印度）而來，只是爲了尋找一個不會被迷惑的人。後來遇到了二祖慧可（Huike，達磨的繼承人），一句話就明白了。才知道從前白費了功夫。我今天所見到的，與佛祖（Buddha）沒有什麼不同。如果在第一句中領悟，可以做佛祖的老師。如果在第二句中領悟，可以做人天（人和天人）的老師。如果在第三句中領悟，自己都救不了自己。有僧人問道： 『什麼是第一句？』（以下是風穴延沼（Fengxue Yanzhao）的回答）師父說：『三要印（Three Essentials Seal）打開，朱點（red mark）很窄，不允許擬議主賓（subject and object）的分別。』風穴說：『隨聲便喝（immediately shout）。』道吾真（Daowu Zhen）說：『直接衝向雲霄，東山（Dongshan）斷絕了往來。』海印信（Haiyin Xin）說：『那吒（Nata，佛教護法神）忿怒。』云峰悅（Yunfeng Yue）說： 『垂手過膝（hands hanging down past the knees）。』 『什麼是第二句？』師父說：『精妙的理解難道允許沒有依傍的提問？漚（foam）和爭（struggle）又怎能承擔截斷水流的功用？』風穴說：『未開口前就錯了。』道吾說：『面前的人看不見，背後卻叫冤枉。』海印說：『衲僧（Buddhist monk）不知所措。』云峰說：『萬里崖州（Yazhou）。』 『什麼是第三句？』師父說：『看看戲臺上表演的傀儡，抽拉牽引原來是里頭的人。』風穴說：『說明白了就不行了。』道吾說：『頭上一堆塵，腳下三尺土。』海印說：『西天（Western Heaven）此土（this land）。』云峰說：『糞箕掃帚（dustpan and broom）。』 慈明（Ciming）開示大眾說：先寶應（Xian Baoying）說：『第一句領悟了，可以做佛祖的老師。第二句領悟了，可以做人天的老師。第三句領悟了，自己都救不了自己。』我卻不這樣認為。第一句領悟了，和泥合水（mixing mud and water）。第二句領悟了，無繩自縛（tying oneself without a rope）。第三句領悟了，四棱著地（four edges touching the ground）。所以說，起立時海晏河清（the sea is calm and the river is clear），行人避讓道路。靜止時乾坤黯黑（heaven and earth are dark），日月無光。你們這些人，從哪裡出氣？現在還有出氣的人嗎？有就出來當著大家出氣看看。如果沒有，我今天就替你們出氣去。』於是噓了一聲，拄著枴杖下座。石門（Shimen）

【English Translation】 English version: Pause. Dharma Master Bodhidharma (the first patriarch of Zen Buddhism), came from the Western Land (India), simply to seek someone who would not be deluded. Later, he met the Second Patriarch Huike (Dharma's successor), and understood with a single word. Only then did he realize that his previous efforts were in vain. My understanding today is no different from that of the Buddha. If you understand the first phrase, you can be a teacher to the Buddha. If you understand the second phrase, you can be a teacher to humans and devas (gods and humans). If you understand the third phrase, you cannot even save yourself. A monk asked: 'What is the first phrase?' (The following is Fengxue Yanzhao's answer) The master said, 'The Three Essentials Seal is opened, the red mark is narrow, not allowing the distinction between subject and object.' Fengxue said, 'Immediately shout following the sound.' Daowu Zhen said, 'Directly soaring into the clouds, Dongshan cuts off all comings and goings.' Haiyin Xin said, 'Nata (a Buddhist protector deity) is furious.' Yunfeng Yue said, 'Hands hanging down past the knees.' 'What is the second phrase?' The master said, 'Does subtle understanding allow questions without reliance? How can foam and struggle bear the function of cutting off the flow?' Fengxue said, 'Wrong even before opening your mouth.' Daowu said, 'The person in front is not seen, but behind, they cry out in grievance.' Haiyin said, 'The Buddhist monk is at a loss.' Yunfeng said, 'Ten thousand miles to Yazhou.' 'What is the third phrase?' The master said, 'Look at the puppets performing on the stage, the pulling and drawing are originally done by the person inside.' Fengxue said, 'It's no good if it's explained clearly.' Daowu said, 'A pile of dust on the head, three feet of earth under the feet.' Haiyin said, 'The Western Heaven, this land.' Yunfeng said, 'Dustpan and broom.' Ciming addressed the assembly, saying: Xian Baoying said, 'If you understand the first phrase, you can be a teacher to the Buddha. If you understand the second phrase, you can be a teacher to humans and devas. If you understand the third phrase, you cannot even save yourself.' I don't think so. If you understand the first phrase, it's like mixing mud and water. If you understand the second phrase, it's like tying yourself without a rope. If you understand the third phrase, it's like four edges touching the ground. Therefore, it is said that when standing up, the sea is calm and the river is clear, and travelers avoid the road. When still, heaven and earth are dark, and the sun and moon have no light. All of you, where do you exhale from? Is there anyone here who can exhale? If so, come out and exhale in front of everyone. If not, I will exhale for you today.' Then he sighed, leaned on his staff, and descended from the seat. Shimen

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聰云。第一句薦得石里迸出。第二句薦得挨拶將來。第三句薦得。自救不了。

三玄三要

師云。大凡演唱宗乘。一語須具三玄門。一玄門須具三要。有權有實。有照有用。汝等諸人作么生會。後來汾陽昭和尚。因舉前話乃云。那個是三玄三要底句。

僧問。如何是第一玄。汾陽云。親囑飲光前。吾云。釋尊光射阿難肩。

如何是第二玄。汾云。絕相離言詮。吾云。孤輪眾象攢。

如何是第三玄。汾云。明鏡照無偏。吾云。泣向枯桑淚漣漣。

如何是第一要。汾云。言中無作造。吾云。最好精粗照。

如何是第二要。汾云。千聖入玄奧。吾云。閃爍乾坤光晃耀。

如何是第三要。汾云。四句百非外。盡踏寒山道。吾云。夾路青松老。

汾陽頌(並)總

第一玄。照用一時全。七星光燦爛。萬里絕塵煙。

第二玄。鉤錐利便尖。擬議穿腮過。裂面倚雙肩。

第三玄。妙用具方圓。隨機明事理。萬法體中全。

第一要。根境俱忘絕朕兆。山崩海竭灑飄塵。蕩盡寒灰始得妙。

第二要。鉤錐察辨呈巧妙。縱去奪來掣電機。透匣七星光晃耀。

第三要。不用垂鉤並下釣。臨機一曲楚歌聲。聞者儘教來反照(一作聞了悉皆忘反照

【現代漢語翻譯】 現代漢語譯本： 師父說：『第一句，要推薦得像石頭裡迸出火花一樣。第二句，要推薦得像打招呼一樣自然。第三句，要推薦得連自己都救不了。』

三玄三要

師父說：『大凡演唱宗乘（zong cheng，佛教用語，指佛法的傳承和宗旨），一句話必須具備三玄門（san xuan men，佛教用語，指三種玄妙的門徑），一玄門必須具備三要（san yao，佛教用語，指三種重要的原則）。要有權有實，有照有用。你們這些人怎麼理解？』後來汾陽昭（Fen Yang Zhao）和尚，因為提起之前的話就說：『哪個是三玄三要的句子？』

僧人問：『如何是第一玄？』汾陽說：『親囑飲光前（qin zhu yin guang qian）。』我說：『釋尊（Shi Zun，對釋迦牟尼佛的尊稱）光射阿難（A Nan，釋迦牟尼佛的十大弟子之一）肩。』

如何是第二玄？汾陽說：『絕相離言詮（jue xiang li yan quan）。』我說：『孤輪眾象攢（gu lun zhong xiang zuan）。』

如何是第三玄？汾陽說：『明鏡照無偏（ming jing zhao wu pian）。』我說：『泣向枯桑淚漣漣（qi xiang ku sang lei lian lian）。』

如何是第一要？汾陽說：『言中無作造（yan zhong wu zuo zao）。』我說：『最好精粗照（zui hao jing cu zhao）。』

如何是第二要？汾陽說：『千聖入玄奧（qian sheng ru xuan ao）。』我說：『閃爍乾坤光晃耀（shan shuo qian kun guang huang yao）。』

如何是第三要？汾陽說：『四句百非外，盡踏寒山道（si ju bai fei wai, jin ta han shan dao）。』我說：『夾路青松老（jia lu qing song lao）。』

汾陽頌（Fen Yang Song）（並）總

第一玄，照用一時全。七星光燦爛，萬里絕塵煙。

第二玄，鉤錐利便尖。擬議穿腮過，裂面倚雙肩。

第三玄，妙用具方圓。隨機明事理，萬法體中全。

第一要，根境俱忘絕朕兆。山崩海竭灑飄塵，蕩盡寒灰始得妙。

第二要，鉤錐察辨呈巧妙。縱去奪來掣電機，透匣七星光晃耀。

第三要，不用垂鉤並下釣。臨機一曲楚歌聲，聞者儘教來反照（一作聞了悉皆忘反照）。

【English Translation】 English version: The master said, 'The first sentence should be recommended like sparks bursting from a stone. The second sentence should be recommended like a natural greeting. The third sentence should be recommended so that you can't even save yourself.'

The Three Mysteries and Three Essentials

The master said, 'Generally, when expounding the teachings of the sect (zong cheng, Buddhist term referring to the lineage and tenets of Buddhism), one phrase must contain the Three Mysterious Gates (san xuan men, Buddhist term referring to three mysterious paths), and each Mysterious Gate must contain the Three Essentials (san yao, Buddhist term referring to three important principles). There must be expediency and reality, illumination and function. How do you all understand this?' Later, the monk Zhao of Fenyang (Fen Yang Zhao), referring to the previous words, said, 'Which is the sentence of the Three Mysteries and Three Essentials?'

A monk asked, 'What is the First Mystery?' Fenyang said, 'Intimately entrusted before Drinking Light (qin zhu yin guang qian).' I said, 'The light of Shakyamuni (Shi Zun, honorific title for Shakyamuni Buddha) shines on Ananda's (A Nan, one of Shakyamuni Buddha's ten great disciples) shoulder.'

What is the Second Mystery? Fenyang said, 'Severing form, apart from verbal expression (jue xiang li yan quan).' I said, 'A solitary wheel gathers all images (gu lun zhong xiang zuan).'

What is the Third Mystery? Fenyang said, 'A clear mirror illuminates without bias (ming jing zhao wu pian).' I said, 'Weeping towards a withered mulberry tree, tears streaming down (qi xiang ku sang lei lian lian).'

What is the First Essential? Fenyang said, 'In words, there is no fabrication (yan zhong wu zuo zao).' I said, 'It is best to illuminate both the refined and the coarse (zui hao jing cu zhao).'

What is the Second Essential? Fenyang said, 'A thousand sages enter the profound mystery (qian sheng ru xuan ao).' I said, 'The universe flickers with dazzling light (shan shuo qian kun guang huang yao).'

What is the Third Essential? Fenyang said, 'Beyond the four phrases and hundred negations, completely treading the Cold Mountain path (si ju bai fei wai, jin ta han shan dao).' I said, 'Old green pines line the road (jia lu qing song lao).'

Fen Yang's Verse (and) Summary

The First Mystery: Illumination and function are complete at once. The light of the seven stars is brilliant, ten thousand miles away from worldly dust.

The Second Mystery: The hook and awl are sharp and convenient. To deliberate is to pierce the cheek, to lean on both shoulders with a split face.

The Third Mystery: Wonderful function embodies completeness. According to the occasion, clarify principles, all dharmas are complete within the essence.

The First Essential: Both root and object are forgotten, cutting off all traces. Mountains collapse, seas dry up, scattering dust, only when the cold ashes are completely swept away is the wonder attained.

The Second Essential: The hook and awl discern and reveal ingenuity. Letting go and seizing back, like a lightning flash, the light of the seven stars shines through the box.

The Third Essential: There is no need to cast a hook or lower a line. At the opportune moment, a song of Chu is sung, causing all who hear it to reflect inwardly (or: causing all who hear it to forget and reflect inwardly).

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)。

三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。

慈明

第一玄。三世諸佛擬何宣。垂慈夢裡生輕薄。端坐還成落斷邊。

第二玄。靈利衲僧眼未明。石火電光猶是鈍。揚眉瞬目涉關山。

第三玄。萬象森羅宇宙寬。雲散洞空山嶽靜。落花流水滿長川。

第一要。豈話聖賢妙。擬議涉長途。抬頭已顛倒。

第二要。峰頂敲楗召。神通自在來。多聞門外叫。

第三要。起倒令人笑。掌內握乾坤。千差都一照。

報汝通玄士。棒喝要臨時。若明端的旨。半夜太陽輝。竹庵(名士圭成都史氏子嗣佛眼)示眾云。臨濟道。一句中須具三玄門。一玄門須具三要。大眾事因叮囑起。展轉見誵訛。聽取一頌。句中難透是三玄。一句該通空劫前。臨濟命根元不斷。一條紅線手中牽。

四喝

師問僧。有時一喝如金剛王寶劍。有時一喝如踞地師子。有時一喝如探竿影草。有時一喝不作一喝用。汝作么生會。僧擬議。師便喝。

寂音尊者頌

金剛王劍覿露堂堂。才涉唇吻即犯鋒铓。 踞地師子本無窠臼。顧佇停機即成滲漏。

探竿影草不入陰界。一點不來賊身自敗。

有時一喝不作喝用。佛法大有隻是牙痛。

【現代漢語翻譯】 現代漢語譯本：

三玄三要難以分辨，領會其意忘卻言語，道就容易親近了。一句明明瞭了，就包含了萬象，重陽佳節，菊花盛開。

慈明禪師

第一玄：三世諸佛想要說什麼呢？垂下慈悲卻在夢裡顯得輕薄，端坐反而落入了斷滅的邊際。

第二玄：聰明的僧人眼睛還未明亮，石火電光也顯得遲鈍。揚眉瞬目，已經跨越了重重關山。

第三玄：萬象森羅，宇宙廣闊無邊。雲散去，天空空曠，山嶽寂靜，落花流水，充滿長長的河川。

第一要：難道要談論聖賢的奧妙嗎？稍加擬議就走上了漫長的道路，一抬頭就已經顛倒了。

第二要：在峰頂敲擊木魚召集大眾，神通自在地到來，只會多聞的人在門外叫喊。

第三要：起倒令人發笑，掌中掌握乾坤，千差萬別都能一照了然。

告訴你們這些通玄之士，棒喝要看準時機。如果明白了其中的真意，半夜也會有太陽的光輝。竹庵（名士圭，成都史氏之子，繼承佛眼禪師的法脈）開示大眾說：臨濟禪師說，一句話中必須具備三玄門，一玄門必須具備三要。大眾的事情是因為叮囑才引起的，輾轉相傳就出現了差錯。聽我一首偈頌：一句之中難以看透的是三玄，一句就能通達空劫之前。臨濟禪師的命脈沒有斷絕，一條紅線掌握在手中。

四喝

禪師問僧人：有時一喝，如金剛王寶劍；有時一喝，如踞地獅子；有時一喝，如探竿影草；有時一喝，不當作一喝用。你作何理解？僧人正在思量，禪師便喝。

寂音尊者頌

金剛王劍，赤裸裸地顯露在廳堂之上，稍微用嘴唇觸碰，就會觸犯它的鋒芒。

踞地獅子，本來就沒有固定的窠臼，稍微停頓，就會產生漏洞。

探竿影草，不進入陰暗的境界，一點點不來，賊人自身就會失敗。

有時一喝，不當作喝用，佛法大有，只是牙痛而已。

【English Translation】 English version:

The Three Mysteries and Three Essentials are difficult to distinguish. Understanding the meaning and forgetting the words makes the Way easy to approach. One clear sentence encompasses all phenomena. On the Double Ninth Festival, chrysanthemums are fresh and new.

Ciming (a Chan master)

First Mystery: What do the Buddhas of the Three Times intend to proclaim? Bestowing compassion seems frivolous in a dream, and sitting upright falls into the realm of annihilation.

Second Mystery: The sharp-witted monk's eyes are not yet clear. Even the spark of flint and flash of lightning seem dull. Raising an eyebrow and blinking an eye already traverse mountains and passes.

Third Mystery: The myriad phenomena are vast, and the universe is boundless. Clouds disperse, the sky is empty, mountains are still, and fallen flowers flow in the long river.

First Essential: Should we discuss the wonders of sages and worthies? A slight deliberation leads to a long journey, and a glance upward is already a reversal.

Second Essential: Striking the wooden fish on the peak summons the masses. Supernatural powers arrive freely, while those who only hear much shout outside the gate.

Third Essential: Rising and falling is laughable. Holding the universe in the palm, all differences are illuminated as one.

Tell you, seekers of the profound, the shout and the stick must be timely. If you understand the true meaning, the sun will shine at midnight. Zhu'an (a famous scholar Gui, son of the Shi family of Chengdu, successor of Foyan) addressed the assembly: Linji (Lin Chi) said, 'One sentence must contain the Three Mysterious Gates, and one Mysterious Gate must contain the Three Essentials.' Matters of the assembly arise from exhortations, and errors occur through repeated transmission. Listen to a verse: 'The Three Mysteries are difficult to penetrate in a sentence, but one sentence can penetrate before the empty eon. Linji's lifeline is unbroken, and a red thread is held in the hand.'

Four Shouts

The master asked a monk: 'Sometimes a shout is like the Vajra King's precious sword; sometimes a shout is like a lion crouching on the ground; sometimes a shout is like probing with a pole in the grass; sometimes a shout is not used as a shout. How do you understand this?' As the monk pondered, the master shouted.

Venerable Jiyin's Verse

The Vajra King's sword is nakedly revealed in the hall; a slight touch of the lips violates its sharpness.

The crouching lion has no fixed lair; a slight pause creates a leak.

Probing with a pole in the grass does not enter the realm of darkness; a slight failure leads to the thief's own defeat.

Sometimes a shout is not used as a shout; the Dharma is great, but it's just a toothache.

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首山示眾云。老僧尋常問汝道。這裡一喝不作一喝用。有時一喝作問行。有時一喝作探竿影草。有時一喝作踞地師子。有時一喝作金剛王寶劍。若作問行來時。急著眼看始得。若作探竿影草。爾諸人合作么生。若作踞地師子。野干須屎尿出始得。若作金剛王寶劍用時。天王也須腦裂。只與么橫喝豎喝。總喚作道理商量。

汾陽

金剛寶劍最威雄。一喝能摧萬仞峰。遍界乾坤皆失色。 須彌倒卓半空中。

金毛踞地眾威全。一喝能令喪膽魂。岳頂峰高人不見。 猿啼白日又黃昏。

詞鋒探草辨當人。一喝須知偽與真。大海淵澄涵萬象。 休將牛跡比功深。

一喝當陽勢自彰。諸方真有好商量。盈衢溢路歌謠者。 古往今來不變常。

智海普融

一喝金剛劍用時。寒光爍爍射坤維。語言擬議傷鋒刃。 遍界髑髏知不知。

一喝金毛輕踞地。檀林襲襲香風起。雖然爪距不曾施。 萬里妖狐皆遠避。

一喝將為探竿草。南北東西無不到。短長輕重定錙銖。 平地茫茫須靠倒。

一喝不作一喝用。三世古今無別共。落花三月睡初醒。 碧眼黃頭皆作夢。

賓主句

師上堂。有僧出禮拜。師便喝。僧云。老和尚莫探頭好。師云。落在什麼處。僧便喝。師便打。

又有僧問。如

【現代漢語翻譯】 現代漢語譯本： 　　首山（Shoushan，山名，也指代首山禪師）對大眾開示說：『老僧我經常問你們，這『一喝』不當作『一喝』來用。有時『一喝』是用來試探對方的修行深淺。有時『一喝』是用來試探對方的反應。有時『一喝』是如獅子踞地般威猛。有時『一喝』是如金剛王的寶劍般鋒利。如果當作試探修行深淺來用，就要趕緊睜大眼睛看清楚。如果當作試探反應來用，你們這些人要如何應對？如果當作獅子踞地般威猛，野獸必須嚇得屎尿齊流才行。如果當作金剛王寶劍來用，天王也必須頭破腦裂。只是這樣橫喝豎喝，總的來說都是在討論佛理。』

汾陽（Fenyang，地名，也指代汾陽善昭禪師）

金剛寶劍最是威猛雄壯，一聲喝斥能摧毀萬仞高峰。遍及整個宇宙都為之失色，須彌山（Sumeru，佛教中的山名，世界的中心）也倒懸在半空中。

金毛獅子踞地而臥，威風凜凜，一聲喝斥能使人喪膽失魂。山嶽頂峰高聳入雲，人跡罕至，猿猴啼叫，白日西沉，又見黃昏。

用犀利的言辭來試探對方，以此辨別真偽。一聲喝斥，要知道對方是真是假。大海深邃澄澈，能容納萬象，不要用牛蹄印來比喻大海的功德之深。

一聲喝斥，當面而來，氣勢自然彰顯。各方禪師真正的好好商量。大街小巷，到處都是歌頌佛法的聲音，從古至今，從未改變。

智海普融（Zhihai Purong，人名，禪師）

一聲喝斥，如金剛劍般使用，寒光閃爍，照耀整個宇宙。語言和思慮都會被鋒利的劍刃所傷，遍佈世界的骷髏們，你們知道嗎？

一聲喝斥，如金毛獅子輕輕踞地，檀木林中，陣陣香風吹起。雖然獅子的爪子和牙齒沒有施展，但萬里的妖狐都遠遠地躲避。

一聲喝斥，用來試探對方的反應，無論南北東西，無處不到。長短輕重，都要仔細衡量，平坦的地面上，也要小心跌倒。

一聲喝斥，不當作一聲喝斥來用，三世古今，沒有差別，共同存在。三月落花時節，睡夢初醒，碧眼（指西方人）黃頭（指東方人）的人們，都在做夢。

賓主句（指禪宗的一種教學方式，通過問答來啓發 ученика）

禪師升座說法。有僧人出來禮拜。禪師便喝斥。僧人說：『老和尚最好不要探頭探腦的。』禪師說：『落在什麼地方了？』僧人便喝斥。禪師便打了他。

又有僧人問：『如……』

【English Translation】 English version: Shoushan (name of a mountain, also refers to Chan Master Shoushan) addressed the assembly, saying: 'I, the old monk, often ask you, this 'one shout' is not used as 'one shout'. Sometimes 'one shout' is used to test the depth of the other person's practice. Sometimes 'one shout' is used to test the other person's reaction. Sometimes 'one shout' is as majestic as a lion crouching on the ground. Sometimes 'one shout' is as sharp as the Vajra King's precious sword. If it is used as a test of the depth of practice, you must quickly open your eyes and see clearly. If it is used as a test of reaction, how should you people respond? If it is as majestic as a lion crouching on the ground, wild animals must be so frightened that they excrete urine and feces. If it is used as the Vajra King's precious sword, even the heavenly king must have his head broken. Just shouting horizontally and vertically like this, in general, is all about discussing Buddhist principles.'

Fenyang (name of a place, also refers to Chan Master Fenyang Shanzhao)

The Vajra precious sword is the most majestic and powerful, one shout can destroy ten thousand Ren peaks. The entire universe loses its color, and Mount Sumeru (Sumeru, the name of a mountain in Buddhism, the center of the world) is also hanging upside down in mid-air.

The golden-haired lion crouches on the ground, with awe-inspiring power, one shout can make people lose their courage and soul. The mountain peaks are high and towering, rarely visited by people, monkeys are crying, the white sun sets, and dusk is seen again.

Use sharp words to test the other person, so as to distinguish between true and false. With one shout, you must know whether the other person is true or false. The sea is deep and clear, able to contain all phenomena, do not use the footprint of an ox to compare the depth of the sea's merits.

One shout, coming face to face, the momentum is naturally revealed. The Chan masters of all directions truly have a good discussion. In the streets and alleys, everywhere are voices praising the Dharma, from ancient times to the present, it has never changed.

Zhihai Purong (name of a person, Chan master)

One shout, used like a Vajra sword, the cold light shines, illuminating the entire universe. Language and thoughts will be hurt by the sharp blade, the skulls all over the world, do you know?

One shout, like a golden-haired lion gently crouching on the ground, in the sandalwood forest, gusts of fragrant wind rise. Although the lion's claws and teeth have not been used, the foxes of ten thousand miles all avoid it from afar.

One shout, used to test the other person's reaction, no matter north, south, east, or west, it reaches everywhere. Length, shortness, lightness, and weight must be carefully measured, even on flat ground, you must be careful to fall.

One shout, not used as one shout, the three worlds, past and present, are no different, existing together. In the season of falling flowers in March, waking up from a dream, people with blue eyes (referring to Westerners) and yellow heads (referring to Easterners) are all dreaming.

Guest-Host Dialogue (refers to a teaching method in Zen Buddhism, using questions and answers to enlighten disciples)

The Chan master ascended the seat to preach the Dharma. A monk came out to prostrate. The Chan master then shouted. The monk said: 'The old monk better not be nosy.' The Chan master said: 'Where did it fall?' The monk then shouted. The Chan master then hit him.

Another monk asked: 'If...'

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何是佛法大意。師便喝。僧禮拜。師云。汝道好喝也無。僧云。草賊大敗。師云。過在什麼處。僧云。再犯不容。師便喝。是日兩堂首座相見同時下喝。僧問師。還有賓主也無。師云。賓主歷然。師云。大眾要會臨濟賓主句。問取堂中二首座。

慈明頌

啐啄之機箭拄鋒。瞥然賓主當時分。宗師愍物垂緇素。 北地黃河澈底渾。

竹庵

作家相見終不錯。兩兩同時齊啐啄。喝下雖然賓主分。 爭如普化搖鈴鐸。

四賓主

師一日示眾云。參學人大須仔細。如賓主相見。便有言說往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人。便喝先拈出一個膠盆子。善知識不辨是境。便上他境上。做模做樣。學人又喝。前人不肯放。此是膏盲之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。隨學人問處即奪。學人被奪抵死不放。此是主看賓。或有學人。應一個清凈境界。出善知識前。善知識辨得是境。把得住拋向坑裡。學人言。大好善知識即云。咄哉不識好惡。學人便禮拜。此喚作主看主。或有學人披枷帶鎖。出善知識前。善知識更與安一重枷鎖。學人歡喜。彼此不辨。喚作賓看賓。大德山僧所舉。皆是辨魔揀異。知其邪正。

賓主問答

【現代漢語翻譯】 什麼是佛法的大意？ 臨濟禪師便大喝一聲。那僧人隨即禮拜。禪師問：『你道我這一喝好不好？』 僧人答：『草寇被打得大敗。』 禪師問：『過失在哪裡？』 僧人答：『再犯就不容寬恕了。』 禪師又是一聲大喝。當天，兩堂的首座相見時，同時發出大喝。有僧人問禪師：『還有賓主之分嗎？』 禪師說：『賓主分明。』 禪師說：『各位想要領會臨濟賓主的意旨，就去問堂中的兩位首座。』

慈明禪師的頌： 啐啄同時，如箭鋒相拄。 賓主之分，就在這瞬間。 宗師憐憫眾生，才有了出家與在家之別。 北方的黃河，徹底渾濁。

竹庵禪師的頌： 內行相見，終究不會錯。 雙方同時，一齊啐啄。 喝下雖然分賓主。 怎如普化（Puhua, 唐代禪僧）搖動鈴鐸。

四賓主： 臨濟禪師有一天對大眾開示說：『參學的修行人必須仔細。如同賓主相見，便有言語往來。或者應物而現形，或者全體而作用。或者運用機權喜怒，或者顯現半身。或者乘師子（lion），或者乘象王（elephant king）。如有真正的學人，便先大喝一聲，拈出一個膠盆子（比喻虛幻不實的境界）。善知識（Kalyanamitra, 善友，指有德行的師長）不能辨別這是虛幻的境界，便落入他的境界中，做模做樣。學人又是一聲大喝，前人不肯放手，這是病入膏肓，不可醫治，叫做賓看主。或者善知識不拈出任何東西，隨著學人提問之處立即奪取。學人被奪后抵死不放，這是主看賓。或者有學人，應現一個清凈的境界，出現在善知識面前。善知識辨別出這是境界，抓住它拋向坑裡。學人說：『真是大好的善知識！』 善知識便說：『咄！真是不識好壞！』 學人便禮拜。這叫做主看主。或者有學人披枷帶鎖，出現在善知識面前。善知識更給他安上一重枷鎖，學人歡喜，彼此不能辨別，叫做賓看賓。各位大德，山僧我所說的，都是爲了辨別魔境，揀擇差異，知道什麼是邪，什麼是正。』

賓主問答

【English Translation】 What is the great meaning of the Buddha-dharma? The Master then gave a shout. The monk bowed. The Master said, 'Do you say my shout was good or not?' The monk replied, 'The bandit army is utterly defeated.' The Master asked, 'Where is the fault?' The monk replied, 'A second offense will not be tolerated.' The Master then gave another shout. On that day, the two head monks of the halls met and simultaneously gave shouts. A monk asked the Master, 'Is there still a distinction between guest and host?' The Master said, 'The guest and host are distinct.' The Master said, 'If the assembly wants to understand the Linji (Rinzai) school's guest and host phrase, ask the two head monks in the hall.'

Ciming's Verse: The moment of pecking coincides with the arrow meeting its point. The distinction between guest and host is immediately apparent. The patriarchs, compassionate towards beings, established the distinction between monastic and lay life. The Yellow River in the north is thoroughly muddy.

Zhuan's Verse: Experts recognize each other without fail. Both simultaneously peck at the same time. Although the shout distinguishes guest and host. How can it compare to Puhua (Puhua, a Chan monk of the Tang Dynasty) shaking his bell?

The Four Guests and Hosts: One day, the Master addressed the assembly, saying, 'Students of Zen must be careful. It is like guests and hosts meeting, and there is speech and interaction. Sometimes they manifest forms in response to things, or act with their whole being. Sometimes they wield the power of joy and anger, or show half their body. Sometimes they ride a lion, or ride an elephant king. If there is a true student, they will first give a shout and present a sticky trap (a metaphor for illusory states). If the Kalyanamitra (Kalyanamitra, virtuous friend, referring to a virtuous teacher) cannot discern this as an illusory state, they will enter into that state, imitating and mimicking. The student then gives another shout, and the former person refuses to let go. This is a disease that has penetrated the marrow and is incurable, called the guest looking at the host. Or the Kalyanamitra does not present anything, but immediately seizes whatever the student asks about. If the student is seized and refuses to let go, this is the host looking at the guest. Or a student manifests a pure state before the Kalyanamitra. If the Kalyanamitra discerns this as a state, they seize it and throw it into a pit. The student says, 'What a great Kalyanamitra!' The Kalyanamitra then says, 'Bah! You don't know good from bad!' The student then bows. This is called the host looking at the host. Or a student appears before the Kalyanamitra wearing shackles. The Kalyanamitra adds another layer of shackles, and the student rejoices. Neither can discern the other, and this is called the guest looking at the guest. Virtuous ones, what I, this mountain monk, have said is all to discern demonic states, distinguish differences, and know what is deviant and what is correct.'

Guest and Host Questions and Answers

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僧問風穴。如何是賓中賓。穴云。攢眉坐白雲。克符云。倚門傍戶。猶如醉。出言吐氣不慚惶。汾陽云。終日走紅塵。不識自家珍。又云。合掌庵前問世尊。慈明云。禮拜更慇勤。石門云。禮拜甚分明。雪竇云。滿目是埃塵。又云噫。

如何是賓中主。穴云。入市雙瞳瞽。符云。口唸彌陀雙拄杖。目瞽瞳人不出頭。汾云。識得衣中寶。端坐解區分。又云。對面無儔侶。明云。拄杖長在手。門云。覷地無回顧。竇云。兆分其五。又云引。

如何是主中賓。穴云。回鸞兩曜新。符云。高提祖印當機用。利物應知語帶悲。汾云。金鉤拋四海。玉燭續明燈。又云。陣雲橫海上。拔劍攪龍門。明云。橫擔楖𣗖撥乾坤。門云。往復問前程。竇云。月帶重輪又云收。

如何是主中主。穴云。磨礱三尺劍。待斬不平人。符云。橫按鏌鎁全正令。太平寰宇斬癡頑。僧云。既是太平寰宇。為甚卻斬癡頑。符云。不許夜行剛把火。直須當道與人看。汾云。高提日月光寰宇。大闡洪音唱楚歌。又云。三頭六臂擎天地。忿怒那吒撲帝鐘。明云。劍握甑人手。門云。萬里絕同侶。竇云。大千捏聚。又云揭。

浮山頌

賓中賓。雙眉不展眼無筋。他方役役投知己。 失卻衣中無價珍。

賓中主。盡力追尋無處所。

【現代漢語翻譯】 現代漢語譯本 有僧人問風穴禪師：『什麼是賓中賓？』風穴禪師回答：『緊鎖眉頭坐在白雲間。』克符禪師說：『倚靠門旁，就像喝醉了一樣，說話吐氣都毫不羞愧。』汾陽禪師說：『整天在紅塵中奔波，卻不認識自己家裡的珍寶。』又說：『在庵前合掌詢問世尊。』慈明禪師說：『禮拜更加慇勤。』石門禪師說：『禮拜非常分明。』雪竇禪師說：『滿眼都是灰塵。』又說：『噫！』 僧人問：『什麼是賓中主？』風穴禪師回答：『進入市場，雙眼如同瞎子。』克符禪師說：『口唸彌陀（Amitābha，阿彌陀佛），雙手拄著枴杖，眼睛瞎了，眼珠卻不露頭。』汾陽禪師說：『認識了衣中的寶藏，端坐著就能分辨清楚。』又說：『對面沒有同伴。』慈明禪師說：『枴杖長久地拿在手中。』石門禪師說：『看著地面，沒有回頭。』雪竇禪師說：『預兆分為五個方面。』又說：『引！』 僧人問：『什麼是主中賓？』風穴禪師回答：『迴旋的鸞鳥，兩顆星辰煥然一新。』克符禪師說：『高高提起祖印（patriarchal seal），當機立斷地使用，利益眾生要知道言語中帶著悲憫。』汾陽禪師說：『金鉤拋向四海，玉燭延續明燈。』又說：『陣雲橫在海上，拔劍攪動龍門。』慈明禪師說：『橫擔著楖𣗖（一種手杖）撥動乾坤。』石門禪師說：『來回詢問前程。』雪竇禪師說：『月亮帶著重重光環。』又說：『收！』 僧人問：『什麼是主中主？』風穴禪師回答：『磨礪三尺寶劍，等待斬殺不平之人。』克符禪師說：『橫按著鏌鎁（古代寶劍名），完全是正令，在太平的寰宇中斬殺癡頑之人。』僧人問：『既然是太平寰宇，為什麼還要斬殺癡頑之人？』克符禪師說：『不允許夜晚行走還拿著火把，必須在道路中央給人看。』汾陽禪師說：『高高提起日月，光照寰宇，大聲闡揚佛法，唱著楚地的歌。』又說：『三頭六臂擎起天地，憤怒的哪吒（Nata）撲打著帝鐘。』慈明禪師說：『劍握在做甑的人手中。』石門禪師說：『萬里之內沒有同伴。』雪竇禪師說：『將大千世界捏合在一起。』又說：『揭！』 浮山法遠禪師的頌： 賓中賓，雙眉緊鎖，眼睛無力，在他方奔波，尋求知己，卻失去了衣中無價的珍寶。 賓中主，盡力追尋，卻無處可尋。

【English Translation】 English version A monk asked Fengxue: 'What is guest within guest?' Fengxue said, 'Kneading brows, sitting on white clouds.' Kefu said, 'Leaning by the door, like being drunk, speaking and breathing without shame.' Fenyang said, 'All day running in the red dust, not recognizing the treasure of one's own home.' He also said, 'Joining palms before the hermitage, asking the World-Honored One.' Ciming said, 'Bowing even more diligently.' Shimen said, 'Bowing very clearly.' Xuedou said, 'Eyes full of dust.' He also said, 'Alas!' The monk asked: 'What is guest within host?' Fengxue said, 'Entering the market, both eyes are blind.' Kefu said, 'Mouth reciting Amitābha (Amitābha, Buddha of Infinite Light), both hands holding a staff, eyes blind, pupils not showing.' Fenyang said, 'Recognizing the treasure in the robe, sitting upright, distinguishing clearly.' He also said, 'No companions opposite.' Ciming said, 'The staff is always in hand.' Shimen said, 'Looking at the ground, no looking back.' Xuedou said, 'Omens divided into five aspects.' He also said, 'Lead!' The monk asked: 'What is host within guest?' Fengxue said, 'The returning phoenix, two stars are new.' Kefu said, 'Raising the patriarchal seal (patriarchal seal) high, using it decisively, benefiting beings, knowing that words carry compassion.' Fenyang said, 'Golden hooks cast into the four seas, jade candles continue the bright lamp.' He also said, 'Battle clouds across the sea, drawing swords, stirring the dragon gate.' Ciming said, 'Carrying the staff (a type of staff) horizontally, stirring the universe.' Shimen said, 'Asking about the future, back and forth.' Xuedou said, 'The moon carries multiple rings.' He also said, 'Gather!' The monk asked: 'What is host within host?' Fengxue said, 'Sharpening a three-foot sword, waiting to kill the unjust.' Kefu said, 'Holding the sword (an ancient sword name) horizontally, completely upright, in the peaceful universe, slaying the foolish and stubborn.' The monk asked: 'Since it is a peaceful universe, why still slay the foolish and stubborn?' Kefu said, 'Not allowing walking at night while holding a torch, it must be shown to people in the middle of the road.' Fenyang said, 'Raising the sun and moon high, illuminating the universe, greatly expounding the Dharma, singing the songs of Chu.' He also said, 'Three heads and six arms holding up heaven and earth, the angry Nata (Nata) strikes the imperial bell.' Ciming said, 'The sword is held in the hand of the steamer maker.' Shimen said, 'No companions within ten thousand miles.' Xuedou said, 'Gathering the great thousand worlds together.' He also said, 'Reveal!' Verses by Fushan Fayuan: 'Guest within guest, eyebrows not stretched, eyes without strength, traveling to other places, seeking confidants, but losing the priceless treasure in the robe.' 'Guest within host, trying hard to seek, but nowhere to be found.'

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昔年猶自見些些。 今日誰知目雙瞽。

主中賓。我家廣大實難論。所求不吝無高下。 貴賤同途一路平。

主中主。七寶無虧金殿宇。千子常圍繞聖顏。 諸天不順飛輪舉。

翠巖

賓中賓。出語不相因。未諦審思惟。騎牛過孟津。

賓中主。相牽日卓午。展拓自無能。且歷他門戶。

主中賓。南越望西秦。寒山逢拾得。擬議乙卯寅。

主中主。當頭坐須怖。萬里涉流沙。誰云佛與祖。

雪竇

賓中之賓。少喜多嗔。丈夫壯志。當付何人。

賓中之主。玄沙猛虎。半合半開。惟自相許。

主中之賓。溫故知新。互換相照。師子顰呻。

主中之主。正令齊舉。長劍倚天。誰敢當御。

賓主分不分。瞞頇絕異聞。解布勞生手。寄言來白雲。

華嚴(東京名孜)

僧問。如何是賓中賓。孜云。客路如天遠。

如何是賓中主。云侯門似海深。

如何是主中主。云寰中天子敕。

如何是主中賓。云塞外將軍令。

孜云。賓中問主互換之機。主中問賓同生同死。主中辨主。飲氣吞聲。賓中覓賓。白雲萬里。故句中無意。意在句中。於斯明得。一雙孤雁。撲地高飛。於斯不明。一對鴛鴦。池中獨立。知音禪客。相與證明。影響之流。切鬚子細。良久云。

【現代漢語翻譯】 現代漢語譯本 往昔還能依稀記得一些， 如今誰知雙眼已經失明。

主中賓：我家廣大，實在難以論說，所求之物，毫不吝惜，沒有高低貴賤之分， 無論貴賤，都在同一條道路上平等前行。

主中主：七寶莊嚴，毫無虧損的金碧殿宇，眾多弟子常常圍繞著聖者的容顏， 諸天不順從，也要舉起飛輪。

翠巖禪師

賓中賓：說出的話語互不相干，沒有仔細審察思考，就像騎著牛經過孟津。

賓中主：互相牽連，直到正午時分，想要擴充套件卻無能為力，只能經歷其他的門戶。

主中賓：就像南越遙望西秦，寒山遇到拾得，想要議論，卻像是乙卯寅年一樣難以捉摸。

主中主：當頭坐下，必須心懷敬畏，即使跋涉萬里流沙，誰敢說佛與祖師有所不同？

雪竇禪師

賓中之賓：少喜多嗔，大丈夫的壯志，應當託付給誰呢？

賓中之主：如同玄沙的猛虎，半合半開，只有自己才能領會。

主中之賓：溫習舊的知識，從而獲得新的理解，互相照亮，如同獅子發出呻吟。

主中之主：嚴正的法令一齊頒佈，長劍倚靠著天空，誰敢抵擋？

賓主之間，分與不分，愚昧之人絕不會聽到這些玄妙的道理。善於運用勞生手，寄語給來往的白雲。

華嚴（東京名孜）

僧人問：如何是賓中賓？孜禪師說：『客路如天遠。』（客人的道路像天一樣遙遠）

如何是賓中主？孜禪師說：『侯門似海深。』（侯門像大海一樣深邃）

如何是主中主？孜禪師說：『寰中天子敕。』（普天之下天子的命令）

如何是主中賓？孜禪師說：『塞外將軍令。』（邊塞之外將軍的命令）

孜禪師說：在賓中問主，是互換的機鋒；在主中問賓，是同生同死。在主中辨別主，要飲氣吞聲；在賓中尋找賓，如同白雲萬里。所以句中沒有意思，意思卻在句中。如果能明白這個道理，就像一對孤雁，拍打著翅膀高飛。如果不能明白，就像一對鴛鴦，獨自在池塘中站立。懂得其中奧妙的禪客，要互相印證。那些只知追求表面現象的人，一定要仔細思考。』良久，孜禪師又說。

【English Translation】 English version In the past, I could still see a little, But today, who knows that both my eyes are blind.

Host within Host: My home is vast and truly difficult to describe. What is sought is not spared, without high or low distinction. Whether noble or humble, all travel the same path, equally.

Lord within Lord: A golden palace adorned with seven treasures, without any defect. A thousand disciples constantly surround the holy countenance. Even if the heavens disobey, the flying wheel will be raised.

Tsui-yen (Cuiyan)

Guest within Guest: Utterances are unrelated. Without careful examination and thought, it's like riding an ox past Mengjin.

Guest within Host: Pulled together until midday. Unable to expand on one's own, one must pass through other gates.

Host within Guest: Like looking from Southern Yue (Nanyue) towards Western Qin (Xi Qin). Hanshan (Cold Mountain) meets Shide (Pickup). Trying to discuss is like trying to grasp the year of Yimao Yin (a vague and distant time).

Host within Host: Sitting at the head, one must be in awe. Even traversing ten thousand miles of quicksand, who dares to say that the Buddha and the Patriarch are different?

Hsueh-tou (Xuedou)

Guest within Guest: Little joy, much anger. A great man's ambition, to whom should it be entrusted?

Guest within Host: Like Xuan Sha's (Xuansha) fierce tiger, half-closed, half-open, only understood by oneself.

Host within Guest: Reviewing the old to gain new knowledge. Mutually illuminating, like a lion groaning.

Host within Host: The strict orders are issued together. A long sword leans against the sky. Who dares to resist?

Host and guest, divided or undivided, ignorant people will never hear these profound truths. Skillfully use the laboring hand, send words to the passing white clouds.

Hua-yen (Huayan) (Tokyo name Tzu (Zi))

A monk asked: 'What is Guest within Guest?' Tzu (Zi) said: 'The guest's road is as far as the sky.'

What is Guest within Host?' Tzu (Zi) said: 'The noble's gate is as deep as the sea.'

What is Host within Host?' Tzu (Zi) said: 'The Emperor's decree within the realm.'

What is Host within Guest?' Tzu (Zi) said: 'The general's command beyond the border.'

Tzu (Zi) said: 'Asking about the host within the guest is the mechanism of mutual exchange; asking about the guest within the host is about sharing life and death. Discriminating the host within the host requires swallowing one's breath; seeking the guest within the guest is like ten thousand miles of white clouds. Therefore, there is no meaning in the words, but the meaning is within the words. If one understands this, it is like a pair of solitary geese, flapping their wings and flying high. If one does not understand, it is like a pair of mandarin ducks, standing alone in the pond. Zen practitioners who understand the mystery should confirm it with each other. Those who only seek superficial phenomena must think carefully.' After a long silence, Tzu (Zi) said again.

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若是陶淵明。攢眉便歸去。

四照用

師一日示眾云。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用有人在。先用后照有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立主立賓。合水和泥應機接物。若是過量人。向未舉時。撩起便行。猶較些子。時有僧出問佛法大意。師云。汝試道看。僧便喝。師亦喝。僧又喝。師便打(先照後用)問如何是佛法大意。師便喝。復云。汝道好喝么。僧便喝。師亦喝。僧又喝。師便打(先用后照)僧入門。師便喝。僧亦喝。師便打云。好打只有先鋒。且無殿後(照用同時)僧來參。師便喝。僧亦喝。師又喝。僧亦喝。師便打云。好打為伊作主不到頭無用處。主家須奪而用之。千人萬人。到此出手不得。直須急著眼看始得(照用不同時)。

古德云。主一喝驗賓。賓一喝驗主。主再喝驗賓。賓再喝驗主。四喝后無賓主也。到這裡主家便奪卻。更不容他。慈明示眾云。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。所以道。有明有暗。有起有倒。乃喝。一喝云。且道。是照是用。還有緇素得出底么。若有試出來呈丑拙看。若無山僧失利。

照用問答

問如何是先

【現代漢語翻譯】 現代漢語譯本： 如果是陶淵明，（他會）皺著眉頭就回去了。

四照用（四種觀照和應用的方法）

趙州禪師有一天對大眾開示說：『我有時先觀照而後應用，有時先應用而後觀照，有時觀照和應用同時進行，有時觀照和應用不同時進行。』先觀照而後應用，是有人在（遵循規則）。先應用而後觀照，是有法在（遵循規律）。觀照和應用同時，如同驅趕農夫的牛，奪走飢餓之人的食物，敲骨取髓，痛下針錐（比喻下手狠辣）。觀照和應用不同時，是有問有答，確立主方和賓方，像合水和泥一樣隨機應變，接應事物。如果是超越常人的人，在（問題）未提出時，撩起（衣袖）就走，還算好些。 當時有個僧人出來問：『佛法的大意是什麼？』趙州禪師說：『你試著說看。』僧人便喝（一聲）。趙州禪師也喝（一聲）。僧人又喝（一聲）。趙州禪師便打了他（先觀照后應用）。（僧人）問：『如何是佛法的大意？』趙州禪師便喝（一聲）。又說：『你道我喝得好不好？』僧人便喝（一聲）。趙州禪師也喝（一聲）。僧人又喝（一聲）。趙州禪師便打了他（先應用后觀照）。僧人入門（參拜），趙州禪師便喝（一聲）。僧人也喝（一聲）。趙州禪師便打了他，說：『好打，只有先鋒，沒有殿後（比喻一味模仿，沒有領悟）（觀照和應用同時）。』僧人來參拜，趙州禪師便喝（一聲）。僧人也喝（一聲）。僧人又喝（一聲）。僧人也喝（一聲）。趙州禪師便打了他，說：『好打，為他做主不到頭，沒有用處。主家必須奪取而用之，千人萬人，到這裡都無法出手。必須急切地睜大眼睛看才行（觀照和應用不同時）。』

古代德行高尚的禪師說：『主方一喝，檢驗賓方。賓方一喝，檢驗主方。主方再喝，檢驗賓方。賓方再喝，檢驗主方。四喝之後，就沒有賓主之分了。』到這裡，主家便奪取（主動權），不再容他（賓方）。慈明禪師對大眾開示說：『有時先觀照而後應用，有時先應用而後觀照，有時觀照和應用同時進行，有時觀照和應用不同時進行。』所以說，有明有暗，有起有倒。』於是喝（一聲），說：『且道，這是觀照還是應用？還有出家人或俗人能說得出的嗎？如果有，試出來呈獻你的拙劣之處看看。如果沒有，山僧就失敗了。』

觀照和應用的問答

問：『如何是先……』

【English Translation】 English version: If it were Tao Yuanming (a famous recluse poet), he would furrow his brow and leave.

Fourfold Illumination and Application

One day, Master Zhao Zhou addressed the assembly, saying, 'Sometimes I illuminate first and then apply. Sometimes I apply first and then illuminate. Sometimes illumination and application occur simultaneously. Sometimes illumination and application occur at different times.' To illuminate first and then apply means there is someone present (following the rules). To apply first and then illuminate means there is a Dharma present (following the law). When illumination and application are simultaneous, it is like driving away a farmer's ox, snatching food from a hungry person, cracking bones to extract marrow, and applying needles with painful force (metaphor for ruthless action). When illumination and application are not simultaneous, there are questions and answers, establishing the host and guest, like mixing water and mud, adapting to circumstances and responding to things. If it is a person who surpasses the ordinary, before (the question) is raised, he lifts (his sleeves) and leaves, which is still somewhat better. At that time, a monk came out and asked, 'What is the great meaning of the Buddha-dharma?' Master Zhao Zhou said, 'You try to say it.' The monk then shouted '喝 (He)' (a shout). Master Zhao Zhou also shouted '喝 (He)' (a shout). The monk shouted '喝 (He)' again. Master Zhao Zhou then hit him (illuminating first and then applying). (The monk) asked, 'What is the great meaning of the Buddha-dharma?' Master Zhao Zhou then shouted '喝 (He)' (a shout). He further said, 'Do you say my shout is good?' The monk then shouted '喝 (He)' (a shout). Master Zhao Zhou also shouted '喝 (He)' (a shout). The monk shouted '喝 (He)' again. Master Zhao Zhou then hit him (applying first and then illuminating). The monk entered (to pay respects), Master Zhao Zhou then shouted '喝 (He)' (a shout). The monk also shouted '喝 (He)' (a shout). Master Zhao Zhou then hit him, saying, 'Good hit, there is only a vanguard, no rearguard (metaphor for blindly imitating without understanding) (illumination and application simultaneously).' A monk came to pay respects, Master Zhao Zhou then shouted '喝 (He)' (a shout). The monk also shouted '喝 (He)' (a shout). The monk shouted '喝 (He)' again. The monk also shouted '喝 (He)' (a shout). Master Zhao Zhou then hit him, saying, 'Good hit, to be the master for him to the end is useless. The host must seize and use it, thousands and ten thousands of people, cannot make a move here. You must open your eyes wide to see it.' (illumination and application at different times).

An ancient virtuous Zen master said, 'One shout from the host tests the guest. One shout from the guest tests the host. A second shout from the host tests the guest. A second shout from the guest tests the host. After four shouts, there is no distinction between host and guest.' At this point, the host seizes (the initiative) and no longer allows him (the guest). Master Ci Ming addressed the assembly, saying, 'Sometimes I illuminate first and then apply. Sometimes I apply first and then illuminate. Sometimes illumination and application occur simultaneously. Sometimes illumination and application occur at different times.' Therefore, it is said, 'There is light and darkness, there is rising and falling.' Then he shouted '喝 (He)' (a shout), saying, 'Tell me, is this illumination or application? Is there any monk or layperson who can say it? If there is, try to come out and present your clumsiness. If not, this mountain monk has failed.'

Questions and Answers on Illumination and Application

Question: 'What is first...'

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照後用。首山云。南嶽嶺頭云。太行山下賊。佛陀遜云。紅旗曜日催征騎。駿馬嘶風捲陣雲。道吾真云。語路分明說。投針不迴避。黃龍新云。清風拂明月。五祖演云。王言如絲。

如何是先用后照。首山云。太行山下賊。南嶽嶺頭云。陀云。斬得匈奴首。還歸細柳營。吾云。金剛覿面親分付。語道分明好好陳。龍云。明月拂清風。祖云。其出如綸。

如何是照用同時。山云。收下南嶽嶺頭云。捉得太行山下賊。陀云。太行招手。子夏揚眉。吾云。佛祖道中行異路。森羅影里不留身。龍云。清風明月。祖云。舉起軒轅鏡。蚩尤失卻威。

如何是照用不同時。山云。昨日晴今日雨。陀云。午後打齋鐘。吾云。清涼金色光先照。峨眉銀界一時鋪。龍云。非清風非明月。祖云。金將火試。

汾陽云。凡一句語。須具三玄門。每一玄門。須具三要路。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且共汝商量。先用后照。汝也是個人始得。照用同時。汝作么生當抵。照用不同時。汝作么生湊泊。瑯瑘覺云。先照後用。露師子之爪牙。先用后照。縱象王之威猛。照用同時。如龍得水致雨騰雲。照用不同時。提獎嬰兒。撫憐赤子。此古人建立法門。為合如是。不合如是。若

【現代漢語翻譯】 現代漢語譯本 照後用。首山（人名）說：『南嶽（山名）嶺頭云，太行山（山名）下賊。』佛陀遜（人名）說：『紅旗曜日催征騎，駿馬嘶風捲陣雲。』道吾真（人名）說：『語路分明說，投針不迴避。』黃龍新（人名）說：『清風拂明月。』五祖演（人名）說：『王言如絲。』

如何是先用后照？首山（人名）說：『太行山（山名）下賊，南嶽（山名）嶺頭云。』佛陀遜（人名）說：『斬得匈奴首，還歸細柳營。』道吾（人名）說：『金剛覿面親分付，語道分明好好陳。』黃龍（人名）說：『明月拂清風。』五祖（人名）說：『其出如綸。』

如何是照用同時？首山（人名）說：『收下南嶽（山名）嶺頭云，捉得太行山（山名）下賊。』佛陀遜（人名）說：『太行（山名）招手，子夏（人名）揚眉。』道吾（人名）說：『佛祖道中行異路，森羅影里不留身。』黃龍（人名）說：『清風明月。』五祖（人名）說：『舉起軒轅鏡，蚩尤失卻威。』

如何是照用不同時？首山（人名）說：『昨日晴今日雨。』佛陀遜（人名）說：『午後打齋鐘。』道吾（人名）說：『清涼金色光先照，峨眉（山名）銀界一時鋪。』黃龍（人名）說：『非清風非明月。』五祖（人名）說：『金將火試。』

汾陽（地名）說：『凡一句語，須具三玄門，每一玄門，須具三要路。有照有用，或先照後用，或先用后照，或照用同時，或照用不同時。先照後用，且共汝商量。先用后照，汝也是個人始得。照用同時，汝作么生當抵？照用不同時，汝作么生湊泊？』瑯瑘覺（人名）說：『先照後用，露師子之爪牙。先用后照，縱象王之威猛。照用同時，如龍得水致雨騰雲。照用不同時，提獎嬰兒，撫憐赤子。此古人建立法門，為合如是？不合如是？』若

【English Translation】 English version Using after illumination. Shoushan (person's name) said: 'Clouds over Nan Yue (mountain name) peak, bandits under Taihang Mountain (mountain name).' Fotuoxun (person's name) said: 'Red flags shine, urging on the cavalry, warhorses neigh in the wind, rolling up battle clouds.' Daowu Zhen (person's name) said: 'The path of words is clearly spoken, needles are thrown without hesitation.' Huanglong Xin (person's name) said: 'A gentle breeze brushes the bright moon.' Wuzu Yan (person's name) said: 'The king's words are like silk.'

What is 'using after illumination'? Shoushan (person's name) said: 'Bandits under Taihang Mountain (mountain name), clouds over Nan Yue (mountain name) peak.' Fotuoxun (person's name) said: 'Having beheaded the Xiongnu chief, returning to the fine willow camp.' Daowu (person's name) said: 'The Vajra personally bestows face to face, the path of words is clearly and properly presented.' Huanglong (person's name) said: 'The bright moon brushes the gentle breeze.' Wuzu (person's name) said: 'Its issuance is like a thread.'

What is 'illumination and use simultaneously'? Shoushan (person's name) said: 'Subduing the clouds over Nan Yue (mountain name) peak, capturing the bandits under Taihang Mountain (mountain name).' Fotuoxun (person's name) said: 'Taihang (mountain name) beckons, Zixia (person's name) raises his eyebrows.' Daowu (person's name) said: 'Buddhas and ancestors walk different paths in the Way, not leaving a trace in the myriad phenomena.' Huanglong (person's name) said: 'Gentle breeze and bright moon.' Wuzu (person's name) said: 'Raising the Xuanyuan mirror, Chi You loses his power.'

What is 'illumination and use not simultaneously'? Shoushan (person's name) said: 'Yesterday was sunny, today is rainy.' Fotuoxun (person's name) said: 'Striking the vegetarian meal bell in the afternoon.' Daowu (person's name) said: 'The cool golden light shines first, the silver realm of Emei (mountain name) is spread out all at once.' Huanglong (person's name) said: 'Neither gentle breeze nor bright moon.' Wuzu (person's name) said: 'Gold is tested with fire.'

Fenyang (place name) said: 'Every phrase must possess three profound gates, and each profound gate must possess three essential paths. There is illumination and use, or illumination before use, or use before illumination, or illumination and use simultaneously, or illumination and use not simultaneously. Illumination before use, let us discuss it together. Use before illumination, then you can be considered a person. Illumination and use simultaneously, how will you resist? Illumination and use not simultaneously, how will you reconcile them?' Langye Jue (person's name) said: 'Illumination before use reveals the lion's claws and teeth. Use before illumination unleashes the elephant king's might and power. Illumination and use simultaneously is like a dragon obtaining water, causing rain and soaring clouds. Illumination and use not simultaneously is like lifting up infants and caressing red children. Is this how the ancients established the Dharma gate? Or is it not?' If

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合如是。紀信乘九龍之輦。不合如是。項羽失千里之騅。還有為瑯瑘出氣底么。如無山僧自道去也。卓拄杖下座。

慈明頌(並總頌)

照時把斷乾坤路。驗彼賢愚喪膽魂。饒君解佩蘇秦印。 也須歸款候皇恩。

用便生擒到命殂。 卻令甦醒盡殘軀。歸款已彰天下報。 放汝殘年解也無。

照用同時棒下玄。不容擬議驗愚賢。 輪劍直衝龍虎陣。馬喪人亡血滿田。

照用不同時。時人會者稀。秋空黃葉墜。 春盡落花飛。

一喝分賓主。照用一時行。 會得箇中意。日午打三更。

興化驗人(四碗四唾四瞎)

莫熱碗鳴聲(中下二機用)碗脫丘(無底語)碗脫曲(無綣繢語)碗(向上明他)當面唾(鬼語)望空唾(精魂語)背面唾(罔兩語)直下唾(速滅語)不似瞎(記得語不作主)恰似瞎(不見前後語)瞎漢(定在前人分上)瞎(不見語之來處)。

汾陽十智同真(佛海遠著語)

汾陽示眾云。夫說法者(滿口嚼冰霜)須具十智同真(今古罕聞)若不具十智同真。邪正不辨。緇素不分(焦磚打著連底凍)不能為人天眼目(鐵作麵皮)決斷是非(一人傳虛萬人傳實)如鳥飛空而折翼(未舉以前底)如箭射的而斷絃(著力處不消一[利-禾+苔])斷絃故射不中的(我要那

【現代漢語翻譯】 現代漢語譯本： 『合如是』（符合這樣），紀信（漢朝將領，為保護劉邦而犧牲）乘坐九龍之輦（皇帝的車駕），這是不符合的。『不合如是』（不符合這樣），項羽（秦末楚國將領）失去了千里之騅（駿馬）。還有誰為瑯瑘（地名）出氣嗎？如果沒有，山僧（指說話者自己）就自己來說吧。』說完，卓拄杖下座。

慈明頌(並總頌)

照時把斷乾坤路，驗證那些賢能或愚蠢的人都嚇破了膽。即使你有蘇秦（戰國時期縱橫家）的佩劍和印章，也必須歸順朝廷，等候皇上的恩典。

用時便能生擒敵人，使其喪命。卻又能令其甦醒，恢復全部軀體。歸順朝廷已經彰顯于天下，放你殘年，解脫了嗎？

照和用同時，棒下顯玄機，不容你擬議，驗證愚蠢和賢能。輪動寶劍直衝龍虎陣，馬喪人亡，血流滿田。

照和用不同時，世人明白的很少。秋天的天空，黃葉墜落；春天結束，落花飛舞。

一喝分清賓主，照和用一時並行。領會其中的意思，正午時分卻打三更。

興化驗人(四碗四唾四瞎)

不要熱碗鳴叫（中下二機用）。碗脫丘（無底語）。碗脫曲（無綣繢語）。碗（向上明他）。當面唾（鬼語）。望空唾（精魂語）。背面唾（罔兩語）。直下唾（速滅語）。不像瞎子（記得語但不作主）。恰似瞎子（不見前後語）。瞎漢（定在前人分上）。瞎（不見語之來處）。

汾陽十智同真(佛海遠著語)

汾陽（禪師名號）對大眾開示說：『所謂說法的人（滿口嚼冰霜），必須具備十智同真（今古罕聞）。若不具備十智同真，邪正不辨，僧俗不分（焦磚打著連底凍），不能成為人天眼目（鐵作麵皮），決斷是非（一人傳虛萬人傳實），如同鳥兒在空中飛行卻折斷了翅膀（未舉以前底），如同箭射向靶子卻斷了弦（著力處不消一[利-禾+苔]）。斷了弦所以射不中靶子（我要那

【English Translation】 English version: 'It fits thus' (it conforms to this), Ji Xin (a general of the Han Dynasty who sacrificed himself to protect Liu Bang) riding in a nine-dragon chariot (the emperor's carriage), this does not fit. 'It does not fit thus' (it does not conform to this), Xiang Yu (a general of the Chu Kingdom at the end of the Qin Dynasty) lost his swift steed, 'Thousand Li Zhui'. Is there anyone to stand up for Langya (place name)? If not, this mountain monk (referring to the speaker himself) will speak for it myself.' Having said that, he struck the ground with his staff and descended from his seat.

Ciming's Verse (and General Verse)

When illuminating, seize control of the path of heaven and earth, testing those who are wise or foolish, causing their souls to be terrified. Even if you possess Su Qin's (a strategist of the Warring States period) sword and seal, you must still submit to the court and await the emperor's grace.

When employing, one can capture the enemy alive, causing them to lose their lives. Yet, one can also revive them, restoring their entire body. Submitting to the court has already been proclaimed throughout the world, releasing you in your remaining years, are you liberated?

Illumination and employment at the same time, the mystery is revealed under the staff, not allowing you to deliberate, testing foolishness and wisdom. Wielding the sword straight into the dragon and tiger formation, horses are lost and people die, blood fills the field.

Illumination and employment are not at the same time, few people in the world understand. In the autumn sky, yellow leaves fall; when spring ends, falling flowers fly.

With one shout, distinguish guest from host, illumination and employment proceed at the same time. Understand the meaning within, at noon, strike the third watch.

Xinghua's Testing People (Four Bowls, Four Spits, Four Blind)

Do not let the hot bowl make noise (used for middle and lower machines). Bowl escapes the mound (bottomless words). Bowl escapes the curve (words without embellishment). Bowl (illuminating him upwards). Spit in the face (ghost words). Spit into the empty air (spirit words). Spit behind the back (shadow words). Spit directly down (words of swift annihilation). Not like a blind man (remembers the words but does not take charge). Just like a blind man (does not see the words before and after). Blind man (fixed on the previous person's share). Blind (does not see the source of the words).

Fen Yang's Ten Wisdoms Identical to Truth (Fo Hai Yuan's words)

Fen Yang (name of a Chan master) instructed the assembly, saying: 'Those who expound the Dharma (chewing ice and frost in their mouths) must possess ten wisdoms identical to truth (rarely heard in ancient and modern times). If they do not possess ten wisdoms identical to truth, they cannot distinguish between right and wrong, monks and laity cannot be separated (frozen to the bottom when hitting a scorched brick), they cannot become the eyes of humans and gods (iron face), deciding right and wrong (one person spreads falsehood, ten thousand people spread the truth), like a bird flying in the sky but breaking its wings (the bottom before it is raised), like an arrow shooting at a target but breaking its string (the effort does not eliminate one [profit-rice+moss]). The string is broken, so the arrow does not hit the target (I want that

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射不中底)翼折故空不能飛(盡卻爾神通妙用。又云。向什麼處去)弦壯翼牢(遠水不救近火)空的俱澈(瓦解冰消)作么生是十智同真(又是從頭起)與諸人二點出。一同一質。二同大事。三總同參。四同真智。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。

還有點得出底么。不吝慈悲。試出來道看。若點不出。未具參學眼在。卻須辨取。要識是非。面目見在。喝一喝下座。

大慧云。汾陽老子末後。若無個面目現在。一場敗闕。雖然未免喪我兒孫。喝一喝。

寂音曰。今此法門。叢林怕怖。不欲聞其聲。何以言之。諸方但要平實見解。執之不移。只欲傳受。不信有悟。假使汾陽復生。親為剖析。亦以為非。昔阿難夜經行次。聞童子誦佛偈。若人生百歲。不善水潦鶴。未若生一日而得決了之。阿難教之曰。不善諸佛機。非水潦鶴也。童子歸白其師。師笑曰。阿難老昏矣。當以我語為是。今學者之前。語三玄三要十智同真旨趣。何以異此。

古宿十智同真問答(標汾陽外余不著名)

一同一質。汾陽云。綿州附子漢州姜。又云。鬼爭漆桶。總不出渠。賊不打貧家。鬼窟里頭出頭沒。百草頭邊任遊戲。一毛頭上定乾坤。八字打開人不識。碗脫丘。

二同大事

【現代漢語翻譯】 現代漢語譯本 射不中靶的)翅膀折斷所以不能飛(用盡你的神通妙用。又說，向什麼地方去？)弦緊翼牢(遠水救不了近火)空的徹底(瓦解冰消) 怎樣才是十智同真(又是從頭開始) 我為你們點出。一同一質(本體相同)。二同大事(所成辦的大事相同)。三總同參(共同參悟)。四同真智(具有相同的真智)。五同遍普(普遍而無所不在)。六同具足(完全具備)。七同得失(所得與所失相同)。八同生殺(生與殺相同)。九同音吼(發出相同的法音)。十同得入(證入相同的境界)。

還有能點得出的嗎？不要吝惜慈悲。試著出來說說看。如果點不出來，說明還沒有具備參學的眼力。必須加以辨別。想要認識是非，本來面目就在眼前。喝一聲，下座。

大慧說，汾陽老子最後，如果沒有本來面目顯現，就是一場失敗。雖然免不了喪失我的兒孫。喝一聲。

寂音說，現在這個法門，叢林里的人都害怕，不願意聽到它的聲音。為什麼這麼說呢？各方只想得到平實的見解，執著而不改變。只想傳授，不相信有頓悟。假如汾陽復生，親自來剖析，也會被認為是錯誤的。過去阿難在夜晚經行時，聽到童子誦讀佛偈：『若人生百歲，不善水潦鶴，未若生一日而得決了之。』阿難教導他說：『不是不善諸佛的機鋒，而是非水潦鶴。』童子回去告訴他的老師，老師笑著說：『阿難老糊塗了。應當以我的話為是。』現在學者們在前面，談論三玄三要十智同真的旨趣，和這件事有什麼不同呢？

古宿十智同真問答(標明是汾陽的，其餘沒有註明)

一、同一質(本體相同)。汾陽說：綿州的附子和漢州的姜。又說：鬼爭奪漆桶。總離不開它。賊不打貧窮的家。鬼窟里出沒。百草頭上任你遊戲，一毛頭上決定乾坤。八字打開人不認識，碗脫丘。

二、同大事(所成辦的大事相同)

【English Translation】 English version Those who cannot hit the target) their wings are broken, so they cannot fly (exhausting your supernatural powers and wonderful functions. Also saying, where are you going?) The string is strong and the wings are firm (distant water cannot save a fire nearby). Empty and completely clear (瓦解冰消). What is the 'Ten Wisdoms Sharing the Same Essence' (十智同真)? (It's starting all over again). I point out to you all: 1. Sharing the same substance (一同一質). 2. Sharing the same great undertaking (二同大事). 3. Collectively participating in the same practice (三總同參). 4. Sharing the same true wisdom (四同真智). 5. Sharing the same universality (五同遍普). 6. Sharing the same completeness (六同具足). 7. Sharing the same gains and losses (七同得失). 8. Sharing the same birth and death (八同生殺). 9. Sharing the same roar of Dharma (九同音吼). 10. Sharing the same attainment (十同得入).

Are there any who can point it out? Do not be stingy with compassion. Try to come out and say it. If you cannot point it out, it means you do not yet have the eye of a student. You must discern it. If you want to know right and wrong, your original face is right in front of you. Give a shout and descend from the seat.

Dahui (大慧) said, 'If the old man Fenyang (汾陽) does not have his original face manifest at the end, it is a complete failure. Although it is inevitable that I will lose my children and grandchildren.' Give a shout.

Jiyin (寂音) said, 'Today, this Dharma gate is feared by the Sangha (叢林), and they do not want to hear its sound. Why do I say this? All directions only want plain and simple understanding, clinging to it without change. They only want to transmit and receive, and do not believe in sudden enlightenment. Even if Fenyang (汾陽) were to be reborn and personally analyze it, they would still think it is wrong. In the past, Ananda (阿難) was walking at night when he heard a child reciting a Buddhist verse: 'If a man lives for a hundred years and does not understand the water birds, it is better to live for one day and attain complete understanding.' Ananda (阿難) taught him, saying, 'It is not that you do not understand the skillful means of the Buddhas, but it is not the water birds.' The child returned and told his teacher, who laughed and said, 'Ananda (阿難) is old and confused. You should take my words as correct.' Now, in front of the students, discussing the essence of the Three Mysteries, Three Essentials, and the Ten Wisdoms Sharing the Same Essence (三玄三要十智同真), how is this different from that?'

Old Masters' Questions and Answers on the Ten Wisdoms Sharing the Same Essence (十智同真問答) (Marked as Fenyang (汾陽), the rest are not named)

1. Sharing the same substance (一同一質). Fenyang (汾陽) said: 'Aconite from Mianzhou (綿州) and ginger from Hanzhou (漢州).' He also said: 'Ghosts fighting over a lacquer bucket. It never leaves it. Thieves do not rob poor houses. Emerging and disappearing in a ghost cave. Playing freely on top of all grasses, determining the universe on the tip of a hair. The eight characters are opened, but people do not recognize them, a bowl falling off a hill.'

2. Sharing the same great undertaking (二同大事).

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。汾云。火官頭上風車子。嘉州大像陜府鐵牛。當甚破草鞋。少賣弄。兩肩擔不起。不直半分文。識得木上座也未。燈籠入露柱。杖挑日月手握乾坤。

三總同參。汾云。萬象森羅齊稽首。莫怪不相識撞著露柱。呼神喚鬼。倚欄惆悵望江南。胡人持咒口喃喃。

四同真智。汾云。鬼家活計。八十翁翁入場屋。彼此不著便。天地懸殊。佛眼覷不見。認著依然還不是。黑山鬼窟。毛吞巨海。芥納須彌。波斯鼻孔長。

五同遍普。汾云。石頭土塊。南嶽天臺西天此土。是什麼境界。魚行水濁。打著南邊動北邊。可惜許。坐卻千千萬萬。如何摺合。貍奴白牯放毫光。笑他禾山解打鼓。踏開生死海。跳出是非門。

六同具是。汾云。乞兒籮易滿。等閑吹入胡笳曲。寒時終不熱。信手拈來著著親。師子顰呻象王蹴踏。

七同得失。汾云。披毛戴角。銜鐵負鞍。一言勘破維摩詰。甕里不走鱉。也不放爾在。不落明暗。作么生道。賣扇老婆手遮日。

八同生殺。汾云。放汝命通汝氣。死蛇解弄也活。愿觀盛作。迅雷不及掩耳。禍不單行。眉間寶劍袖裡金槌。灌稻水車鳴戛戛。

九同音吼。汾云。驢鳴犬吠啟圓通。師子顰呻群狐退後。徒勞側耳。好語不出門。小出大遇。風吹石臼念摩訶。夜

【現代漢語翻譯】 現代漢語譯本：

汾云：火官（佛教神祇）頭上頂著風車。嘉州大佛像和陜府的鐵牛，又算得了什麼呢？就像破草鞋一樣，不要炫耀。兩肩承擔不起，一文不值。你認識木上座（指禪宗的木雕像）了嗎？燈籠進入露柱（比喻不相干），禪杖挑著日月，手握乾坤。

三總同參：汾云。萬象森羅都來稽首，不要奇怪不認識，撞到了露柱。呼神喚鬼，靠著欄桿惆悵地望著江南，胡人念著咒語，口中唸唸有詞。

四同真智：汾云。鬼家的活計。八十歲的老翁進入考場，彼此不相干，天地懸殊。佛眼也看不見，認識了依然還不是。黑山鬼窟。毛孔吞沒大海，芥子容納須彌山。波斯人的鼻子長。

五同遍普：汾云。石頭土塊。南嶽（山名）天臺（山名）西天（指印度）此土（指中國）。這是什麼境界？魚在水中游動，水就渾濁。打著南邊，北邊也動。可惜啊，坐擁千千萬萬，如何折算？貍貓和白牛都放出毫光，嘲笑禾山（地名）只會打鼓。踏開生死之海，跳出是非之門。

六同具是：汾云。乞丐的籮筐容易滿。隨便吹入胡笳的曲調。寒冷時終究不會熱。信手拈來，處處親切。獅子皺眉，像王踢踏。

七同得失：汾云。披著毛，戴著角。口銜鐵，揹負鞍。一句話就勘破了維摩詰（佛教人物）。甕里的鱉跑不掉，也不放你走。不落入明暗兩邊，怎麼說呢？賣扇子的老太婆用手遮擋陽光。

八同生殺：汾云。放你一條生路，通你的氣息。死蛇也能玩活。希望看到盛大的作為。迅雷不及掩耳。禍不單行。眉間藏著寶劍，袖裡藏著金錘。灌溉稻田的水車發出鳴叫聲。

九同音吼：汾云。驢叫狗吠也能開啟圓通。獅子一吼，群狐退後。徒勞地側耳傾聽，好話不出門。小付出，大收穫。風吹石臼，唸誦摩訶（佛教用語）。夜晚

【English Translation】 English version:

Fen Yun: A windmill on the head of the Fire Official (a Buddhist deity). What are the Jia Zhou Grand Buddha statue and the iron ox of Shan Prefecture? They are like worn-out straw sandals, don't show off. You can't bear the burden on both shoulders, they are not worth half a cent. Do you recognize the wooden seated monk (referring to a wooden statue in Zen Buddhism)? A lantern entering a pillar (a metaphor for irrelevance), a staff carrying the sun and moon, hands grasping the universe.

Three Samata-paryaya: Fen Yun. All phenomena respectfully bow. Don't be surprised if you don't recognize it, you've bumped into a pillar. Calling gods and summoning ghosts, leaning on the railing, wistfully gazing at Jiangnan, a barbarian chants mantras, muttering in his mouth.

Four Samana-jnana: Fen Yun. The affairs of the ghost realm. An eighty-year-old man enters the examination hall, they are irrelevant to each other, heaven and earth are vastly different. Even the Buddha's eye cannot see it, recognizing it is still not it. The dark cave of the Black Mountain Ghost. A hair swallows the vast ocean, a mustard seed contains Mount Sumeru. The Persian's nose is long.

Five Samanta-vyapi: Fen Yun. Stones and clods of earth. Nan Yue (mountain name), Tian Tai (mountain name), Western Heaven (referring to India), this land (referring to China). What is this realm? Fish swim in the water, and the water becomes murky. Hit the south side, and the north side also moves. What a pity, sitting on tens of millions, how to reconcile it? The civet cat and the white cow both emit light, laughing at He Shan (place name) for only knowing how to beat the drum. Step out of the sea of birth and death, jump out of the gate of right and wrong.

Six Samanta-bhuta: Fen Yun. A beggar's basket is easily filled. Casually blowing into the tune of a barbarian flute. When it's cold, it will never be hot. Picking it up casually, everything is intimate. The lion frowns, the elephant king stomps.

Seven Samanta-labhalabha: Fen Yun. Wearing fur and horns. Holding iron in the mouth and carrying a saddle on the back. One word exposes Vimalakirti (a Buddhist figure). The turtle in the jar cannot escape, nor will I let you go. Not falling into the bright or dark sides, how do you say it? The old woman selling fans uses her hand to shield the sun.

Eight Samanta-utpada-nirodha: Fen Yun. Give you a way to live, let your breath flow. Even a dead snake can be played alive. I hope to see great deeds. Lightning strikes before you can cover your ears. Misfortunes never come singly. A precious sword hidden between the eyebrows, a golden hammer hidden in the sleeve. The waterwheel irrigating the rice fields makes a clanging sound.

Nine Samanta-ghosa: Fen Yun. A donkey's braying and a dog's barking can also open up perfect understanding. When the lion roars, the foxes retreat. It's useless to strain your ears, good words don't go out the door. Small investment, big return. The wind blows the stone mortar, reciting Maha (Buddhist term). Night

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叉空里走。

十同得入。汾云。且居門外。耐重打金剛。山門騎佛殿。弓折箭盡也未。布袋里老鴉。金剛圈栗棘蓬。作么生吞透。含元殿里問長安。胡餅呷汁。鯨飲海水盡。露出珊瑚枝。

與甚麼人同得入。汾云。鬼爭漆桶。胡張三黑李四。

與誰同音吼。汾云。風吹石臼念摩訶。木人雖不語。石女引回頭。

作么生同生殺。汾云。猛虎入羊群。此間無老僧。

甚麼物同得失。汾云。牛頭沒馬頭回。目前無阇黎。

阿那個同具足。汾云。上座更欠個甚麼。矮子看戲。

是甚麼同遍普。汾云。貍奴白牯放毫光。且緩緩卜度。

何人同真智。汾云。認著依然還不是。相識滿天下。知心能幾人。

孰與總同參。汾云。識得木上座也未。據虎頭收虎尾。第一句下明宗旨。

那個同大事。汾云。穿過髑髏。知音者少。

何物同一質。汾云。含元殿里問長安。桑樹豬揩背。長江鴨洗頭。

松源岳十智問答

如何是十智同真(提水放火)。一同一質(裂破)。二同大事(一毛頭上定乾坤)。三總同參(蝦蟆蚯蚓跛鱉盲龜)。四同真智(一不成二不是)。五同遍普(大地撮來無寸土)。六同具足(猶缺一著)。七同得失(入泥入水)。八同生殺(自

【現代漢語翻譯】 現代漢語譯本 如何穿過空無一物的境地？

如何與十者一同進入？汾陽善昭（Fényáng Shànzhāo）說：『暫且站在門外，經得起金剛的重擊。』如同山門騎在佛殿上，弓已折斷，箭已用盡。又如布袋里的老鴉，金剛圈上的栗棘蓬，要如何才能完全吞下？就像在含元殿里詢問長安，又像吃胡餅喝湯汁，鯨魚喝乾了海水，露出了珊瑚枝。

與什麼樣的人才能一同進入？汾陽善昭（Fényáng Shànzhāo）說：『如同鬼爭奪漆桶，張三家的胡人，李四家的黑人。』

與誰一同發出聲音？汾陽善昭（Fényáng Shànzhāo）說：『風吹動石臼唸誦摩訶（Mó訶，偉大的意思）。』木頭人雖然不說話，石女卻引人回頭。

如何一同經歷生與死？汾陽善昭（Fényáng Shànzhāo）說：『猛虎衝入羊群，這裡沒有老僧。』

什麼事物一同經歷得與失？汾陽善昭（Fényáng Shànzhāo）說：『牛頭消失，馬頭返回。』眼前沒有阇黎（shélí，僧人）。

哪個與你一同具足？汾陽善昭（Fényáng Shànzhāo）說：『上座還缺少什麼？』就像矮子看戲。

什麼是與你一同普遍存在？汾陽善昭（Fényáng Shànzhāo）說：『貍貓和白牛放出毫光。』且慢慢地思考。

誰與你一同擁有真智？汾陽善昭（Fényáng Shànzhāo）說：『即使認出了，仍然不是。』相識的人遍天下，知心的人能有幾個？

誰與你一同參與？汾陽善昭（Fényáng Shànzhāo）說：『認識木頭做的上座了嗎？』如同據守虎頭，收攏虎尾，第一句話就闡明了宗旨。

哪個與你一同成就大事？汾陽善昭（Fényáng Shànzhāo）說：『穿過髑髏（dúlóu，頭蓋骨）。』知音的人很少。

什麼事物與你同一本質？汾陽善昭（Fényáng Shànzhāo）說：『在含元殿里詢問長安，桑樹讓豬來蹭癢，長江讓鴨子洗頭。』

松源岳（Sōngyuán Yuè）十智問答

什麼是十智同真（提水放火）？一同一質（裂破）。二同大事（一毛頭上定乾坤）。三總同參（蝦蟆蚯蚓跛鱉盲龜）。四同真智（一不成二不是）。五同遍普（大地撮來無寸土）。六同具足（猶缺一著）。七同得失（入泥入水）。八同生殺（自

【English Translation】 English version How to walk through emptiness?

How to enter together with the ten? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Temporarily stand outside the door, able to withstand the heavy blows of the Vajra.' It's like the mountain gate riding on the Buddha hall, the bow is broken, and the arrows are exhausted. It's also like an old crow in a cloth bag, a chestnut bur on a Vajra circle, how can one swallow it completely? It's like asking about Chang'an in the Hanyuan Hall, or eating sesame cakes and drinking soup, a whale drinking up the seawater, revealing coral branches.

With what kind of people can one enter together? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Like ghosts fighting over a lacquer bucket, Hu Zhangsan's (Hú Zhāngsān) barbarian, Hei Lisi's (Hēi Lìsì) black man.'

With whom does one roar in unison? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'The wind blows the stone mortar, reciting Maha (Mó訶, meaning great).' Although the wooden man does not speak, the stone woman leads people to turn their heads.

How to experience life and death together? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'A fierce tiger enters a flock of sheep, there is no old monk here.'

What things experience gain and loss together? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'The ox's head disappears, and the horse's head returns.' There is no Acharya (shélí, monk) before one's eyes.

Which one is complete with you? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'What is the senior monk still lacking?' It's like a dwarf watching a play.

What is universally present with you? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'The civet cat and the white cow emit light.' And slowly ponder it.

Who possesses true wisdom with you? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Even if you recognize it, it is still not it.' Acquaintances are all over the world, but how many are true confidants?

Who participates with you in everything? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Have you recognized the wooden senior monk?' It's like guarding the tiger's head and收攏the tiger's tail, the first sentence clarifies the purpose.

Which one accomplishes great things with you? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Passing through the skull (dúlóu, skull).' Few are those who understand.

What things are of the same essence as you? Fenyang Shanzhao (Fényáng Shànzhāo) said: 'Asking about Chang'an in the Hanyuan Hall, the mulberry tree lets the pig rub its back, the Yangtze River lets the duck wash its head.'

Songyuan Yue's (Sōngyuán Yuè) Ten Wisdom Questions and Answers

What is the truth of the ten wisdoms (drawing water and setting fire)? One is the same substance (splitting). Two are the same great event (determining the universe on a single hair). Three are all the same participants (toads, earthworms, lame turtles, blind turtles). Four are the same true wisdom (one is not, two are not). Five are the same pervasive (gathering the earth without an inch of soil). Six are the same complete (still lacking one move). Seven are the same gain and loss (entering mud and water). Eight are the same life and death (self-

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救不了)。九同音吼(八角磨盤空里走)。十同得入(寒山逢拾得)。與甚麼人同得入(胡張三黑李四)。與誰同音吼(貍奴白牯)。作么生同生殺(德山棒臨濟喝)。何物同得失(草里輥)。那個同具是(信手拈來著著親)。何物同遍普(針鋒影里騎大鵬等閑挨落天邊月)。何人同真智(黑山鬼窟)。孰能總同參(燈籠入露柱)。那個同大事(嘉州大像陜府鐵牛)。何物同一質(碗脫丘)。

或庵頌

陽春白雪非難和。藻鑒冰壺豈足觀。一把柳絲收不得。 和煙搭在玉闌干。

寂音

十智同真面目全。于中一智是根源。如今要見汾陽老。 擘破三玄作兩邊。

竹庵

十智同真選佛科。汾陽佛法苦無多。愛心竭盡尋真智。 面目分明見也么。

大慧

兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。 曠劫無明當下灰。

古德十首(並總)

是何物兮同一質。萬象之中同等匹。休將心識謾參尋。 毗嵐猛風吹海立。

那個與君同大事。這裡敢言他與自。一身堅密現諸塵。 寂滅光中無漸次。

孰能與我總同參。知識徒勞五十三。樓閣門前意何限。 故鄉猶在海門南。

何人同此一真智。見得分明還不是。山自高兮水自深。 一理齊平不容易。

是什麼物同遍普

【現代漢語翻譯】 現代漢語譯本 救不了)。九同音吼(八角磨盤空里走)。十同得入(寒山（指寒山子，唐代詩僧）逢拾得（指拾得，唐代僧人）)。與甚麼人同得入(胡張三黑李四)。與誰同音吼(貍奴白牯)。作么生同生殺(德山（指德山宣鑒禪師）棒臨濟（指臨濟義玄禪師）喝)。何物同得失(草里輥)。那個同具是(信手拈來著著親)。何物同遍普(針鋒影里騎大鵬等閑挨落天邊月)。何人同真智(黑山鬼窟)。孰能總同參(燈籠入露柱)。那個同大事(嘉州大像陜府鐵牛)。何物同一質(碗脫丘)。

或庵頌

陽春白雪非難和。藻鑒冰壺豈足觀。一把柳絲收不得。 和煙搭在玉闌干。

寂音

十智同真面目全。于中一智是根源。如今要見汾陽（指汾陽善昭禪師）老。 擘破三玄作兩邊。

竹庵

十智同真選佛科。汾陽佛法苦無多。愛心竭盡尋真智。 面目分明見也么。

大慧

兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。 曠劫無明當下灰。

古德十首(並總)

是何物兮同一質。萬象之中同等匹。休將心識謾參尋。 毗嵐猛風吹海立。

那個與君同大事。這裡敢言他與自。一身堅密現諸塵。 寂滅光中無漸次。

孰能與我總同參。知識徒勞五十三。樓閣門前意何限。 故鄉猶在海門南。

何人同此一真智。見得分明還不是。山自高兮水自深。 一理齊平不容易。

是什麼物同遍普

【English Translation】 English version (Cannot be saved). Nine, the same sound roars (an octagonal millstone walks in empty space). Ten, the same attainment enters (Hanshan (referring to Hanshanzi, a Tang Dynasty poet-monk) meets Shide (referring to Shide, a Tang Dynasty monk)). With whom does one attain entry (Hu Zhangsan, Hei Lisi)? With whom does one roar the same sound (a cat and a white bull)? How does one share the same life and death (Deshan's (referring to Zen Master Deshan Xuanjian) stick and Linji's (referring to Zen Master Linji Yixuan) shout)? What shares the same gain and loss (rolling in the grass)? What is the same in its entirety (picking it up casually, each move is intimate)? What is the same in its pervasiveness (riding a Peng bird in the shadow of a needlepoint, casually knocking down the moon on the horizon)? Who shares the same true wisdom (the black mountain ghost cave)? Who can participate in it all together (a lantern enters a pillar)? What shares the same great event (the giant Buddha of Jiazhou and the iron ox of Shanfu)? What shares the same substance (a broken bowl and a mound)?

O-an's Gatha

'Yangchun White Snow' is not difficult to harmonize with. A clear mirror and an ice壺 are not worth regarding. A handful of willow threads cannot be gathered. And are draped on the jade balustrade with the smoke.

Silent Sound

The ten wisdoms share the same true face completely. Among them, one wisdom is the root source. Now, if you want to see old Fenyang (referring to Zen Master Fenyang Shanzhao). Break open the three mysteries into two sides.

Zhuan's Hermitage

The ten wisdoms share the same true selection of Buddhas. Fenyang's Dharma has much suffering. Exhaust your loving heart to seek true wisdom. Can you see the face clearly?

Dahui

Rabbit horns and turtle hair are planted in the eyes. An iron mountain faces you, its power towering. There is no gate to enter in the east, west, south, and north. Karmic ignorance is extinguished in this moment.

Ten Verses by Ancient Worthies (with Summary)

What is it that shares the same substance? Among all phenomena, it is an equal match. Do not use your mind to seek and inquire in vain. A violent storm blows and the sea stands upright.

What shares the same great event with you? Here, dare to speak of 'he' and 'self'. One body is firmly manifested in all dust. In the light of stillness and extinction, there is no gradual sequence.

Who can participate in it all together with me? Knowledge is in vain, fifty-three times. How much meaning is there before the gate of the pavilion? The homeland is still south of the sea gate.

Who shares this one true wisdom? Seeing it clearly is still not it. The mountain is high and the water is deep. It is not easy for one principle to be equal and level.

What is it that is the same in its pervasiveness?

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。曠大劫來今日睹。一波才動萬波隨。 何異嬰兒得慈母。

阿那個是同具足。細草含煙滿山綠。他鄉看似故鄉看。 添得籬根花繞屋。

甚麼物兮同得失。圓明如晝紅如日。三個胡孫夜播錢。 天明走盡空狼籍。

作么生兮同生殺。桃花紅兮李花白。今年吞卻大還丹。 到處相逢李八伯。

與誰說法同音吼。飲食語言皆用口。燕語鶯啼迥不同。 芳樹雕樑卻知有。

與甚麼人同得入。田父耕鋤女機織。冷眼看他家事忙。 問渠且道承誰力。

由來十智本同真。語直心精妙入神。長憶江南三月里。 春風微動水生鱗。

古德

十年海上覓冤仇。不得冤仇不肯休。芍藥花開菩薩面。 棕櫚葉長夜叉頭。

人天眼目卷之一(終) 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之二

汾陽四句(東山空　東林總　慈明　語附)

僧問。如何是接初機句。汾云。汝是行腳僧。空云。金剛杵打鐵山摧。總云。無底缽盂光烜赫。圓云。一刀兩段。

如何是辨衲僧句。汾云。西方日出卯。空云。岳陽船子洞庭波。總云。天臺楖𣗖黑𥻘𥻘。圓云。寒山拾得。

如何是正令行句。汾云。千里特來呈舊面。空云。夜叉屈膝眼睛黑總云。戴盆屧履三千里。圓

【現代漢語翻譯】 現代漢語譯本： 曠劫以來今日才得見，好比一波才動，萬波隨之而起。這和嬰兒得到慈母的呵護有什麼不同呢？ 阿，那個是同具足的境界。細草含著煙霧，滿山都是綠色。在他鄉也如同在故鄉一樣看待，增添了籬笆根旁鮮花環繞的房屋。 什麼東西是同得失的呢？圓明如白晝，紅艷如太陽。三個胡孫（指頑皮的猴子）夜晚撒錢，天亮后跑光，只留下空空的狼藉。 怎樣才是同生殺的道理呢？桃花是紅的，李花是白的。今年吞下了大還丹，到處相逢的都是李八伯（指得道之人）。 和誰說法才能達到同音共鳴呢？飲食和語言都要用口。燕子的叫聲和黃鶯的啼鳴迥然不同，但雕樑畫棟的房屋卻能領會它們的心意。 和什麼樣的人才能一同進入真理之門呢？是那些辛勤耕作的農夫和紡織的婦女。冷眼旁觀他們忙碌的家事，試問他們所承受的力量來自哪裡？ 本來十智（指佛的十種智慧）的本性是相同的。語言直白，心意精微，才能巧妙地進入神妙的境界。常常憶起江南三月的美景，春風微微吹動，水面泛起魚鱗般的波紋。 ——古德 十年在海上尋找仇人，找不到仇人誓不罷休。芍藥花開時，美如菩薩的面容；棕櫚葉長成后，卻像夜叉的頭。 ——《人天眼目》卷之一（終） 《大正藏》第48冊 No. 2006 《人天眼目》 《人天眼目》卷之二 汾陽四句（東山空、東林總、慈明，語附） 僧人問：『如何是接引初學者的語句？』汾陽（汾陽善昭禪師）說：『你是行腳僧。』空（東山空禪師）說：『金剛杵打鐵山，使其摧毀。』總（東林總禪師）說：『無底的缽盂，光芒照耀。』圓（慈明禪師）說：『一刀兩斷。』 『如何是辨別衲僧（指修行僧人）的語句？』汾陽說：『西方太陽從卯時升起。』空說：『岳陽的船伕，洞庭湖的波浪。』總說：『天臺山的楖𣗖（一種樹木）黑黝黝的。』圓說：『寒山（寒山子）和拾得（拾得）。』 『如何是正令施行的語句？』汾陽說：『千里迢迢特來，呈現舊有的面目。』空說：『夜叉屈膝，眼睛漆黑。』總說：『頭頂著盆，腳穿著木屐，走了三千里。』圓

【English Translation】 English version: Having beheld it today after vast kalpas, it's like when one wave moves, ten thousand waves follow. How is this different from an infant receiving the care of a loving mother? Ah, that is the realm of complete possession. Fine grass contains mist, and the mountains are full of green. Seeing a foreign land as one's own, adding flowers around the house at the base of the fence. What things share gain and loss together? Round and bright like daylight, red like the sun. Three mischievous monkeys scatter money at night, and by dawn they run away, leaving only empty chaos. How is the principle of shared life and death? Peach blossoms are red, plum blossoms are white. This year, having swallowed the great elixir, everywhere I meet is Li Babo (referring to an enlightened person). With whom can one preach to achieve resonance? Eating and speaking both require the mouth. The chirping of swallows and the warbling of orioles are vastly different, yet the carved beams and painted rafters understand their hearts. With what kind of people can one enter the gate of truth together? It is the diligent farmers plowing and hoeing, and the women weaving. Observing their busy household affairs with a cold eye, ask where the strength they bear comes from. Originally, the nature of the ten wisdoms (referring to the ten wisdoms of the Buddha) is the same. Language that is direct and intention that is precise can skillfully enter the realm of the divine. I often recall the beautiful scenery of the third month in Jiangnan, where the spring breeze gently stirs and the water surface ripples like fish scales. — Ancient Worthy For ten years, I searched for an enemy at sea, and I would not rest until I found them. When the peony blooms, it is as beautiful as the face of a Bodhisattva; when the palm leaf grows long, it resembles the head of a Yaksha (a type of demon). —《Human and Celestial Eyes》Volume 1 (End) 《Taisho Tripitaka》Volume 48 No. 2006 《Human and Celestial Eyes》 《Human and Celestial Eyes》Volume 2 The Four Phrases of Fenyang (with attached words from Dongshan Kong, Donglin Zong, and Ciming) A monk asked, 'What is the phrase to receive beginners?' Fenyang (Zen Master Fenyang Shanzhao) said, 'You are a traveling monk.' Kong (Zen Master Dongshan Kong) said, 'The vajra pestle strikes the iron mountain, causing it to collapse.' Zong (Zen Master Donglin Zong) said, 'The bottomless alms bowl shines brightly.' Yuan (Zen Master Ciming) said, 'Cut in two with one stroke.' 'What is the phrase to distinguish a monastic (referring to a practicing monk)?' Fenyang said, 'The sun rises in the west at the hour of mao (5-7 am).' Kong said, 'The boatman of Yueyang, the waves of Dongting Lake.' Zong said, 'The black 𣗖𣗖 (a type of tree) of Mount Tiantai.' Yuan said, 'Hanshan (Hanshanzi) and Shide (Shide).' 'What is the phrase to enact the correct decree?' Fenyang said, 'Coming from a thousand miles away, presenting the old face.' Kong said, 'The Yaksha kneels, eyes pitch black.' Zong said, 'Wearing a basin on the head and wooden clogs on the feet, walking three thousand miles.' Yuan

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云。來千去萬。

如何是定乾坤句。汾云。北俱盧洲長粳米。食者無嗔亦無喜(一作無貪亦無嗔)空云。經來白馬寺。僧到赤烏年。總云。人間天上一般春。圓云。天高海闊。乃云。將此四句語。驗天下衲僧(大愚云。仔細思量。將此四句。驗天下衲僧卻被天下衲僧勘破。大慧云。諸人要識大愚么。三年無改於父之道。可謂孝矣)。

三種師子

浮山圓鑒示眾云。汾陽有師子句。其師子有三種。一超宗異目。二齊眉共躅。三影響音聞。若超宗異目。見過於師。可為種草方堪傳授。若齊眉共躅。見與師齊。減師半德。若影響音聞。野干倚勢異䫫何分。所以先德付囑云。若當相見。切鬚子細窮勘。不得鹵莽。恐誤後人之印可也。

汾陽三訣

汾陽示眾云。汾陽有三訣。衲僧難辨別。擬議問如何。拄杖驀頭楔。僧問。如何是三訣。師便打。僧禮拜。汾云。與汝頌出。

第一訣。接引無時節。巧語不能詮。云綻青天月。

第二訣。舒光辨賢哲。問答利生心。拔出眼中楔。

第三訣。西國胡人說。濟水過新羅。北地用邠鐵。

慈明

第一訣。大地山河泄。維摩才點頭。文殊便饒舌。

第二訣。展拓看時節。語默豈相干。夜半秋天月。

第三訣。山遠

【現代漢語翻譯】 現代漢語譯本： 云：來來往往，千千萬萬。

如何是定乾坤的句子？汾陽說：北俱盧洲（Uttarakuru，四大部洲之一，以福報著稱）出產長粳米，食用的人沒有嗔恨也沒有喜悅（一說沒有貪婪也沒有嗔恨）。空說：經書是白馬寺（中國第一座佛教寺廟）傳來的，僧人是赤烏年間（三國時期吳國的年號）來的。總說：人間天上，一樣的春天。圓說：天高海闊。乃說：用這四句話，來檢驗天下的衲僧（指雲遊僧人）。（大愚說：仔細思量，用這四句話來檢驗天下的衲僧，卻被天下衲僧看破。大慧說：諸位想認識大愚嗎？三年不改變他父親的道，可以稱得上是孝了）。

三種師子

浮山圓鑒開示大眾說：汾陽有師子句，這師子有三種：一是超宗異目，二是齊眉共躅，三是影響音聞。如果超宗異目，見解超過老師，可以為他種草，才堪稱傳授。如果齊眉共躅，見解與老師相同，減少了老師一半的德行。如果只是影響音聞，就像野干（一種野獸）倚仗權勢，與麒麟有什麼區別？所以先德（先賢）咐囑說：如果應當相見，一定要仔細窮究勘驗，不得魯莽，恐怕誤了後人的印可。

汾陽三訣

汾陽開示大眾說：汾陽有三訣，衲僧難以分辨。想要議論詢問如何，就用拄杖當頭一擊。有僧人問：如何是三訣？汾陽就打他。僧人禮拜。汾陽說：為你們頌出來。

第一訣，接引沒有固定時節，巧妙的言語不能詮釋，就像青天綻放出月亮。

第二訣，舒展光明辨別賢哲，問答是爲了利益眾生，拔出眼中的木楔。

第三訣，西國的胡人說，從濟水渡到新羅（朝鮮古國），北方用邠地的鐵。

慈明

第一訣，大地山河都泄露了，維摩詰（Vimalakirti，一位著名的在家菩薩）才點頭，文殊菩薩（Manjusri，智慧的象徵）就饒舌。

第二訣，展開來看時節因緣，言語和沉默有什麼相干？就像夜半的秋天月亮。

第三訣，山遠

【English Translation】 English version: Cloud: Coming and going, thousands upon thousands.

What is the phrase that settles the universe? Fen-yang (Fen-yang Shan-chao, a famous Zen master) said: The long-grained rice of Uttarakuru (one of the four continents in Buddhist cosmology, known for its blessings) is eaten by those who have neither anger nor joy (some say neither greed nor anger). Kong said: The scriptures came from the White Horse Temple (the first Buddhist temple in China), and the monks came in the Chiwu years (the reign period of the Wu Kingdom during the Three Kingdoms period). Zong said: The human world and the heavens have the same spring. Yuan said: The sky is high and the sea is wide. Nai said: Use these four phrases to test the monks of the world. (Da-yu said: Think carefully, use these four phrases to test the monks of the world, but they are seen through by the monks of the world. Da-hui said: Do you all want to know Da-yu? Not changing his father's way for three years can be called filial piety).

Three Kinds of Lions

Fu-shan Yuan-jian instructed the assembly, saying: Fen-yang has lion phrases. These lions are of three kinds: first, surpassing the sect with different eyes; second, walking side by side at eyebrow level; third, echoing sounds and hearing. If one surpasses the sect with different eyes, and their understanding exceeds the teacher, they can plant grass for him and are worthy of being taught. If they walk side by side at eyebrow level, and their understanding is the same as the teacher, they diminish half of the teacher's virtue. If they are merely echoing sounds and hearing, like a jackal relying on power, what difference is there from a unicorn? Therefore, the former sages instructed: If you should meet, you must carefully investigate and examine, and do not be rash, lest you mislead the approval of later generations.

Fen-yang's Three Secrets

Fen-yang instructed the assembly, saying: Fen-yang has three secrets, which are difficult for monks to distinguish. If you want to discuss and ask how, strike the head with a staff. A monk asked: What are the three secrets? Fen-yang then struck him. The monk bowed. Fen-yang said: I will chant them for you.

The first secret: receiving and guiding has no fixed time, and skillful words cannot explain it, like a moon blooming in the blue sky.

The second secret: spreading light to distinguish the wise, questioning and answering is for the benefit of sentient beings, pulling out the wooden wedge from the eye.

The third secret: the Western barbarian said, crossing the Ji River to Silla (an ancient Korean kingdom), the north uses the iron of Bin.

Ci-ming

The first secret: the great earth and mountains and rivers are all revealed, Vimalakirti (a famous lay Bodhisattva) only nodded, and Manjusri (the symbol of wisdom) was garrulous.

The second secret: unfold and look at the time and conditions, what does speech and silence have to do with each other? Like the autumn moon in the middle of the night.

The third secret: the mountains are far away

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路難涉。陸地弄舟船。眼中挑日月。

法昌遇

第一訣。袖裡三斤鐵。忽遇病維摩。提起驀頭楔。

第二訣。六月滿天雪。無處避炎蒸。渾身冷似鐵。

第三訣。八字無兩丿。胡僧笑點頭。眼中重著楔。

東山簡

第一訣。真卓絕。手把黃金槌。敲落天邊月。

第二訣。難辨別。琉璃枕上凹。瑪瑙盤中凸。

第三訣。最超絕。花木四時春。庭臺千古月。

安住京

第一訣。針頭削鐵。穿耳胡人。面門齒缺。

第二訣。殺人見血。啞子忍痛。無處分雪。

第三訣。陽春白雪。水底桃花。山頭明月。

如何是第一訣。古德云。珊瑚枝枝撐著月。

如何是第二訣。古德云。萬里一條鐵。

如何是第三訣。古德云。百草頭邊俱漏泄。

汾陽三句

汾陽上堂僧出問。如何是學人著力句。汾云。嘉州打大像。

如何是學人轉身句。汾云。陜府灌鐵牛。

如何是學人親切句。汾云。西河弄師子。

又云。若人會得此三句。已辨三玄。更有三要語在。切須薦取。

翠巖真答

僧問。如何是學人著力句。巖云。千日斫柴一日燒。

如何是學人轉身句。巖云。一堵墻百堵調

【現代漢語翻譯】 現代漢語譯本 路途艱難難以前行，如同在陸地上擺弄船隻。想要在眼中摘取日月，更是難上加難。

法昌遇（人名）

第一訣：袖子里藏著三斤重的鐵器。忽然遇到生病的維摩詰（Vimalakirti，佛教在家菩薩，以智慧著稱），提起鐵器就當頭一擊。

第二訣：六月天卻下著漫天大雪。無處可以躲避酷暑的蒸烤，渾身上下冷得像鐵一樣。

第三訣：'八'字沒有兩撇。胡僧（指來自西域的僧人）笑著點頭，眼中又被釘入木楔。

東山簡（人名）

第一訣：真是卓絕不凡。手持黃金錘，敲落天邊的月亮。

第二訣：難以分辨。琉璃枕頭上是凹陷的，瑪瑙盤中卻是凸起的。

第三訣：最為超絕。花草樹木四季如春，庭臺樓閣千百年如一日。

安住京（人名）

第一訣：用針頭來削鐵。給穿耳洞的胡人削鐵，結果把自己的門牙都磕掉了。

第二訣：殺人見血。啞巴忍受痛苦，卻無法辯解。

第三訣：如同陽春白雪般高雅。水底有桃花，山頭掛明月。

什麼是第一訣？古德（指古代有德行的僧人）說：珊瑚樹的枝枝丫丫支撐著月亮。

什麼是第二訣？古德說：萬里長的一條鐵索。

什麼是第三訣？古德說：所有的事物都顯露無遺。

汾陽（地名）三句

汾陽（地名）的僧人上堂說法，有僧人出來提問：什麼是學人著力之處？汾陽回答說：嘉州（地名）打大佛像。

什麼是學人轉身之處？汾陽回答說：陜府（地名）給鐵牛灌水。

什麼是學人親切之處？汾陽回答說：西河（地名）耍獅子。

又說：如果有人領會了這三句話，就已經辨明了三玄（佛教用語，指玄中玄，玄中玄玄，玄玄中玄）。還有三要語，一定要好好領會。

翠巖真（人名）的回答

有僧人問：什麼是學人著力句？翠巖回答說：用一千天的時間砍柴，卻只用一天的時間燒掉。

什麼是學人轉身句？翠巖回答說：用一堵墻來調整一百堵墻。

【English Translation】 English version The road is difficult to traverse, like maneuvering a boat on land. Picking up the sun and moon in one's eyes is even more difficult.

Fa Changyu (person's name)

First secret: Hiding three pounds of iron in your sleeve. Suddenly encountering the sick Vimalakirti (Buddhist layperson known for wisdom), raise the iron and strike him on the head.

Second secret: Snow falls all over the sky in June. There is nowhere to escape the scorching heat, the whole body is as cold as iron.

Third secret: The character '八' (eight) has no two strokes. The Hu monk (referring to monks from the Western Regions) smiles and nods, and a wedge is driven into his eyes again.

Dongshan Jian (person's name)

First secret: Truly outstanding. Holding a golden hammer, knocking down the moon in the sky.

Second secret: Difficult to distinguish. The lapis lazuli pillow is concave, but the agate plate is convex.

Third secret: Most extraordinary. Flowers and trees are like spring in all seasons, and the pavilions have remained the same for thousands of years.

An Zhujing (person's name)

First secret: Sharpening iron with a needle. Sharpening iron for a pierced-ear Hu person, resulting in chipping one's own front teeth.

Second secret: Killing and seeing blood. A mute person endures the pain, but has nowhere to explain.

Third secret: As elegant as the white snow in spring. Peach blossoms at the bottom of the water, and a bright moon on the mountain top.

What is the first secret? An ancient virtuous monk said: The branches of the coral tree support the moon.

What is the second secret? An ancient virtuous monk said: A thousand-mile-long iron chain.

What is the third secret? An ancient virtuous monk said: All things are revealed without concealment.

Fenyang (place name) Three Phrases

A monk from Fenyang (place name) came to the hall to give a lecture, and a monk came out to ask: What is the point of effort for a learner? Fenyang replied: Dazhao Buddha statue in Jia Prefecture (place name).

What is the turning point for a learner? Fenyang replied: Pouring water into the iron ox in Shan Prefecture (place name).

What is the intimate point for a learner? Fenyang replied: Playing lion in Xihe (place name).

He also said: If someone understands these three sentences, they have already distinguished the Three Mysteries (Buddhist term, referring to the mystery within mystery, the mystery within the mystery, and the mystery within the mystery). There are also three important words, which must be well understood.

Cuiyan Zhen's (person's name) Answer

A monk asked: What is the phrase of effort for a learner? Cuiyan replied: Chopping firewood for a thousand days, but burning it in one day.

What is the turning phrase for a learner? Cuiyan replied: Using one wall to adjust a hundred walls.

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如何是學人親切句。巖云。渾家送上渡頭船。

汾陽十八問

汾陽云。大意除實問默問難辨。須識來意。餘者總有時節。言說淺深相度祗應。不得妄生穿鑿。彼此無利益。雖是善因。而招惡果。切鬚子細。

請益　僧問馬祖。如何是佛。祖云。即心是佛。趙州云。殿里底。

呈解　問龍牙。天不能蓋。地不能載時如何。牙云。道者合如是。

察辨　問臨濟。學人有一問。在和尚處時如何。濟云。速道速道。僧擬議。濟便打。

投機　問天皇。疑情未息時如何。皇云。守一非真。

偏僻　問芭蕉。盡大地是個眼睛。乞師指示。蕉云。貧兒遇餿飯。

心行　問興化。學人皁白未分。乞師方便。化隨聲便打。

探拔　問風穴。不會底人。為甚麼不疑。穴云。靈龜行陸地。爭免曳泥蹤。

不會　問玄沙。學人乍入叢林。乞師指示。沙云。汝聞偃溪水聲么。僧云聞。沙云。從這裡入。

擎擔　問老宿。世智辨聰。總不要拈出。還我話頭來。宿便打。

置　問雲門。瞪目不見邊際時如何。門云鑒。

故　問首山。一切眾生。皆有佛性為甚麼不識。山云識。

借　問風穴。大海有珠。如何取得。穴云。罔象到時光燦爛。離婁行處浪滔天。

【現代漢語翻譯】 現代漢語譯本 如何是學人親切句？巖云：『渾家送上渡頭船。』

汾陽十八問

汾陽（Fenyang，人名）說：『大意是除了實問、默問難以分辨，必須認識來意。其餘的都有時節。言說深淺要相互衡量，謹慎應對，不得隨意穿鑿附會。彼此沒有利益，即使是善因，也會招致惡果。務必仔細。』

請益：僧人問馬祖（Mazu，人名）：『如何是佛？』馬祖云：『即心是佛。』趙州（Zhaozhou，人名）云：『殿里底。』

呈解：問龍牙（Longya，人名）：『天不能蓋，地不能載時如何？』龍牙云：『道者合如是。』

察辨：問臨濟（Linji，人名）：『學人有一問，在和尚處時如何？』臨濟云：『速道速道。』僧人擬議，臨濟便打。

投機：問天皇（Tianhuang，人名）：『疑情未息時如何？』天皇云：『守一非真。』

偏僻：問芭蕉（Bajiao，人名）：『盡大地是個眼睛，乞師指示。』芭蕉云：『貧兒遇餿飯。』

心行：問興化（Xinghua，人名）：『學人皁白未分，乞師方便。』興化隨聲便打。

探拔：問風穴（Fengxue，人名）：『不會底人，為甚麼不疑？』風穴云：『靈龜行陸地，爭免曳泥蹤。』

不會：問玄沙（Xuansha，人名）：『學人乍入叢林，乞師指示。』玄沙云：『汝聞偃溪水聲么？』僧云：『聞。』玄沙云：『從這裡入。』

擎擔：問老宿：『世智辨聰，總不要拈出，還我話頭來。』老宿便打。

置：問雲門（Yunmen，人名）：『瞪目不見邊際時如何？』雲門云：『鑒。』

故：問首山（Shoushan，人名）：『一切眾生，皆有佛性，為甚麼不識？』首山云：『識。』

借：問風穴：『大海有珠，如何取得？』風穴云：『罔象到時光燦爛，離婁行處浪滔天。』

【English Translation】 English version What is the intimate phrase for a student? Yan said: 'The whole family sends off the boat at the ferry crossing.'

Fenyang's Eighteen Questions

Fenyang (person's name) said: 'The main idea is that apart from actual questions and silent questions which are difficult to distinguish, one must recognize the intention behind them. The rest have their proper timing. The depth and shallowness of speech should be measured against each other, and one should respond cautiously, without arbitrarily making far-fetched interpretations. If there is no benefit to each other, even if it is a good cause, it will lead to bad consequences. One must be careful.'

Seeking Instruction: A monk asked Mazu (person's name): 'What is Buddha?' Mazu said: 'The mind itself is Buddha.' Zhaozhou (person's name) said: 'The one in the hall.'

Presenting Understanding: Asked Longya (person's name): 'What if the sky cannot cover and the earth cannot bear?' Longya said: 'A follower of the Way should be like this.'

Discerning and Differentiating: Asked Linji (person's name): 'A student has a question; what is it like at the abbot's place?' Linji said: 'Speak quickly, speak quickly!' The monk hesitated, and Linji struck him.

Meeting the Opportunity: Asked Tianhuang (person's name): 'What if doubt has not ceased?' Tianhuang said: 'Clinging to one is not genuine.'

Eccentric: Asked Bajiao (person's name): 'The entire earth is an eye; please instruct me.' Bajiao said: 'A poor man encounters spoiled rice.'

Mental Conduct: Asked Xinghua (person's name): 'This student cannot distinguish between black and white; please provide a convenient means.' Xinghua struck him immediately upon hearing this.

Probing and Extracting: Asked Fengxue (person's name): 'Why does a person who doesn't understand not doubt?' Fengxue said: 'A divine turtle walking on land inevitably leaves traces of mud.'

Not Understanding: Asked Xuansha (person's name): 'This student has just entered the monastery; please instruct me.' Xuansha said: 'Do you hear the sound of the Yaxi stream?' The monk said: 'I hear it.' Xuansha said: 'Enter from here.'

Bearing the Burden: Asked an old monk: 'Worldly wisdom and cleverness are not to be brought up at all; return the topic to me.' The old monk struck him.

Setting Aside: Asked Yunmen (person's name): 'What if one stares and sees no boundary?' Yunmen said: 'Reflect.'

Purpose: Asked Shoushan (person's name): 'All sentient beings have Buddha-nature; why do they not recognize it?' Shoushan said: 'Recognize.'

Borrowing: Asked Fengxue: 'There is a pearl in the great ocean; how can it be obtained?' Fengxue said: 'When Wangxiang arrives, the light is brilliant; where Lilou walks, the waves surge to the sky.'

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實　問三聖。學人只見和尚是僧。如何是佛是法。聖云。是佛是法。汝知之乎。

假　問徑山。這個是殿里底。那個是佛。山云。這個是殿里底。

審　問祖師。一切諸法。本來是有。那個是無。答云。汝問甚分明。何勞更問吾。

徴　問睦州。祖師西來當爲何事。州云。爾道。為何事。僧無語。州便打。

明　外道問佛。不問有言無言。世尊良久。道云。世尊大慈大悲。開我迷云。令我得入。

默　外道到佛處無言而立。佛云。甚多。外道道云。世尊大慈大悲。令我得入。

凡有學人偏僻言句。或蓋覆將來。辨師家眼目。或呈知見。擎頭戴角。一一試之。盡皆打得。只為當面識破。或貶或褒。明鏡臨臺。是何精魅之可現。何有妖狐能隱本形者也。

九帶(名法遠)

浮山每於示徒之際。遍舉宗門語句。而學者編集。乞師名之。師因其類聚。目之曰佛禪宗教義九帶集。蓋擬班固九流之作也。

佛正法眼藏帶

夫真實之理。證成法身。照用之功。作為報土。諸佛之本因既爾。諸祖之洪範亦然。五部分宗。萬派之精藍棋佈。一燈分焰。十方之法席鱗差。又華嚴經云。如來不出世。亦無有涅槃。昔靈山會上。世尊以青蓮目瞬示四眾。無能領其密意。惟

【現代漢語翻譯】 現代漢語譯本 實 問三聖（指三位聖人）。學人只看到和尚是僧人，什麼是佛，什麼是法？聖人說：『是佛，是法。』你明白嗎？ 假 問徑山（指徑山寺）。『這個』指的是殿里的東西，『那個』指的是佛。徑山回答說：『這個』指的是殿里的東西。 審 問祖師（指禪宗的祖師）。一切諸法，本來就是有的，那麼什麼是沒有的？祖師回答說：『你問得很清楚，何必再問我呢？』 徴 問睦州（指睦州禪師）。祖師西來是爲了什麼事？睦州說：『你說，是爲了什麼事？』僧人無言以對，睦州就打了他。 明 外道問佛（指釋迦牟尼佛），不問『有』，也不問『無』。世尊沉默良久，外道說道：『世尊大慈大悲，開啟我的迷云，使我得以進入（佛法）。』 默 外道到佛（指釋迦牟尼佛）處，一言不發地站立。佛說：『很好。』外道說道：『世尊大慈大悲，使我得以進入（佛法）。』 凡是有學人言語偏頗，或者掩蓋真相，試圖矇蔽禪師的眼力，或者炫耀自己的知見，自以為是，都要一一試探他們，全部都可以識破。只因爲當面識破了他們，或貶低或讚揚，就像明鏡高懸，什麼樣的妖魔鬼怪能夠顯現？什麼樣的妖狐能夠隱藏自己的原形呢？ 九帶（法遠禪師的名號） 浮山（指浮山法遠禪師）每次在向弟子開示的時候，都會廣泛引用禪宗的語句，然後由學者們編輯成集，請求禪師命名。禪師因為這些語句是按類別聚集的，就命名為《佛禪宗教義九帶集》，大概是模仿班固的《九流》的著作。 佛正法眼藏帶 真實的道理，可以證成法身；照用之功，可以作為報土（佛的報身所居的凈土）。諸佛的本因既然如此，諸祖的洪範也是這樣。五家分宗，無數的精藍寺廟像棋子一樣分佈；一燈分焰，十方的法席像魚鱗一樣排列。而且《華嚴經》說，如來不出世，也沒有涅槃。昔日靈山會上，世尊用青蓮花眼示意四眾，沒有人能夠領會其中的密意，只有

【English Translation】 English version Real: A student asked Three Sages (referring to three holy figures): 'Students only see monks as monks. What is Buddha? What is Dharma?' The Sage replied, 'It is Buddha, it is Dharma.' Do you understand it? False: Asked Jingshan (referring to Jingshan Temple): 'This' refers to what is in the hall, and 'that' refers to the Buddha. Jingshan replied: 'This' refers to what is in the hall. Examination: Asked the Patriarch (referring to the Zen Patriarch): 'All dharmas are originally existent. What is non-existent?' The Patriarch replied: 'You ask very clearly. Why bother asking me again?' Challenge: Asked Muzhou (referring to Zen Master Muzhou): 'What was the purpose of the Patriarch's coming from the West?' Muzhou said: 'You tell me, what was the purpose?' The monk was speechless, and Muzhou struck him. Manifestation: A heretic asked the Buddha (referring to Shakyamuni Buddha), neither asking about 'existence' nor asking about 'non-existence.' The World-Honored One remained silent for a long time. The heretic said: 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion and allowing me to enter (the Dharma).' Silence: A heretic came to the Buddha's (referring to Shakyamuni Buddha) place and stood silently. The Buddha said: 'Very good.' The heretic said: 'The World-Honored One is greatly compassionate and merciful, allowing me to enter (the Dharma).' Whenever students have biased words or cover up the truth, trying to deceive the eyes of the Zen master, or show off their own views, being self-righteous, they should be tested one by one, and all can be seen through. Just because they are seen through face to face, either belittling or praising, like a bright mirror hanging high, what kind of demons and monsters can appear? What kind of fox spirits can hide their original form? Nine Categories (Name of Dharma Master Fayuan) Every time Fushan (referring to Zen Master Fayuan of Fushan) gave instructions to his disciples, he would widely quote Zen sayings, which were then compiled by scholars, who asked the Zen master to name the collection. Because these sayings were grouped by category, the Zen master named it 'Nine Categories Collection of Buddhist Zen Religious Teachings,' probably imitating Ban Gu's work 'Nine Schools'. Category of the Buddha's Eye Treasury of the True Dharma The true principle can prove the Dharmakaya (Dharma body of the Buddha); the function of illumination can serve as the Sambhogakaya (the Pure Land where the reward body of the Buddha resides). Since the original cause of all Buddhas is like this, so is the great model of all Patriarchs. The five schools are divided, and countless monasteries are distributed like chess pieces; one lamp divides the flame, and the Dharma seats in the ten directions are arranged like fish scales. Moreover, the Avatamsaka Sutra says that if the Tathagata does not appear in the world, there is also no Nirvana. In the past, at the assembly on Vulture Peak, the World-Honored One signaled to the four assemblies with his blue lotus eyes, but no one could understand the secret meaning, except

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大迦葉。獨領解佛旨。經云。佛告大迦葉云。吾有正法眼藏涅槃妙心。付囑與汝。汝當流佈勿令斷絕。又臨涅槃告阿難言。十二部經。汝當流通。告優波離言。一切戒律。汝當奉持(一作受持)付大迦葉偈云。法本法無法。無法法亦法。今付無法時。法法何曾法。於是大迦葉。持佛袈裟。于雞足山中。入寂滅定。待慈氏下生。兩手分付(古德著語云。鳥棲無影樹。花發不萌枝。四海波濤凈。一輪明月天)。

大圓智頌

佛正法眼。迦葉親聞。祖禰不了。殃及兒孫。

大慧杲

迢迢空劫不能拘。佛眼何曾識得渠。妙體本來無位次。 正因那得有規模。太虛寥廓塵埃凈。 智鑒圓明物象殊。從此華山千古秀。任他潘閬倒騎驢。

佛法藏帶

夫三乘教外。諸祖別傳。萬象之中。迥然獨露。纖塵未泯。阻隔關山。擬議差殊。千生萬劫。三賢未曉。十聖那知。截斷眾流。如何湊泊。聖人曲成萬物而不已。刻雕眾形而無功。而況如來藏乎。所謂藏者。該括三世過現未來諸佛法藏。其間有大小乘。小乘為聲聞緣覺。大乘謂菩薩。于中支分為八。謂三藏五乘。其三藏。謂經律論。五乘。謂聲聞緣覺菩薩而兼攝人天。然則教分名數。依根所立。而不離一乘。法華經曰。於一乘道分別說三。又曰。尚無二乘。

【現代漢語翻譯】 現代漢語譯本： 大迦葉（Mahākāśyapa，佛陀十大弟子之一）。獨自領悟佛陀的旨意。經典記載，佛陀告訴大迦葉說：『我有正法眼藏（Dharmacakṣus，如來所證悟的微妙心法），涅槃妙心（Nirvana，寂滅的微妙心），交付囑託給你。你應當廣為流佈，不要讓它斷絕。』又在臨近涅槃時告訴阿難（Ānanda，佛陀十大弟子之一）說：『十二部經（Dvādaśāṅga，佛經的十二種分類），你應當流通。』告訴優波離（Upāli，佛陀十大弟子之一）說：『一切戒律（Śīla，佛教的行爲規範），你應當奉持（或作受持）。』交付給大迦葉的偈語說：『法本是無法，無法也是法。如今交付無法時，法法又何曾是法？』於是大迦葉，拿著佛陀的袈裟，在雞足山中，進入寂滅定（Nirodha-samāpatti，滅盡一切心識活動的禪定），等待彌勒（Maitreya，未來佛）下生，兩手交付（古德的評語說：鳥兒棲息在沒有影子的樹上，花朵開放于不萌芽的枝條。四海的波濤平靜，一輪明月照耀天空）。

大圓智頌 佛陀的正法眼藏，迦葉親自聽聞。祖師們若是不瞭解，災殃會降臨到子孫身上。

大慧杲（Dahui Zonggao，南宋禪宗大師） 遙遠的空劫（Kalpa，極長的時間單位）也無法拘束，佛眼又何曾認識它？妙體本來就沒有位次，正因又怎麼會有規模？太虛空曠而塵埃淨盡，智慧的觀照圓滿而物象各異。從此華山千古秀麗，任憑潘閬倒騎驢。

佛法藏帶 那超越三乘教法之外的，是諸位祖師單獨傳授的。在萬象之中，迥然獨立顯露。只要有一絲纖塵未泯滅，就會被阻隔如關山一般。只要稍有擬議和差別，就會經歷千生萬劫。三賢（菩薩修行過程中的三個階段）尚未曉悟，十聖（菩薩修行過程中的十個階段）也無法得知。截斷眾流，又該如何湊合？聖人順應萬物而成就它們，雕刻各種形象卻毫無功用。更何況是如來藏（Tathāgatagarbha，一切眾生皆具的佛性）呢？所謂『藏』，是包含概括三世（過去、現在、未來）諸佛的法藏。其中有大小乘，小乘指的是聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）和緣覺（Pratyekabuddha，不依師教而獨自悟道者），大乘指的是菩薩（Bodhisattva，發願救度一切眾生的修行者）。其中又分支為八，即三藏（Tripitaka，佛教經典的總稱）五乘。三藏指的是經（Sūtra，佛陀的教誨）、律（Vinaya，佛教的戒律）、論（Abhidharma，對佛法的論述）。五乘指的是聲聞、緣覺、菩薩，並且兼攝人天（人類和天神）。如此說來，教法的分類和名目，是根據眾生的根器而設立的，但都不離一乘（Ekayāna，唯一的成佛之道）。《法華經》（Lotus Sūtra）說：『於一乘道分別說三。』又說：『尚無二乘。』

【English Translation】 English version: Mahākāśyapa (one of the ten principal disciples of the Buddha). He alone understood the Buddha's intent. The sutra says, the Buddha told Mahākāśyapa: 'I have the Dharmacakṣus (the subtle mind of enlightenment realized by the Tathagata), the Nirvana (the subtle mind of quiescence), I entrust it to you. You should propagate it widely, do not let it be cut off.' Furthermore, near Nirvana, he told Ānanda (one of the ten principal disciples of the Buddha): 'The twelve divisions of scriptures (Dvādaśāṅga, the twelve categories of Buddhist scriptures), you should circulate them.' He told Upāli (one of the ten principal disciples of the Buddha): 'All precepts (Śīla, Buddhist behavioral norms), you should uphold (or receive and uphold).' The verse given to Mahākāśyapa says: 'Dharma is fundamentally no-dharma, no-dharma is also dharma. Now, when entrusting no-dharma, how can dharma ever be dharma?' Thereupon, Mahākāśyapa, holding the Buddha's robe, entered the Nirodha-samāpatti (the samadhi of cessation of all mental activities) in Mount Kukkutapāda, waiting for Maitreya (the future Buddha) to descend and hand it over with both hands (An ancient master commented: Birds nest in trees without shadows, flowers bloom on branches that do not sprout. The waves of the four seas are calm, a bright moon illuminates the sky).

Ode to Great Perfect Wisdom The Buddha's Dharmacakṣus, Kāśyapa personally heard. If the ancestors do not understand, disaster will befall their descendants.

Dahui Zonggao (a Chan master of the Southern Song Dynasty) Distant kalpas (Kalpa, extremely long units of time) cannot restrain it, how could the Buddha's eye ever recognize it? The wondrous essence originally has no position, how could the right cause have any form? The great void is vast and dust is cleansed, the wisdom of discernment is complete and the appearances of things are distinct. From this, Mount Hua is beautiful for thousands of years, let Pan Lang ride his donkey upside down.

Belt of the Dharma Treasury That which is beyond the teachings of the Three Vehicles is the separate transmission of the patriarchs. Within the myriad phenomena, it is distinctly and uniquely revealed. If a single speck of dust is not extinguished, it will be obstructed like a mountain pass. If there is the slightest deliberation or difference, one will experience thousands of lives and kalpas. The Three Sages (three stages in the bodhisattva path) have not yet understood, the Ten Saints (ten stages in the bodhisattva path) cannot know. Cutting off the flow of the masses, how can it be reconciled? The sage conforms to all things and accomplishes them, carving various forms is of no use. How much more so is the Tathāgatagarbha (the Buddha-nature inherent in all beings)? The so-called 'treasury' encompasses the Dharma treasury of all Buddhas of the three times (past, present, and future). Among them are the Small and Great Vehicles, the Small Vehicle refers to Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher), the Great Vehicle refers to Bodhisattvas (practitioners who vow to save all beings). Among them, it is further divided into eight, namely the Tripitaka (the general term for Buddhist scriptures) and the Five Vehicles. The Tripitaka refers to the Sūtras (the Buddha's teachings), the Vinaya (Buddhist precepts), and the Abhidharma (commentaries on the Dharma). The Five Vehicles refer to Śrāvakas, Pratyekabuddhas, Bodhisattvas, and also include humans and gods. Thus, the classifications and names of the teachings are established according to the capacities of beings, but they do not depart from the One Vehicle (Ekayāna, the only path to Buddhahood). The Lotus Sūtra says: 'Within the One Vehicle, three are distinguished.' It also says: 'There are not even two vehicles.'

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何況有三。又曰。惟此一事實。餘二則非真。此明依根立權。如華嚴說。如來藏以法界為體。如來藏無前後際。無成壞法。無修證位。絕對待義。所以文殊偈曰。一念普觀。無量劫無去無來亦無住。如是了知三世事。超諸方便成十力。聖人說了義不了義。並是依根安立。諸佛隨宜說法意趣難辨。三藏五乘各有宗旨。於一乘論圓頓半滿。並是權立。惟華嚴一經。以法界為體量。佛與眾生同一體性。本無修證。本無得失。無煩惱可斷。無菩提可求。人與非人性相平等(古德著語云。掬水月在手。弄花香滿衣。古澗寒泉涌。青松雪后蒼)。

大圓頌

吾佛法藏。撈捷眾生。百千三昧。彈指圓成。

大慧

十方通攝了無遺。三際全超在此時。聖號凡名同一舌。 劣形殊相謾多岐。家家門外長安道。 處處窟中師子兒。打破凈瓶無一事。杜鵑啼在落花枝。

理貫帶

夫聲色不到。語路難詮。今古歷然。從來無間。以言顯道。曲為今時。豎拂揚眉。周遮示誨。天然上士。豈受提撕。中下之機。鉤頭取則。投機不妙。過在何人。更或躊躇。轉加鈍置。理貫帶者。理即正位也。其正位中。而無一法空同實際。其實際理地。不受一塵。

(古德著語云。眾角雖多一麟足矣。動容揚古路。不墮悄然機

【現代漢語翻譯】 現代漢語譯本：更何況有三乘之別。經中又說：『只有一佛乘是真實的，其餘二乘都不是真實的。』這說明是根據眾生的根器而設立的權宜之法，就像《華嚴經》所說，如來藏以法界為本體，如來藏沒有前後際限，沒有生滅變化，沒有修證的階位，是絕對的、超越對待的。所以文殊菩薩的偈頌說：『一念普遍觀照，無量劫的過去未來現在，沒有來去也沒有停留。』像這樣瞭解三世之事，超越各種方便法門而成就十力。聖人所說的了義和不了義，都是根據眾生的根器而安立的。諸佛隨順眾生的根器而說法，其意趣難以分辨。三藏五乘各有其宗旨，在一乘的理論中，圓頓和半滿，都是權宜設立的。只有《華嚴經》，以法界為本體量，佛與眾生同一體性，本來就沒有修證，本來就沒有得失，沒有煩惱可以斷除，沒有菩提可以追求，人與非人的自性平等。（古德的著語說：『掬起水來月亮就在手中，玩弄花朵香氣充滿衣裳，古老的山澗寒冷的泉水涌出，青翠的松樹在雪后更加蒼勁。』）

大圓頌 我佛的法藏，是爲了救度眾生，百千種三昧，彈指間就能圓滿成就。

大慧禪師 十方世界全部包容沒有遺漏，過去現在未來三際完全超越就在此時。聖人的名號和凡夫的名號都是同一張嘴說出，低劣的形體和特殊的相貌不過是徒增許多歧途。家家戶戶門外都是通往長安的大道，處處山洞中都有師子（獅子）之子。打破凈瓶沒有什麼特別的事，杜鵑鳥在飄落的花枝上啼叫。

理貫帶 聲音和色相無法到達的地方，言語的道路難以詮釋。從古至今一直如此，從來沒有間斷。用言語來顯明道，是委曲地爲了適應現在的時機。豎起拂塵，揚起眉毛，都是周到地指示教誨。天性高尚的人，哪裡需要別人來提點開示？中等和下等根器的人，需要引導才能取法。如果引導不巧妙，過錯在誰呢？如果更加猶豫不決，反而會更加遲鈍。『理貫帶』，理就是正位。在正位之中，而沒有一法，空同於實際。其實際理地，不受一絲塵埃。（古德的著語說：『眾多的角，只要一個麒麟的足就足夠了。』一舉一動都遵循古人的道路，不落入悄然無聲的境地。）

【English Translation】 English version: Not to mention the existence of the Three Vehicles. It is also said: 'Only this One Vehicle is real, the other two are not true.' This clarifies that it is based on the faculties of beings to establish expedient means, just as the Avatamsaka Sutra (Flower Garland Sutra) says, the Tathagatagarbha (如來藏, the Womb of the Thus-Come One) takes the dharmadhatu (法界, the realm of dharma) as its essence. The Tathagatagarbha has no before or after, no arising or ceasing, no stages of cultivation or realization, it is absolutely beyond duality. Therefore, Manjushri's (文殊, Bodhisattva of wisdom) verse says: 'In a single thought, universally contemplate the immeasurable kalpas (劫, eons) of past, future, and present, there is no coming, no going, and no abiding.' Understanding the affairs of the three times in this way, one transcends all expedient means and accomplishes the Ten Powers. The definitive and provisional teachings spoken by the sages are all established based on the faculties of beings. The Buddhas teach according to the suitability of beings, and their intentions are difficult to discern. The Three Pitakas (三藏, the three baskets of Buddhist scriptures) and the Five Vehicles each have their own tenets. In the theory of the One Vehicle, the perfect and sudden, and the partial and gradual, are all expediently established. Only the Avatamsaka Sutra takes the dharmadhatu as its measure, the Buddha and sentient beings are of the same essence, there is originally no cultivation or realization, originally no gain or loss, no afflictions to be severed, and no bodhi (菩提, enlightenment) to be sought. The nature of humans and non-humans is equal. (An ancient worthy's saying: 'Scoop up water and the moon is in your hand, play with flowers and fragrance fills your clothes, cold springs gush from ancient ravines, green pines are verdant after the snow.')

Great Perfection Gatha My Buddha's Dharma treasury, is to quickly save sentient beings, hundreds of thousands of samadhis (三昧, meditative states), are perfectly accomplished in the snap of a finger.

Dahui (大慧, Zen Master Dahui Zonggao) The ten directions are all encompassed without omission, the three times are completely transcended in this very moment. The names of sages and the names of ordinary beings are spoken by the same tongue, inferior forms and special appearances are just adding many forks to the road. Outside every household's door is the road to Chang'an (長安, ancient capital), everywhere in the caves are the lion's cubs. Breaking the clean vase is nothing special, the cuckoo sings on the falling flower branch.

Principle Connecting Belt Where sound and form cannot reach, the path of words is difficult to explain. It has been clear from ancient times to the present, never interrupted. Using words to reveal the Tao is a compromise for the present time. Raising the whisk and raising the eyebrows are all thorough instructions and teachings. Naturally superior people, why would they need others to point out and enlighten them? Those of medium and lower capacity need guidance to take the law. If the guidance is not subtle, whose fault is it? If you hesitate even more, you will become even more dull. 'Principle Connecting Belt', principle is the correct position. In the correct position, there is not a single dharma, empty and the same as reality. In the ground of actual principle, not a speck of dust is received. (An ancient worthy's saying: 'Although there are many horns, one qilin's (麒麟, mythical Chinese creature) foot is enough.' Every move follows the path of the ancients, not falling into a silent state.)

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)。

大圓頌

理貫全收。萬派同流。毗盧華藏。物物頭頭。

大慧

真理何曾立一塵。呼為正位早疏親。烏雞半夜鳴何處。 枯木花開劫外春。信手垂慈常利物。 擬心執著已乖真。君看鶴樹泥洹日。曾舉雙趺示眾人。

事貫帶

夫日月照臨不到。天地覆載不著。劫火壞時彼常安。萬法泯時全體露。隨緣不變。處鬧常寧。一道恩光。阿誰無分。華嚴經云。剎說眾生說。三世國土一時說(古德著語云。覓火和煙得。檐泉帶月歸石長無根樹。山含不動云)。

大圓頌

事貫萬有。纖塵不漏。萬象森羅。全機無咎。

大慧

轉處孤危萬事休。隨緣得旨復何求。群生造化乘斯力。 一道靈光觸處周。即事即空無剩法。 全心全佛有來繇。填溝塞壑無人會。 可笑騎牛更覓牛。

理事縱橫帶

夫觸目是道。佛事門中。絕跡無私。通貫實際。圓融事理。運用雙行。器量堪任。隨機赴感。門風露布。各在當人。建立宗乘。強生枝節。出門問路。指東劃西。歷劫頑嚚。如何扣發(古德著語云。針鋒頭上翻筋斗。紅爐焰里碧波生。猿抱子歸青嶂里。鳥銜花落碧巖前)。

大圓

理事縱橫。照用齊行。這邊那邊。日午三更。

大慧

塵塵實際本和融。舉體全

【現代漢語翻譯】 現代漢語譯本：

大圓頌

真理貫穿一切，萬法歸於一源。如同毗盧遮那佛（Vairocana）的華藏世界（Avatamsaka），萬事萬物皆是真理的顯現。

大慧（Mahaprajna）

真理之中未曾建立一絲塵埃，若強行定義反而疏遠了真理。烏雞半夜在何處啼鳴？枯木開花，那是劫難之外的春天。隨緣施予慈悲，利益眾生，若心懷執著，便已背離真理。你看那鶴樹涅槃（Nirvana）之日，佛陀曾舉起雙足，向眾人昭示真理。

事貫帶

日月照耀不到的地方，天地覆蓋承載不了的地方，劫火焚燬之時，它依然安然無恙，萬法泯滅之時，它的全體顯露無遺。隨順因緣而不變，身處喧鬧而常保寧靜。一道恩澤之光，誰人沒有分？《華嚴經》（Avatamsaka Sutra）云：『剎土在說法，眾生在說法，過去、現在、未來三世國土同時在說法。』（古德著語云：『覓火和煙得，檐泉帶月歸。石長無根樹，山含不動云。』）

大圓頌

事相貫穿萬有，細微之處也不遺漏。萬象森羅，整體運作沒有過失。

大慧（Mahaprajna）

轉變之處孤立而危險，萬事皆休止。隨順因緣而領悟真諦，還需求什麼呢？眾生的造化都憑藉著這股力量，一道靈光遍佈各處。即事即空，沒有多餘的法，全心即是全佛，自有其來由。填平溝壑，無人能夠領會，可笑的是騎著牛還在尋找牛。

理事縱橫帶

觸目所及皆是道，在佛事門中，沒有絲毫私心，通達貫穿實際。圓融事理，運用並行。器量堪能勝任，隨機應感。門風顯露傳播，各在於當人。建立宗乘，那是強生枝節。出門問路，卻指東劃西，歷經劫難依然頑固愚昧，如何才能開啟智慧？（古德著語云：『針鋒頭上翻筋斗，紅爐焰里碧波生。猿抱子歸青嶂里，鳥銜花落碧巖前。』）

大圓

理事縱橫交錯，照用同時進行。這邊那邊，如同白日當空，又似三更半夜。

大慧（Mahaprajna）

微塵即是實際，本來和諧融合，全體

【English Translation】 English version:

The Great Perfection Verse

Principle pervades and encompasses all, myriad streams flow to the same source. Like the Vairocana's Avatamsaka (Flower Garland) world, all things and every single entity are manifestations of the truth.

Mahaprajna (Great Wisdom)

In truth, not a speck of dust is established. To call it by a fixed name is to become estranged. Where does the black hen crow at midnight? The withered tree blooms in the spring beyond kalpas. Freely bestow compassion, benefiting all beings. To cling with a calculating mind is to stray from the truth. Behold the day of Nirvana (extinction) at the Crane Tree, the Buddha once raised both feet to show everyone.

The Connecting Link of Affairs

Where the sun and moon do not shine, where heaven and earth do not cover and support, it remains secure when the fire of the kalpa destroys, and its entirety is revealed when all dharmas are extinguished. Unchanging while adapting to conditions, constantly peaceful in the midst of noise. A single ray of grace, who is without a share? The Avatamsaka Sutra (Flower Garland Sutra) says: 'Lands speak, beings speak, the lands of the three times speak simultaneously.' (An ancient master's saying: 'Seeking fire, one finds smoke; returning with spring water, one carries the moon. A stone grows a rootless tree; the mountain holds unmoving clouds.')

The Great Perfection Verse

Affairs pervade all existence, not a single mote of dust is missed. The myriad phenomena are arrayed, the entire mechanism is without fault.

Mahaprajna (Great Wisdom)

At the turning point, isolated and perilous, all matters cease. Having attained the essence by following conditions, what more is there to seek? The creation of all beings relies on this power, a single spiritual light pervades everywhere. Directly experiencing affairs is emptiness, there is no surplus dharma. The whole mind is the whole Buddha, there is a source from which it comes. Filling ditches and blocking ravines, no one understands. How laughable to be riding an ox and still searching for it.

The Connecting Link of Principle and Affairs

Everything that meets the eye is the Way. Within the gate of Buddhist affairs, there is no trace of selfishness, penetrating and connecting with reality. Perfectly harmonizing principle and affairs, employing them in tandem. The capacity is sufficient to undertake, responding to feelings according to circumstances. The style of the school is revealed and propagated, each is within the individual. Establishing a sect is to create unnecessary branches. Going out to ask for directions, yet pointing east and west, having endured kalpas and still being stubbornly ignorant, how can wisdom be awakened? (An ancient master's saying: 'Turning somersaults on the tip of a needle, blue waves arise in the flames of a red furnace. A monkey carries its child back to the green peaks, a bird carries a flower and drops it before the blue cliffs.')

The Great Perfection

Principle and affairs intersect vertically and horizontally, illumination and function proceed simultaneously. This side and that side, like midday sun, yet also like midnight.

Mahaprajna (Great Wisdom)

Dust and dust are reality, originally harmonious and integrated, the entire body

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該事理同。應物行權無定法。 隨緣立理絕羅籠。竿頭有路通車馬。 棒下無生觸祖翁。出沒縱橫全體用。夕陽西去水流東。

屈曲垂帶

夫垂者。聖人垂機接物也。屈曲者。脫珍御服。著弊垢衣也。同安云。權掛垢衣云是佛。卻裝珍御複名誰。珍御名不出世。垢衣名出世。僧問石門徹和尚。云光法師為甚麼。卻作牛去。徹云。陋巷不騎金色馬。回途卻著破襕衫。聖人成佛后。卻為菩薩。導利眾生。是名不住無為不盡有為矣。文殊師利問維摩詰云。菩薩云何通達佛道。摩詰云。菩薩行於非道。是名通達佛道(古德著語云。慈雲普覆無邊際。枯木無花爭奈何。宛轉是非從曲直。個時訊息解通風)。

大圓頌

屈曲垂慈。棒喝齊施。覆藏密旨。少室靈枝。

大慧

不裝珍御示初機。出世權披弊垢衣。細路曲盤連夜過。 故鄉迢遞幾時歸。垂絲千尺鉤還曲。 利物多方語帶悲。休論長安風物好。得便宜是落便宜。

妙葉兼帶

汝州風穴和尚示眾云。夫參學眼目。臨機直須大用現前。莫自拘於小節。設使言前薦得。猶是滯殼迷封。縱饒句下精通。未免觸途狂見。勸汝諸人。應是從前依他作解。明昧兩岐。凡聖疑情。一時掃卻。直教個個如師子兒哮吼一聲。壁立萬仞。誰敢正眼覷著。

【現代漢語翻譯】 現代漢語譯本： 這個道理是一樣的。應付事物，運用權變，沒有固定的方法。 隨著因緣建立道理，超越一切束縛。在竹竿頂端也能開闢出道路，讓車馬通行。 棒喝之下，沒有覺悟，就觸犯了祖師。出入縱橫，都是全體的運用。夕陽西下，江水向東流。

屈曲垂帶

所謂『垂』，是聖人垂示機宜，接引眾生。所謂『屈曲』，是脫下珍貴的御服，穿上破舊的衣服。同安禪師說：『權且掛上破舊的衣服說是佛，卻又穿上珍貴的御服，這又是誰呢？』珍貴的御服代表不入世，破舊的衣服代表入世。有僧人問石門徹和尚：『云光法師為什麼卻變成牛去了？』徹和尚回答說：『陋巷不騎金色的馬，回頭卻穿上破舊的襕衫。』聖人成佛之後，卻又示現為菩薩，引導利益眾生，這就是不住于無為，不捨棄有為。文殊師利（Manjusri，智慧的象徵）問維摩詰（Vimalakirti，一位在家菩薩）說：『菩薩如何通達佛道？』維摩詰回答說：『菩薩行於非道，是名通達佛道。』（古德的評語說：慈雲普遍覆蓋無邊無際，枯木沒有花又該怎麼辦呢？委婉曲折的是非要從曲直中辨別，這個時候的訊息要懂得通風。）

大圓頌

屈曲垂慈，棒喝齊施。覆藏密旨，少室靈枝。

大慧

不穿珍貴御服是爲了開示初學者，入世權且披上破舊的衣服。在狹窄彎曲的小路上連夜趕路，遙遠的故鄉何時才能迴歸？垂下的絲線千尺長，魚鉤還是彎曲的，利益眾生有多種方法，言語中帶著悲憫。不要談論長安的風物有多好，得到便宜就是失去了便宜。

妙葉兼帶

汝州風穴和尚開示大眾說：『參學的人要有眼力，臨機應變時必須展現出大的作用，不要拘泥於小的細節。即使在言語之前就領悟了，仍然是停留在外殼上，被封鎖迷惑。縱然在語句之下精通了，也難免觸處都是狂妄的見解。勸告你們各位，應該把從前依靠他人解釋而產生的，對與不對、明與不明、凡與聖的種種疑惑，一時全部掃除乾淨，直接讓每個人都像獅子一樣吼叫一聲，像壁立萬仞一樣，誰敢用正眼看著。』

【English Translation】 English version: The principle is the same. In responding to things and exercising discretion, there are no fixed rules. Establish principles according to circumstances, transcending all constraints. Even at the tip of a pole, a road can be opened for carriages and horses to pass. Without awakening under the stick, one offends the ancestral teacher. Entering and exiting freely, it's all the use of the whole. The setting sun goes west, and the river flows east.

Crooked Hanging Belt

The so-called 'hanging' is the sage's display of opportunities to receive beings. The so-called 'crooked' is taking off precious imperial robes and putting on tattered clothes. Chan Master Tong'an said: 'Temporarily hanging the tattered clothes is said to be the Buddha, but who is it that puts on the precious imperial robes again?' Precious imperial robes represent not entering the world, and tattered clothes represent entering the world. A monk asked Abbot Che of Shimen: 'Why did Dharma Master Yunguang become a cow?' Che replied: 'One does not ride a golden horse in a humble alley, but turns back and puts on a tattered robe.' After becoming a Buddha, the sage manifests as a Bodhisattva to guide and benefit sentient beings. This is called not dwelling in non-action and not abandoning action. Manjusri (Manjusri, symbol of wisdom) asked Vimalakirti (Vimalakirti, a lay Bodhisattva): 'How does a Bodhisattva attain the Buddha-way?' Vimalakirti replied: 'A Bodhisattva walks the non-path, and this is called attaining the Buddha-way.' (An ancient master commented: 'Compassionate clouds universally cover without limit, but what to do with withered trees without flowers? Subtle right and wrong must be distinguished from crooked and straight, and at this time, the news must be understood to be ventilated.')

Great Round Song

Crookedly bestowing compassion, both stick and shout are applied. Covering and concealing secret instructions, the spiritual branch of Shaoshi.

Dahui

Not wearing precious imperial robes is to instruct beginners, and entering the world temporarily puts on tattered clothes. Traveling through narrow and winding paths all night, when will the distant homeland be returned to? The hanging thread is a thousand feet long, and the hook is still crooked, benefiting sentient beings in many ways, with compassion in the words. Do not talk about how good the scenery of Chang'an is, gaining advantage is losing advantage.

Subtle Leaf with Belt

Abbot Fengxue of Ruzhou instructed the assembly: 'Those who study should have insight, and when responding to opportunities, they must show great function immediately, and not be bound by small details. Even if one understands before words, one is still stuck on the outer shell, being sealed and confused. Even if one is proficient under the sentences, one cannot avoid encountering arrogant views everywhere. I advise you all to sweep away all the doubts of right and wrong, clarity and obscurity, and the mundane and the sacred, which were produced by relying on others' explanations in the past, and directly let everyone roar like a lion, like a wall standing ten thousand feet high, who dares to look at it with correct eyes?'

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覷著則瞎卻渠眼(古德著語云。一句曲含千古韻。萬重雲散月來初。垂絲千尺意在深潭)。

大圓頌

妙葉真機。境物如如。是凡是聖。無欠無餘。

大慧

抬搦繇來作者知。箇中一字兩頭垂。同生同死何時曉。 雙放雙收舉世疑。照膽蟾光沉碧漢。 拍天滄海浸須彌。聞韶忘味有餘樂。方識詩人句外奇。

金針雙鎖帶

夫雞足分燈之後。少林傳芳以來。各闡玄風。互興佛事。若憑言詮為據。斷滅法門。更成造作修功(一作更或功行修持)平沈先聖。頭頭顯露。物物明真。不用躊躇。直截便道(古德著語云。風吹南岸柳。雨折北池蓮。白鷺下田千點雪。黃鸝上樹一枝花)。

大圓頌

金針雙鎖。全心印可。有句無句。千花萬朵。

大慧

突出全機理事玄。東村王老夜燒錢。等閑得路明如日。 舉步回頭直似弦。玄要並行無別語。 機緣才兆不堪傳。從來大道無拘束。信手拈來百事全。

平懷常實帶

洛浦和尚示眾云。末後一句。始到牢關。把斷要津。不通凡聖。尋常向汝諸人道。任從天下樂忻忻。我獨不肯。何故。靈龜負圖。自取喪身之兆。鳳縈金網。擬趣霄漢。以何期。尋常向汝諸人道。須于旨外明宗。莫向言中取則。所以道。石人機似汝也。解唱巴歌

【現代漢語翻譯】 現代漢語譯本： 『覷著則瞎卻渠眼』（古德著語云：一句曲含千古韻，萬重雲散月來初，垂絲千尺意在深潭）。意思是，如果你執著于看，反而會矇蔽你的雙眼。（古德的開示說：一句曲調蘊含千古韻味，重重雲霧消散，明月才顯現出來，垂下千尺絲線，意在深潭之中）。

大圓頌 妙葉真機，境物如如，是凡是聖，無欠無餘。意思是，微妙的法理和真實的機用，境界和事物都如其本來的樣子，無論是凡夫還是聖人，都沒有欠缺也沒有多餘。

大慧 抬搦繇來作者知，箇中一字兩頭垂，同生同死何時曉，雙放雙收舉世疑，照膽蟾光沉碧漢，拍天滄海浸須彌（Sumeru），聞韶忘味有餘樂，方識詩人句外奇。意思是，提起和按捺的技巧只有作者才知道，其中一個字兩頭都有含義，一同生一同死什麼時候才能明白，同時放下同時收回讓世人疑惑，照亮肝膽的蟾光沉入碧藍的銀河，拍打天空的滄海淹沒了須彌山，聽到韶樂美妙得忘記了味道，才能體會詩人詩句之外的奇妙。

金針雙鎖帶 夫雞足（Kukkutapada）分燈之後，少林（Shaolin）傳芳以來，各闡玄風，互興佛事。若憑言詮為據，斷滅法門，更成造作修功，平沈先聖。頭頭顯露，物物明真，不用躊躇，直截便道（古德著語云：風吹南岸柳，雨折北池蓮，白鷺下田千點雪，黃鸝上樹一枝花）。意思是，自從雞足山分燈之後，少林寺傳揚佛法以來，各自闡述玄妙的宗風，互相興盛佛事。如果憑藉言語來作為依據，就會斷滅佛法，反而成為造作和修功，貶低了先聖。一切事物都顯露，一切事物都明白真理，不用猶豫，直接說出真道。（古德的開示說：風吹拂著南岸的柳樹，雨打斷了北池的蓮花，白鷺飛下田野像千點雪花，黃鸝飛上樹梢像一枝鮮花）。

大圓頌 金針雙鎖，全心印可，有句無句，千花萬朵。意思是，用金針雙重鎖住，完全用心來印證認可，無論是有言語還是沒有言語，都像千朵花萬朵花一樣。

大慧 突出全機理事玄，東村王老夜燒錢，等閑得路明如日，舉步回頭直似弦，玄要並行無別語，機緣才兆不堪傳，從來大道無拘束，信手拈來百事全。意思是，突出全部的機用，事和理都很玄妙，東村的王老在晚上燒錢，輕易地得到道路，像太陽一樣明亮，舉步回頭就像弓弦一樣，玄妙和重要並行沒有別的言語，機緣剛剛顯現就不能夠傳達，從來大道沒有拘束，隨手拿來什麼都是完整的。

平懷常實帶 洛浦（Luopu）和尚示眾云：末後一句，始到牢關，把斷要津，不通凡聖。尋常向汝諸人道，任從天下樂忻忻，我獨不肯。何故？靈龜負圖，自取喪身之兆；鳳縈金網，擬趣霄漢，以何期？尋常向汝諸人道，須于旨外明宗，莫向言中取則。所以道，石人機似汝也，解唱巴歌。意思是，洛浦和尚開示大眾說：最後一句話，才到達牢固的關口，把守住重要的關口，不通凡夫和聖人。平常對你們大家說，任憑天下的人都快樂高興，我唯獨不肯。為什麼呢？靈龜揹負著圖，自己招致喪身的預兆；鳳凰被金色的網纏繞，想要飛向天空，有什麼希望呢？平常對你們大家說，必須在宗旨之外明白宗，不要在言語之中尋求法則。所以說，石人的機敏像你們一樣，懂得唱巴歌。

【English Translation】 English version: 'Peering intently blinds the eyes' (An ancient master's saying: A single melody contains a thousand years of rhyme, myriad clouds disperse, and the moon appears for the first time, a thousand-foot thread is cast, its intention lies in the deep pool). This means that if you are attached to seeing, you will instead obscure your vision. (An ancient master's instruction says: A single melody contains a thousand years of rhyme, layers of clouds dissipate, and the moon appears, a thousand-foot thread is cast, its intention lies in the deep pool).

Great Circle Ode Wonderful leaves, true function, realms and objects as they are, whether ordinary or sage, nothing lacking, nothing superfluous. This means that the subtle Dharma and true function, realms and objects are as they are in their original state, whether ordinary people or sages, there is nothing lacking and nothing superfluous.

Dahui (name of a Buddhist monk) Raising and pressing, the author knows the origin, within it, one character hangs at both ends, when will one understand the same birth and same death, simultaneously releasing and simultaneously retracting, the world doubts, the toad's light illuminating the gallbladder sinks into the blue Milky Way, the vast ocean striking the sky submerges Sumeru (Sumeru), hearing the Shao music, forgetting the taste, there is remaining joy, only then can one recognize the poet's wonder beyond the lines. This means that only the author knows the technique of raising and pressing, one character within it has meaning at both ends, when will one understand the same birth and same death, simultaneously releasing and simultaneously retracting causes the world to doubt, the toad's light illuminating the gallbladder sinks into the blue Milky Way, the vast ocean striking the sky submerges Mount Sumeru, hearing the Shao music is so wonderful that one forgets the taste, only then can one appreciate the poet's wonder beyond the lines.

Golden Needle Double Lock Belt After Kukkutapada (Kukkutapada) divided the lamps, since Shaolin (Shaolin) spread its fragrance, each expounds the profound style, mutually promoting Buddhist affairs. If relying on verbal explanations as the basis, it will sever the Dharma gate, further becoming contrived cultivation, belittling the former sages. Everything is revealed, everything clarifies the truth, no need to hesitate, directly speak the Way (An ancient master's saying: The wind blows the willows on the south bank, the rain breaks the lotus in the north pond, white egrets descend to the fields like a thousand snowflakes, golden orioles fly to the trees like a branch of flowers). This means that since Kukkutapada divided the lamps at Kukkutapada Mountain, and Shaolin Temple spread the Dharma, each expounds the profound style and mutually promotes Buddhist affairs. If relying on words as the basis, it will sever the Dharma and become contrived cultivation, belittling the former sages. Everything is revealed, everything clarifies the truth, no need to hesitate, directly speak the true Way. (An ancient master's instruction says: The wind blows the willows on the south bank, the rain breaks the lotus in the north pond, white egrets descend to the fields like a thousand snowflakes, golden orioles fly to the trees like a branch of flowers).

Great Circle Ode Golden needle double lock, whole heart approves, with or without words, thousands of flowers, myriad blossoms. This means that it is locked with a golden needle double lock, and the whole heart approves and acknowledges it, whether there are words or no words, it is like thousands of flowers and myriad blossoms.

Dahui (name of a Buddhist monk) Highlighting the entire function, principle and matter are profound, Old Wang of the east village burns money at night, easily obtaining the path, bright as the sun, stepping and turning back is like a bowstring, the profound and essential go together without other words, the opportunity just arises and cannot be transmitted, the great path has never been restricted, picking up anything at hand, everything is complete. This means that highlighting the entire function, principle and matter are profound, Old Wang of the east village burns money at night, easily obtaining the path, as bright as the sun, stepping and turning back is like a bowstring, the profound and essential go together without other words, the opportunity just arises and cannot be transmitted, the great path has never been restricted, picking up anything at hand, everything is complete.

Plain Mind Constant Reality Belt Monk Luopu (Luopu) instructed the assembly, saying: The last sentence, only then reaches the firm gate, guarding the important pass, not allowing passage to ordinary or sage. Usually I say to you all, let the world be happy and joyful, I alone refuse. Why? The divine turtle carries the diagram, bringing about its own demise; the phoenix is entangled in the golden net, intending to reach the heavens, what hope is there? Usually I say to you all, you must understand the principle beyond the meaning, do not seek the rule in the words. Therefore, it is said, the stone man's wit is like yours, able to sing the Ba song. This means that Monk Luopu instructed the assembly, saying: Only the last sentence reaches the firm gate, guarding the important pass, not allowing passage to ordinary people or sages. Usually I say to you all, let the world be happy and joyful, I alone refuse. Why? The divine turtle carries the diagram, bringing about its own demise; the phoenix is entangled in the golden net, intending to reach the heavens, what hope is there? Usually I say to you all, you must understand the principle beyond the meaning, do not seek the rule in the words. Therefore, it is said, the stone man's wit is like yours, able to sing the Ba song.

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。汝若似石人。雪曲也應和。僧問南泉。如何是道。泉云。平常心是道。如達平常道也。見山即是山。見水即是水。信手拈來。草無可無不可。設使風來樹動。浪起船高。春生夏長。秋收冬藏。有何差異。但得風調雨順。國泰民安。邊方寧靜。君臣道合。豈在麒麟出現鳳凰來儀。方顯祥瑞哉。但得理歸其道事乃平實。無聖可求無凡可舍。內外平懷。泯然自盡。所以諸聖語言。不離世諦。隨順世間。會則途中受用。不會則世諦流佈(古德著語云。長因送客處。憶得別家時)。

大圓頌

平懷常實。事圓理畢。露柱燈籠。無得無失。

大慧

更無回互本圓成。覿面無私一體平。水上東山行不住。 火中木馬夜嘶鳴。人間但見浮雲白。 天外常看列岫橫。若為平常心是道。擬心已在鐵圍城。

浮山云。據圓極法門。本具十數。今此九帶。已為諸人說了也。更有一帶。諸人還見么。若也見得親切分明。卻請出來說看。說得相應。則通前九帶。圓明道眼。若也見不親切。說不相應。但依吾語言。以為己解。則名謗法。無有是處。諸人到此合作么生。眾皆罔措。師遂叱散。

黃龍三關

南禪師問隆慶閑禪師云。人人有個生緣。上座生緣在什麼處。閑云。早晨吃白粥。至晚又覺饑。又問。我手何

【現代漢語翻譯】 現代漢語譯本： 你如果像石人一樣，雪曲也應該能應和。有僧人問南泉：『什麼是道？』南泉說：『平常心就是道。』如果通達了平常之道，見山就是山，見水就是水。信手拈來，草木無所謂可以或不可以。即使風來樹動，浪起船高，春生夏長，秋收冬藏，又有什麼差異呢？只要風調雨順，國泰民安，邊境安寧，君臣同心同德，哪裡需要在麒麟出現、鳳凰來儀時，才顯示吉祥的徵兆呢？只要道理迴歸正道，事情自然平實。沒有聖人可以追求，沒有凡人可以捨棄，內心平靜坦蕩，自然泯滅一切差別。所以諸位聖人的語言，不離世俗諦（satya，真理），隨順世間。領會了，就在途中受用；不領會，世俗諦就只是流佈（古德著語說：『長因送客處，憶得別家時』）。

大圓頌

內心平靜坦蕩，事情圓滿，道理完備。露柱（寺院中支撐屋頂的柱子）和燈籠，無所謂得到或失去。

大慧（Dahui，禪師名號）

更沒有迴旋的餘地，本來就圓滿成就。面對面沒有私心，一體平等。水上的東山（指禪宗）行進不止，火中的木馬夜晚嘶鳴。人間只見白色的浮雲，天外常看排列的山峰橫亙。如果問什麼是平常心是道，動了心思就已經身在鐵圍城（Cakravāda，包圍世界的鐵墻）中了。

浮山（Fushan，地名）說：『依據圓極法門（最圓滿的法門），本來就具備十數。如今這九帶，已經為諸位說了。還有一帶，諸位看見了嗎？如果看得親切分明，就請出來說說看。說得相應，就通達了前面的九帶，圓明道眼。如果看得不親切，說得不相應，只是依著我的語言，以為自己理解了，那就叫做謗法，沒有這樣的道理。諸位到此該怎麼做呢？』眾人茫然不知所措。浮山於是呵斥驅散了他們。

黃龍（Huanglong，地名）三關

南禪師（Nanquan，禪師名號）問隆慶閑禪師（Longqing Xian，禪師名號）說：『人人都有個生緣（與生俱來的因緣），上座（對僧人的尊稱）的生緣在什麼地方？』閑禪師說：『早晨吃白粥，到晚上又覺得餓。』又問：『我的手和… English version: If you are like a stone man, the snow song should also echo. A monk asked Nanquan (name of a Zen master, 南泉): 'What is the Dao (the Way, 道)?' Nanquan said: 'Ordinary mind is the Dao.' If you understand the ordinary Dao, seeing mountains is just seeing mountains, and seeing water is just seeing water. Picking up things at will, grass and trees are neither right nor wrong. Even if the wind blows and the trees move, the waves rise and the boats go high, spring grows, summer flourishes, autumn harvests, and winter stores, what difference is there? As long as the wind and rain are favorable, the country is prosperous and the people are at peace, the borders are peaceful, and the ruler and his ministers are of one mind, why do we need the appearance of a Qilin (a mythical Chinese unicorn, 麒麟) or the arrival of a phoenix (鳳凰) to show auspicious omens? As long as reason returns to the right path, things will naturally be plain and real. There is no saint to seek, no ordinary person to abandon, the inner and outer minds are peaceful and broad, and naturally all differences disappear. Therefore, the words of all the saints do not depart from the worldly truth (satya, 世諦), and follow the world. If you understand it, you can enjoy it on the way; if you don't understand it, the worldly truth is just spreading (an ancient saying says: 'Often because of sending guests away, I remember the time of leaving home').

The Great Perfection Gatha (頌)

The inner mind is peaceful and always real, things are perfect, and reason is complete. The pillar (a pillar supporting the roof in a temple, 露柱) and the lantern, there is nothing to gain or lose.

Dahui (name of a Zen master, 大慧)

There is no room for turning back, it is originally perfectly accomplished. Face to face, there is no selfishness, and the whole is equal. The Dongshan (referring to Zen Buddhism, 東山) on the water keeps moving, and the wooden horse in the fire neighs at night. In the human world, we only see white floating clouds, and outside the sky, we often see rows of mountains lying horizontally. If you ask what ordinary mind is the Dao, moving your mind is already in the Iron Ring Mountain (Cakravāda, 鐵圍城).

Fushan (name of a place, 浮山) said: 'According to the most perfect Dharma gate (圓極法門), it originally has ten numbers. Now these nine belts have already been said to you. There is still one belt, have you seen it? If you see it clearly and distinctly, please come out and say it. If you say it accordingly, you will understand the previous nine belts and the perfect and bright Dharma eye. If you don't see it clearly and don't say it accordingly, but just rely on my words and think you understand, then it is called slander, there is no such reason. What should you do here?' Everyone was at a loss. Fushan then scolded and dispersed them.

Huanglong (name of a place, 黃龍) Three Barriers

Zen Master Nanquan (南泉) asked Zen Master Longqing Xian (隆慶閑): 'Everyone has an innate connection (生緣), where is the innate connection of the senior monk (a respectful term for monks, 上座)?' Zen Master Xian said: 'I eat white porridge in the morning and feel hungry again in the evening.' He also asked: 'What is my hand and...'

【English Translation】 English version: If you are like a stone man, the snow song should also echo. A monk asked Nanquan (name of a Zen master): 'What is the Dao (the Way)?' Nanquan said: 'Ordinary mind is the Dao.' If you understand the ordinary Dao, seeing mountains is just seeing mountains, and seeing water is just seeing water. Picking up things at will, grass and trees are neither right nor wrong. Even if the wind blows and the trees move, the waves rise and the boats go high, spring grows, summer flourishes, autumn harvests, and winter stores, what difference is there? As long as the wind and rain are favorable, the country is prosperous and the people are at peace, the borders are peaceful, and the ruler and his ministers are of one mind, why do we need the appearance of a Qilin (a mythical Chinese unicorn) or the arrival of a phoenix to show auspicious omens? As long as reason returns to the right path, things will naturally be plain and real. There is no saint to seek, no ordinary person to abandon, the inner and outer minds are peaceful and broad, and naturally all differences disappear. Therefore, the words of all the saints do not depart from the worldly truth (satya), and follow the world. If you understand it, you can enjoy it on the way; if you don't understand it, the worldly truth is just spreading (an ancient saying says: 'Often because of sending guests away, I remember the time of leaving home').

The Great Perfection Gatha

The inner mind is peaceful and always real, things are perfect, and reason is complete. The pillar (a pillar supporting the roof in a temple) and the lantern, there is nothing to gain or lose.

Dahui (name of a Zen master)

There is no room for turning back, it is originally perfectly accomplished. Face to face, there is no selfishness, and the whole is equal. The Dongshan (referring to Zen Buddhism) on the water keeps moving, and the wooden horse in the fire neighs at night. In the human world, we only see white floating clouds, and outside the sky, we often see rows of mountains lying horizontally. If you ask what ordinary mind is the Dao, moving your mind is already in the Iron Ring Mountain (Cakravāda).

Fushan (name of a place) said: 'According to the most perfect Dharma gate, it originally has ten numbers. Now these nine belts have already been said to you. There is still one belt, have you seen it? If you see it clearly and distinctly, please come out and say it. If you say it accordingly, you will understand the previous nine belts and the perfect and bright Dharma eye. If you don't see it clearly and don't say it accordingly, but just rely on my words and think you understand, then it is called slander, there is no such reason. What should you do here?' Everyone was at a loss. Fushan then scolded and dispersed them.

Huanglong (name of a place) Three Barriers

Zen Master Nanquan asked Zen Master Longqing Xian: 'Everyone has an innate connection, where is the innate connection of the senior monk (a respectful term for monks)?' Zen Master Xian said: 'I eat white porridge in the morning and feel hungry again in the evening.' He also asked: 'What is my hand and...'

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似佛手。閑云。月下弄琵琶。又問。我腳何似驢腳。閑云。鷺鷥立雪非同色。黃龍每以此三轉語。垂問學者。多不契其旨。而南州居士潘興嗣延之。常問其故。龍云。已過關者。掉臂徑去。安知有關吏。從關吏問可否。此未過關者。復自頌云。

我手何似佛手。禪人直下薦取。不動干戈道出。當處超佛越祖。

我腳驢腳並行。步步踏著無生。會得云收月皎。方知此道縱橫。

生緣有路人皆委。水母何曾離得蝦。但得日頭東畔出。誰能更吃趙州茶。

(蘆山旻古佛語錄云。昔見廣辨首座收南禪師親筆三關頌。諷誦無遺。近見諸方語錄。不全。又多訛舛。故茲注破)。

真凈文頌

我手何似佛手。翻覆誰辨好醜。若是師子之兒。 野干謾為開口。

我腳何似驢腳。隱顯千差萬錯。豁開金剛眼睛。 看取目前善惡。

人人有個生緣處。認著依然還失路。長空云破月華明。 東西南北從君去。

景福順(蜀人嗣南禪師)

長江雲散水滔滔。忽爾狂風浪便高。不識漁家玄妙意。 卻于浪里飐風濤。

南海波斯入大唐。有人別寶便商量。或時遇賤或時貴。 日到西峰影漸長。

(黃龍老和尚。有個生緣語。山僧承嗣伊。今日為君舉。為君舉貓兒。偏解捉老鼠)。

【現代漢語翻譯】 現代漢語譯本 『我的手像不像佛手？』閑云說，『月光下撥弄琵琶。』又問，『我的腳像不像驢腳？』閑云說，『白鷺站在雪地裡，顏色也不同。』黃龍慧南禪師經常用這三句話來詢問學人，但很少有人能領會其中的旨意。南州的居士潘興嗣請教他原因。黃龍說：『已經過了關的人，會甩開膀子徑直離去，哪裡還會知道有守關的官吏？向守關的官吏詢問是否可以通過，這是還沒過關的人。』於是自己作頌說：

『我的手像不像佛手？禪人應該當下領悟，不用動用干戈就能說出，當下就能超越佛和祖師。』

『我的腳和驢腳並行，每一步都踏著無生之境。領會到雲散月明的境界，才知道這條道路是如此的縱橫馳騁。』

『眾生出生的因緣道路，人人都知道。水母什麼時候離開過蝦？只要太陽從東方升起，誰還會去吃趙州禪師的茶？』

（蘆山旻古佛語錄記載，過去見到廣辨首座收藏有南禪師親筆所寫的《三關頌》，能夠背誦得一字不差。最近看到各處的語錄，內容不完整，而且有很多錯誤，因此在這裡加以註釋。）

真凈文禪師的頌：

『我的手像不像佛手？翻過來覆過去，誰能分辨好壞美醜？如果是獅子的孩子，野狐的叫囂只是徒勞。』

『我的腳像不像驢腳？隱藏和顯現，千差萬別，錯誤萬千。豁開金剛的眼睛，看清眼前的善與惡。』

『人人都有個出生的因緣之處，如果執著於它，依然會迷失道路。長空雲散，月光皎潔明亮，東西南北，任你自由來去。』

景福順（蜀地人，繼承南禪師的法脈）：

『長江雲散，江水滔滔，忽然狂風大作，波浪高漲。不明白漁家的玄妙之意，卻在波浪中搖擺風濤。』

『南海的波斯人來到大唐，有人鑑別寶物，然後進行商議。有時遇到賤賣，有時遇到高價，太陽到了西山頂，影子漸漸拉長。』

（黃龍老和尚，有個關於生緣的說法，我這個山僧繼承了他的法脈。今天為你們提出來。為你們提出來，貓兒特別會捉老鼠。）

【English Translation】 English version 『Is my hand like the Buddha's hand?』 Xianyun (Idle Clouds) said, 『Playing the pipa under the moon.』 Asked again, 『Are my feet like donkey's feet?』 Xianyun said, 『Egrets standing in the snow are not the same color.』 Chan Master Huanglong Huinan (Yellow Dragon, meaning unknown) often used these three phrases to question students, but few could grasp their meaning. The lay Buddhist Pan Xingsi (meaning unknown) of Nanzhou (Southern State, meaning unknown) asked him the reason. Huanglong said, 『Those who have passed the barrier swing their arms and leave directly. How would they know there are gatekeepers? Asking the gatekeepers whether they can pass is for those who have not passed the barrier.』 So he composed a verse himself:

『Is my hand like the Buddha's hand? Chan practitioners should realize it immediately, expressing it without resorting to force, transcending the Buddha and the Patriarchs right here and now.』

『My feet and donkey's feet walk side by side, each step treading on the realm of no-birth. Understanding the state of clouds dispersing and the moon shining brightly, one knows that this path is so free and unconstrained.』

『Everyone knows the path of the cause of birth. When has the jellyfish ever left the shrimp? As long as the sun rises in the east, who would still drink Zhaozhou's (meaning unknown) tea?』

(The recorded sayings of Ancient Buddha Min of Lushan (meaning unknown) state: In the past, I saw Head Seat Guangbian (meaning unknown) collect Chan Master Nan's (Southern Chan, meaning unknown) handwritten 『Three Barriers Verse,』 reciting it without error. Recently, I have seen records from various places that are incomplete and contain many errors, so I am annotating them here.)

Verse by Chan Master Zhenjing Wen (True Purity, meaning unknown):

『Is my hand like the Buddha's hand? Who can distinguish good from bad when it's turned over and over? If it is the child of a lion, the howling of a jackal is in vain.』

『Are my feet like donkey's feet? Hidden and revealed, there are thousands of differences and myriad mistakes. Open the Vajra (Diamond, meaning unknown) eyes and see the good and evil before you.』

『Everyone has a place of origin, but clinging to it will still lead to losing the way. The clouds break in the long sky, and the moonlight is bright and clear. Go east, west, north, and south as you please.』

Jingfu Shun (meaning unknown) (a person from Shu (Sichuan, meaning unknown), who inherited the Dharma lineage of Chan Master Nan):

『The clouds over the Yangtze River (meaning unknown) disperse, and the water flows torrentially. Suddenly, a strong wind rises, and the waves surge high. Not understanding the profound meaning of the fisherman, one sways with the wind and waves.』

『A Persian (meaning unknown) from the South Sea (meaning unknown) comes to the Great Tang (China, meaning unknown). Someone identifies the treasure and then discusses it. Sometimes it is encountered cheaply, sometimes it is expensive. When the sun reaches the western peak, the shadow gradually lengthens.』

(Old Monk Huanglong has a saying about the cause of birth. This mountain monk inherited his Dharma lineage. Today, I bring it up for you. I bring it up for you, the cat is especially good at catching mice.)

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南堂靜(名道興蜀人嗣五祖)

我手何似佛手。爐鞴鉗錘掃帚。曾烹紫磨金身。 光射七星牛鬥。

我腳何似驢腳。白刃紅旗閃爍。坐斷百戰場中。 妙用六韜三略。

人人有個生緣。視聽俯仰折旋。頂戴寰中日月。 懷藏閫外威權。

圓悟勤

我手何似佛手。隨分拈花折柳。忽然撞著頭蛇。 未免遭他一口。

我腳何似驢腳。趙州石橋略彴。忽然築起皮毬。 崩倒三山五嶽。

人人有個生緣。蹲身無地鉆研。若也眼皮迸綻。 累他桶底踢穿。

湛堂準

我手佛手。十八十九。雲散月圓。癡人夜走。

我腳驢腳。放過一著。龐公笊籬。清平木杓。

人人生緣。北律南禪。道吾舞笏。華亭撐船。

海印信

我手佛手。誰人不有。直下分明。何須狂走。

我腳驢腳。高低踏著。雨過苔青。云開日爍。

問爾生緣。處處不疑。直語心無病。誰論是與非。

萬庵

我手何似佛手。不用思前算後。世間多少癡人。 只是隨人揹走。

我腳何似驢腳。擬議遭他毒藥。又見白衣拜相。 從前更無官爵。

人人有個生緣。桑梓人物駢闐。借問東鄰西舍。 西天十萬八千。

南堂辨驗十問

南堂示眾云。夫參學至要。不出個最初與末後句。透得過者。平生事畢。其

【現代漢語翻譯】 現代漢語譯本 南堂靜(名道興，蜀人，為五祖法演禪師的嗣法弟子)

我的手像不像佛手？像爐子、風箱、鉗子和掃帚。曾經烹煉過純紫金鑄造的佛身，光芒四射，直衝天上的七星和牛宿。

我的腳像不像驢腳？像閃爍的白刃和紅旗。安坐于無數次戰役的戰場中央，巧妙地運用著《六韜》和《三略》中的戰略。

每個人都有各自的生存因緣。體現在看、聽、低頭、抬頭、彎曲和旋轉等日常行為中。頭頂著天地間的日月，心中懷藏著超越世俗的威權。

圓悟勤

我的手像不像佛手？隨意地拈花折柳。如果忽然撞到毒蛇，難免會被它咬一口。

我的腳像不像驢腳？像趙州禪師所建石橋的簡陋橋樁。如果忽然踢起皮球，就會崩塌三山五嶽。

每個人都有各自的生存因緣。只能蹲下身子，努力鉆研。如果眼皮突然裂開，就會連累得桶底被踢穿。

湛堂準

我的手是佛手，非常完美。像雲散月圓一樣，也像癡人在黑夜裡奔走。

我的腳是驢腳，有時也會放過一步。像龐蘊居士的笊籬，又像清平的木勺。

每個人都有各自的生存因緣，就像北方的律宗和南方的禪宗一樣。又像道吾禪師舞動手板，華亭的船伕撐船一樣。

海印信

我的手是佛手，誰人沒有呢？當下就應該明白，何須瘋狂追逐？

我的腳是驢腳，高高低低地踩踏著。雨後苔蘚變得青翠，云開后陽光閃耀。

問你的生存因緣，應該處處都沒有疑惑。心裡沒有病，說真話，誰會爭論是非對錯呢？

萬庵

我的手像不像佛手？不用思前想後。世間有多少愚癡的人，只是盲目地跟隨著別人走。

我的腳像不像驢腳？如果妄加猜測，就會遭到毒害。又看到平民拜為宰相，從此再也沒有以前的官職爵位。

每個人都有各自的生存因緣，家鄉的人物眾多而興盛。請問東鄰西舍，距離西天有十萬八千里嗎？

南堂辨驗十問

南堂禪師開示大眾說：參禪學習最重要的，莫過於最初句和末後句。如果能夠透徹理解，一生的大事就完成了。其他

【English Translation】 English version Nantang Jing (named Daoxing, from Sichuan, successor of the Fifth Patriarch)

How is my hand like the Buddha's hand? Like a furnace, bellows, tongs, and broom. It once cooked the pure purple-gold Buddha body, its light shining upon the Seven Stars and the Ox constellations.

How is my foot like a donkey's foot? Like flashing white blades and red flags. Sitting firmly in the midst of a hundred battlefields, skillfully employing the strategies of the 'Six Secret Teachings' (Liutao) and the 'Three Strategies' (Sanlue).

Everyone has their own cause of existence. Manifested in seeing, hearing, bowing, looking up, bending, and turning. Bearing the sun and moon of the universe on their heads, harboring authority beyond the mundane within their hearts.

Yuanwu Qin

How is my hand like the Buddha's hand? Casually picking flowers and breaking off willow branches. If suddenly encountering a venomous snake, one cannot avoid being bitten.

How is my foot like a donkey's foot? Like the simple bridge piers of Zhaozhou's stone bridge. If suddenly kicking up a leather ball, it would collapse the Three Mountains and Five Peaks.

Everyone has their own cause of existence. One can only crouch down and diligently study. If the eyelids suddenly burst open, it would implicate the bottom of the bucket being kicked through.

Zhutang Zhun

My hand is the Buddha's hand, perfectly complete. Like clouds scattering and the moon becoming full, also like a fool running in the night.

My foot is a donkey's foot, sometimes letting a step pass. Like Layman Pang's (Pang Yun) bamboo basket, and like a simple wooden ladle.

Everyone has their own cause of existence, like the Vinaya school in the north and the Chan school in the south. Also like Dao Wu (Daowu Zongzhi) wielding his tablet, and the boatman of Huating poling his boat.

Haiyin Xin

My hand is the Buddha's hand, who doesn't have it? One should understand it directly, why madly chase after it?

My foot is a donkey's foot, stepping high and low. After the rain, the moss becomes green, and after the clouds clear, the sun shines brightly.

Asking about your cause of existence, you should have no doubts anywhere. Speaking truthfully without illness in the heart, who would argue about right and wrong?

Wan'an

How is my hand like the Buddha's hand? No need to think before or calculate after. How many foolish people in the world, just blindly following others.

How is my foot like a donkey's foot? If making wild guesses, one will suffer poisoning. Also seeing a commoner appointed as prime minister, from then on, there are no more former official ranks and titles.

Everyone has their own cause of existence, the people of their hometown are numerous and prosperous. May I ask the east neighbor and the west neighbor, is it 108,000 miles to the Western Paradise?

Nantang's Ten Questions for Discernment

Nantang addressed the assembly, saying: 'The most important thing in Chan study is nothing more than the first phrase and the last phrase. If one can thoroughly understand them, the great matter of one's life is accomplished.'

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或未然。更與爾分作十門。各用印證自心。看得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法與有情說法無二。四須見性如觀掌上。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。此十門。諸人還一一得穩當也未。若只是閉門作活。獨了自身。不在此限。若要荷負正宗紹隆聖種。須盡此綱要十門。方坐得曲錄木床。當得天下人禮拜。可與佛祖為師。若不到與么田地。一向虛頭。他時異日。閻家老子。未放爾在。有么大家出來證據。若無不用久立。

臨濟門庭

臨濟宗者。大機大用。脫羅籠出窠臼。虎驟龍奔。星馳電激。轉天關斡地軸。負沖天意氣。用格外提持。卷舒擒縱殺活自在。是故示三玄。三要。四賓主。四料揀。金剛王寶劍。踞地師子。探竿影草。一喝不作一喝用。一喝分賓主。照用一時行。四料揀者。中下根人來。奪境不奪法。中上根人來。奪境奪法不奪人(一作奪法不奪境非)上上根人來。人境兩俱奪。出格人來。人境俱不奪。四賓主者。師家有鼻孔。名主中主。學人有鼻孔。名賓中主。師家無鼻孔。名主中賓。學人無鼻孔。名賓中賓。與曹洞賓主不同。三玄者。玄中玄。體中玄。句中玄。三

【現代漢語翻譯】 現代漢語譯本：或許還沒有完全理解。我再把這些分成十個方面，讓你們各自用來印證自己的內心，看看是否穩妥。第一，必須相信有教外別傳（指禪宗不立文字，直指人心的傳承）。第二，必須知道有教外別傳。第三，必須領會無情說法（指山河大地等自然現象的說法）與有情說法（指有情眾生的說法）沒有區別。第四，必須見性如同觀看掌上的東西一樣，清清楚楚，每個環節都穩妥嚴密。第五，必須具備擇法眼（辨別正法與邪法的智慧）。第六，必須行走在鳥道玄路（指超越常人思維的修行道路）上。第七，必須文武兼濟（指智慧與行動並重）。第八，必須摧邪顯正。第九，必須有大機大用（指抓住時機，發揮巨大作用）。第十，必須在異類中行（指在各種不同的人群中修行）。這十個方面，你們是否都一一掌握穩妥了？如果只是閉門修行，獨自了悟自身，不在此限。如果要承擔起正宗的責任，紹隆聖種（延續佛法慧命），必須窮盡這十個方面的綱要，才能坐得曲錄木床（指高僧的座位），當得天下人的禮拜，可以與佛祖為師。如果達不到這樣的境界，一味虛張聲勢，將來閻羅王不會放過你們。有沒有人出來證明？如果沒有，就不要久站了。

臨濟門庭

臨濟宗的特點是：大機大用，脫離羅網，超出窠臼，如猛虎奔騰，蛟龍飛躍，如星馳電掣，運轉天關，斡旋地軸，具有沖天的意氣，運用超格的提持，卷舒擒縱，殺活自在。因此，示現三玄（指玄中玄、體中玄、句中玄），三要（指體、用、明），四賓主（指主中主、賓中主、主中賓、賓中賓），四料揀（指奪境不奪法、奪境奪法不奪人、人境兩俱奪、人境俱不奪），運用金剛王寶劍，如踞地師子，探竿影草，一喝不作一喝用，一喝分賓主，照用同時進行。四料揀是指：中下根器的人來，奪其境界，不奪其法；中上根器的人來，奪其境界，奪其法，但不奪其人（一說奪法不奪境，此說不正確）；上上根器的人來，人與境都奪去；出格的人來，人與境都不奪。四賓主是指：師家有鼻孔，名為『主中主』；學人有鼻孔，名為『賓中主』；師家沒有鼻孔，名為『主中賓』；學人沒有鼻孔，名為『賓中賓』。這與曹洞宗的賓主不同。三玄是指：玄中玄，體中玄，句中玄。三要

【English Translation】 English version: Perhaps you haven't fully understood yet. I will further divide these into ten aspects, so that each of you can use them to verify your own minds, and see if they are secure. First, you must believe that there is a special transmission outside the teachings (referring to the Chan tradition of not relying on written words, but directly pointing to the human mind). Second, you must know that there is a special transmission outside the teachings. Third, you must understand that there is no difference between the Dharma spoken by inanimate things (referring to the teachings of mountains, rivers, and the earth) and the Dharma spoken by sentient beings (referring to the teachings of sentient beings). Fourth, you must see your nature as clearly as looking at something in the palm of your hand, with each step being secure and thorough. Fifth, you must possess the eye of discernment (the wisdom to distinguish between the true Dharma and the false Dharma). Sixth, you must walk on the mysterious path of birds (referring to the path of practice that transcends ordinary thinking). Seventh, you must balance both literary and martial skills (referring to the equal importance of wisdom and action). Eighth, you must destroy the heretical and reveal the orthodox. Ninth, you must have great capacity and great function (referring to seizing opportunities and exerting great influence). Tenth, you must practice among different kinds of people (referring to practicing among various groups of people). Have you all mastered these ten aspects securely? If you are only practicing in seclusion, realizing only yourself, this does not apply. If you want to shoulder the responsibility of the orthodox tradition and continue the lineage of the sages (continuing the life of the Buddha's Dharma), you must exhaust the essentials of these ten aspects in order to sit on the curved wooden chair (referring to the seat of a high monk), be worthy of the worship of the people of the world, and be able to be a teacher to the Buddhas and Patriarchs. If you do not reach such a state, but only engage in empty boasting, Yama (the King of Hell) will not let you go in the future. Is there anyone who can come forward to testify? If not, do not stand here for long.

The Linji School

The characteristics of the Linji (Rinzai) School are: great capacity and great function, breaking free from nets, transcending old ruts, like a fierce tiger leaping, a dragon soaring, like stars racing and lightning flashing, turning the heavenly gate, revolving the earthly axis, possessing soaring ambition, using extraordinary methods of upholding, contracting and expanding, seizing and releasing, killing and enlivening freely. Therefore, it manifests the Three Mysteries (referring to the Mystery within the Mystery, the Mystery within the Substance, and the Mystery within the Phrase), the Three Essentials (referring to Substance, Function, and Clarity), the Four Distinctions of Host and Guest (referring to Host within the Host, Guest within the Host, Host within the Guest, and Guest within the Guest), the Four Selections (referring to seizing the environment but not seizing the Dharma, seizing the environment and seizing the Dharma but not seizing the person, seizing both the person and the environment, and seizing neither the person nor the environment), wielding the Vajra King's Sword, like a lion crouching on the ground, probing with a pole and reflecting in the grass, one shout not used as one shout, one shout distinguishing host and guest, illumination and function proceeding simultaneously. The Four Selections refer to: when people of inferior and intermediate capacity come, seize their environment but do not seize their Dharma; when people of intermediate and superior capacity come, seize their environment and seize their Dharma but do not seize their person (one says seizing the Dharma but not seizing the environment, which is incorrect); when people of the highest capacity come, seize both the person and the environment; when people who are extraordinary come, seize neither the person nor the environment. The Four Distinctions of Host and Guest refer to: when the teacher has nostrils, it is called 'Host within the Host'; when the student has nostrils, it is called 'Guest within the Host'; when the teacher has no nostrils, it is called 'Host within the Guest'; when the student has no nostrils, it is called 'Guest within the Guest'. This is different from the Host and Guest of the Caodong (Soto) School. The Three Mysteries refer to: the Mystery within the Mystery, the Mystery within the Substance, and the Mystery within the Phrase. The Three Essentials

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要者。一玄中具三要。自是一喝中。體攝三玄三要也。金剛王寶劍者。一刀揮盡一切情解。踞地師子者。發言吐氣。威勢振立。百獸恐悚。眾魔腦裂。探竿者。探爾有師承無師承。有鼻孔無鼻孔。影草者。欺瞞做賊。看爾見也不見。一喝分賓主者。一喝中。自有賓有主也。照用一時行者。一喝中。自有照有用。一喝不作一喝用者。一喝中具如是三玄三要四賓主四料揀之䫫。大約臨濟宗風。不過如此。要識臨濟么。青天轟霹靂。陸地起波濤(山堂淳辨三玄門。臨濟曰。一句語。須具三玄門。一玄門須具三要。大機大用。其容以句義名數。劈析之邪。諸方問答玄要。亦只言如何是第一第二第三。汾陽偈曰。三玄三要事難分。得意忘言。道易親。一句明明該萬像。重陽九日菊花新。至古塔主始裂。為體中玄句中玄玄中玄。而三要。則說之不行。付諸瞞盰而已。此篇說臨濟門頭戶底。則且從。至三玄三要。則又墮塔主之覆轍矣。不可不辨)。

要訣(山堂淳)

大雄正續臨濟綱宗。因問黃檗西來。痛與烏藤三頓。遂往大愚打發。親揮肋下三拳。言下便見老婆心。懸知佛法無多子。奮奔雷喝。捋猛虎鬚。迸開于赤肉團邊。到處用白拈手段。飛星爆竹。裂石崩崖。冰棱上行。劍刃上走。全機電卷。大用天旋。赤手殺人

【現代漢語翻譯】 現代漢語譯本：

要者：一玄中具備三要，自然在一喝之中，體現並涵蓋了三玄三要。金剛王寶劍，一刀揮盡一切情執和理解。踞地師子，發言吐氣，威勢震懾聳立，百獸驚恐，眾魔腦裂。探竿者，探測你是否有師承，是否有鼻孔（指是否真正理解禪意）。影草者，欺瞞做賊，看你是否能識破。一喝分賓主，一喝之中，自有賓有主。照用一時行，一喝之中，自有照（觀照）有用（作用）。一喝不作一喝用，一喝中具備如此三玄三要四賓主四料揀的精髓。大體上臨濟宗的風範，不過如此。想要認識臨濟嗎？青天轟霹靂，陸地起波濤。（山堂淳辨三玄門：臨濟說，一句語，須具備三玄門，一玄門須具備三要，大機大用，哪裡能用句義名數來劈析呢？諸方問答玄要，也只是說如何是第一第二第三。汾陽偈說，三玄三要事難分，得意忘言，道易親。一句明明該萬像，重陽九日菊花新。直到古塔主才開始分裂，成為體中玄句中玄玄中玄。而三要，則說不出來，只能付諸瞞盰而已。此篇說臨濟門頭戶底，還算可以。至於三玄三要，則又墮入塔主的覆轍了，不可不辨。）

要訣（山堂淳）

大雄（指佛陀，釋迦牟尼佛）正續臨濟綱宗。因為問黃檗（禪師名）西來意，痛打烏藤三頓。於是前往大愚（禪師名）處得到啓發，親身經歷了肋下的三拳。言下便見老婆心（指慈悲心）。預先知道佛法沒有多少東西。奮起奔雷般的喝聲，捋取猛虎的鬍鬚。迸裂開于赤肉團邊（指心），到處使用白拈手段（指直接了當的手段）。飛星爆竹，裂石崩崖。冰棱上行走，劍刃上奔跑。全機電卷，大用天旋。赤手殺人。

【English Translation】 English version:

The Essentials: One 'Hsuan' (mystery, profound) contains three 'Yao' (essentials, key points); naturally, within a single shout, it embodies and encompasses the Three Mysteries and Three Essentials. The Vajra King's Precious Sword: with one stroke, it cuts away all emotional attachments and intellectual understandings. The Crouching Lion: when it speaks and exhales, its majestic power shakes and stands firm, causing all beasts to tremble in fear and the minds of all demons to shatter. The Probing Pole: it probes whether you have a teacher's lineage or not, whether you have nostrils (meaning whether you truly understand Zen meaning) or not. Shadowing the Grass: deceiving and acting like a thief, seeing whether you can discern it or not. One Shout Separates Guest and Host: within one shout, there is naturally guest and host. Illumination and Functioning Occur Simultaneously: within one shout, there is naturally illumination (contemplation) and functioning (action). One Shout Does Not Function as One Shout: within one shout, it contains such essence of the Three Mysteries, Three Essentials, Four Guests and Hosts, and Four Discernments. Generally speaking, the style of the Linji (Rinzai) School is nothing more than this. Do you want to know Linji? A thunderclap in the clear sky, waves rising on dry land. (Shantang Chunbian's Explanation of the Three Mysterious Gates: Linji said, 'A single phrase must contain the Three Mysterious Gates; one Mysterious Gate must contain the Three Essentials, great function and great use; how can it be analyzed with phrases, meanings, and numbers? The essential points of questions and answers in various places only ask about what is the first, second, and third. Fenyang's verse says, 'The Three Mysteries and Three Essentials are difficult to separate; understanding the meaning and forgetting the words, the Way is easily approached. One phrase clearly encompasses all phenomena; on the ninth day of the ninth month, the chrysanthemums are new.' It was not until the Ancient Pagoda Master began to split that it became the Mystery within the Body, the Mystery within the Phrase, and the Mystery within the Mystery. As for the Three Essentials, they cannot be spoken of and can only be entrusted to deception. This passage speaks of the entrance and foundation of the Linji School, which is acceptable. As for the Three Mysteries and Three Essentials, it falls into the same error as the Pagoda Master, which must be distinguished.)

The Essentials (Shantang Chun)

The Great Hero (referring to Buddha, Shakyamuni Buddha) rightly continues the Linji lineage. Because he asked Huangbo (Zen master's name) about the meaning of the Westward Transmission, he was painfully struck three times with the rattan staff. Thereupon, he went to Dayu (Zen master's name) and received enlightenment, personally experiencing three blows under his ribs. Immediately upon hearing the words, he saw the heart of an old woman (referring to compassion). He knew in advance that there was not much to the Buddha-dharma. He roused a thunderous shout, stroking the whiskers of a fierce tiger. Bursting open at the edge of the red flesh mass (referring to the heart), he used the 'white-grabbing' means (referring to direct and straightforward means) everywhere. Flying stars and exploding firecrackers, splitting rocks and collapsing cliffs. Walking on ice ridges, running on sword blades. The entire mechanism is like lightning, the great function is like the revolving of the heavens. Killing people with bare hands.

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。單刀直入。人境俱奪。照用並行。明頭來。暗頭來。佛也殺。祖也殺。辨古今於三玄三要。驗龍蛇於一主一賓。透脫羅籠。不存玄解。操金剛王劍。掃除竹木精靈。奮師子全威。振群狐心膽。下梢正法眼藏。滅卻這瞎驢邊。徹骨徹髓。而血脈貫通。透頂透底。而乾坤獨露。綿綿不漏。器器相傳。蓋其宗祖高明。子孫光大。此臨濟宗也。

古德綱宗頌(此有訛舛)

橫按鏌鎁烜赫光。八方全敵謾茫茫。龍蛇並隱肌鱗脫。 雷雨全施計略荒。佛祖點為涓滴響。 江山結抹並芬芳。回途索莫郊坰遠。失舶波斯落楚鄉。

雲門宗

師諱文偃。嘉興張氏子。受具遊方。初參睦州陳尊宿。發明心要。州指見雪峰存禪師。再蒙印可。初至靈樹。開法嗣雪峰。后遷雲門光泰寺。其道大振。天下學者。望風而至。號雲門宗。

三句

師示眾云。涵蓋乾坤。目機銖兩。不涉萬緣。作么生承當。眾無對。自代云。一鏃破三關。後來德山圓明密禪師。遂離其語為三句。曰涵蓋乾坤句。截斷眾流句。隨波逐浪句(圓悟曰。本真本空。一色一味。非無妙體。不在躊躇。洞然明白。則涵蓋乾坤也。又云。本非解會。排疊將來。不消一字。萬機頓息。則截斷眾流也。又云。若許他相見。從苗辦地。因語識人。即隨波

【現代漢語翻譯】 現代漢語譯本： 單刀直入。人境俱奪（人和境界都被奪去，形容一種徹底的空性狀態）。照用並行（體和用同時顯現）。明頭來（從光明處來），暗頭來（從黑暗處來），佛也殺（如果執著于佛，也要捨棄），祖也殺（如果執著于祖師，也要捨棄）。在三玄三要（臨濟宗的精髓）中辨別古今，在一主一賓（禪宗的問答方式）中驗證龍蛇（指有能力的人）。透脫羅籠（超越一切束縛），不存玄解（不執著于玄妙的解釋）。操金剛王劍（持有金剛般若的智慧），掃除竹木精靈（破除一切虛妄的執著）。奮師子全威（展現佛法的全部威嚴），振群狐心膽（震懾一切邪見）。下梢正法眼藏（最終顯現真正的佛法），滅卻這瞎驢邊（去除愚昧的偏見）。徹骨徹髓（深入骨髓），而血脈貫通（而生命力暢通無阻）。透頂透底（徹底領悟），而乾坤獨露（而宇宙真理獨自顯現）。綿綿不漏（持續不斷，沒有遺漏），器器相傳（代代相傳）。這是因為宗祖高明，子孫才能光大。這就是臨濟宗。

古德綱宗頌（此有訛舛）

橫按鏌鎁（一種寶劍）烜赫光，八方全敵謾茫茫。龍蛇並隱肌鱗脫，雷雨全施計略荒。佛祖點為涓滴響，江山結抹並芬芳。回途索莫郊坰遠，失舶波斯落楚鄉。

雲門宗

師諱文偃（Wenyan），嘉興張氏子。受具遊方，初參睦州陳尊宿（Chen Zunsu of Muzhou）。發明心要，州指見雪峰存禪師（Xuefeng Cun Chanshi）。再蒙印可。初至靈樹，開法嗣雪峰。后遷雲門光泰寺。其道大振，天下學者，望風而至。號雲門宗。

三句

師示眾云：『涵蓋乾坤（覆蓋整個宇宙），目機銖兩（眼睛像秤一樣衡量），不涉萬緣（不涉及任何事物），作么生承當？』眾無對。自代云：『一鏃破三關（一箭射穿三個關口）。』後來德山圓明密禪師（Yueming Mi Chanshi of Deshan）遂離其語為三句。曰涵蓋乾坤句，截斷眾流句，隨波逐浪句（圓悟（Yuanwu）曰：本真本空，一色一味，非無妙體，不在躊躇，洞然明白，則涵蓋乾坤也。又云：本非解會，排疊將來，不消一字，萬機頓息，則截斷眾流也。又云：若許他相見，從苗辦地，因語識人，即隨波 English version: Penetrate directly. Both person and environment are seized (a state of complete emptiness where both the individual and their surroundings are taken away). Illumination and function proceed simultaneously (essence and function manifest at the same time). Coming from the bright side, coming from the dark side, kill the Buddha (if you are attached to the Buddha, you must abandon it), kill the Patriarch (if you are attached to the Patriarch, you must abandon it). Discern the past and present in the Three Mysteries and Three Essentials (the essence of the Linji school), verify dragons and snakes (capable individuals) in the One Host and One Guest (a Chan question-and-answer method). Break free from all constraints, do not cling to abstruse explanations. Wield the Vajra King Sword (possess the wisdom of the Diamond Sutra), sweep away the spirits of bamboo and trees (eliminate all false attachments). Display the full might of the Lion (show the full authority of the Dharma), terrify the minds of foxes (intimidate all heretical views). The ultimate treasure of the True Dharma Eye, extinguish the side of this blind donkey (remove ignorant prejudices). Penetrate to the bone marrow, and the blood vessels flow freely. Penetrate to the top and bottom, and the universe is uniquely revealed. Continuous and without leakage, transmitted from vessel to vessel. This is because the ancestors were wise, and the descendants are able to glorify it. This is the Linji school.

Gatha on the Cardinal Principles by an Ancient Worthy (with errors)

Horizontally pressing the Mo Ye (a precious sword), its brilliant light shines, enemies from all directions are vast and boundless. Dragons and snakes hide together, shedding their scales, thunder and rain are fully deployed, strategies are exhausted. Buddhas and Patriarchs are reduced to the sound of trickling drops, mountains and rivers are adorned with fragrance. The return journey is desolate, the suburbs are far away, a lost ship from Persia falls into the land of Chu.

The Yunmen School

The Master's name was Wenyan, a son of the Zhang family of Jiaxing. After receiving full ordination, he traveled around, initially consulting with Venerable Chen of Muzhou. He awakened to the essential point of mind, and Chen pointed him to Zen Master Xuefeng Cun. He was again approved. He first arrived at Lingshu, where he opened the Dharma, succeeding Xuefeng. Later, he moved to Guangtai Temple on Yunmen Mountain. His teaching greatly flourished, and scholars from all over the world came to him. He is known as the Yunmen School.

The Three Phrases

The Master addressed the assembly, saying: 'The universe is covered (encompassing the entire universe), the eyes measure like scales, not involving any conditions, how do you bear it?' The assembly had no response. He answered for them, saying: 'One arrow pierces through three barriers.' Later, Zen Master Yueming Mi of Deshan separated his words into three phrases. They are: 'The phrase that covers the universe, the phrase that cuts off the flow, the phrase that follows the waves.' (Yuanwu said: Fundamentally true and fundamentally empty, one color and one taste, not without a wondrous essence, not hesitating, clearly understanding, then it covers the universe. He also said: Fundamentally not understanding, arranging it in order, not needing a single word, all functions cease, then it cuts off the flow. He also said: If you allow him to meet, cultivate the ground from the seedling, recognize people through words, then it follows the waves.

【English Translation】 English version: Penetrate directly. Both person and environment are seized (a state of complete emptiness where both the individual and their surroundings are taken away). Illumination and function proceed simultaneously (essence and function manifest at the same time). Coming from the bright side, coming from the dark side, kill the Buddha (if you are attached to the Buddha, you must abandon it), kill the Patriarch (if you are attached to the Patriarch, you must abandon it). Discern the past and present in the Three Mysteries and Three Essentials (the essence of the Linji school), verify dragons and snakes (capable individuals) in the One Host and One Guest (a Chan question-and-answer method). Break free from all constraints, do not cling to abstruse explanations. Wield the Vajra King Sword (possess the wisdom of the Diamond Sutra), sweep away the spirits of bamboo and trees (eliminate all false attachments). Display the full might of the Lion (show the full authority of the Dharma), terrify the minds of foxes (intimidate all heretical views). The ultimate treasure of the True Dharma Eye, extinguish the side of this blind donkey (remove ignorant prejudices). Penetrate to the bone marrow, and the blood vessels flow freely. Penetrate to the top and bottom, and the universe is uniquely revealed. Continuous and without leakage, transmitted from vessel to vessel. This is because the ancestors were wise, and the descendants are able to glorify it. This is the Linji school.

Gatha on the Cardinal Principles by an Ancient Worthy (with errors)

Horizontally pressing the Mo Ye (a precious sword), its brilliant light shines, enemies from all directions are vast and boundless. Dragons and snakes hide together, shedding their scales, thunder and rain are fully deployed, strategies are exhausted. Buddhas and Patriarchs are reduced to the sound of trickling drops, mountains and rivers are adorned with fragrance. The return journey is desolate, the suburbs are far away, a lost ship from Persia falls into the land of Chu.

The Yunmen School

The Master's name was Wenyan, a son of the Zhang family of Jiaxing. After receiving full ordination, he traveled around, initially consulting with Venerable Chen of Muzhou. He awakened to the essential point of mind, and Chen pointed him to Zen Master Xuefeng Cun. He was again approved. He first arrived at Lingshu, where he opened the Dharma, succeeding Xuefeng. Later, he moved to Guangtai Temple on Yunmen Mountain. His teaching greatly flourished, and scholars from all over the world came to him. He is known as the Yunmen School.

The Three Phrases

The Master addressed the assembly, saying: 'The universe is covered (encompassing the entire universe), the eyes measure like scales, not involving any conditions, how do you bear it?' The assembly had no response. He answered for them, saying: 'One arrow pierces through three barriers.' Later, Zen Master Yueming Mi of Deshan separated his words into three phrases. They are: 'The phrase that covers the universe, the phrase that cuts off the flow, the phrase that follows the waves.' (Yuanwu said: Fundamentally true and fundamentally empty, one color and one taste, not without a wondrous essence, not hesitating, clearly understanding, then it covers the universe. He also said: Fundamentally not understanding, arranging it in order, not needing a single word, all functions cease, then it cuts off the flow. He also said: If you allow him to meet, cultivate the ground from the seedling, recognize people through words, then it follows the waves.

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逐浪也)。

普安道頌三句

乾坤並萬象。地獄及天堂。物物皆真現。頭頭總不傷。

堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。

辨口利詞問。高低總不虧。還如應病藥。診候在臨時。

翠巖真

涵蓋乾坤事皎然。何須特地起狼煙。遒人舞鐸東君至。 不令花枝在處妍。

截斷眾流為更論。河沙諸佛敢形言。星移斗轉乾坤黑。 稍有絲毫實不存。

隨波逐浪任高低。放去收來理事齊。一等垂慈輕末學。 柰緣潦倒帶塵泥。

問答

歸宗通(嗣溈山祐)　三祖會(嗣天衣懷)　云居慶(嗣云蓋颙)

首山念(嗣風穴沼)　天柱靜

如何是涵蓋乾坤句。宗云。日出東方夜落西。祖云。海晏河清。居云合。山云。大地黑漫漫。又云。普天匝地。又云。海底紅塵起。柱云。只聞風擊響。知是幾千竿。

如何是截斷眾流句。宗云。鐵蛇橫古路。祖云。水泄不通。居云窄。山云。不通凡聖。又云。洎合放過。又曰。橫身三界外。柱云。昨日寒風起。今朝括地霜。

如何是隨波逐浪句。宗云。船子下楊州。祖云。波斯吒落水。居云。闊山云。要道便道。又云。有問有答。又云。此去西天十萬八千。柱云。春煦陽和花織地。滿林初囀野鶯聲。

抽顧

【現代漢語翻譯】 現代漢語譯本： （逐浪也）。

普安道頌三句

乾坤與萬象並存，地獄和天堂同在。萬物皆是真實的顯現，處處都未曾受到損傷。

堆積如山嶽的事物，最終都會化為塵埃。若還要談論玄妙，就像冰消瓦解一樣不堪一擊。

善辯的口才和犀利的言辭，無論高低都不會有所虧損。就像根據病情開藥一樣，診斷和治療都要根據當時的情況而定。

翠巖真

涵蓋乾坤之事如此明瞭，何須特意點燃烽火？執掌樂器的遒人伴隨東君降臨，不必讓花枝處處都顯得嬌艷。

截斷眾流，更要進一步討論。河沙諸佛，也敢於用言語來形容。星移斗轉，乾坤一片黑暗，稍微有一絲一毫的實相也不存在。

隨波逐浪，任憑高低起伏。放開和收回，事和理都齊備。同樣是垂慈憐憫，輕視那些初學者，奈何因為潦倒而沾染塵泥。

問答

歸宗通（嗣溈山祐 [溈山祐的繼承人]） 三祖會（嗣天衣懷 [天衣懷的繼承人]） 云居慶（嗣云蓋颙 [云蓋颙的繼承人]）

首山念（嗣風穴沼 [風穴沼的繼承人]） 天柱靜

如何是涵蓋乾坤句？宗云：『日出東方夜落西。』祖云：『海晏河清。』居云：『合。』山云：『大地黑漫漫。』又云：『普天匝地。』又云：『海底紅塵起。』柱云：『只聞風擊響，知是幾千竿。』

如何是截斷眾流句？宗云：『鐵蛇橫古路。』祖云：『水泄不通。』居云：『窄。』山云：『不通凡聖。』又云：『洎合放過。』又曰：『橫身三界外。』柱云：『昨日寒風起，今朝括地霜。』

如何是隨波逐浪句？宗云：『船子下楊州。』祖云：『波斯吒落水。』居云：『闊。』山云：『要道便道。』又云：『有問有答。』又云：『此去西天十萬八千。』柱云：『春煦陽和花織地，滿林初囀野鶯聲。』

抽顧

【English Translation】 English version: (Following the waves).

Puan's Verse in Three Lines

The universe and all its phenomena coexist, hell and heaven are both present. All things are true manifestations, and nothing is ever harmed.

Things piled up like mountains and peaks will eventually turn to dust. If you still want to discuss the profound, it will be as fragile as ice melting and tiles disintegrating.

Eloquent speech and sharp words, whether high or low, will not suffer any loss. Just like prescribing medicine according to the illness, diagnosis and treatment should be based on the situation at the time.

Cuiyan Zhen

The matter of encompassing the universe is so clear, why bother to light beacon fires? The musician wielding the bell arrives with the Lord of Spring, there's no need for the flower branches to be beautiful everywhere.

To cut off the flow of the masses, further discussion is needed. Even the Buddhas as numerous as the sands of the Ganges dare to describe it with words. The stars shift and the constellations turn, the universe is dark, and not even a trace of reality remains.

Following the waves, letting them rise and fall. Releasing and retrieving, both matter and principle are complete. Equally compassionate, they look down upon those who are just beginning to learn, but unfortunately, they are stained with dust due to their unkempt state.

Questions and Answers

Guizong Tong (Successor of Weishan You [Weishan You's successor]) Sanzuhui (Successor of Tianyi Huai [Tianyi Huai's successor]) Yunju Qing (Successor of Yungai Yong [Yungai Yong's successor])

Shoushan Nian (Successor of Fengxue Zhao [Fengxue Zhao's successor]) Tianzhu Jing

What is the phrase 'encompassing the universe'? Zong said: 'The sun rises in the east and sets in the west.' Zu said: 'The sea is calm and the river is clear.' Ju said: 'Combine.' Shan said: 'The earth is dark and vast.' Again he said: 'Covering all the heavens and the earth.' Again he said: 'Red dust rises from the bottom of the sea.' Zhu said: 'I only hear the sound of the wind striking, knowing it is several thousand stalks [of bamboo].'

What is the phrase 'cutting off the flow of the masses'? Zong said: 'An iron snake crosses the ancient road.' Zu said: 'Water cannot leak through.' Ju said: 'Narrow.' Shan said: 'Not connecting to the mundane or the sacred.' Again he said: 'It should be let go.' Again he said: 'Lying across the three realms.' Zhu said: 'Yesterday the cold wind rose, today the frost covers the ground.'

What is the phrase 'following the waves'? Zong said: 'The boatman goes down to Yangzhou.' Zu said: 'The Persian falls into the water.' Ju said: 'Wide.' Shan said: 'If you want to speak of the Way, then speak of the Way.' Again he said: 'There are questions and answers.' Again he said: 'From here to the Western Heaven is one hundred and eight thousand [miles].' Zhu said: 'The warmth of spring and the harmony of the sun weave the ground with flowers, and the first warbling of wild orioles fills the forest.'

Retracting Gaze

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師每見僧。以目顧之。即曰鑒。或曰咦。而錄者曰顧鑒咦。後來德山圓明密禪師。刪去顧字。但曰鑒咦。故叢林目之曰抽顧。因作偈通之。又謂之抬薦商量。偈曰。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。

北塔祚頌

雲門顧鑒笑嘻嘻。擬議遭他顧鑒咦。任是張良多智巧。 到頭終是也難施。

真凈文

雲門抽顧。自有來由。一點不來。休休休休。

又關棙子

雲門關棙子。訊息少人知。有時一撥動。大地眼眵眵。

一字關

僧問師。如何是雲門劍。師云祖　如何是玄中的。師云𡎺　如何是吹毛劍。師云。骼又云胔　如何是正法眼。師云普。三身中那身說法。師云要　如何是啐啄之機。師云響。殺父殺母。佛前懺悔。殺佛殺祖。甚處懺悔。師云露　如何是祖師西來意。師雲師　靈樹一默處如何上碑。師雲師　久雨不晴時如何。師云劄　鑿壁偷光時如何。師云恰承古有言了。即業障本來空。未了應須還宿債。未審二祖是了是未了。師云確。

一日示眾。會佛法者。如恒河沙。百草頭上。代將一句來。自代云俱　師凡對機。往往多用此酬應。故叢林目之。曰一字關云。

綱宗偈(新添)

康氏圓形滯不明。魔深虛喪擊寒冰。鳳羽展時超碧漢。

【現代漢語翻譯】 現代漢語譯本

雲門文偃禪師每次見到僧人，總是用眼睛看著他們，然後說『鑒』（照見），或者說『咦』（表示驚訝或疑問）。記錄的人就把這些記錄爲『顧鑒咦』。後來德山圓明密禪師刪去了『顧』字，只說『鑒咦』。所以禪林中稱之為『抽顧』。因此作偈語來解釋它，又稱之為『抬薦商量』。偈語說：『相見不揚眉，君東我亦西。紅霞穿碧落，白日繞須彌（須彌山，佛教宇宙觀中的中心山）。』 北塔祚頌：

雲門（雲門文偃禪師）顧鑒（照見）笑嘻嘻，擬議（思量）遭他顧鑒咦。任是張良多智巧，到頭終是也難施。 真凈文：

雲門（雲門文偃禪師）抽顧（提問），自有來由。一點不來，休休休休（停止，放下）。 又關棙子：

雲門（雲門文偃禪師）關棙子（關鍵），訊息少人知。有時一撥動，大地眼眵眵（形容驚訝或醒悟）。 一字關：

僧人問雲門文偃禪師：『如何是雲門劍？』師云：『祖』（祖師）。『如何是玄中的？』師云：『𡎺』。『如何是吹毛劍？』師云：『骼』，又云：『胔』。『如何是正法眼？』師云：『普』（普遍）。『三身中那身說法？』師云：『要』（重要）。『如何是啐啄之機？』師云：『響』（迴應）。『殺父殺母，佛前懺悔。殺佛殺祖，甚處懺悔？』師云：『露』（暴露）。『如何是祖師西來意？』師云：『師』（老師）。『靈樹一默處如何上碑？』師云：『師』（老師）。『久雨不晴時如何？』師云：『劄』。『鑿壁偷光時如何？』師云：『恰承古有言了，即業障本來空。未了應須還宿債。未審二祖是了是未了？』師云：『確』（確實）。 一日，雲門文偃禪師向大眾開示：『會佛法者，如恒河沙。百草頭上，代將一句來。』自代云：『俱』（都）。雲門文偃禪師凡是對機，往往多用此酬應，故禪林中稱之為『一字關』。 綱宗偈（新添）：

康氏圓形滯不明，魔深虛喪擊寒冰。鳳羽展時超碧漢。

【English Translation】 English version

Whenever Zen Master Yunmen Wenyan saw a monk, he would look at him and say, 'Jian' (鑑, to reflect), or 'Yi' (咦, an expression of surprise or questioning). The recorder would note these as 'Gu Jian Yi' (顧鑑咦). Later, Zen Master Deshan Yuanmingmi removed the word 'Gu' (顧, to look) and only said 'Jian Yi' (鑑咦). Therefore, the Zen community called it 'Chou Gu' (抽顧, extracting the look). Consequently, a verse was composed to explain it, also known as 'Tai Jian Shangliang' (抬薦商量, raising and recommending discussion). The verse says: 'Meeting without raising eyebrows, you go east, I go west. Red clouds pierce the blue sky, the white sun circles Mount Sumeru (須彌, the central mountain in Buddhist cosmology).' Song by Beita Zuo:

Yunmen's (雲門文偃禪師) Gu Jian (顧鑑, reflecting) is smilingly, attempting to contemplate it results in his Gu Jian Yi (顧鑑咦). Even if Zhang Liang (張良, a famous strategist) had great wisdom and skill, in the end, it would still be difficult to apply. Zhenjing Wen:

Yunmen's (雲門文偃禪師) Chou Gu (抽顧, extracting the look) has its reasons. Not a single bit comes, rest, rest, rest, rest (休休休休, stop, let go). Also Guan Lizi:

Yunmen's (雲門文偃禪師) Guan Lizi (關棙子, key point), few people know the message. Sometimes with a single movement, the earth's eyes are wide open (眼眵眵, describing surprise or awakening). One-Word Barrier:

A monk asked Zen Master Yunmen Wenyan, 'What is the Yunmen Sword?' The Master said, 'Zu' (祖, Ancestor). 'What is the Mysterious Center?' The Master said, '𡎺'. 'What is the Hair-Splitting Sword?' The Master said, 'Ge' (骼), and also said, 'Zi' (胔). 'What is the Eye of the True Dharma?' The Master said, 'Pu' (普, universal). 'Which of the Three Bodies preaches the Dharma?' The Master said, 'Yao' (要, important). 'What is the moment of the chick pecking and the mother hen tapping?' The Master said, 'Xiang' (響, response). 'Killing father and mother, repent before the Buddha. Killing Buddha and Ancestors, where to repent?' The Master said, 'Lu' (露, exposed). 'What is the meaning of the Ancestor's coming from the West?' The Master said, 'Shi' (師, teacher). 'How to inscribe the silent place of Ling Shu on a stele?' The Master said, 'Shi' (師, teacher). 'What about when it rains for a long time and doesn't clear up?' The Master said, 'Zha' (劄). 'What about when chiseling a wall to steal light?' The Master said, 'Qia' (恰). 'Inheriting the ancient saying, 'If understood, karmic obstacles are originally empty. If not understood, one must repay old debts.' I don't know if the Second Ancestor understood or not?' The Master said, 'Que' (確, certainly). One day, Zen Master Yunmen Wenyan addressed the assembly: 'Those who understand the Buddha-dharma are like the sands of the Ganges. On the tips of the hundred grasses, bring forth a phrase on their behalf.' He himself said, 'Ju' (俱, all). Zen Master Yunmen Wenyan often used this response when addressing situations, so the Zen community called it the 'One-Word Barrier'. Gatha of the Essential Principle (Newly Added):

The Kang's circular form is stagnant and unclear, the demon is deep, emptiness is lost, striking cold ice. When the phoenix feathers spread, they surpass the blue sky.

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晉鋒八博擬何憑。　是機是對對機迷。 辟機機遠遠機棲。夕日日中誰有掛。 因底底事隔情迷。

喪時光藤林荒。圖人意滯肌尪。　咄咄咄力韋希。 禪子訝中眉垂。　上不見天下不見地。 塞卻咽喉何處出氣。笑我者多哂我者少。

機緣(新添)

僧問。十二時中。如何得不空過。師云。爾向甚處著此一問。僧云。學人不會。請師舉。師索筆成偈云。舉不顧即差互。擬思量何劫悟(傳燈)。

問雪峰。如何是學人自己。峰云。筑著鼻孔。僧舉似師。師云。爾作么生會。其僧方思惟。師亦以前頌示之(雪峰廣錄)。

福朗上座因僧問。如何是透法身句。師云。北斗里藏身。朗罔測其旨。遂造焉。師一見便把住云。道道朗擬議。師托開有偈云。雲門聳剔白雲低。水急游魚不敢棲。人戶已知來見解。何勞再舉轢中泥。朗大悟(出廣燈錄)。

巴陵三句(嗣雲門名顥鑒叢林目爲鑑多口)

僧問巴陵。如何是提婆宗。陵雲。銀碗里盛雪。

問如何是吹毛劍。陵雲。珊瑚枝枝撐著月。問祖意教意是同是別。陵雲。雞寒上機。鴨寒下水(雲門聞此語云。他日老僧忌辰。只舉此三轉語。供養老僧足矣)。

雪竇頌提婆宗

老新開端的別。解道銀碗里盛雪。九十六個應自知。

【現代漢語翻譯】 現代漢語譯本 晉鋒八博擬何憑？是機是對對機迷。——用晉鋒八博這樣的手段想要做什麼呢？是契合機鋒還是在機鋒中迷失了方向？ 辟機機遠遠機棲。夕日日中誰有掛？——避開機鋒，機鋒就會遠遠地停留在那裡。夕陽西下，正午當空，誰還會有所牽掛呢？ 因底底事隔情迷？——到底是什麼事情讓人隔絕了真情，陷入迷惘？

喪時光藤林荒。圖人意滯肌尪。咄咄咄力韋希。——喪失了時光，藤林也變得荒蕪。如果執著於人的意念，就會導致身體虛弱。咄咄咄，真是無可奈何啊！ 禪子訝中眉垂。上不見天下不見地。——禪子驚訝地垂下了眉毛。向上看不到天，向下看不到地。 塞卻咽喉何處出氣？笑我者多哂我者少。——如果堵塞了咽喉，又從哪裡出氣呢？嘲笑我的人多，譏諷我的人少。

機緣(新添)

僧問：『十二時中，如何得不空過？』（十二時：指一天二十四小時。如何才能不虛度光陰？）師云：『爾向甚處著此一問？』（你從哪裡提出這個問題？）僧云：『學人不會。請師舉。』（學生不明白，請老師開示。）師索筆成偈云：『舉不顧即差互，擬思量何劫悟？』（如果舉起時不顧及，就會產生偏差；如果想要思量，要到什麼時候才能領悟？）(傳燈)

問雪峰：『如何是學人自己？』（什麼是學人真正的自己？）峰云：『筑著鼻孔。』（就像撞到鼻孔一樣直接。）僧舉似師。師云：『爾作么生會？』（你如何理解？）其僧方思惟。師亦以前頌示之。（那個僧人正在思考。老師也用之前的偈語來開示他。）(雪峰廣錄)

福朗上座因僧問：『如何是透法身句？』（什麼是能夠徹悟法身的語句？）師云：『北斗里藏身。』（在北斗星中藏身。）朗罔測其旨。遂造焉。（福朗不明白其中的含義，於是去請教。）師一見便把住云：『道道朗擬議。』（老師一見到他就抓住他說：『說啊說啊，福朗你還在思量。』）師托開有偈云：『雲門聳剔白雲低，水急游魚不敢棲。人戶已知來見解，何勞再舉轢中泥。』（雲門高聳，撥開白雲，白雲也顯得低矮；水流湍急，游魚也不敢棲息。人們已經知道你的見解，何必再次舉起，陷入泥濘之中呢？）朗大悟。（福朗大徹大悟。）(出廣燈錄)

巴陵三句(嗣雲門名顥鑒叢林目爲鑑多口)

僧問巴陵：『如何是提婆宗？』（什麼是提婆宗？）陵雲：『銀碗里盛雪。』（就像在銀碗里盛著雪。）

問：『如何是吹毛劍？』（什麼是吹毛劍？）陵雲：『珊瑚枝枝撐著月。』（就像珊瑚的枝條支撐著月亮。）問：『祖意教意是同是別？』（祖師的意旨和教義是相同還是不同？）陵雲：『雞寒上機，鴨寒下水。』（雞冷了就上窩，鴨子冷了就下水。）(雲門聞此語云：『他日老僧忌辰，只舉此三轉語，供養老僧足矣。』)（雲門聽到這些話后說：『將來我圓寂忌日，只要舉這三句轉語，就足夠供養我了。』)

雪竇頌提婆宗

老新開端的別。解道銀碗里盛雪。九十六個應自知。（提婆宗的開端與衆不同。解釋說就像在銀碗里盛著雪。九十六種外道應該自己明白。）

English version What is the purpose of using the techniques of Jin Feng Ba Bo? Is it to align with the opportune moment or to become lost within it? By avoiding the opportune moment, it will remain distant. With the setting sun and the midday sun, who still has attachments? What is the underlying reason for being separated from true feelings and falling into confusion?

Losing time, the wisteria forest becomes desolate. Clinging to human intentions leads to physical weakness. Alas, alas, alas, nothing can be done! The Chan practitioner lowered their eyebrows in surprise. Above, they see no sky; below, they see no earth. If the throat is blocked, where does the breath come from? Many laugh at me, few ridicule me.

Opportunity (Newly Added)

A monk asked: 'How can one avoid wasting time throughout the twelve periods of the day?' (Twelve periods: referring to the twenty-four hours of the day. How can one not waste time?) The master said: 'Where did you get this question?' The monk said: 'This student does not understand. Please, Master, explain.' The master took a brush and composed a verse: 'To act without considering leads to error; to contemplate, when will one awaken?' (Transmission of the Lamp)

Asked Xuefeng: 'What is the student's own self?' (What is the true self of a student?) Feng said: 'Bumping into the nose.' (As direct as bumping into the nose.) The monk presented this to the master. The master said: 'How do you understand it?' (How do you comprehend?) The monk was contemplating. The master also used the previous verse to instruct him. (Xuefeng Guanglu)

The Venerable Fu Lang asked a monk: 'What is the phrase that penetrates the Dharmakaya?' (What is the phrase that can thoroughly awaken the Dharmakaya?) The master said: 'Hiding in the Big Dipper.' (Hiding in the Big Dipper constellation.) Lang did not understand its meaning and went to inquire. As soon as the master saw him, he grabbed him and said: 'Speak, speak, Lang is still contemplating.' The master released him and said in a verse: 'Yunmen soars, pushing aside the white clouds, making them appear low; the water is so swift that fish dare not rest. People already know your understanding, why bother to raise it again and fall into the mud?' (Yunmen is towering, pushing aside the white clouds, making them appear low; the water is so swift that fish dare not rest. People already know your understanding, why bother to raise it again and fall into the mud?) Lang had a great awakening. (From Guangdenglu)

Baling's Three Phrases (Successor of Yunmen, named Haojian, the monastic community called him Jian the Talkative)

A monk asked Baling: 'What is the Ti-p'o sect?' (What is the Ti-p'o sect?) Ling said: 'Snow in a silver bowl.' (Like snow in a silver bowl.)

Asked: 'What is the hair-splitting sword?' (What is the hair-splitting sword?) Ling said: 'Coral branches supporting the moon.' (Like coral branches supporting the moon.) Asked: 'Are the ancestral intent and the teaching intent the same or different?' (Are the ancestral intent and the teaching intent the same or different?) Ling said: 'Chickens get cold and go to the coop, ducks get cold and go into the water.' (Chickens get cold and go to the coop, ducks get cold and go into the water.) (Yunmen heard these words and said: 'On the anniversary of my death, just recite these three phrases, and it will be enough to make offerings to me.') (Yunmen heard these words and said: 'On the anniversary of my death, just recite these three phrases, and it will be enough to make offerings to me.')

Xuedou's Praise of the Ti-p'o Sect

The beginning of the old and new is different. Explaining it is like snow in a silver bowl. The ninety-six heretics should know it themselves. (The beginning of the Ti-p'o sect is different. Explaining it is like snow in a silver bowl. The ninety-six heretics should know it themselves.)

【English Translation】 English version What is the purpose of using the techniques of Jin Feng (a type of martial art) Ba Bo (eight methods)? Is it to align with the opportune moment or to become lost within it? By avoiding the opportune moment, it will remain distant. With the setting sun and the midday sun, who still has attachments? What is the underlying reason for being separated from true feelings and falling into confusion?

Losing time, the wisteria forest becomes desolate. Clinging to human intentions leads to physical weakness. Alas, alas, alas, nothing can be done! The Chan practitioner lowered their eyebrows in surprise. Above, they see no sky; below, they see no earth. If the throat is blocked, where does the breath come from? Many laugh at me, few ridicule me.

Opportunity (Newly Added)

A monk asked: 'How can one avoid wasting time throughout the twelve periods of the day? (shi er shi zhong) (Twelve periods: referring to the twenty-four hours of the day. How can one not waste time?) The master said: 'Where did you get this question?' The monk said: 'This student does not understand. Please, Master, explain.' The master took a brush and composed a verse: 'To act without considering leads to error; to contemplate, when will one awaken?' (Chuan Deng) (Transmission of the Lamp)

Asked Xuefeng (a Zen master): 'What is the student's own self?' (xue ren zi ji) (What is the true self of a student?) Feng said: 'Bumping into the nose.' (zhu zhe bi kong) (As direct as bumping into the nose.) The monk presented this to the master. The master said: 'How do you understand it?' (er zuo mo sheng hui) (How do you comprehend?) The monk was contemplating. The master also used the previous verse to instruct him. (Xuefeng Guanglu) (Xuefeng's Extensive Records)

The Venerable Fu Lang (a monk) asked a monk: 'What is the phrase that penetrates the Dharmakaya?' (tou fa shen ju) (What is the phrase that can thoroughly awaken the Dharmakaya?) The master said: 'Hiding in the Big Dipper.' (bei dou li cang shen) (Hiding in the Big Dipper constellation.) Lang did not understand its meaning and went to inquire. As soon as the master saw him, he grabbed him and said: 'Speak, speak, Lang is still contemplating.' The master released him and said in a verse: 'Yunmen (a Zen school) soars, pushing aside the white clouds, making them appear low; the water is so swift that fish dare not rest. People already know your understanding, why bother to raise it again and fall into the mud?' Lang had a great awakening. (From Guangdenglu) (Extensive Records of the Lamp)

Baling's (a Zen master) Three Phrases (Successor of Yunmen, named Haojian, the monastic community called him Jian the Talkative)

A monk asked Baling: 'What is the Ti-p'o (a Buddhist philosopher) sect?' (ti po zong) (What is the Ti-p'o sect?) Ling said: 'Snow in a silver bowl.' (yin wan li sheng xue) (Like snow in a silver bowl.)

Asked: 'What is the hair-splitting sword?' (chui mao jian) (What is the hair-splitting sword?) Ling said: 'Coral branches supporting the moon.' (shan hu zhi zhi cheng zhe yue) (Like coral branches supporting the moon.) Asked: 'Are the ancestral intent and the teaching intent the same or different?' (zu yi jiao yi shi tong shi bie) (Are the ancestral intent and the teaching intent the same or different?) Ling said: 'Chickens get cold and go to the coop, ducks get cold and go into the water.' (ji han shang ji, ya han xia shui) (Chickens get cold and go to the coop, ducks get cold and go into the water.) (Yunmen heard these words and said: 'On the anniversary of my death, just recite these three phrases, and it will be enough to make offerings to me.')

Xuedou's (a Zen master) Praise of the Ti-p'o Sect

The beginning of the old and new is different. Explaining it is like snow in a silver bowl. The ninety-six heretics should know it themselves.

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不知卻問天邊月。提婆宗提婆宗。赤幡之下起清風。

又頌吹毛劍

要平不平。大巧若拙。或指或掌。倚天照雪。大冶兮磨礱不下。 良工兮拂拭未歇。別別珊瑚枝枝撐著月。

湛堂準頌祖意教意

雞寒上機。鴨寒下水。時節不相饒。古今常顯理。 寒松十里吼清風。流水一溪聲未已。

雲門門庭

雲門宗旨。絕斷眾流。不容擬議。凡聖無路。情解不通。僧問。如何是雪嶺泥牛吼。師云。天地黑。如何是雲門木馬嘶。雲山河走。如何是學人自己。雲遊山玩水。問機緣盡時如何。云與我拈卻佛殿來。與汝商量。如何是透法身句。云北斗里藏身。如何是教外別傳。云對眾問將來。大約雲門宗風。孤危聳峻。人難湊泊。非上上根。孰能窺其彷彿哉。詳雲門語句。雖有截流之機。且無隨波之意。法門雖殊。理歸一致。要見雲門么。拄杖子𨁝跳上天。盞子里諸佛說法。

要訣

韶陽一派。出於德嶠之源。初見睦州。推出秦時之鉆。寄聲象骨。脫卻項上之枷。使南鱉鼻攛向面前。打東鯉魚。雨傾盆下。稱提三句關鍵。拈掇一字機鋒。藏身北斗星中。獨步東山水上。端明顧鑒。不犯毫芒。格外縱擒。言前定奪。直是劍鋒有路。鐵壁無門。打翻路布葛藤。剪卻常情見解。烈焰寧容湊泊。迅

【現代漢語翻譯】 現代漢語譯本： 不知卻問天邊月。提婆宗（Deva Sect）提婆宗（Deva Sect）。赤幡之下起清風。

又頌吹毛劍 要平不平。大巧若拙。或指或掌。倚天照雪。大冶兮磨礱不下。 良工兮拂拭未歇。別別珊瑚枝枝撐著月。

湛堂準頌祖意教意 雞寒上機。鴨寒下水。時節不相饒。古今常顯理。 寒松十里吼清風。流水一溪聲未已。

雲門門庭

雲門宗旨。絕斷眾流。不容擬議。凡聖無路。情解不通。僧問：『如何是雪嶺泥牛吼？』師云：『天地黑。』如何是雲門木馬嘶？云：『山河走。』如何是學人自己？云：『遊山玩水。』問：『機緣盡時如何？』云：『與我拈卻佛殿來，與汝商量。』如何是透法身句？云：『北斗里藏身。』如何是教外別傳？云：『對眾問將來。』大約雲門宗風，孤危聳峻，人難湊泊。非上上根，孰能窺其彷彿哉。詳雲門語句，雖有截流之機，且無隨波之意。法門雖殊，理歸一致。要見雲門么？拄杖子𨁝跳上天，盞子里諸佛說法。

要訣

韶陽一派，出於德嶠之源。初見睦州，推出秦時之鉆。寄聲象骨，脫卻項上之枷。使南鱉鼻攛向面前，打東鯉魚，雨傾盆下。稱提三句關鍵，拈掇一字機鋒。藏身北斗星中，獨步東山水上。端明顧鑒，不犯毫芒。格外縱擒，言前定奪。直是劍鋒有路，鐵壁無門。打翻路布葛藤，剪卻常情見解。烈焰寧容湊泊，迅

【English Translation】 English version: Unknowing, one asks the moon in the sky. Deva Sect (提婆宗), Deva Sect (提婆宗). A clear breeze rises beneath the red banner.

Ode to the Hair-Splitting Sword Wanting it level, it is not level. Great skill appears clumsy. Sometimes pointing, sometimes palming. Leaning on the sky, illuminating the snow. Alas, the great forge cannot grind it down. The skilled craftsman cannot cease wiping it. Separately, coral branches prop up the moon.

Zhan Tang Zhun Praises the Ancestral and Teaching Intent The chicken is cold, it goes to the loom. The duck is cold, it goes to the water. The seasons do not yield to each other. The principle is always manifest from ancient times to the present. A cold pine roars a clear wind for ten miles. A stream of flowing water's sound has not yet ceased.

Yunmen's (雲門) School's Style

Yunmen's (雲門) doctrine cuts off all streams, allowing no deliberation. There is no path for the mundane or the holy, and emotional understanding is blocked. A monk asks: 'What is the roar of the mud ox on Snow Mountain?' The master says: 'Heaven and earth are dark.' What is the neigh of the wooden horse of Yunmen (雲門)? He says: 'Mountains and rivers run.' What is the student's own self? He says: 'Wandering mountains and playing in the water.' He asks: 'What happens when the opportunity is exhausted?' He says: 'Bring me the Buddha hall, and I will discuss it with you.' What is the phrase that penetrates the Dharmakaya (法身)? He says: 'Hiding in the Big Dipper.' What is the special transmission outside the teachings? He says: 'Ask the assembly in the future.' Roughly speaking, the style of the Yunmen (雲門) school is solitary, perilous, and towering, difficult for people to approach. If not for the highest roots, who can glimpse its likeness? Examining Yunmen's (雲門) words, although there is a mechanism for cutting off the flow, there is no intention to follow the waves. Although the Dharma gates are different, the principles return to the same. Do you want to see Yunmen (雲門)? The staff leaps into the sky, and the Buddhas in the cup preach the Dharma.

Key訣

The Shaoyang (韶陽) lineage originates from the source of Deqiao (德嶠). First meeting Muzhou (睦州), he pushed out the Qin-era drill. Entrusting sound to the elephant bone, he removed the yoke from his neck. He made the southern soft-shelled turtle rush to his face, and struck the eastern carp, causing rain to pour down. He praised the three crucial phrases, and picked up the one-word opportunity. He hid in the Big Dipper, and walked alone on the waters of Dongshan (東山). With upright brightness, he examined and did not violate a hair's breadth. With extraordinary capture and release, he decided before words. Truly, the sword's edge has a path, but the iron wall has no gate. He overturned the road-covering vines, and cut off ordinary feelings and views. The raging flames allow no approach, and the swift

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雷不及思量。蓋其見諦寬通。自然受用廣大。花開靈樹。子結香林。振佛祖權衡。開人天眼目。夫何源清流濁。根茂枝枯。妄立道眼因緣。謬為聲色差別。互相穿鑿。滯著語言。取辱先宗。過在後學。此雲門宗風也。

師逢僧必特顧之曰鑒。僧擬議則曰咦。門人錄為顧鑒咦。后圓明密刪去顧字。為之抽顧。兒孫失其旨。當接人之際。以怒目名為提撕。名為不認聲色。名為舉處便薦。相傳以為道眼。北塔祚嘗笑之故作偈。有任是張良多智巧。到頭於此也難施之語。此篇中。所謂妄立道眼因緣。謬為聲色差別者。指此也(新增)。

古德綱宗頌

楖𣗖橫擔宇宙寬。得盤桓處且盤桓。水流東澗朝西澗。 云起南巒下北巒。生鐵鄆針挑蜀錦。 古松瓊葉落珠盤。折旋未擬經殘雨。沒足泥塗過郁單。

人天眼目卷之二(終) 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之三

曹洞宗

洞山和尚。諱良價。生會稽俞氏。禮五泄山默禪師披剃。得法雲巖曇晟禪師。初住筠州洞山。權開五位善接三根。大闡一音廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截異端之穿鑿。晚得曹山耽章禪師。深明的旨。妙唱嘉猷。道合君臣。偏正回互。繇是洞上玄風播於天下。故諸

【現代漢語翻譯】 現代漢語譯本 雷霆不及思量。因為他們見諦寬廣通達，自然受用廣大。花開靈樹，子結香林。振作佛祖的權衡，開啟人天眼目。為什麼源頭清澈，流淌出來卻渾濁？樹根茂盛，樹枝卻枯萎？這是因為妄自設立道眼的因緣，錯誤地認為是聲色的差別，互相穿鑿附會，滯留在語言文字上，自取其辱，辜負了先輩的宗風。過錯在於後來的學人。這就是雲門宗的風範啊。

老師遇到僧人必定特別關注地問：『鑒（照見）？』僧人稍微一猶豫，就說：『咦（表示驚訝或疑問）！』門人記錄下來，稱之為『顧鑒咦』。後來圓明密刪去了『顧』字，稱之為『抽顧』。後代的子孫失去了其中的旨意，在接引人的時候，用怒目相視來作為『提撕（警醒）』，稱之為『不認聲色』，稱之為『舉處便薦（當下就推薦）』，互相傳授，認為是道眼。北塔祚曾經嘲笑這種做法，故意作偈說：『任憑是張良（人名，漢初名臣）多麼有智慧和技巧，到頭來在這裡也難以施展。』這段文字中，所說的『妄立道眼因緣，謬為聲色差別』，就是指的這種現象（新增）。

古德綱宗頌 楖𣗖（一種木製拄杖）橫擔，宇宙寬廣。得到可以盤桓的地方，就且盤桓吧。水流向東邊的山澗，又流向西邊的山澗；云從南邊的山巒升起，又降到北邊的山巒。用生鐵做的粗針，去挑起蜀地的精美絲綢；古老的松樹，像美玉一樣的葉子，凋落在珍珠盤中。迴旋進退，不打算經過殘雨；沒過腳的泥濘，要走過郁單越（梵語，北俱盧洲）。

《人天眼目》卷之二（終） 《大正藏》第48冊 No. 2006 《人天眼目》

《人天眼目》卷之三

曹洞宗

洞山和尚，法名良價（人名），出生于會稽的俞氏。在五泄山禮拜默禪師剃度出家，從云巖曇晟禪師處得法。最初住在筠州的洞山，權巧地開示五位，善於接引三種根器的人，大力闡揚一音之理，廣泛弘揚萬種品類的事物。橫向抽出寶劍，剪除各種見解的稠密森林；巧妙的言辭弘揚通達，截斷異端的穿鑿附會。晚年得到曹山耽章禪師，深刻地闡明了宗旨，美妙地唱出嘉言，道理契合君臣之道，偏正相互回互。因此，洞山的玄妙宗風傳播於天下。所以各位

【English Translation】 English version Thunder cannot keep up with thought. This is because their seeing of truth is broad and unobstructed, and their natural enjoyment is vast. Flowers bloom on spiritual trees, and fruits form in fragrant forests. They wield the scales of the Buddhas and Patriarchs, and open the eyes of humans and devas. Why is it that the source is clear, yet the stream is turbid? Why are the roots flourishing, yet the branches are withered? It is because they falsely establish the causes and conditions of the 'eye of the Way', mistakenly taking the differences of sound and form as such, mutually interpreting and clinging to language, bringing shame upon themselves and failing the ancestral tradition. The fault lies with later students. This is the style of the Yunmen school.

When the teacher meets a monk, he always pays special attention and asks: 'Jian (reflection)?' If the monk hesitates even slightly, he says: 'Yi (an expression of surprise or doubt)!' The disciples recorded this as 'Gu Jian Yi'. Later, Yuanming Mi deleted the word 'Gu', calling it 'Chou Gu'. Descendants lost the meaning of this, and when receiving people, they used glaring eyes as 'Tisi (awakening)', calling it 'not recognizing sound and form', calling it 'recommending immediately upon raising'. They transmitted this to each other, considering it the 'eye of the Way'. Beita Zuo once laughed at this practice, deliberately composing a verse saying: 'No matter how wise and skillful Zhang Liang (a famous minister in the early Han Dynasty) may be, in the end, he will find it difficult to apply his skills here.' In this passage, what is referred to as 'falsely establishing the causes and conditions of the eye of the Way, mistakenly taking the differences of sound and form as such' refers to this phenomenon (newly added).

Gude's Outline Verse Holding a wooden staff horizontally, the universe is vast. Find a place to linger, and just linger there. Water flows to the eastern stream, and then to the western stream; clouds rise from the southern mountains, and then descend to the northern mountains. Use a crude needle made of pig iron to pick up the exquisite silk of Shu; the ancient pine tree, its leaves like jade, fall into a pearl tray. Turning and retreating, not intending to pass through the remaining rain; feet deep in the mud, one must pass through Uttarakuru (Sanskrit, North Kurukshetra).

Chapter Two of 'The Eyes of Humans and Devas' (End) Taisho Tripitaka Volume 48, No. 2006 'The Eyes of Humans and Devas'

Chapter Three of 'The Eyes of Humans and Devas'

The Caodong School

Venerable Dongshan, personal name Liangjie (person's name), was born into the Yu family of Kuaiji. He was tonsured by Zen Master Mo of Mount Wuxie and received the Dharma from Zen Master Tan Sheng of Mount Yunyan. He first lived at Dongshan in Yunzhou, skillfully expounding the Five Ranks, adept at receiving people of the three capacities, greatly elucidating the principle of the One Sound, and widely propagating the myriad phenomena. Drawing the precious sword horizontally, he cuts through the dense forest of various views; skillful words propagate and penetrate, cutting off the far-fetched interpretations of heterodoxy. In his later years, he obtained Zen Master Caoshan Benji, who deeply clarified the purpose, beautifully sang auspicious words, the principle accords with the way of ruler and minister, the partial and the correct reciprocate each other. Therefore, the profound style of Dongshan spread throughout the world. So all

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方宗匠。咸共推尊之。曰曹洞宗。

五位君臣

僧問曹山五位君臣旨訣。山云。正位即屬空界。本來無物。偏位即色界。有萬形像。偏中正者。舍事入理。正中來者。背埋就事。兼帶者。冥應眾緣。不隨諸有。非染非凈。非正非偏。故曰虛玄大道無著真宗。從上先德。推此一位。最妙最玄。要當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合。是兼帶語。時有僧出問。如何是君。云妙德尊寰宇。高明朗太虛。如何是臣。云靈機弘聖道。真智利群生。如何是臣向君。云不墮諸異趣。凝情望聖容。如何是君視臣。云妙容雖不動。光燭本無偏。如何是君臣道合。云混然無內外。和融上下平。又曰。以君臣偏正言者。不欲犯中。故臣稱君不敢斥言是也。此吾法之宗要也。因作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。

大陽頌

不立功勛坐廟堂。群臣何敢望清光。潭潭禁殿尊嚴甚。 寂寞無人夜未央(君)。

文經武緯定中華。遍歷階梯贊國家。功業已隆加九錫。 與君神氣看些些(臣)。

位尊九五不曾居。常與群臣共一途。深隱後宮天下治。 免教夷狄望來

{ "translations": [ "現代漢語譯本：", "方宗匠（精通佛法的大師）。大家都共同推崇他，稱其為曹洞宗。", "", "五位君臣", "", "有僧人問曹山（曹洞宗的創始人之一）關於五位君臣的旨訣。曹山回答說：『正位』指的是空界（空的境界），本來就什麼都沒有。『偏位』指的是色界（物質的境界），具有萬千形象。『偏中正』指的是捨棄事相而悟入理體。『正中偏』指的是背離理體而趨向事相。『兼帶』指的是冥冥之中應和各種因緣，不隨順各種有，既非染污也非清凈，既非正也非偏。所以說，虛玄大道沒有執著的真宗。從前的先德，推崇這一位，最為微妙玄奧，要仔細詳審辨明。君為正位，臣為偏位，臣向君是偏中正，君視臣是正中偏，君臣道合，是兼帶語。』當時有僧人出來問：『如何是君？』曹山說：『妙德尊貴覆蓋寰宇，高明朗照太虛。』僧人又問：『如何是臣？』曹山說：『靈機弘揚聖道，真智利益群生。』僧人又問：『如何是臣向君？』曹山說：『不墮落到各種不同的趣向，凝聚心神仰望聖容。』僧人又問：『如何是君視臣？』曹山說：『妙容雖然不動，光明照耀本來就沒有偏頗。』僧人又問：『如何是君臣道合？』曹山說：『混然一體沒有內外之分，和諧融洽上下平等。』曹山又說：『用君臣偏正來表達，是不想冒犯中道。所以臣稱呼君，不敢直接說破。』這是我曹洞宗的宗要啊。』", "因此曹山作偈說：『學者首先要認識自己的宗，不要將真際與頑空混雜。微妙的光明體用窮盡時要知道傷觸，力量在於逢緣而不借助於中。說出的話要直接，教人無法執著。潛行要與古人相同。無身而有事超越歧路，無事無身則落入始終。』", "", "大陽頌", "", "不建立功勛而安坐廟堂之上，群臣怎麼敢仰望您的清光？莊嚴肅穆的禁殿是多麼尊嚴，寂寞無人，長夜漫漫（君）。", "", "用文治和武功安定中華，走遍階梯讚美國家。功業已經隆盛，加封九錫，與您共享神氣，看這一些些（臣）。", "", "位尊九五之位卻不曾居於其上，常常與群臣共走一條道路。深深地隱於後宮卻治理著天下，免得讓夷狄窺視。'", "", "", "", "english_translations": [ "English version:", "Venerable Master of the school. All together respected him, calling it the Caodong School (Sōtō Zen).", "", "The Five Ranks of Sovereign and Minister", "", "A monk asked Caoshan (one of the founders of the Caodong School) about the essential principles of the Five Ranks of Sovereign and Minister. Caoshan said, 'The 'Correct Rank' refers to the realm of emptiness (kongjie), where originally there is nothing. The 'Slanting Rank' refers to the realm of form (sejie), which has myriad images. 'Slanting within the Correct' refers to abandoning phenomena and entering principle. 'Correct within the Slanting' refers to turning away from principle and tending towards phenomena. 'Combined' refers to responding mysteriously to all conditions, not following all existences, neither defiled nor pure, neither correct nor slanting. Therefore, it is said that the Mysterious Great Way has no attachment to the true essence. The virtuous predecessors from above esteemed this rank as the most subtle and profound, which should be carefully examined and clearly distinguished. The sovereign is the Correct Rank, the minister is the Slanting Rank, the minister facing the sovereign is the Slanting within the Correct, the sovereign viewing the minister is the Correct within the Slanting, and the union of sovereign and minister is the Combined expression.' At that time, a monk came out and asked, 'What is the sovereign?' Caoshan said, 'Sublime virtue reveres the universe, high intelligence illuminates the great void.' The monk then asked, 'What is the minister?' Caoshan said, 'Spiritual capacity propagates the holy path, true wisdom benefits all beings.' The monk then asked, 'What is the minister facing the sovereign?' Caoshan said, 'Not falling into various different destinies, concentrating the mind and gazing upon the holy countenance.' The monk then asked, 'What is the sovereign viewing the minister?' Caoshan said, 'Although the sublime countenance does not move, its light illuminates without partiality.' The monk then asked, 'What is the union of sovereign and minister?' Caoshan said, 'Completely integrated without inside or outside, harmoniously blended with equality above and below.' Caoshan also said, 'Using the sovereign and minister, slanting and correct, to express it is to avoid offending the middle way. Therefore, the minister addresses the sovereign, not daring to speak directly.' This is the essential principle of our Caodong School.'", "Therefore, Caoshan composed a verse saying, 'The student must first recognize their own school, do not mix the true realm with stubborn emptiness. When the subtle bright substance and function are exhausted, know to be touched, the power lies in meeting conditions without relying on the middle. Words spoken should be direct, teaching people to be unable to grasp. Hidden conduct must be the same as the ancients. Without a body but with affairs, transcending divergent paths, without affairs and without a body, falling into beginning and end.'", "", "Ode of Dayang", "", "Not establishing merit and sitting in the temple hall, how dare the ministers look up to your pure light? The solemn and majestic forbidden palace is so dignified, lonely and deserted, the long night is not yet over (Sovereign).", "", "Using civil and military affairs to stabilize China, traversing the steps to praise the country. Meritorious achievements are already flourishing, adding the nine bestowments, sharing the divine spirit with you, looking at these few (Minister).", "", "The position is honored as the ninth five, but has never resided in it, often walking the same path with the ministers. Deeply hidden in the inner palace, yet governing the world, avoiding the barbarians from spying.'" ] }

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蘇(君視臣)。

唸唸輸忠不敢欺。頭頭奉重丈夫兒。看君千里長安道。 玉鐙皆趣闕下歸(臣向君)。

臣主相忘古殿寒。萬年槐樹雪漫漫。千門坐掩靜如水。 只有垂楊舞翠煙(君臣道合)。

無中有路透長安。劫外靈枝孰敢攀。寶殿苔生尊貴重。 三更紅日黑漫漫(總頌)。

問答

僧問。如何是正中偏。

汾陽昭云。玉兔既明。初夜後金雞須唱五更前。道吾真云。諸子投來見大仙。宏智覺云。雲散長空后。虛堂夜月明。翠巖宗云。菱花未照前　華嚴覺云。更深垂卻夜明簾。

如何是偏中正。

汾云。毫末成大樹。滴水作江湖。吾云。萬水千山明似鏡。智云。白髮老婆羞看鏡。巖云。團欒無少剩。覺云。天曉賊人投古井。

如何是正中來。

汾云。旱地蓮華朵朵開。僧云。開后如何。汾云。金蕊銀絲承玉露。高僧不坐鳳凰臺。吾云。皎潔乾坤震地雷。智云。霜眉雪鬢火中出。堂堂終不落今時。巖云。遍界絕塵埃。覺云。百卉承春在處開。

如何是兼中至(寂音曰。當作偏中至。其說在後)。

汾云。意氣不從天地得。英雄豈藉四時催。吾云。施設縱橫無所畏。智云。大用現前不存軌則。巖云。嚙鏃功前戲。巖云。雨雪交加無處避。

如何

【現代漢語翻譯】 現代漢語譯本 （君王看待臣子）。 時時刻刻竭盡忠誠不敢有欺瞞，事事處處都敬重有為的男兒。看那君王前往千里之外的長安大道，佩玉的馬鐙都朝著皇宮的方向歸去（臣子面向君王）。 君臣彼此相忘，古老的殿堂一片寒冷，萬年的槐樹被白雪覆蓋。千門緊閉，寂靜得像水一般，只有搖曳的垂楊柳在舞動著翠綠的煙霧（君臣之間道義相合）。 從虛無中開闢出通往長安的道路，劫難之外的靈枝誰敢攀摘？寶殿上長滿青苔，更顯尊貴莊重，三更時分紅日卻一片黑暗（總體的讚頌）。 問答 僧人問：什麼是正中偏？ 汾陽昭云禪師答：玉兔（月亮）已經明亮，初夜之後金雞必須在五更前啼叫。道吾真禪師答：眾弟子前來拜見大仙。宏智覺禪師答：雲彩消散在長空之後，空曠的殿堂里夜月更加明亮。翠巖宗禪師答：菱花鏡還未照的時候。華嚴覺禪師答：夜深了放下遮擋夜色的簾子。 什麼是偏中正？ 汾陽昭云禪師答：細小的毫毛能長成大樹，一滴水能匯成江湖。道吾真禪師答：萬水千山明亮如鏡。宏智覺禪師答：白髮老婦羞於照鏡子。翠巖宗禪師答：圓滿無缺，沒有絲毫剩餘。華嚴覺禪師答：天亮了，小偷卻跳進了古井。 什麼是正中來？ 汾陽昭云禪師答：乾旱的地上蓮花朵朵開放。僧人問：開放之後如何？汾陽昭云禪師答：金色的花蕊和銀色的花絲承載著晶瑩的玉露，高僧不坐在鳳凰臺上。道吾真禪師答：皎潔的乾坤震動著大地雷鳴。宏智覺禪師答：霜白的眉毛和雪白的鬢髮從火焰中顯現，堂堂正正終究不會落入世俗。翠巖宗禪師答：遍及世界，沒有一絲塵埃。華嚴覺禪師答：各種花草承接春意，處處盛開。 什麼是兼中至（寂音禪師說：應當是偏中至，他的解釋在後面）？ 汾陽昭云禪師答：意氣不是從天地那裡得來的，英雄豪傑哪裡需要四季來催促？道吾真禪師答：施展縱橫，無所畏懼。宏智覺禪師答：巨大的作用顯現於眼前，不拘泥於規則。翠巖宗禪師答：箭頭已經射入，還在那裡嬉戲。翠巖宗禪師答：風雨交加，無處躲避。 如何

【English Translation】 English version (The sovereign views his subjects). Constantly and faithfully, never daring to deceive. Respecting every aspect of the worthy man. Behold the sovereign on the long road to Chang'an, the jade stirrups all returning towards the imperial palace (the subject faces the sovereign). Sovereign and subject forget each other, the ancient hall is cold. The ten-thousand-year-old locust tree is covered in snow. The thousand gates are shut, silent as water, only the swaying willows dance with emerald mist (the sovereign and subject are aligned in virtue). From nothing, a road leads to Chang'an. Who dares to pluck the spiritual branch beyond calamity? Moss grows on the precious hall, making it even more noble and revered. At the third watch, the red sun is dark and vast (a general eulogy). Questions and Answers A monk asks: What is 'bias within the center'? Zen Master Fenyang Zhaoyun answers: The jade rabbit (moon) is already bright, and after the first night, the golden rooster must crow before the fifth watch. Zen Master Daowu Zhen answers: The disciples come to see the great immortal. Zen Master Hongzhi Jue answers: After the clouds have scattered in the long sky, the night moon is bright in the empty hall. Zen Master Cuiyan Zong answers: Before the water caltrop mirror is used. Zen Master Huayan Jue answers: Deep in the night, lower the night-brightening curtain. What is 'center within the bias'? Zen Master Fen answers: A tiny hair can become a great tree, a drop of water can become a river and lake. Zen Master Wu answers: Ten thousand waters and a thousand mountains are bright like a mirror. Zen Master Zhi answers: An old woman with white hair is ashamed to look in the mirror. Zen Master Yan answers: Complete and without remainder. Zen Master Jue answers: At dawn, the thief jumps into the old well. What is 'coming from the center'? Zen Master Fen answers: Lotus flowers bloom everywhere on the dry land. The monk asks: What happens after they bloom? Zen Master Fen answers: Golden stamens and silver threads bear jade dew, the eminent monk does not sit on the phoenix platform. Zen Master Wu answers: The bright universe shakes with thunder. Zen Master Zhi answers: Frosty eyebrows and snowy temples emerge from the fire, dignified and never falling into the present time. Zen Master Yan answers: The world is free from dust. Zen Master Jue answers: A hundred flowers receive the spring, blooming everywhere. What is 'reaching within the combination' (Zen Master Jiyin says: It should be 'reaching within the bias,' his explanation is later)? Zen Master Fen answers: Ambition is not obtained from heaven and earth, how can heroes rely on the four seasons to urge them on? Zen Master Wu answers: Deploying horizontally and vertically, without fear. Zen Master Zhi answers: Great function manifests before you, not adhering to rules. Zen Master Yan answers: Playing before the arrow is notched. Zen Master Yan answers: Rain and snow fall together, nowhere to hide. How

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是兼中到。

汾云。玉女拋梭機軋軋。石人打鼓韻鼕鼕。吾云。黑白未分前已過。智云。夜明簾外排班早。空王殿上絕知音。巖云。十道不通耗。嚴云。兩頭截斷無依倚。心法雙忘始得玄。

寂音正五位之訛(新添)

寂音曰。道愈陵遲。至於列位之名件。亦訛亂不次。如正中偏偏中正又正中來偏中至。然後以兼中到總成五位。今乃易偏中至為兼中至。不曉其何義耶。而老師大衲。亦恬然不知怪。為可笑也(文字禪題云居弘覺語)。

五位序(丹霞淳)

夫黑白未分。難為彼此。玄黃之後。方位自他。於是借黑權正。假白示偏。正不坐正。夜半虛明。偏不坐偏。天曉陰晦。全體即用。枯木華開。全用即真。芳叢不艷。摧殘兼帶及盡玄微。玉鳳金鸞分疏不下。是故威音那畔。休話如何。曲為今時由人施設。略陳管見以示方隅。冀諸同心。幸毋撫掌。

五位頌(此依僧寶傳作偏中至)

正中偏。

三更初夜月明前。莫怪相逢不相識。 隱隱猶懷昔日嫌。

偏中正。

失曉老婆尋古鏡。分明覿面更無他。 休更迷頭猶認影。

正中來。

無中有路出塵埃。但能不觸當今諱。 也勝前朝斷舌才。

偏中至。

兩刃交鋒要回避。好手還同火里蓮。 宛然

【現代漢語翻譯】 現代漢語譯本 是兼中到。

汾云：玉女拋梭，織機聲軋軋作響；石人擂鼓，鼓聲咚咚。 吾云：黑白未分之前就已經過去了。 智云：夜明簾外，眾僧早已排班等候；空王殿上，難覓真正的知音。 巖云：十條道路都不通暢，徒勞無功。 嚴云：兩頭截斷，無所依傍；心法與言語皆忘卻，方能領悟玄機。

寂音辨正五位之訛（新添）

寂音說：佛法日益衰微，以至於列位的名稱也訛誤混亂。比如正中偏、偏中正、又正中來、偏中至，然後以兼中到總成五位。現在竟然將偏中至改為兼中至，不明白是什麼意思。而老師大衲，也安然不知，真是可笑啊（文字禪題云居弘覺語）。

五位序（丹霞淳）

黑白未分之時，難以區分彼此；天地玄黃之後，方位自然分出你我。於是借黑色權且作為正位，假白色顯示偏位。正位不居於正位，如同半夜虛空光明；偏位不居於偏位，如同天曉陰暗晦澀。全體即是用，如同枯木開花；全用即真，如同繁花盛開后終將凋零。摧殘兼帶及盡玄微，如同玉鳳金鸞也難以分辨。因此，威音王佛（過去佛）那邊的事情，休要再談論如何。姑且爲了現在的人們而施設方便，略陳管見以指示方向。希望各位同道，不要拍手嘲笑。

五位頌（此依僧寶傳作偏中至）

正中偏。

三更半夜，明月當空。莫怪相逢不相識，隱隱約約還帶著昔日的嫌隙。

偏中正。

迷失方向的老婆婆尋找古鏡。分明面對面，再也沒有其他。不要再執迷不悟，仍然把影子當成真實。

正中來。

從無中開闢出一條通往塵世之外的道路。只要不觸犯當今的禁忌，也勝過前朝那些被割掉舌頭的人才。

偏中至。

兩把刀刃交鋒，要懂得迴避。高手也如同火中的蓮花，依然... 宛然

【English Translation】 English version It is 'Jianzhongdao' (兼中到, Arriving at the Center of the Combined).

Fen Yun (汾云, Fen Yun): The jade maiden throws the shuttle, the loom clatters; the stone man beats the drum, the drum sounds 'dong, dong'. Wu Yun (吾云, Wu Yun): Before black and white were distinguished, it had already passed. Zhi Yun (智云, Zhi Yun): Outside the night-illuminated curtain, the monks have long been lined up; in the Kongwang (空王, Empty King) Hall, it's hard to find a true confidant. Yan Yun (巖云, Yan Yun): Ten paths are impassable, a waste of effort. Yan Yun (嚴云, Yan Yun): Cut off at both ends, with nothing to rely on; when both mind and dharma are forgotten, one can then grasp the profound.

Jiyin (寂音, Jiyin) Corrects the Errors of the Five Ranks (Newly Added)

Jiyin (寂音, Jiyin) said: The Dharma is increasingly declining, to the point that even the names of the ranks are erroneous and disordered. For example, 'Zhengzhongpian' (正中偏, Right within the Partial), 'Pianzhongzheng' (偏中正, Partial within the Right), 'You Zhengzhonglai' (又正中來, Again, Right within the Coming), 'Pianzhongzhi' (偏中至, Partial within the Arriving), and then 'Jianzhongdao' (兼中到, Arriving at the Center of the Combined) is used to complete the five ranks. Now, 'Pianzhongzhi' (偏中至, Partial within the Arriving) is changed to 'Jianzhongzhi' (兼中至, Combined within the Arriving). I don't understand what that means. And the teacher, the great monk, is also calmly unaware, which is laughable (Textual Chan inscription of Yunjuhongjue (云居弘覺)).

Preface to the Five Ranks (Danxia Chun (丹霞淳))

When black and white are not yet distinguished, it is difficult to differentiate between self and other; after heaven and earth are defined, the positions of self and other naturally arise. Therefore, black is borrowed to provisionally represent the right, and white is used to show the partial. The right does not reside in the right, like the empty brightness in the middle of the night; the partial does not reside in the partial, like the darkness at dawn. The whole is the use, like a withered tree blooming; the whole use is the truth, like a fragrant thicket that will eventually fade. Destroying, damaging, combining, and exhausting the subtle and profound, like jade phoenixes and golden luan that cannot be distinguished. Therefore, on the other side of Weiyinwang Buddha (威音王佛, Past Buddha), stop talking about how it is. For the sake of people today, expedient means are employed, and a brief view is presented to indicate the direction. I hope that fellow practitioners will not applaud and laugh.

Ode to the Five Ranks (This follows the Monk Treasure Transmission, making it 'Pianzhongzhi' (偏中至, Partial within the Arriving))

Zhengzhongpian (正中偏, Right within the Partial).

In the middle of the night, the moon is bright. Don't be surprised if we meet and don't recognize each other, faintly harboring old grudges.

Pianzhongzheng (偏中正, Partial within the Right).

A lost old woman searches for an ancient mirror. Clearly face to face, there is nothing else. Stop being deluded, still mistaking the shadow for reality.

Zhengzhonglai (正中來, Right within the Coming).

From nothing, a path emerges out of the dust. As long as you don't offend the current taboos, it's better than the talents of the previous dynasty who had their tongues cut off.

Pianzhongzhi (偏中至, Partial within the Arriving).

When two blades clash, one must know how to evade. A master is like a lotus in the fire, still... Clearly

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自有沖天氣。

兼中到。

不落有無誰敢和。人人盡欲出常流。 摺合終歸炭里坐。

克符道者

正中偏。

半夜澄潭月正圓。文殊匣里青蛇吼。 驚得毗盧出故園(一作故關)。

偏中正。

演若玉容迷古鏡。可笑騎牛更覓牛。 寂然不動毗盧印。

正中來。

鳳竹龍絲坐釣臺。高僧不觸當今諱。 藏卻花冠笑一回。

兼中至。

鰲怒龍奔九江沸。張騫尋得孟津源。 推倒崑崙絕依倚。

兼中到。

龍旗排出御街早。略開仙仗鳳樓前。 尋常卻諱當今號。

汾陽昭(汾陽以正中來居首。而正中偏次之)

正中來。

金剛寶劍拂天開。一片神光橫世界。 晶輝朗耀絕纖埃。

偏中正。

看取法王行正令。七金千子總隨身。 猶自途中覓金鏡。

正中偏。

霹靂機鋒著眼看。石火電光猶是鈍。 思量擬議隔千山。

兼中至。

三歲金毛爪牙備。千妖百怪出頭來。 哮吼一聲皆伏地。

兼中到。

大顯無功休作造。木牛步步火中行。 真個法王妙中妙。

五位參尋切要知。絲毫才動即相違。金剛透匣誰能用。 惟有那吒第一機。舉目便令三界靜。 振鈴還使九天歸。正中妙葉通回互。 擬議鋒铓失卻威(總頌

【現代漢語翻譯】 現代漢語譯本 自有沖天氣。

兼中到。

不落有無誰敢和？人人都想超出常流，最終摺合還是回到炭堆里坐。

克符道者

正中偏。

半夜澄澈的潭水，月亮正圓。文殊菩薩（Manjusri）的匣子里青蛇怒吼，驚得毗盧遮那佛（Vairocana）離開故園（或作故關）。

偏中正。

修行者（演若）的玉容在古鏡中迷失。可笑的是騎著牛還要去找牛。寂然不動的是毗盧印（Vairocana』s mudra）。

正中來。

在鳳竹龍絲編織的釣臺上垂釣。高僧不觸犯當今的禁忌，藏起花冠獨自微笑。

兼中至。

如同鰲魚發怒，蛟龍奔騰，九江沸騰。張騫尋找到孟津的源頭，推倒崑崙山，斷絕一切依靠。

兼中到。

龍旗在御街上早早地排列開來，略微打開仙仗，就在鳳樓前。尋常百姓卻要避諱當今皇帝的名號。

汾陽昭（汾陽以正中來居首，而正中偏次之）

正中來。

金剛寶劍劃破天空，一片神光橫掃世界，晶瑩的光輝朗照，沒有一絲塵埃。

偏中正。

看取法王（Dharma Raja）施行正令，七金千子都跟隨在身邊，卻仍然在途中尋找金鏡。

正中偏。

霹靂般的機鋒要著眼看，石火電光都顯得遲鈍，思量擬議之間已經隔著千山萬水。

兼中至。

三歲的金毛幼獅爪牙已經完備，千妖百怪都冒出頭來，一聲怒吼，全都伏倒在地。

兼中到。

大顯神通卻不著痕跡，不要妄加造作。木牛一步一步在火中行走，這才是真正的法王，妙中之妙。

五位的參尋切要知曉，稍微一動就互相違背。金剛杵穿透寶匣，誰能使用？只有那吒（Nata）是第一高手。舉目之間就能使三界平靜，搖動鈴鐺還能使九天迴歸。正中的妙用在於互相轉化，擬議之間鋒芒就失去了威力（總頌）。

【English Translation】 English version Of its own, it soars to the sky.

Reaching the combined.

Who dares to harmonize without falling into existence or non-existence? Everyone desires to transcend the ordinary, but ultimately returns to sit in the charcoal pile.

Daoist Ke Fu

The right within the partial.

In the middle of the night, the clear pool has a perfectly round moon. The green snake roars in Manjusri's (Manjusri) box, startling Vairocana (Vairocana) from his old garden (or old pass).

The partial within the right.

The jade face of the practitioner (Yanoruo) is lost in the ancient mirror. It's laughable to be riding an ox and still searching for one. The still and unmoving is Vairocana』s mudra (Vairocana』s mudra).

The right coming from.

Fishing on a platform woven with phoenix bamboo and dragon silk. The high monk does not offend the current taboo, hiding his floral crown and smiling to himself.

The combined arriving at.

Like an angry Ao fish and a rushing dragon, the Nine Rivers boil. Zhang Qian finds the source of Mengjin, pushing down Mount Kunlun and severing all reliance.

The combined reaching.

Dragon flags are arranged early on the imperial street, slightly opening the celestial guard before the Phoenix Tower. Ordinary people must avoid the current emperor's name.

Fen Yang Zhao (Fen Yang places 'the right coming from' first, and 'the right within the partial' second)

The right coming from.

The Vajra sword cuts open the sky, a divine light sweeps across the world, the crystal brilliance shines brightly, without a trace of dust.

The partial within the right.

Observe the Dharma Raja (Dharma Raja) enacting the correct decree, with seven gold and a thousand sons following him, yet still searching for a golden mirror along the way.

The right within the partial.

The thunderbolt-like opportunity must be observed closely; even the spark of flint and flash of lightning seem slow. Thinking and deliberation are separated by thousands of mountains and rivers.

The combined arriving at.

The three-year-old golden-haired lion cub has complete claws and teeth, and thousands of demons and monsters emerge. With a roar, they all prostrate on the ground.

The combined reaching.

Great manifestation without effort, do not fabricate. The wooden ox walks step by step in the fire; this is the true Dharma Raja, the most wonderful of the wonderful.

It is essential to know the five positions; the slightest movement leads to contradiction. Who can use the Vajra that penetrates the box? Only Nata (Nata) is the best. A glance can calm the Three Realms, and ringing the bell can return the Nine Heavens. The wonder of the right lies in mutual transformation; deliberation causes the sharpness to lose its power (general summary).

---

)。

慈明總頌

偏中歸正極幽玄。正去偏來理事全。須知正位非言說。 朕兆依稀屬有緣。兼至去來興妙用。 到兼何更逐言詮。出沒豈能該世界。蕩蕩無依鳥道玄。

浮山遠

正中偏。

空劫迢迢本寂然。金剛際下翻筋斗。 掌上靈機遍大千。

偏中正。

浩浩塵中劫清凈。臨岐撒手便回途。 無影堂前提正令。

正中來。

頂后圓光耀古臺。雖然照徹人間世。 不犯鋒铓絕點埃。

兼中至。

妙用縱橫休擬議。始終交戰自玄玄。 壁立神鋒皆猛利。

兼中到。

格外明機長節操。了知萬匯不能該。 誰能更守于玄奧。

草堂清

正中偏。

丫角崑崙空里眠。石女機梭聲軋軋。 木人舞袖出庭前。

偏中正。

澄潭印出桂輪影。人人盡向影中圓。 影滅潭枯誰解省。

正中來。

火里蓮花朵朵開。根苗豈是尋常物。 大用非同應世材。

兼中至。

互動機鋒絕忌諱。丈夫彼彼逞英雄。 點著不來成粉碎。

兼中到。

鐵牛吃盡欄邊草。卻問牧童何處居。 指點東西得一寶。

宏智覺

正中偏。

霽碧星河冷浸天。夜半木童敲月戶。 暗中驚破玉人眠。

偏中正。

海云依約神仙

頂。婦人鬢髮白垂絲。 羞對秦臺寒照影。

正中來。

月夜長鯨蛻甲開。大背摩天振云翼。 翔游鳥道䫫難該。

兼中至。

覿面不須相忌諱。風化無傷的意玄。 光中有路天然異。

兼中到。

斗柄橫斜天未曉。鶴夢初醒露葉寒。 舊巢飛出云松倒。

自得暉

正中偏。

混沌初分半夜前。轉側木人驚夢破。 雪蘆滿眼不成眠。

偏中正。

寶月團團金殿冷。當明不犯暗抽身。 回眸影轉西山頂。

正中來。

帝命傍分展化才。杲日初升沙界靜。 靈然曾不帶纖埃。

兼中至。

長安大道長遊戲。處處無私空合空。 法法同歸水歸水。

兼中到。

白雲斷處家山好。撲碎驪龍明月珠。 崑崙入海無消耗。

明安五位賓主(見明安別錄)

安曰。正中偏乃垂慈接物。即主中賓。第一句奪人也。偏中正有照有用。即賓中主。第二句奪境也。正中來乃奇特受用。即主中主。第三句人境俱奪也。兼中至乃非有非無。即賓中賓。第四句人境俱不奪也。兼中到出格自在。離四句絕百非。妙盡本無之妙也。

洞山功勛五位(並頌)

向　奉　功　共功　功功

僧問師。如何是向。師曰。吃飯時作么生。又云。得力須忘

飽。休糧更不饑。

(大慧云。向時作么生向謂趣向此事。答吃飯時作么生。謂此事不可吃飯時無功勛而有間斷也)。

聖主繇來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。 到處文明賀聖朝。

如何是奉。師曰。背時作么生。又曰。只知朱紫貴。辜負本來人。

(大慧云。奉乃承奉之奉。如人奉事長上。先致敬而後承奉。向乃功勛之所立。才向即有承事之意故。答背時作么生。謂此事無間斷。奉時既爾。而背時亦然。言背即奉之義。蓋奉背皆功勛也)。

凈洗濃妝為阿誰。子規聲里勸人歸。百草落盡啼無盡。 更向亂山深處啼。

如何是功。師曰。放下鋤頭時作么生。又曰。撤手端然坐。白雲深處閑。

(大慧云。功即用也。答放下鋤頭時作么生。把鋤頭言用。放下鋤頭是無用。師之意謂用與無用皆功勛也)。

枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。 月皎風清好日辰。

如何是共功。師曰。不得色。又曰。素粉難沈跡。長安不久居(大慧云。共功。謂法與境敵。答不得色。乃法與境不得成一色。正用時是顯無用底。無用即用也。若作一色是十成死語。洞山宗旨語忌十成。故曰不得色。乃活語也)。

眾生諸佛不相侵。山自高兮水自深。萬別千

【現代漢語翻譯】 現代漢語譯本： 飽。停止進食也不感到飢餓。

（大慧說：『先前是怎麼趨向這件事的？』回答說：『吃飯時又是怎麼樣的？』意思是這件事即使在吃飯時也沒有間斷，一直都有功勛）。

聖明的君主自古以來都傚法帝堯，以禮儀來管理人民，使百姓彎腰行禮。有時從熱鬧的集市邊經過，到處都是文明景象，祝賀這太平盛世。

『什麼是奉？』師父說：『背離的時候又是怎麼樣的？』又說：『只知道追求高官厚祿，辜負了本來的自己。』

（大慧說：『奉是承奉的奉，就像人侍奉長輩，先表達敬意，然後才承奉。向是功勛建立的地方，才趨向就有承事的意思。』回答說：『背離的時候又是怎麼樣的？』意思是這件事沒有間斷，承奉的時候是這樣，背離的時候也是這樣。說背離就是奉的意思，因為奉和背離都是功勛）。

洗凈濃妝是爲了誰？杜鵑鳥的叫聲里勸人歸去。百草凋零，啼叫也無止境，更向那亂山深處啼叫。

『什麼是功？』師父說：『放下鋤頭時又是怎麼樣的？』又說：『放下一切，端然靜坐，在白雲深處悠閒自在。』

（大慧說：『功就是用。』回答說：『放下鋤頭時又是怎麼樣的？』拿起鋤頭是使用，放下鋤頭是無用。師父的意思是用和無用都是功勛）。

枯木開花，如同劫難之外的春天。倒騎著玉象追趕麒麟。如今高隱在千峰之外，月光明亮，清風徐來，真是美好的時光。

『什麼是共功？』師父說：『不得色。』又說：『素白的粉難以掩蓋痕跡，長安不是久居之地。』（大慧說：『共功，是指法與境相對立。』回答說：『不得色，是說法與境不能成為一種顏色。』正在用的時候，正是顯現無用的地方，無用就是用。如果成為一種顏色，那就是完全的死語。洞山宗的宗旨忌諱完全說死，所以說不得色，才是活潑的語言）。

眾生和諸佛互不侵犯，山自高聳，水自深流，萬般差別，千 English version: Full. Ceasing to eat brings no hunger.

(Dahui (Dahui: A Chan master) said, 'How did you approach this matter before?' He answered, 'How is it when eating?' Meaning this matter has no interruption even when eating; there is always merit.)

The wise ruler has always followed the example of Emperor Yao (Yao: A legendary Chinese ruler), governing the people with propriety, causing them to bow in respect. Sometimes passing by the bustling marketplace, everywhere is a scene of civilization, celebrating this prosperous era.

'What is offering (奉, fèng: offering, serving)?' The master said, 'What is it like when turning away (背時, bèi shí: turning away)?' He also said, 'Only knowing to pursue high rank and wealth, one betrays their original self.'

(Dahui said, 'Offering is the offering of service, like a person serving an elder, first expressing respect, and then offering service. Approaching (向, xiàng: approaching) is where merit is established; as soon as one approaches, there is the intention of serving.' He answered, 'What is it like when turning away?' Meaning this matter has no interruption; it is the same when offering and when turning away. Saying 'turning away' is the meaning of 'offering,' because both offering and turning away are merit.)

For whom do you wash away the heavy makeup? In the cuckoo's cry, it urges people to return. The hundred grasses wither, and the crying is endless, crying even deeper in the chaotic mountains.

'What is merit (功, gōng: merit, achievement)?' The master said, 'What is it like when putting down the hoe?' He also said, 'Releasing everything, sit upright and still, leisurely in the depths of the white clouds.'

(Dahui said, 'Merit is use.' He answered, 'What is it like when putting down the hoe?' Picking up the hoe is using, putting down the hoe is useless. The master's meaning is that both use and uselessness are merit.)

Dead trees bloom, like spring beyond the kalpa (劫, jié: kalpa, an aeon in Hindu and Buddhist cosmology). Riding backwards on a jade elephant, chasing a qilin (麒麟, qílín: a mythical hooved Chinese creature). Now hidden high beyond a thousand peaks, the moonlight is bright, the breeze is clear, truly a beautiful time.

'What is shared merit (共功, gòng gōng: shared merit)?' The master said, 'Do not become one color (不得色, bù dé sè: do not become attached to one aspect).' He also said, 'White powder is difficult to conceal traces, Chang'an (長安, Cháng'ān: ancient capital of China) is not a place to stay for long.' (Dahui said, 'Shared merit refers to the opposition of dharma and environment.' He answered, 'Do not become one color' means that dharma and environment cannot become one color. When it is being used, it is precisely revealing the place of uselessness; uselessness is use. If it becomes one color, then it is completely dead language. The Dongshan (洞山, Dòngshān: a Chan Buddhist monk) sect's principle avoids completely dead language, so it says 'do not become one color,' which is lively language.)

Sentient beings and all Buddhas do not infringe upon each other, the mountains are high and the waters are deep, myriad differences, thousands

【English Translation】 Full. Ceasing to eat brings no hunger. (Dahui (Dahui: A Chan master) said, 'How did you approach this matter before?' He answered, 'How is it when eating?' Meaning this matter has no interruption even when eating; there is always merit.) The wise ruler has always followed the example of Emperor Yao (Yao: A legendary Chinese ruler), governing the people with propriety, causing them to bow in respect. Sometimes passing by the bustling marketplace, everywhere is a scene of civilization, celebrating this prosperous era. 'What is offering (奉, fèng: offering, serving)?' The master said, 'What is it like when turning away (背時, bèi shí: turning away)?' He also said, 'Only knowing to pursue high rank and wealth, one betrays their original self.' (Dahui said, 'Offering is the offering of service, like a person serving an elder, first expressing respect, and then offering service. Approaching (向, xiàng: approaching) is where merit is established; as soon as one approaches, there is the intention of serving.' He answered, 'What is it like when turning away?' Meaning this matter has no interruption; it is the same when offering and when turning away. Saying 'turning away' is the meaning of 'offering,' because both offering and turning away are merit.) For whom do you wash away the heavy makeup? In the cuckoo's cry, it urges people to return. The hundred grasses wither, and the crying is endless, crying even deeper in the chaotic mountains. 'What is merit (功, gōng: merit, achievement)?' The master said, 'What is it like when putting down the hoe?' He also said, 'Releasing everything, sit upright and still, leisurely in the depths of the white clouds.' (Dahui said, 'Merit is use.' He answered, 'What is it like when putting down the hoe?' Picking up the hoe is using, putting down the hoe is useless. The master's meaning is that both use and uselessness are merit.) Dead trees bloom, like spring beyond the kalpa (劫, jié: kalpa, an aeon in Hindu and Buddhist cosmology). Riding backwards on a jade elephant, chasing a qilin (麒麟, qílín: a mythical hooved Chinese creature). Now hidden high beyond a thousand peaks, the moonlight is bright, the breeze is clear, truly a beautiful time. 'What is shared merit (共功, gòng gōng: shared merit)?' The master said, 'Do not become one color (不得色, bù dé sè: do not become attached to one aspect).' He also said, 'White powder is difficult to conceal traces, Chang'an (長安, Cháng'ān: ancient capital of China) is not a place to stay for long.' (Dahui said, 'Shared merit refers to the opposition of dharma and environment.' He answered, 'Do not become one color' means that dharma and environment cannot become one color. When it is being used, it is precisely revealing the place of uselessness; uselessness is use. If it becomes one color, then it is completely dead language. The Dongshan (洞山, Dòngshān: a Chan Buddhist monk) sect's principle avoids completely dead language, so it says 'do not become one color,' which is lively language.) Sentient beings and all Buddhas do not infringe upon each other, the mountains are high and the waters are deep, myriad differences, thousands

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差明底事。 鷓鴣啼處百花新。

如何是功功。師曰。不共。又曰。混然無諱處。此外更何求(大慧云。功功。謂法與境皆空。謂無功用大解脫。答不共乃無法可共。不共之義。全歸功勛邊。如法界事事無礙是也。爾面前無我。我面前無爾。所以夾山道。此間無老僧。目前無阇黎是也。如此之說。皆趣向承奉。于日用四威儀內。成就世出世間。無不周旋。謂之功勛五位也)。

頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。 肯向南詢五十三(大慧既說功勛五位。乃云。爾道。他古人意果如是乎。若只如此。有甚奇特。只是口傳心授底葛藤。既不如是目道古人意作么生)。

功勛問答(翠巖宗)

僧問翠巖。如何是轉功就位。巖云。撒手無依全體現。扁舟漁父宿蘆花。

如何是轉位就功。巖云。半夜嶺頭風月靜。一聲高樹老猿啼。

如何是功位齊施。巖云。出門不踏來時路。滿目飛塵絕點埃。

如何是功位俱隱。巖云。泥牛飲盡澄潭月。石馬加鞭不轉頭。

曹山五位君臣圖(頌並序)

夫正者。黑白未分。朕兆未生。不落諸聖位也。偏者。朕兆興來。故有森羅萬象隱顯妙門也。

<T48p0316_01.gif白衣雖拜相。

【現代漢語翻譯】 現代漢語譯本 什麼是明白的道理？ 鷓鴣啼叫的地方，百花盛開，煥然一新。

什麼是功功（指法與境皆空，無功用的大解脫）？ 師父說：『不共（指無法可共，不共的意義完全歸於功勛）』。又說：『混然一體，沒有隱瞞的地方，此外還要求什麼呢？』（大慧說：『功功，是指法與境皆空，是無功用的大解脫。』回答『不共』，是沒有法可以共同。『不共』的意義，完全歸於功勛一邊，如法界事事無礙就是這樣。』你面前沒有我，我面前沒有你。所以夾山道：『這裡沒有老僧，目前沒有阇黎（指僧人）。』這樣說，都是趨向于承奉，在日常的行住坐臥中，成就世間和出世間，沒有不周全的，這就叫做功勛五位。）

頭角剛剛顯露就已經不堪忍受，如果還想用心去求佛，真是令人感到羞愧。漫長的空劫之中沒有人能夠認識， 難道肯向南參訪五十三位善知識（指《華嚴經》中善財童子五十三參的故事）？（大慧既然說了功勛五位，就說：『你道，他古人的意思果真是這樣嗎？如果只是這樣，有什麼奇特之處？只是口頭傳授的葛藤。如果不是這樣，那麼古人的意思是什麼呢？』）

功勛問答 (翠巖宗)

僧人問翠巖：『什麼是轉功就位？』 翠巖回答：『撒手放開，沒有依靠，全體顯現，如同扁舟漁父，棲宿在蘆葦花叢中。』

『什麼是轉位就功？』 翠巖回答：『半夜裡山嶺上風清月靜，一聲高樹上的老猿啼叫。』

『什麼是功位齊施？』 翠巖回答：『出門不走來時的路，滿眼飛塵，沒有一點塵埃。』

『什麼是功位俱隱？』 翠巖回答：『泥做的牛飲盡了清澈潭中的月亮，石做的馬鞭打著也不回頭。』

曹山五位君臣圖 (頌並序)

所謂『正』，是指黑白未分，朕兆未生，不落入諸聖的位次。所謂『偏』，是指朕兆興起，所以有森羅萬象隱顯的妙門。

即使穿著白衣，也能夠拜為宰相。

【English Translation】 English version What is the matter of clear understanding? Where the partridge sings, a hundred flowers bloom anew.

What is 'gong gong' (referring to the emptiness of both dharma and realm, the great liberation without effort)? The master said: 'Non-sharing (referring to no dharma can be shared, the meaning of non-sharing completely belongs to merit)'. And said: 'Completely integrated, there is nothing to hide, what else is there to seek?' (Dahui said: 'Gong gong, refers to the emptiness of both dharma and realm, it is the great liberation without effort.' The answer 'non-sharing' means there is no dharma that can be shared. The meaning of 'non-sharing' completely belongs to the side of merit, just like the unobstructedness of all things in the dharma realm. There is no me in front of you, and no you in front of me. Therefore, Jiashan said: 'There is no old monk here, and no acharya (referring to a monk) at present.' Such sayings are all tending towards service, achieving both worldly and other-worldly matters in daily life, without anything not being complete, this is called the five ranks of merit.)

The horns have just emerged and are already unbearable, if you still want to seek Buddhahood with your mind, it is truly shameful. In the long kalpa (an aeon in Hindu and Buddhist cosmology) of emptiness, no one can recognize, Would you be willing to visit fifty-three good advisors to the south (referring to the story of Sudhana's fifty-three visits in the Avatamsaka Sutra)? (Since Dahui spoke of the five ranks of merit, he said: 'Do you say that the intention of the ancients was really like this? If it is only like this, what is so special about it? It is just the gatatana (entanglement) of oral transmission. If it is not like this, then what is the intention of the ancients?')

Questions and Answers on Merit (Cuiyan School)

A monk asked Cuiyan: 'What is turning merit to position?' Cuiyan replied: 'Let go of your hands, without reliance, the whole body appears, like a fisherman in a small boat, resting in the reed flowers.'

'What is turning position to merit?' Cuiyan replied: 'In the middle of the night, the wind and moon are quiet on the mountain ridge, an old ape cries from a tall tree.'

'What is the simultaneous application of merit and position?' Cuiyan replied: 'Going out, do not step on the path you came from, the eyes are full of flying dust, without a single speck of dust.'

'What is the complete concealment of merit and position?' Cuiyan replied: 'A mud ox drinks up the moon in the clear pool, a stone horse is whipped but does not turn its head.'

Caoshan's Diagram of the Five Ranks of Ruler and Minister (Ode and Preface)

The 'correct' refers to the undifferentiated black and white, the unarisen omens, not falling into the positions of the sages. The 'deviant' refers to the arising of omens, therefore there are the wonderful gates of manifestation and concealment of the myriad phenomena.

Even wearing white clothes, one can be appointed as prime minister.

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此事不為奇。積代簪纓者。 休言落魄時。

<T48p0316_02.gif子時當正位。明正在君臣。未離兜率界。烏雞雪上行。

⊙焰里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。

○正宮初降日。玉兔不能離。未得無功旨。 人天何太遲。

●混然藏理事。朕兆卒難明。威音王未曉。 彌勒豈惺惺。

五位功勛圖

<T48p0316_03.gif正中偏(誕生內紹)　君位　向　黑白未變時(一作未分時)

<T48p0316_04.gif偏中正(朝生外紹)　臣位　奉　露

⊙正中來(末生隱棲)　君視臣　功　無句有句

○兼中至(化生神用)　臣向君　共功　各不相觸

●兼中到(內生不出)　君臣合　功功　不當頭

石霜答五位王子

如何是誕生王子　霜云。貴裔非常種。天生位至尊。

如何是朝生王子　霜云。白衣為足輔。直指禁庭中。

如何是末生王子　霜云。修途方覺貴。漸進不知尊。

如何是化生王子　霜云。政威無比況。神用莫能儔。

如何是內生王子　霜云。重幃休勝負。金殿臥清風。

(大慧云。

【現代漢語翻譯】 現代漢語譯本 此事不足為奇，世代為官宦之家者， 不要說落魄的時候。

子時正是陽氣升起的時候，光明正大在於君臣之間。還未離開兜率界（Tushita Heaven，佛教欲界第四天），就像烏雞在雪地上行走一樣。

在火焰中寒冰凝結，九月里楊花飛舞，泥做的牛在水面上吼叫，木頭做的馬追逐風嘶鳴。

正是太子降生的日子，玉兔（象徵月亮）也不能離開。如果不能領悟到無功之旨， 人天（人和天神）得度為何如此遲緩？

渾然一體地包含著理和事，預兆難以明白。威音王佛（Vipaśyin，過去七佛之一）時尚且不明白， 彌勒佛（Maitreya，未來佛）又怎能覺醒？

五位功勛圖

正中偏（誕生內紹）：君位，向，黑白未變時（或作未分時）

偏中正（朝生外紹）：臣位，奉，露

正中來（末生隱棲）：君視臣，功，無句有句

兼中至（化生神用）：臣向君，共功，各不相觸

兼中到（內生不出）：君臣合，功功，不當頭

石霜（Shih-shuang，禪宗祖師）回答五位王子

什麼是誕生王子？石霜說：貴族後裔非常人可比，天生就位至尊。

什麼是朝生王子？石霜說：白衣人足以輔佐，直接進入皇宮禁地。

什麼是末生王子？石霜說：在修行道路上才覺得尊貴，漸漸前進不知其尊貴。

什麼是化生王子？石霜說：政治威嚴無比，神通妙用無法比擬。

什麼是內生王子？石霜說：重重帷幕中休論勝負，金殿之中安臥清風。

大慧（Dahui，禪宗祖師）說：

【English Translation】 English version This is not surprising. Those who have been officials for generations, Do not speak of times of decline.

When the hour of Zi (11 PM - 1 AM) is the proper position, brightness is upright between the ruler and his ministers. Not yet having left the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism), it is like a black chicken walking on snow.

In the flames, cold ice congeals; in the ninth month, willow catkins fly; a mud cow roars on the water surface; a wooden horse chases the wind and neighs.

It is the day when the crown prince is born, and the jade rabbit (symbolizing the moon) cannot leave. If one cannot comprehend the meaning of 'no merit', Why is the salvation of humans and gods so slow?

Completely and perfectly containing principle and phenomena, the omens are difficult to understand. Even Vipaśyin Buddha (Vipaśyin, one of the past seven Buddhas) did not understand, How could Maitreya (Maitreya, the future Buddha) awaken?

The Diagram of the Five Ranks of Merit

Right within the Partial (Birth within the Inner Lineage): Ruler's Position, Facing, When Black and White have not yet changed (or have not yet been separated)

Partial within the Right (Birth in the Court within the Outer Lineage): Minister's Position, Serving, Revealed

Right coming from within (Birth at the End, Hidden Dwelling): Ruler views Minister, Merit, Sentences with and without meaning

Combining within Reaching (Transformation Birth, Divine Function): Minister faces Ruler, Shared Merit, Each not touching the other

Combining within Arriving (Birth within, not Emerging): Ruler and Minister Unite, Merit of Merit, Not Head-on

Shih-shuang's (Shih-shuang, a Zen Buddhist master) Answer to the Five Princes

What is the Prince of Birth? Shih-shuang said: The noble lineage is extraordinary, born to the supreme position.

What is the Prince of Court Birth? Shih-shuang said: A commoner is sufficient to assist, directly entering the forbidden palace.

What is the Prince of End Birth? Shih-shuang said: Only on the path of cultivation does one realize nobility, gradually advancing without knowing its honor.

What is the Prince of Transformation Birth? Shih-shuang said: Political authority is unparalleled, divine function cannot be compared.

What is the Prince of Inner Birth? Shih-shuang said: In the heavy curtains, do not discuss victory or defeat, in the golden palace, peacefully sleep in the clear breeze.

Dahui (Dahui, a Zen Buddhist master) said:

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以二分黑一分白圈子。為正中偏。卻來白處說黑底。亦不得犯著黑字。犯著即觸諱矣。洞山頌。正中偏三更初夜月明前。謂三更是黑。初夜是黑。月明前是黑。是能回互不觸諱也　又云。以二分白一分黑圈子。為偏中正。卻來黑處說白底。不得犯著白字。洞山頌。失曉老婆逢古鏡。不言明與白。而言失曉與古鏡。是能回互明與白字。而不觸諱。蓋失曉是暗中之明。古鏡亦暗中之明。老婆頭白。謂言回互白字也　又云。正中來無中有路出塵埃。謂凡有言句。皆無中唱出。便有挾妙了也。無不從正位中來。或明或暗。或至或到。皆妙挾通宗。凡一位皆具此五事。如掌之五指。無欠無剩　又云。兼中至謂兼白兼黑。兼偏兼正而至。何謂至。如人歸家未到而至。別業乃在途為人邊事。亦能回互。妙在體前　又云。兼中到謂兼前四位。皆挾妙而歸正位。謂之摺合終歸炭里坐。亦是說黑處而回互黑字。故言炭也大慧舉曹山了即曰。說理說事。教有明文。教外單傳直指之道。果如是否。若果如是。討甚好曹山耶)。

五位王子頌(石霜諸出題　悟本頌)

誑生(內紹嫡生　又云。正位根本智儲君太子也)

天然貴胤本非功(不假修證本自圓成) 　德合乾坤育勢隆(本自尊貴中來) 　始末一期無雜種(本無雜念)

【現代漢語翻譯】 現代漢語譯本： 以二分黑一分白的圓圈，作為正中偏（zhèng zhōng piān，五位禪法中的一種），卻在白色處說黑色的底蘊，但不能觸及『黑』字。觸及就犯了忌諱。洞山（Dòngshān，人名，禪宗大師）的頌詞說：『正中偏，三更初夜月明前』，意思是三更是黑，初夜是黑，月亮出來前是黑，這是能夠回互（huí hù，互相照應，避免直說）而不觸犯忌諱。 又說：以二分白一分黑的圓圈，作為偏中正（piān zhōng zhèng，五位禪法中的一種），卻在黑色處說白色的底蘊，不能觸及『白』字。洞山（Dòngshān，人名，禪宗大師）的頌詞說：『失曉老婆逢古鏡』，不說『明』與『白』，而說『失曉』與『古鏡』，這是能夠回互『明』與『白』字，而不觸犯忌諱。因為失曉是暗中的明，古鏡也是暗中的明，老婆頭白，是說回互『白』字。 又說：正中來（zhèng zhōng lái，五位禪法中的一種），無中生有，路出塵埃。意思是凡是有言語，都是從無中唱出來的，便有了玄妙。沒有不是從正位中來的，或明或暗，或至或到，都玄妙地貫通宗門。任何一位都具備這五事，如同手掌的五指，不多不少。 又說：兼中至（jiān zhōng zhì，五位禪法中的一種），意思是兼顧白與黑，兼顧偏與正而至。什麼是『至』？比如人回家還沒到，但已經快到了。別業（bié yè，指其他行業或事務）乃是在途中為人邊事，也能回互，妙處在於體前。 又說：兼中到（jiān zhōng dào，五位禪法中的一種），意思是兼顧前四位，都帶著玄妙而歸於正位，叫做摺合終歸炭里坐，也是說黑處而回互『黑』字，所以說是『炭』。大慧（Dà Huì，人名，禪宗大師）舉曹山（Cáo Shān，人名，禪宗大師）的話說：『說理說事，教有明文，教外單傳直指之道，果真如此嗎？如果果真如此，還要曹山做什麼呢？』 五位王子頌（wǔ wèi wáng zǐ sòng，關於五位禪法的頌歌）（石霜（Shí Shuāng，地名，寺名）諸位禪師出題，悟本（Wù Běn，人名，禪師）作頌） 誑生（kuáng shēng，五位禪法中的一種）（內紹嫡生，又說，正位根本智儲君太子也） 天然貴胤本非功（不假修證本自圓成） 德合乾坤育勢隆（本自尊貴中來） 始末一期無雜種（本無雜念）

【English Translation】 English version: Taking a circle with two parts black and one part white as the Zheng Zhong Pian (正中偏, one of the Five Ranks of Tozan), yet speaking of the black essence in the white area, one must not touch the word 'black'. Touching it would be a taboo. Dongshan's (洞山, a Chan master) verse says: 'Zheng Zhong Pian, the third watch of the night, before the moon is bright.' Meaning the third watch is black, the early night is black, before the moon is bright is black. This is being able to reciprocate (huí hù, to correspond with each other, avoiding directness) without violating the taboo. It is also said: Taking a circle with two parts white and one part black as the Pian Zhong Zheng (偏中正, one of the Five Ranks of Tozan), yet speaking of the white essence in the black area, one must not touch the word 'white'. Dongshan's (洞山, a Chan master) verse says: 'An old woman who has lost the dawn meets an ancient mirror.' It doesn't speak of 'brightness' or 'white', but speaks of 'lost dawn' and 'ancient mirror'. This is being able to reciprocate the words 'brightness' and 'white' without violating the taboo. Because losing the dawn is brightness within darkness, and the ancient mirror is also brightness within darkness, and the old woman's head is white, it is said to reciprocate the word 'white'. It is also said: Zheng Zhong Lai (正中來, one of the Five Ranks of Tozan), from nothing comes something, a path emerges from the dust. Meaning all words and phrases are sung from nothingness, and thus there is mystery. Nothing does not come from the correct position, whether bright or dark, whether arriving or reaching, all mysteriously penetrate the school. Each position possesses these five aspects, like the five fingers of a palm, neither lacking nor excessive. It is also said: Jian Zhong Zhi (兼中至, one of the Five Ranks of Tozan), meaning encompassing both white and black, encompassing both biased and correct, and arriving. What is 'arriving'? It is like a person returning home, not yet arrived but close to arriving. Separate karma (bié yè, referring to other industries or affairs) is on the way, a matter for people, and can also reciprocate, the wonder lies before the body. It is also said: Jian Zhong Dao (兼中到, one of the Five Ranks of Tozan), meaning encompassing the previous four positions, all carrying mystery and returning to the correct position, called folding and ultimately sitting in the charcoal. It is also speaking of the black place and reciprocating the word 'black', hence the mention of 'charcoal'. Dahui (大慧, a Chan master) quoted Caoshan's (曹山, a Chan master) words, saying: 'Speaking of principle, speaking of affairs, the teachings have clear texts, the single transmission outside the teachings is the direct pointing path, is it really so? If it is really so, what is the need for Caoshan?' Verses of the Five Prince Ranks (wǔ wèi wáng zǐ sòng, verses about the Five Ranks of Tozan) (The monks of Shishuang (石霜, a place name, temple name) set the topic, Wuben (悟本, a Chan master) composed the verses) Kuang Sheng (誑生, one of the Five Ranks of Tozan) (Internally inheriting the legitimate birth, also said, the crown prince of the fundamental wisdom of the correct position) Natural noble lineage is not due to effort (naturally complete without cultivation) Virtue matches heaven and earth, nurturing a grand momentum (originally comes from nobility) From beginning to end, one lifetime without mixed seeds (originally without mixed thoughts)

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分宮六宅不他宗(六根唯以一機軸) 　上和下睦陰陽順(前後一際) 　共氣連枝器量同(始終無二) 　欲識誕生王子父(須知向上更有一人在) 　鶴騰霄漢出銀籠(千聖不傳)

朝生(庶生　宰相之子　已落偏位　涉大功勛　亦云外紹臣種)

苦學論情世不群(有修有證) 　出來凡事已超倫(雖有修有證。本自尊貴中來) 　詩成五字三冬雪(染污不得) 　筆落分毫四海云(不守住) 　萬卷積功彰聖代(大功修證) 　一心忠孝輔明君(知有向上人。始得奉重) 　鹽梅不是生知得(修證還同) 　金榜何勞顯至勛(不假修證。不待功勛)

末生(有修有證　群臣位)

久棲巖岳用功夫(有修有證) 　草榻柴扉守志孤(直是不待功勛。一塵不染) 　十載見聞心自委(方全肯重) 　一身冬夏衣縑無(赤灑灑乾剝剝) 　澄凝愁看三秋思(一塵不染) 　清苦高名上哲圖(學者可以為王尊貴之事) 　業就巍科酬極志(本業成就) 　比來臣相不當途(雖然如是。功勛不犯)

化生(借位明功　將軍位)

傍分帝化為傳持(分佛列祖) 　萬里山河佈政威(正令當行) 　紅影日輪凝地獄(從尊貴中來) 　碧油風冷暑炎時(正布威時。誰敢犯令) 　高低豈廢

【現代漢語翻譯】 現代漢語譯本 分宮六宅不他宗(六根唯以一機軸)：六根（眼、耳、鼻、舌、身、意）的運作都遵循同一個根本的機制，不依賴於其他宗派的理論。 上和下睦陰陽順(前後一際)：上下和諧，陰陽調順，前後之間沒有界限。 共氣連枝器量同(始終無二)：共享相同的氣息，如同相連的樹枝，氣度和胸懷始終如一。 欲識誕生王子父(須知向上更有一人在)：想要認識這位誕生的王子的父親，必須知道在他之上還有更高一層的人物存在。 鶴騰霄漢出銀籠(千聖不傳)：仙鶴騰飛于天空，衝出銀色的牢籠，這種境界是歷代聖賢不輕易傳授的。

朝生(庶生　宰相之子　已落偏位　涉大功勛　亦云外紹臣種)：早晨出生的人，可能是庶出之子，或是宰相的後代，但已經偏離了正統的位置，需要經歷巨大的功勛才能有所成就，也可以說是從外部繼承臣子的血統。

苦學論情世不群(有修有證)：勤奮學習，注重情理，在世俗中與衆不同，因為他有修行和證悟。 出來凡事已超倫(雖有修有證。本自尊貴中來)：這樣的人一旦出世，各方面的表現都超越常人，雖然有修行和證悟，但根本上還是因為他來自尊貴的出身。 詩成五字三冬雪(染污不得)：寫出的詩句如同冬日白雪般純潔，不容許任何玷污。 筆落分毫四海云(不守住)：筆尖落下的每一筆都如同四海的雲彩般變幻莫測，不會停留在固定的地方。 萬卷積功彰聖代(大功修證)：積累無數的功德，在聖明的時代彰顯出來，這是通過巨大的功勛和修行所證得的。 一心忠孝輔明君(知有向上人。始得奉重)：一心忠誠孝順地輔佐英明的君主，因為他知道還有更高層次的人存在，所以才能得到尊重。 鹽梅不是生知得(修證還同)：即使是調和鼎鼐的鹽梅之才，也不是天生就具備的，也需要通過修行和證悟才能獲得。 金榜何勞顯至勛(不假修證。不待功勛)：真正的功勛不需要通過科舉金榜來顯揚，因為他本身就不依賴於修行和功勛。

末生(有修有證　群臣位)：在末尾出生的人，有修行和證悟，通常是群臣的位置。

久棲巖岳用功夫(有修有證)：長期居住在山巖之中，勤奮修行，因為他有修行和證悟。 草榻柴扉守志孤(直是不待功勛。一塵不染)：即使住在簡陋的草床和柴門之中，也能堅守自己的志向，不求功勛，一塵不染。 十載見聞心自委(方全肯重)：經過十年的見聞經歷，內心自然會感到安定和託付，這樣才能完全得到重視。 一身冬夏衣縑無(赤灑灑乾剝剝)：一年四季都穿著粗布衣裳，生活簡樸。 澄凝愁看三秋思(一塵不染)：心境澄澈寧靜，即使在秋天也保持一塵不染。 清苦高名上哲圖(學者可以為王尊貴之事)：清貧的生活和高尚的名聲被有智慧的人所推崇，讀書人可以通過學習成就王侯將相的尊貴事業。 業就巍科酬極志(本業成就)：事業有成，通過科舉考試來實現自己的遠大志向，這是本業的成就。 比來臣相不當途(雖然如是。功勛不犯)：即使如此，他的功勛也不會冒犯到現有的臣相。

化生(借位明功　將軍位)：通過借用其他位置來彰顯功勞，通常是將軍的位置。

傍分帝化為傳持(分佛列祖)：分擔佛的教化，將其傳承下去，如同分列的佛和祖師。 萬里山河佈政威(正令當行)：在廣闊的山河中宣揚政令的威嚴，正當的命令應當通行。 紅影日輪凝地獄(從尊貴中來)：紅色的太陽光輝照耀地獄，這是從尊貴的地方而來。 碧油風冷暑炎時(正布威時。誰敢犯令)：即使在炎熱的夏天，碧綠的油傘下也感到涼風習習，這是在宣揚威嚴的時候，誰敢違抗命令？ 高低豈廢

【English Translation】 English version 『Fen Gong Liu Zhai Bu Ta Zong』 (The six senses operate with a single mechanism): The operation of the six senses (eyes, ears, nose, tongue, body, and mind) all follow the same fundamental mechanism, not relying on the theories of other schools. 『Shang He Xia Mu Yin Yang Shun』 (Front and back are one): Harmony between above and below, yin and yang in balance, with no boundaries between front and back. 『Gong Qi Lian Zhi Qi Liang Tong』 (Beginning and end are not two): Sharing the same breath, like connected branches, with consistent temperament and magnanimity from beginning to end. 『Yu Shi Dan Sheng Wang Zi Fu』 (Know that there is someone above): If you want to know the father of this newly born prince, you must know that there is someone at a higher level above him. 『He Teng Xiao Han Chu Yin Long』 (Not transmitted by a thousand sages): The crane soars into the sky, breaking out of the silver cage; this realm is not easily transmitted by successive sages.

『Chao Sheng』 (Born in the morning - possibly a child of a concubine, or a descendant of a prime minister, already in a deviated position, requiring great merit to achieve something, also said to inherit the lineage of a minister from outside): A person born in the morning may be the child of a concubine, or a descendant of a prime minister, but already deviated from the orthodox position, requiring great merit to achieve something, or said to inherit the lineage of a minister from outside.

『Ku Xue Lun Qing Shi Bu Qun』 (Has cultivation and realization): Diligently studying and emphasizing reason, standing out from the crowd in the world, because he has cultivation and realization. 『Chu Lai Fan Shi Yi Chao Lun』 (Although having cultivation and realization, originally from a noble origin): Such a person, once emerging into the world, surpasses ordinary people in all aspects, although having cultivation and realization, fundamentally because he comes from a noble origin. 『Shi Cheng Wu Zi San Dong Xue』 (Cannot be defiled): The poems written are as pure as the white snow in winter, not allowing any defilement. 『Bi Luo Fen Hao Si Hai Yun』 (Does not hold on): Every stroke of the pen is like the clouds of the four seas, unpredictable and not staying in a fixed place. 『Wan Juan Ji Gong Zhang Sheng Dai』 (Great merit and cultivation): Accumulating countless merits, manifesting in the enlightened era, achieved through great merit and cultivation. 『Yi Xin Zhong Xiao Fu Ming Jun』 (Knowing there is someone above, one can be respected): Wholeheartedly loyal and filial, assisting an enlightened ruler, because he knows there is someone at a higher level, so he can be respected. 『Yan Mei Bu Shi Sheng Zhi De』 (Cultivation and realization are the same): Even the talent of harmonizing the state affairs is not innate, but must be obtained through cultivation and realization. 『Jin Bang He Lao Xian Zhi Xun』 (Does not rely on cultivation and does not wait for merit): True merit does not need to be manifested through the imperial examination, because it does not rely on cultivation and merit.

『Mo Sheng』 (Has cultivation and realization, the position of ministers): A person born at the end has cultivation and realization, usually in the position of ministers.

『Jiu Qi Yan Yue Yong Gong Fu』 (Has cultivation and realization): Residing in the mountains for a long time, diligently cultivating, because he has cultivation and realization. 『Cao Ta Chai Fei Shou Zhi Gu』 (Does not wait for merit, unblemished): Even living in a simple grass bed and a thatched door, he can adhere to his aspirations, not seeking merit, unblemished. 『Shi Zai Jian Wen Xin Zi Wei』 (One can be fully valued): After ten years of experience, the heart naturally feels stable and entrusted, so that one can be fully valued. 『Yi Shen Dong Xia Yi Qian Wu』 (Bare and stripped): Wearing coarse clothes all year round, living a simple life. 『Cheng Ning Chou Kan San Qiu Si』 (Unblemished): The mind is clear and serene, remaining unblemished even in autumn. 『Qing Ku Gao Ming Shang Zhe Tu』 (Scholars can achieve noble things for the king): A simple life and a noble reputation are admired by wise people; scholars can achieve the noble cause of kings and generals through learning. 『Ye Jiu Wei Ke Chou Ji Zhi』 (Achievement in one's profession): Achieving success in one's career, realizing one's great aspirations through the imperial examination, this is the achievement of one's profession. 『Bi Lai Chen Xiang Bu Dang Tu』 (Although it is so, merit does not offend): Even so, his merit will not offend the existing ministers.

『Hua Sheng』 (Manifesting merit through borrowed position, the position of a general): Manifesting merit by borrowing other positions, usually the position of a general.

『Bang Fen Di Hua Wei Chuan Chi』 (Dividing the Buddha's teachings to pass them on): Sharing the Buddha's teachings and passing them on, like divided Buddhas and patriarchs. 『Wan Li Shan He Bu Zheng Wei』 (The correct order should pass): Proclaiming the authority of the government in the vast mountains and rivers, the correct order should pass. 『Hong Ying Ri Lun Ning Xia Jie』 (Coming from a noble place): The red sunlight shines on the lower realm, coming from a noble place. 『Bi You Feng Leng Shu Yan Shi』 (Who dares to violate the order when it is being enforced): Even in the hot summer, one feels a cool breeze under the green oil umbrella; when authority is being proclaimed, who dares to violate the order? 『Gao Di Qi Fei』

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尊卑奉(知有底如解奉重) 　五褲蘇途遠近知(為蘇塗炭也) 　妙印手持煙塞靜(誰敢當頭) 　當陽那肯露纖機(終始功勛不犯)

內生(亦為內紹　根本同出　誕生同)

九重深密復何宣(無言無說正令當行) 　掛弊繇來顯妙傳(曲為今時) 　祇奉一人天地貴(奉重內生王子父) 　從他諸道自分權(雖然言一用。要在一機軸) 　紫羅帳合君臣隔(入他無異相。體知同一國) 　黃合簾垂禁制全(天下音成正令當行) 　為汝方隅官屬戀(正是幼生子) 　遂將黃葉止啼錢(不免權此問)

善權志五位王子頌

誕生

貴胤生時輪擬空。玎珰玉珮處東宮。月堂照處朝君父。 直扣堯階卻借功。

朝生

學問詩書德行全。金門投策紫薇班。臺星不自離蓑釣。 爭得寅昏奉聖顏。

末生

貧來今日極清虛。悲喜寥寥一物無。便欲升爲九苞鳳。 依稀云樹月巢孤。

化生

帝命傳來下九天。禁城中外化親宣。回途復妙持金印。 正令曾無一字傳。

內生

鳳勢龍驤大丈夫。天然尊貴六宮殊。苔封古殿無人到。 造次凡流識得無。

永嘉欽功勛五位

到處相逢元不識。有時不識卻相逢。師襄無目還如見。 師曠能聰恰似聾向。

金針密密繡

【現代漢語翻譯】 現代漢語譯本 尊卑奉（知曉根本，如理解奉重之意） 五褲蘇途遠近知（因為蘇塗炭的緣故） 妙印手持煙塞靜（誰敢當頭對抗） 當陽那肯露纖機（始終功勛不犯）

內生（也稱為內紹，根本同出，誕生相同）

九重深密復何宣（無言無說，正令當行） 掛弊繇來顯妙傳（曲為今時） 祇奉一人天地貴（奉重內生王子父） 從他諸道自分權（雖然言一用，要在一機軸） 紫羅帳合君臣隔（入他無異相，體知同一國） 黃合簾垂禁制全（天下音成正令當行） 為汝方隅官屬戀（正是幼生子） 遂將黃葉止啼錢（不免權此問）

善權志五位王子頌

誕生

貴胤生時輪擬空，玎珰玉珮處東宮。月堂照處朝君父， 直扣堯階卻借功。

朝生

學問詩書德行全，金門投策紫薇班。臺星不自離蓑釣， 爭得寅昏奉聖顏。

末生

貧來今日極清虛，悲喜寥寥一物無。便欲升爲九苞鳳， 依稀云樹月巢孤。

化生

帝命傳來下九天，禁城中外化親宣。回途復妙持金印， 正令曾無一字傳。

內生

鳳勢龍驤大丈夫，天然尊貴六宮殊。苔封古殿無人到， 造次凡流識得無。

永嘉欽功勛五位

到處相逢元不識，有時不識卻相逢。師襄無目還如見， 師曠能聰恰似聾向。

金針密密繡

【English Translation】 English version Respecting the humble and the noble (knowing the root, like understanding the meaning of respect and importance) Knowing the distance of the Five Trousers Su path (because of the suffering of Su Tu Tan) Holding the wonderful seal, the smoke and the frontier are quiet (who dares to confront it head-on?) Dangyang (location) is unwilling to reveal the slightest opportunity (meritorious deeds are never violated)

Inner Birth (also known as Inner Shao, the root comes from the same source, the birth is the same)

What more needs to be declared in the deep and secret nine layers (without words or speech, the correct order should be carried out) Hanging the faults to reveal the wonderful transmission (bending for the present time) Only respecting one person, heaven and earth are precious (respecting the inner-born prince and father) Let the various paths divide their own powers (although speaking of one use, it must be in one axis) The purple gauze tent closes, separating the ruler and his ministers (entering him without different appearances, knowing that the body is in the same country) The yellow curtain hangs down, the prohibitions are completely in place (the sounds of the world become the correct order to be carried out) For you, the officials in the region are attached (this is the young born child) Then he will use yellow leaves to stop crying money (inevitably ask this question)

Shan Quan Zhi's Ode to the Five Princes

Birth

When the noble heir is born, the wheel is like the void, the tinkling jade pendants are in the Eastern Palace. The moon hall shines on the father and the ruler, Directly knock on the Yao steps but borrow merit.

Morning Birth

Learning poetry and books, virtue is complete, throwing the policy at the Golden Gate, the Ziwei class. The Tai star does not leave the raincoat and fishing, Striving to serve the holy face in the Yin and Hun.

Late Birth

Poverty comes today, extremely pure and empty, sadness and joy are few, there is nothing. Then want to rise to the nine-wrapped phoenix, Faintly cloud trees, the moon nest is lonely.

Transformation Birth

The imperial decree is passed down to the nine heavens, the inner and outer forbidden city transforms and proclaims. Returning the path is wonderful, holding the golden seal, The correct order has never been passed down in a single word.

Inner Birth

The phoenix's momentum, the dragon's appearance, a great man, naturally noble, the six palaces are different. The moss seals the ancient hall, no one arrives, How can ordinary people recognize it?

Yongjia admires the meritorious deeds of the five positions

Meeting everywhere, originally not knowing, sometimes not knowing but meeting. Shi Xiang has no eyes but still sees, Shi Kuang can hear but is like a deaf person.

Golden needle densely embroidered

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鴛鴦。錦縫綿綿玉線長。掛向春園人不識。 引他蜂蝶過來忙奉。

顏生陋巷不堪憂。終日如愚樂自繇。謾說坐忘為益矣。 累他尼父一場愁(功)。

淮南道士著真紅。勿謂情忘色是空。醮罷玉壇移斗柄。 步虛一曲對春風(共功)。

漢高初起沛豐間。三尺龍泉帝業安。待得叔孫成禮樂。 元來不共汝同盤(功功)。

寂音說王種內紹外紹

寂音曰。此如唐郭中令李西平。皆稱王。然非有種也。以勛勞而至焉。高祖之秦王明皇之肅宗。則以生帝王之家皆有種。非以勛勞而至者也。謂之內紹者。無功之功也。先聖貴之謂之外紹者。借功業而然。故又名曰借句。曹山章禪師偈略曰。妙明體盡知傷觸。力在逢緣不借中。云居弘覺禪師曰。頭頭上了物物上通。只喚作了事人。終不喚作尊貴。將知。尊貴一路自別。

曹山三種墮

曹山云。凡情聖見是金鎖玄路。直須回互。夫取正命食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。稠布衲問。披毛戴角是甚麼墮。曰是䫫墮。問不斷聲色是什麼墮。曰是隨墮。問不受食是什麼墮。曰是尊貴墮。乃曰。夫冥合初心而知有。是䫫墮。知有而不礙六塵。是隨墮。維摩曰。外道六師是汝之師。彼師所墮汝亦隨墮。乃可取食。食者正命食也

【現代漢語翻譯】 現代漢語譯本

鴛鴦。 錦緞縫製綿長玉線。 掛在春日花園無人識。 引來蜜蜂蝴蝶忙碌追逐。

顏回身居陋巷不以為憂。 終日看似愚鈍卻樂得自在。 莫說坐忘境界有何益處。 反倒讓孔夫子為此擔憂。

淮南道士身穿紅色道袍。 莫說忘情之後色即是空。 齋醮完畢撥轉玉壇指向。 迎著春風吟唱步虛之曲。

漢高祖起于沛縣豐邑之間。 憑藉三尺寶劍奠定帝業。 等到叔孫通制定禮樂之後。 才知道原來不能與你同謀。

寂音論述王種的內紹與外紹

寂音說：『這就像唐朝的郭子儀和李晟，都被稱為王，但並非天生就是王族。而是憑藉功勛才獲得的。漢高祖是秦王的後代，唐明皇是唐肅宗的後代，他們因為生在帝王之家而擁有王族血統，不是憑藉功勛獲得的。』這被稱為『內紹』，是無功之功。先聖看重它。被稱為『外紹』的，是憑藉功業而獲得的。所以又名『借句』。曹山章禪師的偈語大意是：『妙明之體窮盡時，知覺便會受傷觸動，力量在於隨緣，不假借任何事物。』云居弘覺禪師說：『事事物物都通達，只是稱作了事人，終究不稱作尊貴。』由此可知，尊貴的道路自有一番不同。

曹山的『三種墮』

曹山說：『凡夫的情感和聖人的見解，都是金鎖玄路，必須回互運用。』要取得正命食的人，必須具備三種墮落：一是披毛戴角，二是不絕聲色，三是不受食。稠布衲問：『披毛戴角是什麼墮落？』曹山說：『是䫫墮。』問：『不斷聲色是什麼墮落？』曹山說：『是隨墮。』問：『不受食是什麼墮落？』曹山說：『是尊貴墮。』於是說：『冥合初心而知有，是䫫墮。知有而不妨礙六塵，是隨墮。』維摩詰說：『外道六師是你的老師，他們的墮落你也隨之墮落，』這樣才可以取食。食，是正命食。 English version

Mandarin Ducks. Brocade stitched with long jade threads. Hung in the spring garden, unrecognized. Attracting bees and butterflies to busily attend.

Yan Hui in his humble alley, unconcerned by hardship. All day appearing foolish, yet enjoying freedom. Do not speak of 'sitting in oblivion' as beneficial. It only caused Confucius a great deal of worry.

A Taoist priest of Huainan wears true red robes. Do not say that forgetting emotions means form is emptiness. After the ritual, he shifts the handle of the Big Dipper on the jade altar. Singing the 'Stepping the Void' melody to the spring breeze.

The Han Gaozu rose from Pei and Feng. With a three-foot sword, he secured the imperial enterprise. After Shusun Tong established rites and music, It became clear that we could not share the same plate.

Jiyin Discusses the Inner and Outer Inheritance of Royal Lineage

Jiyin said, 'This is like Guo Ziyi and Li Sheng of the Tang Dynasty, both called kings, but not born into royalty. They attained it through meritorious service. Emperor Gaozu of Han was a descendant of the Prince of Qin, and Emperor Minghuang of Tang was a descendant of Emperor Suzong of Tang; they possessed royal lineage because they were born into imperial families, not through meritorious service.' This is called 'Inner Inheritance' (nei shao), merit without merit. The ancient sages valued it. That which is called 'Outer Inheritance' (wai shao) is attained through meritorious achievements. Therefore, it is also called 'borrowed phrase' (jie ju). Chan Master Caoshan Zhang's verse roughly says, 'When the wondrously bright substance is exhausted, awareness will be injured and touched; the power lies in following conditions, not borrowing anything.' Chan Master Yunju Hongjue said, 'Everything is understood, everything is connected; one is only called a 'person who has completed the matter,' never called 'honorable and noble.' From this, one knows that the path of honor and nobility is distinct.

Caoshan's 'Three Kinds of Falling'

Caoshan said, 'The emotions of ordinary people and the views of sages are both golden-locked mysterious paths; they must be used reciprocally.' One who takes righteous livelihood food must possess three kinds of falling: first, wearing fur and horns; second, not ceasing sounds and colors; third, not accepting food. The monk Chou asked, 'What is wearing fur and horns?' Caoshan said, 'It is 䫫 falling.' Asked, 'What is not ceasing sounds and colors?' Caoshan said, 'It is following falling.' Asked, 'What is not accepting food?' Caoshan said, 'It is honorable and noble falling.' Then he said, 'Secretly uniting with the initial mind and knowing existence is 䫫 falling. Knowing existence without hindering the six dusts is following falling.' Vimalakirti said, 'The six heretical teachers are your teachers; you also follow their falling,' only then can one take food. Food is righteous livelihood food.

【English Translation】 Mandarin Ducks. Brocade stitched with long jade threads. Hung in the spring garden, unrecognized. Attracting bees and butterflies to busily attend.

Yan Hui in his humble alley, unconcerned by hardship. All day appearing foolish, yet enjoying freedom. Do not speak of 'sitting in oblivion' as beneficial. It only caused Confucius a great deal of worry.

A Taoist priest of Huainan wears true red robes. Do not say that forgetting emotions means form is emptiness. After the ritual, he shifts the handle of the Big Dipper on the jade altar. Singing the 'Stepping the Void' melody to the spring breeze.

The Han Gaozu rose from Pei and Feng. With a three-foot sword, he secured the imperial enterprise. After Shusun Tong established rites and music, It became clear that we could not share the same plate.

Jiyin Discusses the Inner and Outer Inheritance of Royal Lineage

Jiyin said, 'This is like Guo Ziyi (General Guo Ziyi of the Tang Dynasty) and Li Sheng (General Li Sheng of the Tang Dynasty) of the Tang Dynasty, both called kings, but not born into royalty. They attained it through meritorious service. Emperor Gaozu (Emperor Gaozu of the Han Dynasty) of Han was a descendant of the Prince of Qin, and Emperor Minghuang (Emperor Minghuang of the Tang Dynasty) of Tang was a descendant of Emperor Suzong (Emperor Suzong of the Tang Dynasty); they possessed royal lineage because they were born into imperial families, not through meritorious service.' This is called 'Inner Inheritance' (nei shao), merit without merit. The ancient sages valued it. That which is called 'Outer Inheritance' (wai shao) is attained through meritorious achievements. Therefore, it is also called 'borrowed phrase' (jie ju). Chan Master Caoshan Zhang's verse roughly says, 'When the wondrously bright substance is exhausted, awareness will be injured and touched; the power lies in following conditions, not borrowing anything.' Chan Master Yunju Hongjue said, 'Everything is understood, everything is connected; one is only called a 'person who has completed the matter,' never called 'honorable and noble.' From this, one knows that the path of honor and nobility is distinct.

Caoshan's 'Three Kinds of Falling'

Caoshan said, 'The emotions of ordinary people and the views of sages are both golden-locked mysterious paths; they must be used reciprocally.' One who takes righteous livelihood food must possess three kinds of falling: first, wearing fur and horns; second, not ceasing sounds and colors; third, not accepting food. The monk Chou asked, 'What is wearing fur and horns?' Caoshan said, 'It is 䫫 falling.' Asked, 'What is not ceasing sounds and colors?' Caoshan said, 'It is following falling.' Asked, 'What is not accepting food?' Caoshan said, 'It is honorable and noble falling.' Then he said, 'Secretly uniting with the initial mind and knowing existence is 䫫 falling. Knowing existence without hindering the six dusts is following falling.' Vimalakirti said, 'The six heretical teachers are your teachers; you also follow their falling,' only then can one take food. Food is righteous livelihood food.

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。食者亦是就六根門頭見聞知覺。只是不被他污染將為墮。且不是同也。

明安曰。此三種須明轉位始得。一作水牯牛是䫫墮。是沙門轉身語。是異䫫中事。若不曉此意即有所滯。直是要爾一念無私即有出身之路。大珠和尚因維摩座主問。經云。彼外道六師是汝之師。汝師所墮。汝亦隨墮。其施汝者。不名福田。供養汝者。墮三惡道。謗于佛毀於法。不入眾數。終不得滅度。汝若如是乃可取食。今請。禪師明為解說。大珠曰。迷循六根號為六師。心外求佛名為外道。有物可施不名福田。生心受供墮三惡道。汝若謗于佛者。是不著佛求。毀於法者。是不著法求。不入眾數者。是不著僧求。終不得滅度。是智用現前。若如是解者。便得法喜禪悅之食　二曰。不斷聲色是隨墮。以不明聲色故隨處墮。須向聲色有出身之路。作么生是聲色外一句。答聲不是聲。色不是色。故云不斷。指掌當指何掌也　三曰。不受食是尊貴墮。須是知那邊了。卻來這邊行履。不虛此位。即墮尊貴矣。

正命食(新添)

寂音曰。瑜伽師地論曰。死有三種。謂壽盡故。福盡故。不避不平等故。當知亦是時非時死。或由善心或不善心或無記心。云何壽盡死。猶如有一隨感。壽量滿盡故死。此名時死。云何福盡故死。猶如有一資具缺

【現代漢語翻譯】 現代漢語譯本：進食的人也是通過六根（眼、耳、鼻、舌、身、意）的門頭見聞知覺，只是不被這些見聞知覺所污染，這樣才不會墮落。這和一般人是不同的。

明安說：這三種情況需要明白轉變的關鍵才能理解。一是把自身當作水牯牛（水牛）是隨墮（䫫墮，音譯，指跟隨外道邪說而墮落）。沙門（出家人）的轉身語，是異䫫（音譯，指不同的外道）中的事情。如果不明白這個意思，就會有所滯礙。直接說就是要你一念無私，這樣才有出路。大珠和尚因為維摩座主問：經中說，那些外道六師（六種外道教師）是你的老師，你的老師所墮落的，你也跟隨墮落。施捨給他們的人，不能稱為福田（種福報的田地）；供養他們的人，會墮入三惡道（地獄、餓鬼、畜生）。誹謗佛，毀壞法，不入僧眾之列，最終不能得到解脫。你如果像他們一樣，才可以接受供養。現在請禪師明白地為我解說。大珠說：迷惑于追隨六根的，稱為六師；心外求佛的，稱為外道；有事物可以施捨的，不能稱為福田；生起執著心接受供養的，會墮入三惡道。你如果不執著于佛而求，就是不誹謗佛；不執著於法而求，就是不毀壞法；不執著于僧而求，就是不入僧眾之列；智用現前，就是最終能夠得到解脫。如果這樣理解，就能得到法喜禪悅的飲食。

二是不斷絕聲色（聲音和美色）是隨墮。因為不明白聲色的虛幻，所以隨處墮落。必須在聲色中找到出路。什麼是聲色之外的一句話？回答說：聲不是真正的聲，色不是真正的色。所以說不斷絕。手指指向哪裡呢？指向哪個手掌呢？

三是不接受供養是尊貴墮。必須知道那邊的真理，然後回到這邊來修行，才不辜負這個尊貴的位置，這樣就是墮入尊貴了。

正命食（新添）

寂音說：《瑜伽師地論》說：死亡有三種，一是壽命耗盡，二是福報耗盡，三是不避免不平等的情況。應當知道也有時死和非時死。或者由於善心，或者由於不善心，或者由於無記心（非善非惡的心）。什麼是壽命耗盡而死？就像有人隨著感受，壽命的量滿盡而死。這叫做時死。什麼是福報耗盡而死？就像有人資生之具缺乏。

【English Translation】 English version: Those who eat also perceive through the six sense organs (eyes, ears, nose, tongue, body, and mind). The difference is that they are not defiled by these perceptions, thus avoiding falling into degradation. This is not the same as ordinary people.

Ming An said: These three situations must be understood by grasping the key to transformation. First, regarding oneself as a water buffalo is 'following-fall' (䫫墮, transliteration, referring to falling by following externalist heresies). A Shramana's (monk's) turning-around words are matters within different 'following-falls' (異䫫, transliteration, referring to different externalist paths). If you don't understand this meaning, you will be hindered. Directly speaking, it requires you to have a single thought without selfishness, so that there is a way out. Great Pearl (Da Zhu) Monk was asked by Upasaka Vimalakirti: The sutra says, 'Those six heretical teachers are your teachers. What your teachers fall into, you also fall into. Those who give to them cannot be called fields of merit; those who make offerings to them will fall into the three evil realms (hell, hungry ghosts, animals). They slander the Buddha, destroy the Dharma, do not enter the Sangha, and ultimately cannot attain liberation. If you are like them, then you may accept offerings.' Now, please, Zen Master, explain this clearly for me. Great Pearl said: Being deluded and following the six senses is called the six teachers; seeking the Buddha outside the mind is called externalism; having things to give is not called a field of merit; giving rise to attachment when receiving offerings will lead to falling into the three evil realms. If you do not cling to the Buddha when seeking, then you are not slandering the Buddha; if you do not cling to the Dharma when seeking, then you are not destroying the Dharma; if you do not cling to the Sangha when seeking, then you are not failing to enter the Sangha; when wisdom manifests, you can ultimately attain liberation. If you understand it this way, you can obtain the food of Dharma joy and Zen delight.

Second, not cutting off sound and form (sounds and beautiful sights) is 'following-fall'. Because one does not understand the illusory nature of sound and form, one falls everywhere. One must find a way out in sound and form. What is a phrase outside of sound and form? The answer is: sound is not true sound, form is not true form. Therefore, it is said not to cut off. Where does the finger point? Which palm does it point to?

Third, not accepting offerings is 'noble-fall'. One must know the truth on that side (the ultimate reality), and then return to this side to practice, so as not to waste this noble position. This is falling into nobility.

Right Livelihood Food (Newly Added)

Silent Sound (Ji Yin) said: The Yogacarabhumi-sastra says: There are three kinds of death: first, the exhaustion of lifespan; second, the exhaustion of merit; third, not avoiding unequal situations. It should be known that there are also timely and untimely deaths. Or due to good intentions, or due to bad intentions, or due to neutral intentions (neither good nor bad). What is death due to the exhaustion of lifespan? It is like someone who, following their feelings, dies when the measure of their lifespan is exhausted. This is called timely death. What is death due to the exhaustion of merit? It is like someone who lacks the necessities of life.

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故死。云何不避不平等故死。如世尊說九因九緣。未盡壽量而死。何等為九。謂食無度量。食時不宜。不消復食。生而不吐。熟而持之。不近醫藥。不知於己。若損若益。非時非量。行非梵行。此名非時死。予以是觀之。乃知時而食。即不枉死名正命食。黃檗曰。今時才出眾來者。只欲多知多解。廣求文義。喚作修行。不知多知多解翻成壅塞。惟多與兒乳酪。消與不消。都總不知。三乘學道人皆此樣。盡名食不消。食不消者。所謂知解不消。皆為毒藥。盡去生滅邊收。真如之中。無此事故。以此知。曹山貴正命食立三墮。

不斷聲色墮隨墮尊貴墮(新添)

寂音曰。維摩經為壞和合相故。應取揣食。為不受故。應取彼食。以空聚想入于聚落。所見色與盲等。所聞聲與響等。所嗅香與風等。所食味不分別。受諸觸如智證。知諸法如幻相。無自性無他性。本自不生。今則無滅。此不斷聲色墮所繇立也　又曰。須菩提不見佛不聞法。彼外道六師。是汝之師。因其出家。彼師所墮汝亦隨墮。乃可取食。此隨墮之所繇立也　又曰。謗于佛毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。此尊貴墮之所繇立也。予嘗觀曹山。其自比六祖無所愧。以其蕩聖凡之情有大方便。南泉曰。三世諸佛不知有。貍奴白牯卻知

【現代漢語翻譯】 現代漢語譯本：因此而死。為什麼說因為不避免不平等而死呢？就像世尊所說的九種原因和九種緣分，導致沒有活到應有的壽命就死了。這九種是什麼呢？就是飲食沒有節制，吃飯時間不合適，不消化就又吃，生冷的東西吃不下去卻硬要吃，熟的東西捨不得吃，不去看醫生，不知道什麼對身體有益或有害，不在合適的時間吃合適的量，行為不符合梵行（Brahmacarya，禁慾）。這叫做非時而死。我因此觀察，才知道按時吃飯，就不會枉死，這叫做正命食（Right Livelihood in eating）。黃檗禪師說：『現在剛入門的人，只想多知道多瞭解，廣泛地尋求文字的意義，把這叫做修行。不知道多知道多瞭解反而會變成阻塞。就像給孩子喂太多的乳酪，能不能消化，完全不知道。三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）學道的人都這樣，都叫做食物不消化。食物不消化，就是說知解不消化，都會變成毒藥。全部去掉生滅的邊際，在真如（Tathata，事物的真實如是的狀態）之中，沒有這些事情。』因此可知，曹山（Caoshan，人名）根據正命食建立了三墮。

不斷聲色墮（constantly indulging in sounds and sights），隨墮（falling with others）尊貴墮（falling from honor）。（新添）

寂音（Jiyin，人名）說：《維摩經》（Vimalakirti Sutra）說，爲了破壞和合之相，應該拿取食物。爲了不接受，應該拿取那些食物。以空聚之想進入村落，所見之色與盲人相同，所聞之聲與迴響相同，所嗅之香與風相同，所食之味不分別，感受各種觸覺如同智證（Jnana，智慧的證明）。知道諸法（Dharma，佛法）如幻相，無自性（Svabhava，事物自身存在的本性）無他性（Parabhava，事物由其他因素決定的本性），本來不生，現在也無滅。這不斷聲色墮就是這樣建立的。又說：須菩提（Subhuti，佛陀的十大弟子之一）不見佛不聞法，那些外道六師（Six heretical teachers），是你的老師，因為他們出家，他們的老師所墮落的你也跟隨墮落，才可以拿取食物。這隨墮就是這樣建立的。又說：誹謗佛，毀壞法，不入僧團，最終不能得到滅度（Nirvana，涅槃）。你如果像這樣，才可以拿取食物。這尊貴墮就是這樣建立的。我曾經觀察曹山，他把自己比作六祖（Sixth Patriarch，禪宗六祖慧能），沒有什麼感到慚愧的，因為他盪滌聖凡的情感，有很大的方便。南泉（Nanquan，人名）說：『三世（Three times，過去、現在、未來）諸佛不知道有，貓和白牛卻知道。』

【English Translation】 English version: Therefore, they die. Why is it said that they die because they do not avoid inequality? It is like the World Honored One (Bhagavan) said, there are nine causes and nine conditions that lead to death before one's lifespan is exhausted. What are these nine? They are: eating without moderation, eating at inappropriate times, eating again before digesting, forcing oneself to eat raw or cold food, being reluctant to discard spoiled food, not seeking medical attention, not knowing what is beneficial or harmful to oneself, eating at inappropriate times or in inappropriate amounts, and engaging in non-Brahmacarya (non-celibate) practices. This is called untimely death. I observe this and realize that eating at the right time means not dying in vain, which is called Right Livelihood in eating. Huangbo (Huangbo, a Zen master) said: 'Those who have just joined the community nowadays only want to know and understand more, and seek extensive textual meanings, calling this practice. They do not know that knowing and understanding more turns into obstruction. It is like feeding a child too much milk and cheese, without knowing whether they can digest it or not. All those who study the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are like this, and are all called indigestion. Indigestion means that knowledge and understanding are not digested, and all become poison. Completely remove the boundaries of birth and death, and in Suchness (Tathata, the true nature of things), there are no such things.' From this, it can be known that Caoshan (Caoshan, a Zen master) established the Three Falls based on Right Livelihood.

Constantly indulging in sounds and sights, falling with others, and falling from honor. (Newly added)

Jiyin (Jiyin, a person's name) said: The Vimalakirti Sutra says that in order to destroy the appearance of harmony, one should take food. In order not to accept, one should take that food. Entering a village with the thought of an empty gathering, the colors seen are the same as those of a blind person, the sounds heard are the same as echoes, the scents smelled are the same as the wind, the tastes eaten are not distinguished, and the various touches are felt as if they were the proof of wisdom (Jnana). Knowing that all dharmas (Dharma, Buddhist teachings) are like illusions, without self-nature (Svabhava, inherent existence) or other-nature (Parabhava, existence dependent on other factors), originally not born, and now without extinction. This is how constantly indulging in sounds and sights is established. It also says: Subhuti (Subhuti, one of the Buddha's ten great disciples) does not see the Buddha or hear the Dharma. Those six heretical teachers are your teachers. Because they have left home, you also fall with the fall of their teachers, and then you can take food. This is how falling with others is established. It also says: Slandering the Buddha, destroying the Dharma, not entering the Sangha, and ultimately not attaining Nirvana. If you are like this, then you can take food. This is how falling from honor is established. I once observed Caoshan, and he compared himself to the Sixth Patriarch (Sixth Patriarch, Huineng of Zen Buddhism) without any shame, because he cleansed the emotions of the sacred and the mundane, and had great skillful means. Nanquan (Nanquan, a Zen master) said: 'The Buddhas of the Three Times (past, present, and future) do not know about it, but the cat and the white cow do.'

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有。乃不如曹山止立一墮字耳。

寂音三墮頌

紛然作息同。銀碗里盛雪。若欲異牯牛。與牯牛何別。 (䫫)。

有聞皆無聞。有見元無物。若斷聲色求。木偶當成佛(隨)。

生在帝王家。那復有尊貴。自應著珍御。顧見何驚異(尊貴)。

百丈端(三墮頌並總)

著起破襕衫。脫下娘生褲。信步入荒草。忘卻長安路(䫫)秦樓歌夜月。 魏闕醉春風。家國傾亡后。 鄉關信不通(隨)獨坐孤峰頂。輪蹄絕往還。 可憐一雙足。曾不到人間(尊貴)云不戀青山。 鏡不籠妍丑。未透鬼門關。逐處成窠臼(總)。

一披毛戴角隨䫫自在

頭角混泥塵。分明露此身。綠楊芳草岸。何處不稱尊。

二見色聞聲隨處自在

猿啼霜夜月。花笑沁園春。浩浩紅塵里。頭頭是故人。

三禮絕百僚尊貴自在

畫堂無鎖鑰。誰敢跨其門。莫怪無賓客。從來不見人。

總頌

昨夜荒村宿。今朝上苑游。本來無位次。何處覓蹤繇。

三種滲漏

師謂曹山曰。吾在云巖先師處。親印寶鏡三昧。事最的要。今以授汝。汝善護持。無令斷絕。遇真法器。方可傳授。直須秘密。不可彰露。恐屬流佈。喪滅吾宗。末法時代人多幹慧。若要辨驗向上人之真偽。有三種滲漏。直須具

【現代漢語翻譯】 有，但不如曹山禪師隻立一個『墮』字罷了。

寂音禪師的三墮頌：

紛紛擾擾的作為和止息都是一樣的，就像在銀碗里盛雪一樣。如果想要和普通的牛不同，那和普通的牛又有什麼區別呢？（䫫）

聽到的都如同沒有聽到，看到的原本也沒有什麼實在的東西。如果想要斷絕聲色來求道，那木偶也會成佛。（隨）

生在帝王之家，哪裡還有什麼尊貴可言？自然應該穿著珍貴的服飾，看到這些又有什麼可驚訝的呢？（尊貴）

百丈禪師的頌（包括三墮頌的總頌）：

穿上破舊的僧衣，脫下出生時穿的褲子。隨意地走進荒草之中，忘記了長安的道路。（䫫）秦樓里歌唱著夜晚的月亮，魏闕里沉醉於春風。國家傾覆滅亡之後，家鄉的訊息也無法傳達。（隨）獨自坐在孤峰頂上，車輪和馬蹄的痕跡都斷絕了往來。可憐這一雙腳，從來沒有到過人間。（尊貴）云不留戀青山，鏡子不掩蓋美麗的或醜陋的容顏。沒有穿透鬼門關，到處都形成了固定的模式。（總）

一、披毛戴角，隨䫫自在：

頭和角都混在泥土塵埃之中，分明地顯露出這個身體。綠色的楊樹和芬芳的草地岸邊，哪裡不值得稱尊呢？

二、見色聞聲，隨處自在：

猿猴在霜夜裡啼叫著月亮，花兒在沁園的春天裡笑著。浩浩蕩蕩的紅塵之中，到處都是老朋友。

三、禮絕百僚，尊貴自在：

華麗的廳堂沒有鎖和鑰匙，誰敢跨進它的門檻？不要奇怪沒有賓客，因為這裡從來不見人。

總頌：

昨夜在荒涼的村莊里住宿，今天在皇帝的苑囿里遊玩。本來就沒有什麼地位和次序，到哪裡去尋找軌跡和由來呢？

三種滲漏：

師父對曹山（Caoshan）禪師說：『我在云巖（Yunyan）先師那裡，親自印證了寶鏡三昧（Baojing Sanmei），這件事最為重要。現在傳授給你，你要好好守護，不要讓它斷絕。遇到真正的法器，才可以傳授。一定要秘密，不可張揚顯露，恐怕流傳開來，會喪失我宗的宗旨。末法時代的人大多有干慧，如果要辨別向上之人的真偽，有三種滲漏，一定要具備。』

【English Translation】 Modern Chinese Translation There is, but it is not as good as Caoshan (曹山) [a Chan master] simply establishing one word 『fallen』.

Silent Sound』s Three Falls Verse:

The bustling activities and cessation are the same, like snow in a silver bowl. If you want to be different from an ordinary ox, what difference is there from an ordinary ox? (䫫)

What is heard is as if unheard, what is seen is originally without substance. If you seek enlightenment by severing sound and form, then a wooden puppet could become a Buddha. (隨)

Born in an emperor's family, where is there any nobility? Naturally, one should wear precious garments, what is there to be surprised about when seeing them? (尊貴)

Baizhang』s (百丈) Verse (including the General Verse of the Three Falls):

Putting on a tattered monk's robe, taking off the pants worn at birth. Casually entering the wilderness, forgetting the road to Chang'an (長安) [ancient capital of China]. (䫫) In the Qin towers, singing of the night moon; in the Wei palaces, intoxicated by the spring breeze. After the country is overthrown and destroyed, news from home cannot be conveyed. (隨) Sitting alone on the peak of a solitary mountain, the tracks of wheels and hooves are cut off. Pitiful are these two feet, which have never been to the human world. (尊貴) Clouds do not linger on green mountains, mirrors do not conceal beauty or ugliness. Not having penetrated the Ghost Gate Pass, everywhere forms fixed patterns. (總)

One: Wearing Fur and Horns, Following 䫫 Freely:

Head and horns mixed in mud and dust, clearly revealing this body. On the banks of green willows and fragrant grasses, where is there no worthiness to be revered?

Two: Seeing Form and Hearing Sound, Free Everywhere:

Monkeys cry at the moon on frosty nights, flowers smile in the spring of Qinyuan (沁園) [a famous garden]. In the vast red dust, every single one is an old friend.

Three: Severing Rituals with Hundreds of Officials, Nobly Free:

The painted hall has no locks or keys, who dares to cross its threshold? Do not be surprised that there are no guests, because no one is ever seen here.

General Verse:

Last night lodging in a desolate village, this morning touring the imperial gardens. Originally there is no position or order, where to seek traces or origins?

Three Kinds of Leakage:

The master said to Caoshan (曹山): 『At the place of my late teacher Yunyan (云巖), I personally verified the Baojing Sanmei (寶鏡三昧) [Jewel Mirror Samadhi], this matter is of utmost importance. Now I transmit it to you, you must protect it well, do not let it be cut off. Only when you encounter a true vessel of the Dharma can you transmit it. You must keep it secret, do not reveal it openly, lest it be spread abroad and destroy the tenets of our sect. People in the Dharma-ending Age mostly have dry wisdom, if you want to distinguish the truth and falsehood of those who aspire upwards, there are three kinds of leakage, you must be equipped with them.』

---

眼。

一見滲漏。機不離位墮在毒海。妙在轉位也。

明安云。謂見滯在所知。若不轉位即在一色。所言滲漏者。只是可中未盡善。須辨來蹤始得相續玄機妙用。

二情滲漏。智常向背。見處偏枯。

明安云。謂情境不圓滯在取捨。前後偏枯鑒覺不全。是識浪流轉。途中邊岸事(一作途中未分邊岸事)直須句句中離二邊不滯情境。

三語滲漏。體妙失宗機昧終始濁智流轉不出此三種。

明安云。體妙失宗者。滯在語路句失宗旨。機昧終始者。謂當機闇昧。只在語中宗旨不圓。句句中須是有語中無語。無語中有語。始得妙旨密圓也。

泐潭照三滲漏頌

天下溪山絕勝幽。誰能把手共同游。回頭忽聽杜鵑語。 笑指白雲歸去休(見)。

昔年曾作參玄客。遍扣玄關窮要脈。更闌墨汁污皂衫。 說向他人口門窄(情)。

木人嶺上輕開口。石女溪邊暗點頭。堪笑當年李太白。 夜來還宿釣漁舟(語)。

洞山三路接人

僧到夾山。山問。近離甚處。僧云洞山。夾山云。洞山有何言句。僧云。和尚道。我有三路接人。夾山云。有何三路。僧云。鳥道玄路展手。山云。實有此三路那。僧云。是山云。鬼持千里鈔林下道人悲。后浮山圓鑒云。不因黃葉落。爭

【現代漢語翻譯】 現代漢語譯本 眼（eye）。

一見滲漏。機不離位，墮在毒海。妙在轉位也。

明安（Ming An，人名）說：『這是說見解停留在所知上。如果不轉變位置，就停留在一種景象中。所說的滲漏，只是說在『可』的層面沒有完全做好。必須辨別來龍去脈，才能得到相續的玄機妙用。』

二情滲漏。智常向背，見處偏枯。

明安說：『這是說情感和境界不圓融，停留在取捨上。前後偏頗，鑑別覺察不全面。這是識浪在流轉。途中邊岸事（或作『途中未分邊岸事』），必須句句中離開二邊，不滯留在情感和境界中。』

三語滲漏。體妙失宗，機昧終始，濁智流轉，不出此三種。

明安說：『體妙失宗，是說停留在語言道路上，語句失去了宗旨。機昧終始，是說當下的機鋒闇昧，只在語言中，宗旨不圓滿。句句中必須是有語中無語，無語中有語，才能得到微妙的旨意，圓融無礙。』

泐潭照（Letan Zhao，人名）三滲漏頌

天下溪山絕勝幽，誰能把手共同游。回頭忽聽杜鵑語，笑指白雲歸去休（見）。

昔年曾作參玄客，遍扣玄關窮要脈。更闌墨汁污皂衫，說向他人口門窄（情）。

木人嶺上輕開口，石女溪邊暗點頭。堪笑當年李太白（Li Taibai，唐代詩人），夜來還宿釣漁舟（語）。

洞山（Dongshan，人名）三路接人

僧人到夾山（Jiashan，地名）。夾山問：『最近從哪裡來？』僧人說：『洞山。』夾山說：『洞山有什麼言語？』僧人說：『和尚說，我有三路接引人。』夾山說：『有什麼三路？』僧人說：『鳥道、玄路、展手。』夾山說：『真的有這三路嗎？』僧人說：『是。』夾山說：『鬼持千里鈔，林下道人悲。』後來浮山圓鑒（Fushan Yuanjian，人名）說：『不因黃葉落，爭…』

【English Translation】 English version Eye.

One, leakage in seeing. The mechanism does not leave its position, falling into the sea of poison. The wonder lies in shifting the position.

Ming An said: 'This means that the view is stuck in what is known. If the position is not shifted, it remains in one aspect. The so-called leakage is just that it is not completely well in the 'acceptable' realm. One must discern the origin and course to obtain the continuous mysterious mechanism and wonderful function.'

Two, leakage in emotion. Wisdom constantly turns its back, and the view becomes one-sided and withered.

Ming An said: 'This means that emotional states and environments are not complete and round, stuck in taking and rejecting. The front and back are one-sided, and the discernment and awareness are not complete. This is the flow of waves of consciousness. The matter of the shore on the way (or 'the matter of not distinguishing the shore on the way') requires that each sentence be separated from the two extremes, not stuck in emotional states and environments.'

Three, leakage in speech. The essence of the subtle is lost, the mechanism is ignorant of the beginning and end, and the turbid wisdom flows without going beyond these three.

Ming An said: 'Losing the essence of the subtle means being stuck in the path of language, and the sentence loses its purpose. Being ignorant of the beginning and end means that the immediate mechanism is obscure, only in language, and the purpose is not complete. Each sentence must have language within language and language within no language to obtain the subtle meaning, complete and unobstructed.'

Letan Zhao's Ode to the Three Leakages

The streams and mountains under heaven are exceptionally beautiful and secluded. Who can hold hands and travel together? Turning back, suddenly hearing the cuckoo's cry, laughing and pointing to the white clouds returning to rest (seeing).

In the past, I was a seeker of the profound, knocking on the mysterious gate everywhere to exhaust the essential veins. Late at night, ink stained my black robe, saying to others that the gate of the mouth is narrow (emotion).

The wooden man lightly opens his mouth on the ridge, and the stone woman secretly nods by the stream. It is laughable that Li Taibai of that year still lodged in a fishing boat last night (speech).

Dongshan's Three Paths of Receiving People

A monk arrived at Jiashan. Jiashan asked: 'Where did you come from recently?' The monk said: 'Dongshan.' Jiashan said: 'What sayings does Dongshan have?' The monk said: 'The abbot said, I have three paths to receive people.' Jiashan said: 'What are the three paths?' The monk said: 'Bird path, mysterious path, outstretched hand.' Jiashan said: 'Are these three paths really there?' The monk said: 'Yes.' Jiashan said: 'Ghosts hold thousands of banknotes, and the Taoist under the forest is sad.' Later, Fushan Yuanjian said: 'If not for the falling of yellow leaves, how could...'

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知是一秋(或曰。尊宿舉論而曰。軌持千里鈔。林下道人孤。或曰。軌持千里缽。林下道人孤)。

曹山三種綱要頌

金針雙鎖備。挾路隱全該。寶印當空妙。重重錦縫開(敲唱雙行)。 　互動明中暗。功齊轉覺難。力窮忘進步。 金鎖網鞔鞔(金鎖玄路)。　理事俱不涉。 回照絕幽微。背風無巧拙。電火爍難追(三不墮凡聖。又曰理事不涉)。

明安三句

安一日示眾。吾有三句。平常無生句。妙玄無私句。體明無盡句。時有僧問。如何是平常無生句。安云。白雲覆青山。青山不露頂。如何是妙玄無私句。安云。寶殿無人空侍立。不種梧桐免鳳來。如何是體明無盡句。安云。手指空時天地轉。回途石馬出紗籠。

瑯瑘覺答三句(海印信答附)

玡因僧請益次乃曰。山僧亦有三句報答大陽。僧問。如何是平常無生句。瑘云。言前無的旨。句下絕追尋。印云三腳蝦蟆背巨鰲。

如何是妙玄無私句。玡云。金鳳不棲無影樹。玉兔何曾下碧霄。印云。白雲覆青山。

如何是體妙無盡句。玡云。三冬枯木秀。九夏雪花飛。印云。須彌頂上浪滔天。

玡云。將此三句語。供養大陽和尚便下座。

曹山四禁語(或謂投子語)

莫行心處路。不掛本來衣。何須正任

【現代漢語翻譯】 現代漢語譯本 知是一秋（或說，有德高望重的僧人舉例論述說：『軌持』即使抄寫千里也無用，林下的修行人才是孤獨的真道。或說，『軌持』即使拿著千里的缽也無用，林下的修行人才是孤獨的真道）。

曹山三種綱要頌 金針雙鎖，準備周全；小路隱藏，整體包含。寶印當空，玄妙無比；重重錦緞，縫隙打開（敲唱並行）。 互動之間，明中有暗；功夫純熟，轉變愈難。力量耗盡，忘記前進；金鎖大網，緊緊相連（金鎖玄路）。事理兩方面，都不涉及。 迴光返照，極其幽微；順應自然，沒有巧拙。電光火石，難以追逐（不墮凡聖，又說事理不涉）。

明安三句 明安禪師一日向大眾開示說：『我有三句。平常無生句，妙玄無私句，體明無盡句。』當時有僧人問道：『如何是平常無生句？』明安禪師說：『白雲覆蓋青山，青山不露山頂。』如何是妙玄無私句？明安禪師說：『寶殿無人，空自侍立；不種梧桐，免得鳳凰來。』如何是體明無盡句？明安禪師說：『手指撥動虛空時，天地都在旋轉；回頭看時，石馬從紗籠中出來了。』

瑯瑘覺答三句（海印信答附） 瑯瑘覺禪師因僧人請教，於是說：『山僧也有三句來報答大陽禪師。』僧人問：『如何是平常無生句？』瑯瑘覺禪師說：『言語之前沒有確定的旨意，語句之後無法追尋。』海印信禪師回答說：『三腳蛤蟆揹著巨大的鰲。』

『如何是妙玄無私句？』瑯瑘覺禪師說：『金鳳不棲息在沒有影子的樹上，玉兔怎麼會降臨到碧霄之中？』海印信禪師回答說：『白雲覆蓋青山。』

『如何是體妙無盡句？』瑯瑘覺禪師說：『三冬枯萎的樹木開出花朵，九夏時節雪花飛舞。』海印信禪師回答說：『須彌山頂上波浪滔天。』

瑯瑘覺禪師說：『將這三句話，供養大陽和尚。』說完便下座。

曹山四禁語（或說是投子禪師的語錄） 不要走心意識的路，不要穿本來的衣。何必一定要擔當？

【English Translation】 English version Knowing is a single autumn (or it is said: A venerable elder raised a discussion and said, 'Guichi (name of a person) copying a thousand miles is useless; a Daoist under the forest is solitary.' Or it is said, 'Guichi (name of a person) holding a bowl for a thousand miles is useless; a Daoist under the forest is solitary.')

Cao Shan's Three Essential Verses Golden needles and double locks are fully prepared; hidden paths are entirely encompassed. The precious seal is wonderfully in the sky; layers upon layers of brocade seams are opened (knocking and singing go together). Interacting, there is darkness within light; skill is equal, transformation becomes more difficult. Strength is exhausted, forgetting to advance; the golden lock net is tightly connected (the golden lock mysterious path). Both principle and phenomena are not involved. Returning the light, it is extremely subtle; following the wind, there is no skill or clumsiness. Electric sparks are difficult to chase (not falling into the ordinary or the holy; also said that principle and phenomena are not involved).

Ming An's Three Sentences Zen Master Ming An once addressed the assembly, saying, 'I have three sentences. The ordinary no-birth sentence, the wonderfully profound selfless sentence, and the embodied bright endless sentence.' At that time, a monk asked, 'What is the ordinary no-birth sentence?' Zen Master Ming An said, 'White clouds cover the green mountains; the green mountains do not reveal their peaks.' What is the wonderfully profound selfless sentence? Zen Master Ming An said, 'The treasure hall is empty with no one attending; without planting parasol trees, the phoenix is spared from coming.' What is the embodied bright endless sentence? Zen Master Ming An said, 'When a finger moves the void, heaven and earth revolve; looking back, the stone horse comes out of the gauze cage.'

Langye Jue's Three Answers (with Haiyin Xin's answers attached) Zen Master Langye Jue, due to a monk's request for instruction, said, 'This mountain monk also has three sentences to repay Zen Master Dayang.' The monk asked, 'What is the ordinary no-birth sentence?' Zen Master Langye Jue said, 'Before words, there is no definite meaning; after sentences, there is no pursuit.' Zen Master Haiyin Xin answered, 'A three-legged toad carries a giant turtle on its back.'

'What is the wonderfully profound selfless sentence?' Zen Master Langye Jue said, 'The golden phoenix does not perch on a shadowless tree; how could the jade rabbit descend into the blue sky?' Zen Master Haiyin Xin answered, 'White clouds cover the green mountains.'

'What is the embodied wonderful endless sentence?' Zen Master Langye Jue said, 'In the three winter months, withered trees bloom; in the nine summer months, snowflakes fly.' Zen Master Haiyin Xin answered, 'Waves surge on the summit of Mount Sumeru.'

Zen Master Langye Jue said, 'I offer these three sentences to Zen Master Dayang.' Then he descended from his seat.

Cao Shan's Four Prohibitions (or said to be the words of Zen Master Touzi) Do not walk the path of the mind's consciousness; do not wear the original clothes. Why must you necessarily take on responsibility?

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么。切忌未生時。

門風偈(芙蓉楷　自得暉　古德)

妙唱不幹舌

（一）剎剎塵塵處處談。不勞彈指善財參。空生也解通訊息。 花雨巖前鳥不銜(芙蓉)。

（六）如如寂滅似無情。一句從來本現成。舌運廣長元不間。 雪峰相見望州亭(自得)。

古佛巍巍體廣長。交光絲網剎塵彰。也知不費娘生舌。 巖桂庭花善舉揚(古德)。

死蛇驚出草

（二）日炙風吹草里埋。觸他毒氣又還乖。暗地忽然開死口。 長安依舊絕人來(芙蓉)。

（七）金鞭遙指玉堂寒。驚起將軍夜出關。三尺鏌鎁清四海。 攙旗一掃絕癡頑(自得)。

死蛇打殺露霜牙。無底籃盛臭莫加。既是善呼須善遣。 觸他毒氣喪渾家(古德)。

解針枯骨吟

（三）死中得活是非常。密用還他別有長。半夜髑髏吟一曲。 冰河發焰卻清涼(芙蓉)。

（八）宮漏沉沉夜色深。燈殘火盡絕知音。木人位轉玉繩曉。 石女夢迴霜滿襟(自得)。

功齊功化旨何深。豈使膏肓便陸沈。父子不傳真秘訣。 解針枯骨作龍吟(古德)。

鐵鋸舞三臺

（四）不落宮商調。誰人和一場。伯牙何所措。此曲舊來長。

（九）鐵牛無角臥山坡。鞭起如飛見也么。鬧市橫騎人不會。 抬眸鷂子過新羅(自

【現代漢語翻譯】 么。切忌未生時。

門風偈(芙蓉楷　自得暉　古德)

妙唱不幹舌

（一）剎剎塵塵處處談。不勞彈指善財參(善財童子)。空生(須菩提)也解通訊息。 花雨巖前鳥不銜(芙蓉)。

（六）如如寂滅似無情。一句從來本現成。舌運廣長元不間。 雪峰相見望州亭(自得)。

古佛巍巍體廣長。交光絲網剎塵彰。也知不費娘生舌。 巖桂庭花善舉揚(古德)。

死蛇驚出草

（二）日炙風吹草里埋。觸他毒氣又還乖。暗地忽然開死口。 長安依舊絕人來(芙蓉)。

（七）金鞭遙指玉堂寒。驚起將軍夜出關。三尺鏌鎁清四海。 攙旗一掃絕癡頑(自得)。

死蛇打殺露霜牙。無底籃盛臭莫加。既是善呼須善遣。 觸他毒氣喪渾家(古德)。

解針枯骨吟

（三）死中得活是非常。密用還他別有長。半夜髑髏吟一曲。 冰河發焰卻清涼(芙蓉)。

（八）宮漏沉沉夜色深。燈殘火盡絕知音。木人位轉玉繩曉。 石女夢迴霜滿襟(自得)。

功齊功化旨何深。豈使膏肓便陸沈。父子不傳真秘訣。 解針枯骨作龍吟(古德)。

鐵鋸舞三臺

（四）不落宮商調。誰人和一場。伯牙何所措。此曲舊來長。

（九）鐵牛無角臥山坡。鞭起如飛見也么。鬧市橫騎人不會。 抬眸鷂子過新羅(自

【English Translation】 What. Avoid before birth.

Gatha of the School's Spirit (Fu Rongkai, Zi Dehui, Ancient Worthies)

Wonderful Singing Doesn't Rely on the Tongue

(1) Talking everywhere, in every moment, in every dust mote. No need to snap fingers for Sudhana's (Sudhana-kumāra) pilgrimage. Subhuti (one of the ten major disciples of Shakyamuni Buddha, known for understanding emptiness) also understands how to communicate. In front of the Flower Rain Rock, birds do not carry (Fu Rong).

(6) Suchness in stillness resembles insentience. A single phrase is inherently complete. The tongue moves extensively without interruption. Meeting at Wangzhou Pavilion, like Xuefeng (Zi De).

The ancient Buddha is majestic, with a vast and long body. Interwoven light manifests in every mote of dust. Also knowing that it doesn't require the tongue given at birth. Rock osmanthus and garden flowers are skillfully praised (Ancient Worthies).

A Dead Snake Startles from the Grass

(2) Sun-baked and wind-blown, buried in the grass. Touching its venomous breath is still perverse. Suddenly opening its dead mouth in the dark. Chang'an remains deserted (Fu Rong).

(7) The golden whip points remotely to the cold jade hall. Startling the general to leave the pass at night. A three-foot Mo Ye sword clears the four seas. Sweeping away the encroaching banners, utterly eliminating foolish stubbornness (Zi De).

The dead snake is struck, revealing frosty fangs. A bottomless basket holds stench, do not add to it. Since it is good at calling, it must be good at dispatching. Touching its venomous breath destroys the whole family (Ancient Worthies).

Unbinding the Needle, a Dry Bone Moans

(3) Reviving from death is extraordinary. Secretly using it still has its own merits. A skull moans a tune in the middle of the night. The ice river emits flames, yet it is cool and refreshing (Fu Rong).

(8) The palace clock drips slowly, the night is deep. The lamp is dim, the fire is extinguished, no one understands the sound. The wooden man shifts position, the jade rope dawns. The stone woman dreams back, her sleeves full of frost (Zi De).

Merit equals transformation, how profound is the meaning. How could it allow the vital region to sink. Father and son do not transmit the true secret. Unbinding the needle, the dry bone makes a dragon's moan (Ancient Worthies).

The Iron Saw Dances on the Three Platforms

(4) Not falling into the palace scale tune. Who can harmonize in one performance? What can Boya do? This melody has been long-standing.

(9) The iron ox lies hornless on the hillside. Whipped up, it flies, do you see? Riding horizontally in the bustling market, people do not understand. Raising their eyes, the hawk passes over Silla (Zi

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得)。

乾闥婆王鼓似雷。靈山獻樂未空回。海波洶洶須彌震。 何妨鐵鋸舞三臺(古德)。

古今無間(宏智錄洎諸家語。不見有古今無間之題。獨芙蓉有此頌)

（五）一法元無萬法空。箇中那許悟圓通。將謂少林訊息斷。 桃花依舊笑春風。

五轉位(古德立題　自得暉頌)

匣內青蛇吼

（十）寶劍橫斜天未曉。洗清魔佛逼人寒。匣中隱隱生光處。 衲子徒將正眼看。

金針去復來

（十一）清虛大道長安路。往復何曾有間然。暗去明來鋒不露。 渠儂初不墮中邊。

秦宮照膽寒

（十二）巖房闐寂冷如冰。妙得真符處處靈。 轉側無依功就位。回頭失卻楚王城。

五天銀燭輝

（十三）五天皎皎玉輪孤。一點光明分鑑湖。閑步卻來游幻海。 十方沙界大毗盧。

深巖藏白額

（十四）白額深藏煙霧昏。異中來也自驚群。草深直下無尋處。 觸著輕輕禍到門。

曹洞機(汾陽)

（十五）樓閣千家月。江湖萬里秋。蘆花無異色。 白鳥下汀洲。

宗旨(古德)

（十六）洞下門庭理事全。白雲巖下莫安眠。縱饒枯木生花去。 反照荒郊不直錢。

古德分三種功勛(新增)

正位一色

無影林中鳥不棲。空階密密向

【現代漢語翻譯】 現代漢語譯本 乾闥婆王（Gandharva-raja，天神名）的鼓聲如雷鳴，在靈鷲山（Grdhrakuta，佛陀說法之地）獻樂的隊伍尚未返回。海浪洶涌，須彌山（Sumeru，佛教宇宙論中的聖山）震動，即使是鐵鋸在三臺上舞動又有什麼妨礙呢（古德）。

古今無間（出自宏智禪師語錄及諸家語錄，但未見有『古今無間』的標題，只有芙蓉道楷禪師有此頌）

（五）一法（Dharma，佛法）原本空無，萬法（Dharma，佛法）皆空，其中哪裡容許領悟圓滿通達的道理？如果說少林寺的訊息已經斷絕，那桃花依舊在春風中笑著。

五轉位（古德所立題目，自得暉禪師頌）

匣內青蛇吼

（十）寶劍橫斜，天色未明，洗凈魔（Mara，佛教中阻礙修行的惡魔）和佛（Buddha，覺悟者），寒氣逼人。寶劍在匣中隱隱發光之處，修行者只是用正眼觀看。

金針去復來

（十一）清虛大道是通往長安的道路，往來反覆何曾有過間斷？暗去明來，鋒芒不露，它從來不落入中邊二見。

秦宮照膽寒

（十二）巖洞房間寂靜得像冰一樣寒冷，巧妙地得到真符，處處都靈驗。轉變依靠，功成就位，回頭卻失去了楚王城。

五天銀燭輝

（十三）五天（Panca-deva，指佛教中的五位天神）皎潔的玉輪孤懸，一點光明分照鑑湖。悠閒地漫步，卻來到了幻海，十方沙界都是大毗盧遮那佛（Vairocana，佛陀的法身）。

深巖藏白額

（十四）白額虎深深地藏在煙霧昏暗之中，在異類中出現，自己也感到驚恐。草深難尋，一旦觸碰，災禍就會降臨。

曹洞機（汾陽善昭禪師）

（十五）樓閣千家沐浴在月光下，江湖萬里一片秋色。蘆花沒有異樣的顏色，白鳥飛落到水邊的沙洲。

宗旨（古德）

（十六）曹洞宗的門庭事理圓全，不要在白雲巖下安眠。縱然枯木能夠開花，反照荒郊也不值一文錢。

古德分三種功勛（新增）

正位一色

無影的樹林中鳥兒不棲息，空蕩的臺階上靜悄悄地...

【English Translation】 English version The drums of the Gandharva-raja (king of celestial musicians) sound like thunder, and the music offering at Grdhrakuta (Vulture Peak Mountain, where the Buddha preached) has not yet returned. The sea waves surge, and Mount Sumeru (the sacred mountain in Buddhist cosmology) shakes. What harm is there even if an iron saw dances on the three platforms (Gu De).

No Gap Between Past and Present (From the recorded sayings of Hongzhi and other masters, but there is no title 'No Gap Between Past and Present'; only Furong Daokai has this verse)

(5) One Dharma (the universal law) is originally empty, and all Dharmas (teachings) are empty. Where is there room to comprehend perfect understanding within this? If it is said that news from Shaolin Temple has ceased, the peach blossoms still smile in the spring breeze.

Five Stages (A topic set by an ancient master, with a verse by Zide Hui)

The Green Snake Roars in the Box

(10) The precious sword lies diagonally, the sky is not yet dawn, washing away Mara (the demon who obstructs enlightenment) and Buddha (the enlightened one), the coldness is pressing. Where the sword faintly glows in the box, the monks simply look with the right eye.

The Golden Needle Goes and Returns

(11) The pure and empty great path is the road to Chang'an. When has there ever been an interruption in coming and going? Dark goes, light comes, the edge is not revealed. It never falls into the extremes of middle and edge.

The Qin Palace Chills the Gallbladder

(12) The cave room is as silent and cold as ice. Subtly obtaining the true talisman, it is effective everywhere. Turning and relying, the merit is accomplished. Turning back, one loses the city of King Chu.

The Silver Candle of the Five Heavens Shines

(13) The bright jade wheel of the Five Heavens (Panca-deva, five deities in Buddhism) hangs alone, a point of light divides and illuminates Lake Jian. Leisurely strolling, one comes to the illusory sea. The ten directions of the world are the great Vairocana (the cosmic Buddha).

The White-Browed Tiger Hides in the Deep Cave

(14) The white-browed tiger hides deeply in the dim mist. Coming from a different kind, it is startled by its own kind. The grass is deep and hard to find. Touching it lightly, disaster comes to the door.

Caodongji (Fenyang Shanzhao)

(15) Thousands of houses are bathed in moonlight, ten thousand miles of rivers and lakes are in autumn. The reed flowers have no different color, white birds descend to the sandbar by the shore.

Tenet (Ancient Master)

(16) The Caodong school's teachings are complete in both principle and phenomena. Do not sleep under the White Cloud Rock. Even if a withered tree can bloom, reflecting on the desolate wilderness is not worth a penny.

Ancient Masters Divide Three Kinds of Merit (New Addition)

The Correct Position is One Color

Birds do not perch in the shadowless forest, the empty steps are silent...

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邊遲。寒巖荒草何曾綠。 正坐堂堂失路迷。

大功一色

白牛雪裡覓無蹤。功盡超然體浩融。月影蘆花天未曉。 靈苗任運剪春風。

今時一色

髑髏識盡勿多般。狗口才開落二三。日用光中須急薦。 青山只在白雲間。

宏智四借頌

借功明位

(十七)蘋末風休夜未央。水天虛碧共秋光。月船不犯東西岸。 須信篙人用意良。

借位明功

(十八)六戶虛通路不迷。太陽影里不當機。縱橫妙展無私化。 恰恰行從鳥道歸。

藉藉不借借

(十九)識盡甘辛百草頭。鼻無繩索得優遊。不知有去成知有。 始信南泉喚作牛。

全超不借借

(二十)霜重風嚴景寂寥。玉關金鎖手慵敲。寒松盡夜無虛籟。 老鶴移棲空月巢。

曹洞門庭

曹洞宗者。家風細密言行相應。隨機利物。就語接人。看他來處。忽有偏中認正者。忽有正中認偏者。忽有兼帶。忽同忽異。示以偏正五位。四賓主功勛五位。君臣五位。王子五位。內外紹等事。偏正五位者。正中偏者。體起用也。偏中正者。用歸體也。兼中至。體用並至也。兼中到。體用俱泯也。四賓主。不同臨濟。主中賓。體中用也。賓中主。用中體也。賓中賓。用中用。頭上安頭也。主中主。物我雙忘。人

【現代漢語翻譯】 現代漢語譯本 邊遲：寒冷的巖石和荒蕪的草地何時曾變得翠綠？ 端坐在高堂之上，卻迷失了道路。

大功一色： 白色的牛在雪地裡尋找不見蹤影。 功德圓滿，超然物外，與浩瀚的宇宙融為一體。 月亮的影子倒映在蘆葦花上，天還沒有亮。 如靈苗般自由生長，在春風中隨意修剪。

今時一色： 徹底認識了髑髏（dú lóu，頭蓋骨），無需再多費口舌。 剛從狗嘴裡說出，就落下了二三。 在日常的光明中，必須趕緊推薦。 青山只在白雲之間。

宏智四借頌：

借功明位： （十七）蘋末的風停了，夜晚還未結束。 水天一片虛空碧藍，共享秋天的光輝。 月亮船不觸碰東西兩岸。 必須相信船伕的用心良苦。

借位明功： （十八）六個門戶空虛通暢，道路不會迷失。 在太陽的影子里，不要錯過時機。 縱橫巧妙地展現無私的教化。 恰恰是從鳥道返回。

藉藉不借借： （十九）嚐遍了甘甜辛辣的各種草藥。 鼻子沒有繩索的束縛，得以自由自在。 不知不覺地從無到有。 才相信南泉（Nán quán，人名，禪宗祖師）把其喚作牛。

全超不借借： （二十）霜重風寒，景色寂靜寥落。 玉門關和金鎖，懶得用手去敲。 寒冷的松樹整夜都沒有虛假的聲響。 老鶴遷移到空曠的月亮巢穴。

曹洞門庭：

曹洞宗（Cáo dòng zōng，禪宗流派之一）的家風細緻嚴密，言行一致。 隨機應變地利益眾生，根據對方的言語來接引。 觀察他來的方向，有時有在偏中認識正的，有時有在正中認識偏的，有時兼而有之，有時忽同忽異。 向他們展示偏正五位、四賓主功勛五位、君臣五位、王子五位、內外紹等事。 偏正五位是：正中偏，是體起用；偏中正，是用歸體；兼中至，是體用並至；兼中到，是體用俱泯。 四賓主不同於臨濟宗（Lín jì zōng，禪宗流派之一）。主中賓，是體中用；賓中主，是用中體；賓中賓，是用中用，是頭上安頭；主中主，是物我雙忘，人

【English Translation】 English version Bian Chi: When have the cold rocks and barren grasses ever turned green? Sitting upright in the hall, yet lost on the path.

The One Color of Great Merit: A white ox is sought in the snow, but cannot be found. Merit is complete, transcending the mundane, merging with the vast universe. The moon's reflection is on the reed flowers, the sky is not yet dawn. Like a spiritual seedling, growing freely, pruned at will in the spring breeze.

The One Color of This Time: Having fully recognized the skull (dú lóu, skull), there is no need for further words. Just spoken from the dog's mouth, two or three fall. In the light of daily life, one must quickly recommend. The green mountains are only among the white clouds.

Hongzhi's Four Borrowing Odes:

Borrowing Merit to Illuminate Position: (17) The wind at the tip of the apple tree has stopped, the night is not yet over. The water and sky are empty and blue, sharing the autumn light. The moon boat does not touch the east or west bank. One must believe in the good intentions of the boatman.

Borrowing Position to Illuminate Merit: (18) The six doors are empty and open, the path is not lost. In the shadow of the sun, do not miss the opportunity. Skillfully displaying selfless transformation in all directions. Precisely returning from the bird's path.

Borrowing Borrowing Not Borrowing Borrowing: (19) Having tasted the sweet and bitter of all kinds of herbs. The nose is free from the constraints of ropes, able to roam freely. Unknowingly going from nothing to something. Only then believing that Nanquan (Nán quán, personal name, Zen master) calls it an ox.

Completely Transcending Not Borrowing Borrowing: (20) The frost is heavy, the wind is harsh, the scenery is desolate. The Jade Gate and Golden Lock, too lazy to knock by hand. The cold pine has no false sounds all night. The old crane migrates to the empty moon nest.

Caodong's Family Tradition:

The Caodong School (Cáo dòng zōng, one of the Zen schools) has a meticulous family tradition, with consistent words and actions. Benefiting beings according to circumstances, guiding people based on their words. Observing the direction they come from, sometimes recognizing the correct within the biased, sometimes recognizing the biased within the correct, sometimes combining both, sometimes suddenly the same, sometimes different. Showing them the five ranks of bias and correctness, the five ranks of the four guests and host's merits, the five ranks of ruler and minister, the five ranks of prince, and matters such as internal and external inheritance. The five ranks of bias and correctness are: correctness within bias, is the substance arising from function; bias within correctness, is the function returning to substance; combining within reaching, is the substance and function arriving together; combining within arriving, is the substance and function both extinguished. The four guests and host are different from the Linji School (Lín jì zōng, one of the Zen schools). Host within guest, is function within substance; guest within host, is substance within function; guest within guest, is function within function, is adding a head on top of a head; host within host, is forgetting both self and other, person

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法俱泯。不涉正偏位也。功勛五位者。明參學功位至於非功位也。君臣五位者。明有為無為也。王子五位者。明內紹本自圓成。外紹有終有始也。大約曹洞家風。不過體用偏正賓主。以明向上一路。要見曹洞么。佛祖未生空劫外。正偏不落有無機。

要訣(山堂淳)

新豐一派荷玉分流。始因過水逢渠。妙見無情說法。當今不觸。展手通玄。列五位正偏。分三種滲漏。夜明簾外。臣退位以朝君。古鏡臺前。子轉身而就父。雪覆萬年松徑。夜半正明。云遮一帶峰巒。天曉不露。道樞綿密。智域淵深。默照空劫已前。湛湛一壺風月。坐徹威音那畔。澄澄滿目煙光。不萌枝上花開。無影樹頭鳳舞。機絲不掛。箇中雙鎖金針。文彩縱橫里許暗穿玉線。雙明唱起。交鋒處知有天然。兼帶忽來枯木上。須能作主不存正位。那守大功。及盡今時。寧容尊貴。截斷情塵見網。掣開金鎖玄關。妙協全開。歷歷䫫中混跡。平懷常實。明明炭里藏身。卷舒不落功勛。來去了為變易。欲使異苗蕃茂。貴在深固靈根。若非柴石野人。爭見新豐曲子(柴石野人浮山圓鑒之別號也)。

古德綱宗頌

荊棘叢生三二五。煙雲罩徑孰能尋。烏雞冒雨沖陽焰。 赤蝀穿樓和啞(啞當音厄笑語聲。易曰笑言啞啞。赤蝀穿樓和啞音。此無語

【現代漢語翻譯】 現代漢語譯本： 法全部泯滅，不涉及正位和偏位。功勛五位，是說明參學功位以至於非功位。君臣五位，是說明有為和無為。王子五位，是說明內在繼承本自圓成，外在繼承有終有始。大體上說，曹洞宗的風範，不過是體、用、偏、正、賓、主，以此來闡明向上的一條道路。想要了解曹洞宗嗎？佛祖未出生前的空劫之外，正偏都不落在有無的機巧之中。

要訣（山堂淳） 新豐一派，像荷花分出玉一樣的支流，開始是因為過水遇到了水渠。巧妙地見到無情說法，當下不觸及。展開手就通達玄妙，排列五位正偏，分出三種滲漏。夜明簾外，臣退位來朝見君主；古鏡臺前，兒子轉身來就近父親。雪覆蓋萬年的松樹小路，半夜裡正明亮；云遮蓋一帶峰巒，天亮了也不顯露。道樞綿密，智慧領域淵深。默默地照耀空劫以前，湛湛然一壺風月；坐穿威音王佛那邊，澄澄然滿眼煙光。不萌芽的樹枝上花開，沒有影子的樹頭上鳳凰舞動。機絲不掛礙，其中雙鎖金針；文彩縱橫里許暗暗穿過玉線。雙明唱起，交鋒處知道有天然；兼帶忽然來到枯木上，必須能夠作主不執著于正位。哪裡守著大功，直到如今，哪裡容得下尊貴。截斷情塵見網，拉開金鎖玄關，巧妙地配合全開，歷歷然䫫中混跡；平懷常實，明明然炭里藏身。卷舒不落在功勛上，來來去去是爲了變易。想要使異樣的苗蕃茂，貴在深深地穩固靈根。如果不是柴石野人（柴石野人是浮山圓鑒的別號），怎麼能見到新豐的曲子呢？

古德綱宗頌 荊棘叢生三二五，煙雲籠罩小路誰能尋？烏雞冒雨衝向陽焰，赤虹穿樓伴著啞笑聲（啞當音厄，是笑語聲。《易經》說笑言啞啞。赤虹穿樓伴著啞笑聲，這是無語的）。

【English Translation】 English version: All dharmas are extinguished, not involving the positions of right and wrong. The five positions of merit and achievement explain the stages of learning, from meritorious to non-meritorious. The five positions of ruler and minister explain action and non-action. The five positions of prince explain the inner inheritance of inherent completeness and the outer inheritance of beginning and end. Generally speaking, the style of the Caodong school is nothing more than essence, function, bias, correctness, guest, and host, to clarify the upward path. Do you want to see Caodong? Before the Buddha was born, outside the empty eon, right and wrong do not fall into the mechanism of existence and non-existence.

Essentials (by Shantang Chun) The New Feng lineage, like a lotus flower branching into jade-like streams, began because of encountering a channel while crossing the water. Subtly seeing the insentient speaking dharma, not touching the present moment. Extending the hand, one penetrates the profound, arranging the five positions of right and wrong, distinguishing the three kinds of leakage. Outside the bright curtain at night, the minister retreats to pay homage to the ruler; before the ancient mirror stand, the son turns around to approach his father. Snow covers the ten-thousand-year-old pine path, brightly illuminated in the middle of the night; clouds cover a range of peaks and ridges, not revealed at dawn. The axis of the Way is dense and close, the realm of wisdom is deep and profound. Silently illuminating before the empty eon, a clear and bright pot of wind and moon; sitting through the other side of the Buddha Wei Yin Wang, a clear and bright view of smoke and light. Flowers bloom on branches that do not sprout, phoenixes dance on trees without shadows. The threads of the loom do not hinder, within which are double-locked golden needles; the literary patterns crisscross, secretly threading jade lines. The double brightness sings, at the point of engagement, one knows there is naturalness; incidentally coming upon a withered tree, one must be able to take charge and not cling to the correct position. Where to guard great merit, until now, where is there room for nobility. Cut off the net of emotional dust and views, pull open the golden lock and mysterious gate, subtly cooperate with complete openness, clearly mingling in the dust; the peaceful heart is always real, clearly hiding in the charcoal. Rolling and unrolling does not fall on merit, coming and going is for transformation. If you want to make different seedlings flourish, it is important to deeply secure the spiritual roots. If not for the woodcutter rustic (Chai Shi Yeren was the alias of Fushan Yuanjian), how could one see the tunes of New Feng?

Verse on the Essential Principles by Ancient Worthies Thorns grow densely, three, two, five, smoke and clouds cover the path, who can find it? A black hen braves the rain to rush towards the sun's flames, a red rainbow pierces the building accompanied by the sound of dumb laughter (啞 (ya) here sounds like 厄 (e), which is the sound of laughter. The Book of Changes says 'laughing and talking, ya ya'. A red rainbow pierces the building accompanied by the sound of dumb laughter, this is speechless).

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中有語也。人多作瘖啞之啞非也)音。 廣澤蘆花藏雪密。收綸釣艇弄灣深。 當軒黯黯無秦鏡。散發斜眉下翠岑。

寶鏡三昧

如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。䫫之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡形影相睹。汝不是渠。渠正是汝。如世嬰兒五相完具。不去不來不起不住。婆婆和和有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾敲唱雙舉。通宗通途。挾帶挾路錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節寂然昭著。細入無間大絕方所。毫忽之差不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。通宗趣極真常流注。外寂中搖系駒伏鼠。先聖悲之為法檀度。隨其顛倒。以緇為素。顛倒想滅肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。貍奴白牯羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛

【現代漢語翻譯】 中有語也（這裡的中，指的是『恰當』、『中肯』的意思，很多人誤解為『瘖啞』的『啞』，這是不對的）。 廣闊的湖澤，蘆葦花叢隱藏著雪般潔白而茂密的花絮；收起釣魚的絲線，小船在彎曲的河灣深處緩緩移動。 當堂高懸的鏡子黯淡無光，不像秦鏡那樣明亮；（隱士）散開頭髮，傾斜的眉毛下是青翠的山峰。

寶鏡三昧

這樣的佛法，是歷代佛祖秘密傳授下來的。你現在得到了它，應該好好保護。就像銀碗盛著白雪，明月里藏著白鷺。如果攪動它，就會分不清哪裡是哪裡；如果混合在一起，就能知道它在哪裡。意念不在言語上，來機也會應合。一動就成了固定的模式，稍微有偏差就會落入顧慮和遲疑。背離和觸犯都是不對的，就像靠近一大堆火焰。只要有形式和文采，就屬於染污。半夜裡光明正大，天亮了就不顯露。為萬物樹立法則，用來拔除各種痛苦。雖然不是有為法，但也不是沒有言語。就像面對寶鏡，形和影互相照見。你不是它，它正是你。就像世間的嬰兒，五官端正完備。不去不來，不生不滅。婆婆和和，有句和無句。始終無法得到具體的事物，因為言語還沒有真正表達出來。重卦的離卦有六爻，偏和正互相迴環。重疊三次，變化窮盡成為五行。就像荎草的味道，就像金剛杵一樣堅固。在正中巧妙地配合，敲和唱同時進行。通達宗門和途徑，配合著道路，錯雜反而吉祥，不可違犯和牴觸。天真而玄妙，不屬於迷惑和覺悟。因緣時節到來時，寂靜中自然顯現。細微到沒有間隙，廣大到沒有邊際。即使有毫釐的差別，也不應和音律。現在有頓悟和漸悟，因為緣分而建立宗派和旨趣。宗派和旨趣一旦分開了，就成了規矩。通達宗派和旨趣，極盡真常的流動和灌注。外表寂靜，內心搖動，就像用繩子拴住奔馬，制伏老鼠。先聖悲憫眾生，把佛法作為檀度（佈施）。隨著眾生的顛倒，把黑色的染成白色。顛倒的妄想消滅了，才能真心認可。想要符合古人的規範，請看前代的例子。佛陀證道之前，用了十劫的時間來觀察菩提樹。就像老虎的牙齒有缺損，就像馬的后蹄是白色的。因為有這些下劣之處，才更加珍惜寶貴的幾案和御用的物品。因為有驚異之處，才更加重視貓和黃牛。后羿憑藉巧妙的射箭技術，能夠射中百步之外的目標，箭鋒筆直。但是巧妙的技術又有什麼用呢？木偶在唱歌，石女在跳舞。如果不是情識到了，怎麼能容許思慮呢？臣子侍奉君王，兒子順從父親。不順從就不是孝，不侍奉就不是輔佐。潛藏著...

【English Translation】 'Zhong You' is used here (meaning 'appropriate' or 'pertinent'; many people misunderstand it as the 'dumb' in 'deaf-mute,' which is incorrect). In the vast lake, reed catkins hide snow-like white and dense floss; reeling in the fishing line, the small boat moves slowly in the deep, winding bay. The mirror hanging in the hall is dim, unlike the bright Qin mirror; (the hermit) lets down his hair, and beneath his slanted eyebrows are verdant peaks.

The Samadhi of the Precious Mirror

Such is the Dharma, secretly transmitted by Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. It is like snow in a silver bowl, a white heron hidden in the bright moon. Stir it, and you won't know where is where; mix it together, and you will know where it is. The meaning is not in words; the coming opportunity will also respond. One movement becomes a fixed pattern; a slight deviation will fall into concern and hesitation. Turning away and touching are both wrong, like approaching a large pile of fire. As long as there are forms and embellishments, it belongs to defilement. It is brightly illuminated in the middle of the night, and not revealed at dawn. Establish rules for all things, to remove all kinds of suffering. Although it is not conditioned Dharma, it is not without words. It is like facing a precious mirror, where form and shadow see each other. You are not it, and it is precisely you. It is like a baby in the world, with five complete features. It neither goes nor comes, neither arises nor ceases. Babbling and harmonious, with phrases and without phrases. In the end, one cannot obtain a concrete thing, because the words have not truly expressed it. The trigram Li of the hexagram repeats itself with six lines, where the partial and the correct reciprocate each other. Superimposed three times, the changes are exhausted and become the five elements. It is like the taste of the 'di' grass, like the vajra (diamond) scepter that is firm. Skillfully coordinate in the center, striking and singing simultaneously. Penetrate the sect and the path, coordinating with the road; being mixed up is auspicious, and should not be violated or resisted. It is innocent and profound, not belonging to delusion or enlightenment. When the conditions and time arrive, it naturally manifests in silence. It is subtle to the point of having no gaps, and vast to the point of having no boundaries. Even a slight difference will not correspond to the musical scale. Now there are sudden and gradual enlightenments, establishing sects and purposes because of conditions. Once the sects and purposes are separated, they become rules. Penetrate the sects and purposes, exhausting the flow and infusion of true constancy. The exterior is silent, and the interior is shaking, like tying a galloping horse with a rope, and subduing a rat. The ancient sages pitied sentient beings, and regarded the Dharma as 'dana' (giving). Following the inversion of sentient beings, they dyed black into white. When inverted delusions are extinguished, one can sincerely acknowledge it. If you want to conform to the norms of the ancients, please look at the examples of the past. Before the Buddha attained enlightenment, he spent ten kalpas observing the Bodhi tree. It is like a tiger with a missing tooth, like a horse with a white hind foot. Because of these inferiorities, we cherish the precious desks and imperial items even more. Because of the amazing things, we value cats and yellow cows even more. Yi, with his skillful archery skills, can hit a target a hundred steps away, with the arrow pointing straight. But what is the use of skillful techniques? Wooden puppets are singing, and stone women are dancing. If it is not the arrival of emotions and knowledge, how can it allow thinking? The minister serves the king, and the son obeys the father. Not obeying is not filial piety, and not serving is not assisting. Hidden...

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行密用如愚若魯。但能相續名主中主。

人天眼目卷之三終 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之四

溈仰宗

師諱靈祐。福州長溪趙氏子。得法于百丈海和尚。初至大溈木食澗飲。十餘年始得仰山慧寂禪師。相與振興其道。故諸方共稱曰溈仰宗。

三種生

師謂仰山曰。吾以鏡智為宗要。出三種生。所謂想生相生流注生。楞嚴經云。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺。想生即能思之心雜亂。相生即所思之境歷然。微細流注。俱為塵垢。若能淨盡方得自在。

後有僧問石佛忠禪師。如何是想生。忠云。兔子望月。如何是相生。忠云。山河大地。如何是流注生。忠云。無間斷。

想生頌(石佛)

密密潛行世莫知。箇中已是涉多岐。如燈焰焰空紛擾。 急急歸來早是遲。

相生

法不孤生仗境生。纖毫未盡遂崢嶸。回光一擊便歸去。 幽鳥忽聞雙眼明。

流注生

塵塵聲色了無窮。不離如今日用中。金鎖玄關輕掣斷。 故鄉歸去疾如風。

圓相因起

圓相之作。始於南陽忠國師。以授侍者耽源。源承讖記傳於仰山。遂目為溈仰宗風。明州五峰良和尚。嘗制四十則

【現代漢語翻譯】 行密（一位禪師的名字）的修行方式看似愚笨遲鈍，但只要能持續不斷地修行，就能成為修行者中的佼佼者。

《人天眼目》卷三 終 大正藏第 48 冊 No. 2006 《人天眼目》

《人天眼目》卷四

溈仰宗

師父法號靈祐，是福州長溪趙氏之子。從百丈海和尚處得法。最初到大溈山時，以樹木果實為食，以山澗水為飲。十多年後，得到了仰山慧寂禪師，兩人一起振興溈仰宗的道風，因此各方都稱之為溈仰宗。

三種生

師父對仰山說：『我以鏡智（如鏡子般明澈的智慧）為宗要，從中生出三種生，分別是想生、相生、流注生。《楞嚴經》說：『想相為塵，識情為垢。』如果能將這兩者都遠離，那麼你的法眼（智慧之眼）就能立刻清明，為何不能成就無上知覺（最高的覺悟）呢？』想生就是能思之心雜亂，相生就是所思之境歷歷在目，微細的流注，都是塵垢。如果能將這些都清除乾淨，才能得到自在。

後來有僧人問石佛忠禪師：『什麼是想生？』忠禪師回答：『兔子望月。』僧人問：『什麼是相生？』忠禪師回答：『山河大地。』僧人問：『什麼是流注生？』忠禪師回答：『無間斷。』

想生頌（石佛）

秘密潛行世人不知曉，其中已經涉及許多歧路。如同燈焰閃爍，在空中紛亂擾動，急急忙忙想要回歸，卻早已遲了。

相生

法不孤立產生，依賴外境而生。即使是極細微之處未盡，也會變得崢嶸突出。回光一擊，便迴歸本源，幽鳥忽然聽到聲音，雙眼頓時明亮。

流注生

塵塵聲色無窮無盡，不離如今日常應用之中。輕輕拉斷金鎖玄關，迴歸故鄉，快如疾風。

圓相因起

圓相的繪製，始於南陽忠國師，他傳授給侍者耽源，耽源承接讖記，傳給仰山，於是圓相就被認為是溈仰宗的風範。明州五峰良和尚，曾經制作了四十則圓相。

【English Translation】 Xingmi (name of a Chan master) practiced as if he were foolish and dull. But if he could continue practicing without ceasing, he could be the best among practitioners.

End of Volume 3 of 'Record of Humans and Devas' Taisho Tripitaka Volume 48, No. 2006, 'Record of Humans and Devas'

Volume 4 of 'Record of Humans and Devas'

The Weiyang School

The master's dharma name was Lingyou. He was a son of the Zhao family of Changxi, Fuzhou. He received the Dharma from Abbot Baizhang Hai. Initially, when he arrived at Mount Dawei, he ate fruits from the trees and drank water from the mountain streams. After more than ten years, he obtained Chan Master Yangshan Huiji, and together they revitalized the school's teachings. Therefore, all directions commonly referred to it as the Weiyang School.

Three Kinds of Arising

The master said to Yangshan, 'I take mirror-like wisdom (jing zhi) as the essential principle. From it arise three kinds of arising, namely thought-arising (xiang sheng), form-arising (xiang sheng), and flowing-arising (liuzhu sheng). The Shurangama Sutra says, 'Thoughts and forms are dust, and discriminating consciousness and emotions are filth.' If you can keep both of these far away, then your Dharma eye (fa yan) will immediately become clear. Why would you not be able to achieve unsurpassed perfect enlightenment (anuttara-samyak-sambodhi)?' Thought-arising is the mind's ability to think being chaotic. Form-arising is the objects of thought being distinctly present. Subtle flowing-arising is all dust and filth. If you can purify all of these, then you can obtain freedom.

Later, a monk asked Chan Master Shifo Zhong, 'What is thought-arising?' Zhong replied, 'A rabbit gazing at the moon.' The monk asked, 'What is form-arising?' Zhong replied, 'Mountains, rivers, and the great earth.' The monk asked, 'What is flowing-arising?' Zhong replied, 'Uninterrupted.'

Song of Thought-Arising (Shifo)

Secretly and quietly acting, the world does not know. Within it, one has already traversed many divergent paths. Like a lamp's flame flickering, disturbing the empty space. Hurriedly returning is already too late.

Form-Arising

The Dharma does not arise in isolation; it relies on conditions to arise. If even the slightest bit is not exhausted, it will become prominent. A single strike of returning light, and one returns to the source. A secluded bird suddenly hears a sound, and both eyes immediately brighten.

Flowing-Arising

Dust by dust, sounds and forms are endless. Not separate from today's daily use. Lightly sever the golden lock and mysterious pass. Returning to one's homeland is as swift as the wind.

The Origin of the Circle Diagram

The creation of the circle diagram began with National Teacher Nanyang Zhong, who transmitted it to his attendant Tanyuan. Tanyuan received the prophecy and transmitted it to Yangshan. Therefore, the circle diagram was regarded as the style of the Weiyang School. Abbot Wufeng Liang of Mingzhou once created forty circle diagrams.

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。明教嵩禪師。為之序稱道其美。良曰。總有六名。曰圓相。曰暗機。曰義海。曰字海。曰意語。曰默論。耽源謂仰山曰。國師傳六代祖師圓相。九十七個。授與老僧國師示寂時。復謂予曰。吾滅后三十年。南方有一沙彌。到來大興此道。次第傳授。無令斷絕。吾詳此讖事在汝躬。我今付汝。汝當奉持。仰山既得遂焚之。源一日又謂仰山曰。向所傳圓相。宜深秘之。仰曰。燒卻了也。源云。此諸祖相傳至此。何乃燒卻。仰曰。某一覽已知其意。能用始得不可執本也。源曰。于子即得。來者如何。仰曰。和尚若要重錄一本。仰乃重錄呈似。一無差失。耽源一日上堂。仰山出衆作○相。以手托起作呈勢。卻叉手立。源以兩手交拳示之。仰進前三步。作女人拜。源點頭。仰便禮拜。此乃圓相所自起也。

暗機

仰山親于耽源處。受九十七種圓相。後於溈山處。因此○相頓悟。後有語云。諸佛密印豈容言乎。又曰。我于耽源處得體。溈山處得用。謂之父子投機。故有此圓相。勘辨端的。或畫此[○@牛]相乃縱意。或畫[○@佛]相乃奪意。或畫[○@人]相乃肯意。或畫○相。乃許他人相見意。或畫[○@(三*三)]相。或點破或畫破。或擲卻或托起。皆是時節因緣。才有圓相。便有賓主生殺縱奪機關眼目隱

【現代漢語翻譯】 現代漢語譯本：明教嵩禪師為它作序，稱讚它的美好。良說：『總共有六個名稱，分別是圓相（象徵圓滿的影象），暗機（隱藏的玄機），義海（佛法義理的海洋），字海（文字的海洋），意語（心領神會的語言），默論（無言的論述）。』耽源對仰山說：『國師傳授了六代祖師的圓相，總共九十七個，授予老僧。國師示寂時，又對我說：我圓寂后三十年，南方會有一位沙彌到來，大大弘揚此道，依次傳授，不要讓它斷絕。我詳細推測這個預言，事情應在你身上。我現在交付給你，你應當奉持。』仰山得到后就燒掉了它。耽源有一天又對仰山說：『先前所傳授的圓相，應該深深保密。』仰山說：『燒掉了。』耽源說：『這是諸位祖師相傳下來的，怎麼燒掉了呢？』仰山說：『我一看就知道它的意思，能運用才行，不能執著于原本。』耽源說：『你用可以，後來的人怎麼辦？』仰山說：『和尚如果想要重錄一本，我可以重錄給您看。』仰山於是重錄了一本呈給耽源，一無差錯。耽源有一天上堂，仰山從人群中走出來，作一個○相（圓相），用手托起，作出呈獻的姿勢，然後叉手站立。耽源用兩手交拳來表示。仰山向前走了三步，作出女人拜的姿勢。耽源點頭。仰山便禮拜。這就是圓相的由來。 暗機 仰山親自在耽源處，接受了九十七種圓相，後來在溈山處，因此○相（圓相）頓悟。後來有話說：『諸佛的秘密印記，怎麼能用言語表達呢？』又說：『我在耽源處得到了體，在溈山處得到了用。』這叫做父子投機。所以有這圓相，勘驗辨別的。或者畫此[○@牛]相，乃是縱意（放縱本意）。或者畫[○@佛]相，乃是奪意（剝奪本意）。或者畫[○@人]相，乃是肯意（肯定本意）。或者畫○相，乃是允許他人相見的意。或者畫[○@(三*三)]相，或者點破，或者畫破，或者擲卻，或者托起，都是時節因緣。只要有圓相，便有賓主、生殺、縱奪、機關眼目隱藏。

【English Translation】 English version: Chan Master Mingjiao Song wrote a preface for it, praising its beauty. Liang said, 'In total, there are six names: Yuanxiang (圓相, symbolic image of completeness), Anji (暗機, hidden mechanism), Yihai (義海, ocean of Buddhist teachings), Zihai (字海, ocean of words), Yiyu (意語, language of the mind), and Molun (默論, silent discourse).' Damyuan said to Yangshan, 'The National Teacher transmitted the Yuanxiang of the six generations of patriarchs, a total of ninety-seven, and bestowed them upon this old monk. When the National Teacher was about to pass away, he said to me again, 'Thirty years after my death, a Shami (沙彌, novice monk) from the south will arrive and greatly promote this path, transmitting it in order, without allowing it to be cut off. I have carefully deduced this prophecy, and the matter should rest on you. I now entrust it to you, and you should uphold it.' After Yangshan received it, he burned it. One day, Damyuan said to Yangshan again, 'The Yuanxiang that was previously transmitted should be kept deeply secret.' Yangshan said, 'It has been burned.' Damyuan said, 'This was transmitted down by all the patriarchs, how could you burn it?' Yangshan said, 'I understood its meaning at a glance; it is only useful if one can apply it, one cannot be attached to the original.' Damyuan said, 'It is fine for you to use it, but what about those who come later?' Yangshan said, 'If the Abbot wants to re-copy it, I can re-copy it for you to see.' Yangshan then re-copied it and presented it to Damyuan, without any errors. One day, Damyuan ascended the hall, and Yangshan came out from the crowd, made a ○ Xiang (圓相, circle symbol), lifted it up with his hand, making a gesture of presentation, and then stood with his hands clasped. Damyuan showed it with his hands clenched. Yangshan took three steps forward and made a woman's bow. Damyuan nodded. Yangshan then bowed. This is the origin of Yuanxiang. Anji (暗機, Hidden Mechanism) Yangshan personally received ninety-seven kinds of Yuanxiang from Damyuan, and later, at Guishan, he had a sudden enlightenment because of this ○ Xiang (圓相, circle symbol). Later, there was a saying, 'How can the secret seal of all Buddhas be expressed in words?' It was also said, 'I obtained the essence at Damyuan's place and the application at Guishan's place.' This is called 'father and son's mutual understanding'. Therefore, there is this Yuanxiang for examining and distinguishing. Or drawing this [○@牛] Xiang is Zongyi (縱意, indulging intention). Or drawing [○@佛] Xiang is Duoyi (奪意, seizing intention). Or drawing [○@人] Xiang is Kenyi (肯意, affirming intention). Or drawing ○ Xiang is the intention of allowing others to meet. Or drawing [○@(三*三)] Xiang, either breaking it, or drawing over it, or throwing it away, or lifting it up, are all seasonal causes and conditions. As long as there is Yuanxiang, there will be guest and host, killing and seizing, hidden mechanisms and eyes.

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顯權實。乃是入𢌅垂手。或間暇師資。辨難互換機鋒。只貴當人大用現前矣。

一日梵僧來參。仰山于地上畫○此相示之。僧進前添作<T48p0322_01.gif相。復以腳抹卻。山展兩手。僧拂袖便行。

仰山閉目坐次。有僧潛來身邊立。山開目見。遂于地上畫[○@水]相。顧示其僧。僧無對。

義海

仰山在洪州觀音寺。粥後坐次。有僧來禮拜。山不顧。僧問山。識字否。山云隨分。僧乃右旋一匝云。是什麼字。山于地上書十酬之。僧又左旋一匝云。是什麼字。山乃改十作卍酬之。僧又畫○相。以兩手托。如修羅擎日月勢云。是什麼字。山畫[○@卍]相對之。僧乃作婁至勢。山云。如是如是。此是諸佛之所護念。汝既如是。吾亦如是。善自護持。善哉善哉好去。僧乃禮謝騰空而去。時有一道者。見后經五日遂問山。山云。汝還見否。者云。見出三門外騰空而去。山云。此是西天阿羅漢。特來探吾宗旨。者云。某甲雖睹此種種三昧。不辨其理。山云。吾以義為汝解釋。此是八種三昧。覺海變為義海。體同名異。然此義合有因有果。即時異時。總別不離隱身三昧也。

五冠了悟和尚與仰山立玄問玄答

<T48p0322_02

【現代漢語翻譯】 顯現權巧方便，實際上是爲了讓人入門而垂手接引。或者在師徒之間空閑時，通過辯論難題、互相轉換機鋒，只求學者能當下啟用自身的大智慧。

一日，一位梵僧前來參拜。仰山（Yangshan，人名，禪宗大師）在地上畫了一個圓圈（○）來向他展示。僧人上前在圓圈內新增了符號，然後又用腳抹去。仰山張開雙手，僧人拂袖而去。

仰山閉目打坐時，有一位僧人悄悄來到他身邊站立。仰山睜開眼睛看見后，便在地上畫了一個水波紋的圓圈（[○@水]），回頭向那位僧人示意。僧人無言以對。

義海（Yihai，地名）

仰山在洪州（Hongzhou，地名）觀音寺（Guanyin Temple）用過粥後坐禪時，有一位僧人前來禮拜。仰山沒有理睬他。僧人問仰山：『你識字嗎？』仰山說：『略懂一二。』僧人於是向右旋轉一圈，問道：『這是什麼字？』仰山在地上寫了一個『十』字來回答他。僧人又向左旋轉一圈，問道：『這是什麼字？』仰山於是將『十』字改為『卍』字來回答他。僧人又畫了一個圓圈（○），用雙手托著，做出如阿修羅（Asura，佛教護法神）擎日月的姿勢，問道：『這是什麼字？』仰山畫了一個帶有『卍』字元號的圓圈（[○@卍]）來相對。僧人於是做出彎腰的姿勢。仰山說：『正是這樣，正是這樣。這是諸佛所護念的。你既然如此，我也如此。好好守護自己，善哉善哉，請便吧。』僧人於是行禮感謝，然後騰空而去。當時有一位道士，看到這一幕後，過了五天便問仰山。仰山問：『你還看見了嗎？』道士說：『看見他從三門外騰空而去。』仰山說：『這是西天的阿羅漢（Arhat，佛教修行者），特地來探究我的宗旨。』道士說：『我雖然看到了這各種各樣的三昧（Samadhi，佛教的禪定），卻不明白其中的道理。』仰山說：『我用義理為你解釋。這是八種三昧，覺海轉變為義海，本體相同而名稱不同。然而這義理包含有因有果，即時異時，總別都離不開隱身三昧。』

五冠了悟和尚（Wuguan Liaowu，人名）與仰山（Yangshan）立玄機，一問一答。

【English Translation】 Manifesting expedient means is actually extending a hand to guide people into the path. Or, during leisure time between teacher and student, through debating difficult points and exchanging Zen insights, the only aim is for the practitioner's great wisdom to manifest in the present moment.

One day, a foreign monk came to visit. Yangshan (name of a Zen master) drew a circle (○) on the ground to show him. The monk stepped forward, added a symbol inside the circle, and then erased it with his foot. Yangshan spread out his hands, and the monk flicked his sleeves and left.

When Yangshan was sitting in meditation with his eyes closed, a monk quietly came and stood beside him. Yangshan opened his eyes and saw him, then drew a water-patterned circle ([○@水]) on the ground, turning to show it to the monk. The monk had no response.

Yihai (place name)

When Yangshan was sitting in meditation at Guanyin Temple (Guanyin Temple) in Hongzhou (Hongzhou), after having congee, a monk came to pay respects. Yangshan ignored him. The monk asked Yangshan, 'Do you know how to read?' Yangshan said, 'I know a little.' The monk then rotated once to the right and asked, 'What character is this?' Yangshan wrote the character '十' (ten) on the ground to answer him. The monk rotated once to the left and asked, 'What character is this?' Yangshan then changed the '十' character to the '卍' character to answer him. The monk then drew a circle (○), holding it with both hands, making a gesture like Asura (Buddhist guardian deity) holding up the sun and moon, and asked, 'What character is this?' Yangshan drew a circle with the '卍' symbol inside ([○@卍]) to respond. The monk then made a bowing gesture. Yangshan said, 'Just so, just so. This is what all Buddhas protect and remember. Since you are like this, so am I. Take good care of yourself, excellent, excellent, please leave.' The monk then bowed in thanks and ascended into the sky and left. At that time, there was a Taoist who, after seeing this scene, asked Yangshan five days later. Yangshan asked, 'Did you still see it?' The Taoist said, 'I saw him ascend into the sky and leave from outside the three gates.' Yangshan said, 'This is an Arhat (Buddhist practitioner) from the Western Heaven, who came specifically to explore my teachings.' The Taoist said, 'Although I have witnessed these various Samadhis (Buddhist meditation), I do not understand the principles behind them.' Yangshan said, 'I will explain it to you with reason. These are the eight kinds of Samadhi, the sea of awareness transforms into the sea of meaning, the essence is the same but the names are different. However, this meaning contains cause and effect, immediate and different times, the totality and the parts are inseparable from the invisibility Samadhi.'

Monk Wuguan Liaowu (name of a monk) and Yangshan (Yangshan) established a profound exchange, question and answer.

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.gif此相謂之舉函索蓋相。亦名半月待圓相。若將此相問之。更添半月對之。乃曰。舉函索蓋。答者以蓋覆函。故曰涵蓋相稱。以現圓月相也。<T48p0322_03.gif此名抱玉求鑑相。若將此相來問。即于其中書某字答之。此相謂之覓良鑒。答者識玉便下手也。[○@ㄙ]此名鉤入索續相。有將此相來問。但于厶字側添亻字答之。乃問者鉤入。答者索續。乃云續成寶器相也。[○@佛]此名已成寶器相。若將此相來問。但于內書土字答之。[○@土]此名玄印玄旨相。獨脫超前眾相。不著教意所攝。若是靈利底。對面分付擬之。則不見也。三祖云。毫釐有差天地懸隔。若不具正眼。焉能辨此。似子期聽伯牙之琴。如提婆曉龍樹之相。喻雞抱卵啐啄同時。遲鈍淺流。卒難頓曉。如盲視色而轉錯也。

辨第八識

<T48p0322_04.gif此是眾生。俱有六識。添空一識名為七識。識不可得名第八識。亦名八王子。亦名八解脫。亦名八丈夫。總有四八三十二相。此是果相因智報德。亦名八識。七八二識不相離。故來為先鋒。去為殿後。以至追思過去。攀緣見在。念慮未來。三細六粗五意六染七識。分彼分此分是分非。八

【現代漢語翻譯】 現代漢語譯本 此相謂之舉函索蓋相（舉起盒子尋找蓋子的狀態）。亦名半月待圓相（半月等待圓滿的狀態）。若將此相問之，更添半月對之，乃曰：『舉函索蓋』。答者以蓋覆函，故曰『涵蓋相稱』，以現圓月相也。 此名抱玉求鑑相（懷抱美玉尋求鑑賞的狀態）。若將此相來問，即于其中書『某』字答之。此相謂之覓良鑒（尋找好的鑑賞者）。答者識玉便下手也。[○@ㄙ] 此名鉤入索續相（用鉤子鉤入，用繩索延續的狀態）。有將此相來問，但于『厶』字側添『亻』字答之。乃問者鉤入，答者索續，乃云續成寶器相也。[○@佛] 此名已成寶器相（已經成為寶器的狀態）。若將此相來問，但于內書『土』字答之。[○@土] 此名玄印玄旨相（深奧的印記和宗旨的狀態）。獨脫超前眾相（超越所有表象），不著教意所攝（不被教義所束縛）。若是靈利底，對面分付擬之，則不見也。三祖云：『毫釐有差，天地懸隔。』若不具正眼，焉能辨此？似子期聽伯牙之琴，如提婆曉龍樹之相。喻雞抱卵，啐啄同時。遲鈍淺流，卒難頓曉，如盲視色而轉錯也。 辨第八識 此是眾生俱有六識（六種意識）。添空一識名為七識（第七意識）。識不可得名第八識（第八意識，阿賴耶識）。亦名八王子（八王子），亦名八解脫（八解脫），亦名八丈夫（八丈夫）。總有四八三十二相。此是果相因智報德（果報之相，因地之智慧，報應之功德）。亦名八識。七八二識不相離，故來為先鋒，去為殿後。以至追思過去，攀緣見在，念慮未來。三細六粗五意六染七識，分彼分此分是分非。八

【English Translation】 English version This state is called 'Raising the Box Seeking the Lid' (Ju Han Suo Gai Xiang). It is also named 'Half-Moon Waiting for Fullness' (Ban Yue Dai Yuan Xiang). If you are asked about this state, add another half-moon to it, and say: 'Raising the Box Seeking the Lid.' The answerer covers the box with the lid, hence it is said 'The box and lid match,' to reveal the full moon state. This is called 'Holding Jade Seeking Appraisal' (Bao Yu Qiu Jian Xiang). If you are asked about this state, write the character 'Mou' (某) within it as the answer. This state is called 'Seeking a Good Appraiser' (Mi Liang Jian). The answerer recognizes the jade and takes action. [○@ㄙ] This is called 'Hooking In and Continuing with Rope' (Gou Ru Suo Xu Xiang). If someone asks about this state, simply add the '亻' (ren, person radical) character next to the '厶' (si, private) character as the answer. It means the questioner hooks in, and the answerer continues with the rope, thus it is said to continue into a treasure vessel state. [○@佛] This is called 'Already a Treasure Vessel State' (Yi Cheng Bao Qi Xiang). If you are asked about this state, simply write the character '土' (tu, earth) inside it. [○@土] This is called 'Profound Seal and Profound Meaning State' (Xuan Yin Xuan Zhi Xiang). It is uniquely detached and surpasses all states, not bound by the meaning of teachings. If one is clever, pointing it out face-to-face will make it disappear. The Third Patriarch said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' If one does not possess the right eye, how can one discern this? It is like Ziqi listening to Boya's zither, or like Deva understanding Nagarjuna's state. It is like a hen hatching eggs, pecking and breaking the shell simultaneously. A slow and shallow stream cannot suddenly understand, like a blind person seeing colors and becoming even more confused. Distinguishing the Eighth Consciousness These sentient beings all possess six consciousnesses. Adding an empty consciousness is called the Seventh Consciousness. The consciousness that cannot be obtained is called the Eighth Consciousness (Alaya Consciousness). It is also called Eight Princes (Ba Wang Zi), also called Eight Liberations (Ba Jie Tuo), also called Eight Heroes (Ba Zhang Fu). In total, there are four eights, thirty-two characteristics. These are the fruit aspect, the wisdom of the cause, and the merit of retribution. It is also called the Eight Consciousnesses. The seventh and eighth consciousnesses are inseparable, so they come as the vanguard and leave as the rearguard. To the extent of recalling the past, clinging to the present, and contemplating the future. The three subtle, six coarse, five intentions, six defilements, and seventh consciousnesses, distinguish that from this, distinguish right from wrong. Eight

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阿賴耶識。名為白凈。本無瑕玷。無佛無眾生。無爾亦無我。古德云。賴耶白凈本無愚。三細分時有六粗(三細六粗說。見后宗門雜錄中四智第七末那之下)八萬四千從此造。大千沙界作凡夫。夢心桎梏元非有。病眼空花豈是無。反掌之間成十善。依然赤水獲玄殊。第八識亦名含藏識。若是悟底人。六七因中轉。五八果位圓。六識轉為妙觀察智。反觀第八識。為不動智。空無內外名大圓鏡智。即一體也。平等性智總號也。以妙觀察智。收前六根六塵六識十八界乃至八萬四千塵勞。轉為成所作智。總歸大圓鏡智。即一體也。第五識乃記持識。轉為成所作智。成所作智。轉入妙觀察智。妙觀察智。轉入平等性智。平等性智。轉入大圓鏡智。即一體也。是相宗師。若有問難能轉者。即轉在那個識(一作若有問難能轉者阿那個識)按楞伽經云。佛誡大慧。初中后夜。常以妙觀察智。當凈現流。識轉六根。為成所作智。如手仰時不應問覆手何在。亦如冰為水時不即有異。故云。煩惱即菩提。據百法惟識二論。但取其義。莫著言句也。六祖大師偈云。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但轉其名無實性。若於轉處不留情。繁興永處那伽定(六妙七平因地轉五成八大果中圓)。

【現代漢語翻譯】 現代漢語譯本 阿賴耶識（Alaya-vijñana，根本識）。名為白凈，本來沒有瑕疵污點。沒有佛，沒有眾生，沒有你，也沒有我。古德說：『阿賴耶識本來清凈沒有愚癡，三細相顯現時就有了六種粗相（關於三細六粗的說法，參見後文宗門雜錄中四智之第七末那識之下），八萬四千種煩惱從此產生，大千世界都成了凡夫。』夢中的束縛本來就不存在，生病眼睛裡看到空花怎麼能說是沒有呢？在反掌之間成就十善，依然能在赤水中獲得玄妙的殊勝。第八識也叫做含藏識。如果是開悟的人，第六識和第七識在因地就能轉變，第五識和第八識在果位上圓滿。第六識轉變為妙觀察智。反觀第八識，就成為不動智。空無內外，名為大圓鏡智，即是一體。平等性智是總稱。用妙觀察智，收攝前六根、六塵、六識這十八界，乃至八萬四千種塵勞，轉變為成所作智，最終歸於大圓鏡智，即是一體。第五識是記持識，轉變為成所作智。成所作智，轉入妙觀察智。妙觀察智，轉入平等性智。平等性智，轉入大圓鏡智，即是一體。這是相宗的說法。如果有人提問，能夠轉變的，就是轉變在那個識（或者說，如果有人提問，能夠轉變的是哪個識）。按照《楞伽經》（Laṅkāvatāra Sūtra）所說，佛告誡大慧（Mahāmati）：『從初夜到后夜，經常用妙觀察智，來清凈顯現的流轉。』識轉變六根，成為成所作智，就像手掌向上時，不應該問手背在哪裡。也像冰變成水時，並沒有什麼不同。所以說：『煩惱即是菩提。』根據《百法唯識》、《二論》，只取其中的意義，不要執著于言語文字。六祖大師的偈子說：『大圓鏡智的自性清凈，平等性智的心沒有疾病，妙觀察智的觀察沒有造作，成所作智與大圓鏡智相同。第五識和第八識、第六識和第七識在果地和因地轉變，只是轉變了名稱，沒有實在的自性。如果在轉變之處不留下任何執著，那麼繁興就能永遠處於那伽定（Naga-samadhi，龍定）。（六妙七平因地轉，五成八大果中圓）』

【English Translation】 English version Alaya-vijñana (Ālayavijñāna, storehouse consciousness) is called pure and clean, originally without flaws or stains. There is no Buddha, no sentient beings, no you, and no me. An ancient master said: 'The Alaya-vijñana is originally pure and without ignorance; when the three subtle aspects manifest, there are six coarse aspects (for the explanation of the three subtle and six coarse aspects, see the section on the seventh Manas-vijñana under the Four Wisdoms in the Miscellaneous Records of the Zen School); eighty-four thousand afflictions arise from this, and the great chiliocosm becomes ordinary beings.' The shackles of dreams are originally non-existent; how can the empty flowers seen by diseased eyes be said to be non-existent? In the time it takes to turn one's palm, one achieves the ten virtues, and still obtains profound and extraordinary things in the red waters. The eighth consciousness is also called the storehouse consciousness. If one is an enlightened person, the sixth and seventh consciousnesses can be transformed in the causal stage, and the fifth and eighth consciousnesses are perfected in the fruition stage. The sixth consciousness is transformed into the Wonderful Discriminating Wisdom (妙觀察智, Myo-kanzatchi). Reflecting on the eighth consciousness, it becomes the Immovable Wisdom. Empty without inside or outside is called the Great Perfect Mirror Wisdom (大圓鏡智, Daienkyo-chi), which is one and the same. The Equality Wisdom (平等性智, Byodo-sho-chi) is a general term. Using the Wonderful Discriminating Wisdom, one gathers the eighteen realms of the previous six roots, six dusts, and six consciousnesses, and even the eighty-four thousand defilements, transforming them into the Accomplishment Wisdom (成所作智, Joju-sho-chi), ultimately returning to the Great Perfect Mirror Wisdom, which is one and the same. The fifth consciousness is the Retentive Consciousness, which is transformed into the Accomplishment Wisdom. The Accomplishment Wisdom enters the Wonderful Discriminating Wisdom. The Wonderful Discriminating Wisdom enters the Equality Wisdom. The Equality Wisdom enters the Great Perfect Mirror Wisdom, which is one and the same. This is the teaching of the Consciousness-only school (相宗, Yogācāra). If someone asks a question and is able to transform, it is transformed in that consciousness (or, if someone asks a question, which consciousness is able to transform). According to the Laṅkāvatāra Sūtra, the Buddha admonished Mahāmati: 'From the beginning of the night to the end of the night, constantly use the Wonderful Discriminating Wisdom to purify the manifested flow.' The consciousness transforms the six roots into the Accomplishment Wisdom, just as when the palm is facing up, one should not ask where the back of the hand is. It is also like when ice becomes water, there is no difference. Therefore, it is said: 'Affliction is Bodhi.' According to the Hundred Dharmas and the Two Treatises on Consciousness-only, only take their meaning, do not be attached to the words and sentences. The Sixth Patriarch's verse says: 'The Great Perfect Mirror Wisdom is pure in nature, the Equality Wisdom's mind has no disease, the Wonderful Discriminating Wisdom's observation is without effort, the Accomplishment Wisdom is the same as the Great Perfect Mirror. The fifth and eighth, sixth and seventh transform in the fruition and causal stages, but only the names are transformed, there is no real nature. If one does not leave any attachment in the place of transformation, then flourishing will forever be in Naga-samadhi (龍定, Dragon Samadhi). (The six subtle and seven equal transform in the causal stage, the five accomplish and the eight are great in the fruition stage).'

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仰山臨終付法偈

一二二三子。平目復仰視。兩口無一舌。此是吾宗旨。

龍潭智演為四頌

一二二三子。[○@牛]牛字清風起。[○@佛]佛來勘不就。 [○@人]人乃爭綱紀。

平目復仰視。兒孫還有異。未辨個端倪。出門俱失利。

兩口無一舌。止止不須說。西天僧到來。烏龜喚作鱉。

此是吾宗旨。揚聲啰啰哩。鏡智出三生。吹到大風止。

三燃燈

三燃燈見曹山錄中。非仰山語也。曹山云。然燈前有二種。一未知有。同於類血之乳。一知有猶如意未萌時。始得本物。此名燃燈前。一種知有。往來言語是非。聲色亦不屬正照用。亦不得記。同類血之乳。是漏失邊事。此名燃燈后。直是三際事盡。表裡情忘。得無間斷。此始得正燃燈。乃云得記(此說見祖庭事苑。既前收在溈仰宗。不欲移動也)。

古德頌

解行分明珠走盤。未能透脫幾多難。如瓶注水無遺漏。 隔海風光冷眠看(然燈前)。

不見明珠不走盤。良天靜夜黑漫漫。古今十世無增減。 拈起牛頭尾上安(正然燈)。

問處分明答處親。塵塵剎剎總逢君。一聲黃鳥青山外。 占斷風光作主人(然燈后)。

三照語(香嚴)

擬心開口隔山河。寂默無言也被呵。舒展無窮又無盡。 捲來

【現代漢語翻譯】 現代漢語譯本：

仰山臨終付法偈

一二二三子，平目復仰視，兩口無一舌，此是吾宗旨。

龍潭智演為四頌

一二二三子，[○@牛]（牛）牛字清風起，[○@佛]（佛）佛來勘不就，[○@人]（人）人乃爭綱紀。

平目復仰視，兒孫還有異，未辨個端倪，出門俱失利。

兩口無一舌，止止不須說，西天僧到來，烏龜喚作鱉。

此是吾宗旨，揚聲啰啰哩，鏡智出三生，吹到大風止。

三燃燈

三燃燈見曹山錄中，非仰山語也。曹山云：然燈前有二種，一未知有，同於類血之乳；一知有猶如意未萌時，始得本物，此名燃燈前。一種知有，往來言語是非，聲色亦不屬正照用，亦不得記，同類血之乳，是漏失邊事，此名燃燈后。直是三際事盡，表裡情忘，得無間斷，此始得正燃燈，乃云得記(此說見祖庭事苑，既前收在溈仰宗，不欲移動也)。

古德頌

解行分明珠走盤，未能透脫幾多難。如瓶注水無遺漏，隔海風光冷眠看(然燈前)。

不見明珠不走盤，良天靜夜黑漫漫。古今十世無增減，拈起牛頭尾上安(正然燈)。

問處分明答處親，塵塵剎剎總逢君。一聲黃鳥青山外，占斷風光作主人(然燈后)。

三照語(香嚴)

擬心開口隔山河，寂默無言也被呵。舒展無窮又無盡，捲來 English version:

Yangshan's Death Verse on Dharma Transmission

One two two three sons, level eyes then looking up, two mouths without one tongue, this is my principle.

Longtan Zhiyan's Four Verses

One two two three sons, [○@牛] (ox) the character 'ox' brings forth a clear breeze, [○@佛] (Buddha) Buddha comes to examine but cannot succeed, [○@人] (person) people then contend for the guidelines.

Level eyes then looking up, descendants still have differences, not yet distinguishing the subtleties, going out the door all suffer losses.

Two mouths without one tongue, stop, stop, no need to speak, a monk from the Western Heaven arrives, calling a turtle a鱉 (bie - a type of turtle).

This is my principle, raising the voice 'luo luo li', mirror wisdom emerges from three lifetimes, blowing until the great wind stops.

Three Lamps

The Three Lamps are found in the record of Caoshan, not the words of Yangshan. Caoshan said: Before the lighting of the lamp, there are two kinds: one is not knowing there is, like milk akin to blood; the other is knowing there is, like the intention before it sprouts, only then obtaining the original thing, this is called 'before the lighting of the lamp'. One kind is knowing there is, coming and going in speech, right and wrong, sound and color also do not belong to the correct illuminating function, also cannot be recorded, like milk akin to blood, it is a matter of leaking and losing. This is called 'after the lighting of the lamp'. Directly it is the exhaustion of the three times, forgetting inside and out, obtaining no interruption, this then obtains the correct lighting of the lamp, and then it is said to be recorded (this saying is found in the Zuting Shiyuan, since it was previously collected in the Weiyang sect, it is not desired to move it).

Ancient Worthies' Verses

Understanding and practice clearly, pearls roll on a plate, unable to break through, how many difficulties. Like pouring water into a bottle without leakage, watching the scenery across the sea in cold sleep (before the lighting of the lamp).

Not seeing the bright pearl, not rolling on the plate, a good sky, quiet night, black and vast. Ancient and modern, ten generations without increase or decrease, picking up the ox's head and placing it on the tail (the correct lighting of the lamp).

Asking place clear, answering place intimate, dust dust, realm realm, all meet you. A sound of a yellow bird outside the green mountains, occupying the scenery and becoming the master (after the lighting of the lamp).

Three Illuminations (Xiangyan)

Intending with the mind, opening the mouth, separated by mountains and rivers, silent and without words, also being scolded. Spreading out infinitely and endlessly, rolling up

【English Translation】 English version:

Yangshan's Death Verse on Dharma Transmission

One two two three sons, level eyes then looking up, two mouths without one tongue, this is my principle.

Longtan Zhiyan's Four Verses

One two two three sons, [○@牛] (ox) the character 'ox' brings forth a clear breeze, [○@佛] (Buddha) Buddha comes to examine but cannot succeed, [○@人] (person) people then contend for the guidelines.

Level eyes then looking up, descendants still have differences, not yet distinguishing the subtleties, going out the door all suffer losses.

Two mouths without one tongue, stop, stop, no need to speak, a monk from the Western Heaven arrives, calling a turtle a鱉 (bie - a type of turtle).

This is my principle, raising the voice 'luo luo li', mirror wisdom emerges from three lifetimes, blowing until the great wind stops.

Three Lamps

The Three Lamps are found in the record of Caoshan, not the words of Yangshan. Caoshan said: Before the lighting of the lamp, there are two kinds: one is not knowing there is, like milk akin to blood; the other is knowing there is, like the intention before it sprouts, only then obtaining the original thing, this is called 'before the lighting of the lamp'. One kind is knowing there is, coming and going in speech, right and wrong, sound and color also do not belong to the correct illuminating function, also cannot be recorded, like milk akin to blood, it is a matter of leaking and losing. This is called 'after the lighting of the lamp'. Directly it is the exhaustion of the three times, forgetting inside and out, obtaining no interruption, this then obtains the correct lighting of the lamp, and then it is said to be recorded (this saying is found in the Zuting Shiyuan, since it was previously collected in the Weiyang sect, it is not desired to move it).

Ancient Worthies' Verses

Understanding and practice clearly, pearls roll on a plate, unable to break through, how many difficulties. Like pouring water into a bottle without leakage, watching the scenery across the sea in cold sleep (before the lighting of the lamp).

Not seeing the bright pearl, not rolling on the plate, a good sky, quiet night, black and vast. Ancient and modern, ten generations without increase or decrease, picking up the ox's head and placing it on the tail (the correct lighting of the lamp).

Asking place clear, answering place intimate, dust dust, realm realm, all meet you. A sound of a yellow bird outside the green mountains, occupying the scenery and becoming the master (after the lighting of the lamp).

Three Illuminations (Xiangyan)

Intending with the mind, opening the mouth, separated by mountains and rivers, silent and without words, also being scolded. Spreading out infinitely and endlessly, rolling up

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絕跡已成多(本來照)。

不動如如萬事休。澄潭徹底未曾流。箇中正念常相續。 月皎天心雲霧收(寂照)。

四威儀內不曾虧。今古初無間斷時。地獄天堂無變異。 春回楊柳綠如絲(常照)。

溈仰門庭

溈仰宗者。父慈子孝。上令下從。爾欲捧飯。我便與羹。爾欲渡江。我便撐船。隔山見煙。便知是火。隔墻見角。便知是牛。溈山一日普請摘茶。次謂仰山曰。終日只聞子聲不見子形。仰山撼茶樹。溈山云。子只得其用不得其體。仰曰。和尚如何。師良久。仰曰。和尚只得其體不得其用。溈山云。放子三十棒。乃至仰山過水。香嚴點茶。推木枕展坐具。插鍬立舉鍬行。大約溈仰宗風。舉緣即用忘機得體。不過此也。要見溈仰么。月落潭無影。云生山有衣。

要訣(山堂淳)

江西溈仰深究此宗。只因灰火撥開。便見柴頭發現。凈瓶踢倒。嬴得溈山。使得地于出井之時。奮大機于撼門之際。插下鍬子。不妨人數分明。推出枕頭。正用劍刃上事。具險崖句。有陷虎機。大禪佛與四藤條令行有據。涅槃經總是魔說。貴子眼明。暗合機輪。混融境致。圓相中貴大家唱和。原夢處勝鹙子神通。脅下書字。而頭角崢嶸。室中驗人。而師子腰折。離四句絕百非。一槌粉碎。有兩口無一舌。九曲珠

【現代漢語翻譯】 現代漢語譯本

絕跡已成多（本來照）。

不動如如萬事休。澄潭徹底未曾流。箇中正念常相續。 月皎天心雲霧收（寂照）。

四威儀內不曾虧。今古初無間斷時。地獄天堂無變異。 春回楊柳綠如絲（常照）。

溈仰門庭

溈仰宗者。父慈子孝。上令下從。你想要捧飯，我就給你羹。你想要渡江，我就給你撐船。隔著山見到煙，就知道是火。隔著墻見到角，就知道是牛。溈山（Weishan，山名）一日普請摘茶。然後對仰山（Yangshan，人名）說：『整天只聽到你的聲音，卻看不到你的身影。』仰山搖動茶樹。溈山說：『你只得到了它的用處，沒有得到它的本體。』仰山說：『和尚您怎麼樣？』溈山沉默良久。仰山說：『和尚您只得到了它的本體，沒有得到它的用處。』溈山說：『放你三十棒。』以至於仰山過水，香嚴（Xiangyan，人名）點茶，推木枕展開坐具，插鍬立舉鍬行。大約溈仰宗的風範，舉起因緣就用，忘記機心就得到本體。不過如此罷了。想要見識溈仰宗嗎？月亮落下水潭沒有影子，雲彩升起山峰有了衣裳。

要訣（山堂淳）

江西溈仰（Jiangxi Weiyang，地名+宗派名）深入研究此宗。只因爲灰燼撥開，就見到柴頭顯現。凈瓶踢倒，贏得溈山。使得地在於出井的時候，奮起大機在於撼動門的時候。插下鍬子，不妨人數分明。推出枕頭，正用劍刃上的事。具備險峻的句子，有設陷阱的機關。大禪佛與四藤條命令執行有依據。《涅槃經》（Nirvana Sutra）總是魔鬼的說法。貴子眼光敏銳，暗中契合機輪。混融的境地，圓相中貴大家唱和。原夢處勝過舍利弗（Sariputra，人名）的神通。脅下書字，而頭角崢嶸。室內驗證人，而獅子腰折。離開四句，斷絕百非，一槌粉碎。有兩張嘴沒有一條舌頭，九曲珠。

【English Translation】 English version

Extinction has become much (originally illuminating).

Immovable like Thusness, all affairs cease. A clear pool is thoroughly still, never flowing. Within it, right mindfulness constantly continues. The moon is bright, the mind of heaven is clear, clouds and mists are gathered (silent illumination).

Within the four dignities, there is never any deficiency. From ancient times to the present, there is never any interruption. Hell and heaven have no alteration. Spring returns, the willows are as green as silk (constant illumination).

The Weiyang School's Style

The Weiyang School is like a father being kind and a son being filial, with superiors commanding and inferiors following. If you want to hold rice, I will give you soup. If you want to cross the river, I will punt the boat for you. Seeing smoke across the mountain, you know it is fire. Seeing a horn across the wall, you know it is a cow. One day, Weishan (mountain name) universally requested tea picking. Then he said to Yangshan (person's name): 'All day I only hear your voice but do not see your form.' Yangshan shook the tea tree. Weishan said: 'You only got its use but did not get its substance.' Yangshan said: 'What about you, Master?' Weishan was silent for a long time. Yangshan said: 'Master, you only got its substance but did not get its use.' Weishan said: 'I'll give you thirty blows.' Even to the point that Yangshan crossed the water, Xiangyan (person's name) prepared tea, pushed the wooden pillow to spread the sitting mat, planted the hoe standing and lifted the hoe walking. Roughly the style of the Weiyang School is that raising conditions is using, forgetting scheming is obtaining the substance. It is nothing more than this. Do you want to see Weiyang? The moon falls, the pool has no shadow; clouds rise, the mountain has clothing.

Key Points (Shantang Chun)

Jiangxi Weiyang (place name + sect name) deeply investigates this school. Only because the ashes are stirred, the firewood is seen to appear. The clean bottle is kicked over, winning Weishan. Making the ground be at the time of coming out of the well, rousing great function at the time of shaking the door. Planting the hoe, it does not hinder the number of people being distinct. Pushing out the pillow, it is precisely using the matter on the sword's edge. Possessing dangerous cliffs sentences, having trapping tiger mechanisms. The Great Chan Buddha and the four vines' orders are executed with basis. The Nirvana Sutra is always the devil's saying. The noble son's eyes are bright, secretly matching the mechanism wheel. The mixed and fused realm, in the complete circle, the noble family sings in harmony. The original dream place surpasses Sariputra's (person's name) supernatural powers. Writing characters under the ribs, and the head and horns are towering. Testing people in the room, and the lion's waist is broken. Leaving the four sentences, cutting off the hundred negations, smashing to pieces with one hammer. Having two mouths but not one tongue, the nine-curved pearl.

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通。當機要辨宗猷。為人頗多落草。道傳千古名振兩山。雖然枝派流離。誰見真機儼爾。此溈仰宗風也。

古德綱宗頌

賣金須遇買金人。酬價高低總不親。紅線兩條穿海岳。澄湖萬頃蘸星辰。隱顯盤中拋玉枕。方圓席上拂機塵。天關撥轉移門戶。誰肯吞聲出巨秦(一作惟有吞聲非)。

法眼宗

師諱文益。餘杭魯氏子。得法于漳州羅漢琛禪師。初住撫州崇壽。次住建康清涼。大振雪峰玄沙之道。示寂后李後主。謚曰大法眼禪師。

曹源一滴水。不爾依位住。我宗奇特虎。頷下金鈴甚。人解得。三界惟心。萬法惟識。此法眼所立綱宗也。

華嚴六相義

<T48p0324_01.gif此六相義。舉一齊收。一一法上。有此六義。經中為初地菩薩說也。

六相義頌

華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意萬象。明明無理事。

論華嚴六相義

若究竟欲免斷常邊邪之見。須明華嚴六相義門。則能住法施為。自忘能所。隨緣動靜不礙有無。具大總持。究竟無過矣。此六相義。是辨世間法。自在無礙。正緣顯起。無分別理。若善見者。得知

【現代漢語翻譯】 現代漢語譯本：通。當機之人要辨明宗門的宗旨和法則。為人處世頗多隱退山林之舉。其道傳於千古，名聲震動兩座名山。雖然宗派的枝葉流散分離，但有誰能見到那真實的禪機仍然儼然存在呢？這就是溈仰宗（潙仰宗，佛教禪宗五家之一）的宗風啊。

古德綱宗頌

賣金子的人必須遇到買金子的人，議價的高低總是不帶親疏之情。兩條紅線貫穿海岳，澄澈的湖面映照著星辰。在隱顯的棋盤中拋擲玉枕，在方圓的蓆子上拂去禪機的塵埃。撥轉天關，轉移門戶，有誰肯壓抑聲音，從強大的秦國中脫穎而出（一說「只有壓抑聲音才不是」）。

法眼宗（法眼宗，佛教禪宗五家之一）

師父名諱文益（文益，法眼宗創始人），是餘杭魯氏之子。從漳州羅漢琛禪師（羅漢琛禪師，禪宗大師）處得法。最初住在撫州崇壽寺，後來住在建康清涼寺。大大弘揚了雪峰義存（雪峰義存，禪宗大師）、玄沙師備（玄沙師備，禪宗大師）的禪道。圓寂后，李後主（李後主，南唐最後一位國君）賜謚號為大法眼禪師。

曹源（曹源，地名，指法眼宗）的一滴水，不依附於固定的位置而住。我宗的奇特之處在於，如同老虎頷下懸掛的金鈴一般。如果有人理解了，就會明白三界唯心，萬法唯識。這就是法眼宗所確立的綱宗。

華嚴六相義（華嚴六相義，華嚴宗的重要教義）

這六相義，舉出一個就全部收攝。每一個法上，都有這六種含義。經中是為初地菩薩（初地菩薩，菩薩修行階位的第一層）說的。

六相義頌

華嚴六相義，相同之中還有不同。如果不同異於相同，那就完全不是諸佛的本意。諸佛的本意在於總體和個別，何曾存在相同和不同？男子身中入定時，女子身中不留意。不留意萬象，明明之中沒有事理。

論華嚴六相義

如果想要究竟免除斷見、常見以及邊見、邪見，就必須明白華嚴六相義的法門，這樣才能安住於法而行佈施，自然忘卻能施者和所施物，隨順因緣，動靜不礙有無，具備廣大的總持，最終沒有超過它的了。這六相義，是辨別世間法，自在無礙，正因緣顯現而起，沒有分別的道理。如果善於觀察的人，就能得知。

【English Translation】 English version: Thorough. Those who are attuned to the moment must discern the tenets and principles of the sect. Many tend to retreat into the mountains and forests. Its teachings are passed down through the ages, and its reputation resonates in both mountains. Although the branches of the sect are scattered and separated, who can see that the true Zen opportunity still exists in solemnity? This is the style of the Weiyang School (潙仰宗, one of the five houses of Chan Buddhism).

Ode to the Gu De's Guiding Principles

A seller of gold must meet a buyer of gold; the price negotiation is always without personal feelings. Two red threads run through the mountains and seas; the clear lake reflects the stars. Toss the jade pillow in the hidden and visible chessboard; brush the dust of Zen opportunity on the square and round mat. Turn the heavenly gate and shift the portal; who would be willing to suppress their voice and emerge from the mighty Qin (some say 'only suppressing the voice is not').

The Fayan School (法眼宗, one of the five houses of Chan Buddhism)

The master's name was Wenyi (文益, founder of the Fayan School), son of the Lu family of Yuhang. He obtained the Dharma from Zen Master Luohan Chen of Zhangzhou (羅漢琛禪師, a Chan master). He first resided at Chongshou Temple in Fuzhou, and later at Qingliang Temple in Jiankang. He greatly promoted the Chan path of Xuefeng Yicun (雪峰義存, a Chan master) and Xuansha Shibei (玄沙師備, a Chan master). After his passing, Li Houzhu (李後主, the last ruler of the Southern Tang Dynasty) bestowed the posthumous title of Great Dharma Eye Zen Master.

A drop of water from Caoyuan (曹源, a place name, referring to the Fayan School) does not dwell in a fixed position. The uniqueness of our school lies in, like a golden bell hanging under a tiger's chin. If someone understands, they will realize that the three realms are only mind, and all dharmas are only consciousness. This is the guiding principle established by the Fayan School.

The Six Aspects of Huayan (華嚴六相義, important doctrine of the Huayan School)

These six aspects, when one is mentioned, all are included. On every dharma, there are these six meanings. In the sutra, it is spoken for the first ground Bodhisattva (初地菩薩, the first level of a Bodhisattva's practice).

Ode to the Six Aspects

The six aspects of Huayan, there are differences within the similarities. If the difference is different from the similarity, then it is completely not the intention of the Buddhas. The intention of the Buddhas lies in the totality and the individuality; how could there ever be similarity and difference? When a man enters samadhi, a woman does not pay attention. Not paying attention to all phenomena, there is no principle in clarity.

On the Six Aspects of Huayan

If one wants to ultimately avoid the views of annihilation, permanence, as well as the views of extremes and heresy, one must understand the Dharma gate of the six aspects of Huayan. Only then can one abide in the Dharma and practice giving, naturally forgetting the giver and the given, following conditions, movement and stillness do not hinder existence and non-existence, possessing great dharani, and ultimately there is nothing beyond it. These six aspects are to distinguish the worldly dharmas, being free and unobstructed, the right conditions manifest and arise, without the principle of discrimination. If one is good at observing, one can know.

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總持門。不墮諸見。不可廢一取一。雙立雙忘。維總同時。繁興不有。縱各具別。冥寂非無。不可以有心知。不可以無心會。詳法界內。無總別之文。就果海中。絕成壞之旨。今依因門智照。古德略以喻。六相者。一總二別三同四異五成六壞。總相者。譬如一舍是總相。椽等是別相。椽等諸緣和合作舍。各不相違。非作余物。故名同相。椽等諸緣。遞相互望。一一不同名異相。椽等諸緣。一多相成名成相。椽等諸緣。各住自法本不作。故名壞相。則知真如一心為總相。能攝世間出世間法故。約攝諸法得總名。能生諸緣成別號。法法皆齊為同相。隨相不等稱異門。建立境界故稱成。不動自位而為壞。又云。一總相者。一合多德故。二別相者。多德非一故。三同相者。多義不相違故。四異相者。多義不相似故。五成相者。繇此諸義緣起成故。六壞相者。諸緣各住自性不移動故。此上六相義者。是菩薩初地中。觀通世間一切法門。能入法界之宗。不墮斷常之見。若一向別。逐行位而乖宗。若一向同。失進修而墮寂。所以位位即佛階墀宛然。重重磨鍊本位不動。斯則同異具濟。理事不差。因果無虧。迷悟全別。欲論大旨。六相還同夢里渡河。若約正宗。十地猶如空中鳥跡。若約圓修。斷惑對治習氣。非無理行相資。缺一不可。

【現代漢語翻譯】 現代漢語譯本： 總持門（Dharani-mukha）：不落入各種見解（drsti），不可拋棄一個而只取一個，雙重樹立也雙重忘卻，維繫總體于同時，繁榮興盛卻並非實有。縱然各自具備差別，冥寂之中也並非空無。不可以有心去認知，不可以無心去領會。詳細考察法界（Dharmadhatu）之內，沒有總體和個別的區分；就果海（phalasamudra）之中，斷絕了成就和壞滅的意旨。現在依據因門（hetu-mukha）的智慧觀照，古代大德略微用譬喻來說明。六相（sad-laksana）是：一、總相（samanya-laksana），二、別相（visesa-laksana），三、同相（samanata-laksana），四、異相（visesata-laksana），五、成相（siddha-laksana），六、壞相（bhanga-laksana）。 總相，譬如一間房屋是總相；椽子等是別相；椽子等各種因緣和合，共同作用成為房屋，各自不相違背，不是成為其他事物，所以名叫同相；椽子等各種因緣，互相觀望，一一不同，名叫異相；椽子等各種因緣，一多互相成就，名叫成相；椽子等各種因緣，各自安住于自身的法則，本來不造作，所以名叫壞相。由此可知，真如（tathata）一心是總相，能夠攝持世間和出世間法；從攝持諸法的角度得到總的名稱，能夠產生各種因緣成就個別的名號。法法都平等齊一，是同相；隨著相狀不同，稱為異門（nanatva-dvāra）。建立境界，所以稱為成；不移動自身的位置而成為壞。 又說：一、總相，是眾多功德的統一結合；二、別相，是眾多功德並非單一；三、同相，是眾多意義不相違背；四、異相，是眾多意義不相似；五、成相，是由於這些意義因緣生起而成就；六、壞相，是各種因緣各自安住于自性而不移動。 以上六相的意義，是菩薩初地（prathama-bhumi）之中，觀照通達世間一切法門，能夠進入法界的宗旨，不落入斷見（uccheda-drsti）和常見（sasvata-drsti）的見解。如果一味強調差別，就會追逐行位而違背宗旨；如果一味強調相同，就會失去進修而墮入寂滅。所以位位都是成佛的階梯，清清楚楚；重重磨練，本來的位置不動搖。這樣，相同和不同都兼顧到，事和理沒有差別，因和果沒有虧損，迷惑和覺悟完全不同。如果要論述大的宗旨，六相還如同在夢中渡河。如果按照正宗（prasanga），十地（dasa-bhumi）猶如空中鳥跡。如果按照圓滿的修習，斷除迷惑、對治習氣，並非沒有理和行互相資助，缺少一個都不可以。

【English Translation】 English version: Dharani-mukha (The Gate of Total Retention): Not falling into various views (drsti), not discarding one to take only one, establishing both and forgetting both, maintaining the totality simultaneously, flourishing abundantly yet not truly existing. Though each possesses its own distinctions, in profound stillness, it is not non-existent. It cannot be known with a conscious mind, nor can it be comprehended with an unconscious mind. Examining thoroughly within the Dharmadhatu (Realm of Reality), there is no distinction between the general and the particular; within the ocean of fruition (phalasamudra), the notion of formation and destruction is severed. Now, relying on the wisdom illumination of the causal gate (hetu-mukha), ancient sages have briefly explained it through metaphors. The six aspects (sad-laksana) are: 1. General aspect (samanya-laksana), 2. Particular aspect (visesa-laksana), 3. Aspect of sameness (samanata-laksana), 4. Aspect of difference (visesata-laksana), 5. Aspect of formation (siddha-laksana), 6. Aspect of disintegration (bhanga-laksana). The general aspect is like a house as a whole; the rafters, etc., are the particular aspects; the rafters and other conditions come together and cooperate to form the house, each not contradicting the other, not becoming something else, hence it is called the aspect of sameness; the rafters and other conditions, looking at each other, are each different, hence it is called the aspect of difference; the rafters and other conditions, one and many mutually accomplish, hence it is called the aspect of formation; the rafters and other conditions, each abiding in its own dharma, originally not creating, hence it is called the aspect of disintegration. Thus, it is known that the one mind of Tathata (Suchness) is the general aspect, capable of encompassing both mundane and supramundane dharmas; from the perspective of encompassing all dharmas, it obtains the general name, capable of generating various conditions to accomplish particular designations. Dharma after dharma are all equal and uniform, this is the aspect of sameness; according to the differences in appearances, it is called the gate of difference (nanatva-dvāra). Establishing realms, hence it is called formation; not moving from one's own position, it becomes disintegration. Furthermore, it is said: 1. The general aspect is the unified combination of many virtues; 2. The particular aspect is that the many virtues are not singular; 3. The aspect of sameness is that the many meanings do not contradict each other; 4. The aspect of difference is that the many meanings are not similar; 5. The aspect of formation is that it is accomplished by the arising of these meanings through conditions; 6. The aspect of disintegration is that each condition abides in its own nature without moving. The meaning of the above six aspects is that in the first ground (prathama-bhumi) of a Bodhisattva, one contemplates and understands all the dharmas of the world, which is the principle of entering the Dharmadhatu (Realm of Reality), not falling into the views of annihilation (uccheda-drsti) and permanence (sasvata-drsti). If one emphasizes only the differences, one will pursue the stages of practice and deviate from the principle; if one emphasizes only the sameness, one will lose progress in cultivation and fall into quiescence. Therefore, each stage is a clear step towards Buddhahood; through repeated refinement, the original position does not waver. Thus, sameness and difference are both accommodated, principle and phenomena are not different, cause and effect are without deficiency, delusion and enlightenment are completely distinct. If one wishes to discuss the great principle, the six aspects are still like crossing a river in a dream. If according to the correct teaching (prasanga), the ten grounds (dasa-bhumi) are like bird tracks in the sky. If according to complete cultivation, the severing of delusions, the counteracting of habitual tendencies, it is not that there is no mutual assistance between principle and practice; lacking one is not permissible.

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是以文殊。以理印行。差別之道無虧。普賢以行會理。根本之門不廢(見宗鏡錄)。

即物契神頌

勤求勝積功。理契古人同。同得妙何處。澗松西北風。

示機

吾有一言。天上人間。若也不會。綠水青山。

毗盧頂上

一真收不得。萬類莫能該。蚊子生頭角。泥鰍上舞臺。

迦葉門前

覿面露堂堂。全機不覆藏。剎竿頭上卓。紅日上扶桑。

三界惟心

三界惟心萬法澄。盤镮釵釧一同金。映階碧草自春色。 隔葉黃鸝空好音。

萬法惟識

不曾出世立功勛。萬國文明草木春。野老不知堯舜力。 鼕鼕打鼓祭江神。

總

不移寸步越河沙。地獄天堂混一家。佛祖位中訊息斷。 何妨盡賞洛陽花。

韶國師宗風

通玄峰頂不是人間。心外無法滿目青山。

韶國師四料揀(古德　百丈端)

聞聞(放)

密室開金鎖。閑步下松門。謾將無孔笛。吹出鳳游云(古德)。

秋江清淺時。白鷺和煙島。良哉觀世音。全身入荒草(百丈)。

聞不聞(收)

古松搖般若。幽鳥哢真如。況有歸真處。長安豈久居。

解語非干舌。能言豈是聲。不知常顯露。剛道有虧盈。

不聞聞(明)

陽鳥啼聲噎。桃花笑臉開。芒鞋青竹

【現代漢語翻譯】 現代漢語譯本： 文殊菩薩以理性的印證來實行，各種不同的道路沒有缺失。普賢菩薩以實踐來領會理性，根本的法門沒有廢棄（見《宗鏡錄》）。

即物契神頌 勤奮地尋求殊勝的功德積累，在理性上與古人相契合。相契合而共同獲得的妙處在哪裡呢？就在澗邊的松樹和西北風中。

示機 我有一句話，天上人間都通用。如果不能領會，那麼綠水青山也毫無意義。

毗盧頂上 真如本性一點也無法把握，萬事萬物都不能涵蓋它。蚊子長出了頭角，泥鰍也爬上了舞臺。

迦葉門前 面對面地顯露出堂堂正正的真面目，全部的機用沒有絲毫隱藏。就像剎竿高高地豎立在頂上，紅日從扶桑升起。

三界惟心 三界唯有心，萬法因此而澄明。盤镮（pan huan，盤繞的手鐲）、釵釧（chai chuan，婦女的首飾）都是一樣的金子所造。映照著臺階的碧草自然呈現出春天的景色，隔著樹葉的黃鸝徒然發出美好的聲音。

萬法惟識 不曾出世建立功勛，萬國文明如同草木逢春。鄉野老翁不知道堯舜的功德，只是咚咚地敲著鼓祭祀江神。

總 不移動寸步就能超越恒河沙數的世界，地獄和天堂原本就是一家。在佛祖的地位中，一切訊息都斷絕了，又何妨盡情欣賞洛陽的花朵呢？

韶國師宗風 通玄峰頂不是人間，心外無法，滿眼都是青山。

韶國師四料揀（古德 百丈端）

聞聞（放） 在隱秘的房間里打開金鎖，悠閒地漫步到松樹林邊。姑且用沒有孔的笛子，吹奏出鳳凰在雲中飛翔的聲音（古德）。

秋天的江水清澈而淺顯，白鷺與煙霧籠罩的島嶼融為一體。真是美好的觀世音菩薩（Guan Shi Yin，Avalokitesvara），全身都融入了荒草之中（百丈）。

聞不聞（收） 古老的松樹搖動著般若（ban ruo，prajna，智慧），幽靜的鳥兒鳴唱著真如（zhen ru，tathata，事物的本性）。何況還有歸真的地方，長安（Chang An，ancient capital of China）哪裡可以久居呢？

能夠理解語言的並非舌頭，能夠說話的也並非聲音。不知道真理常常顯露，反而說它有所欠缺。

不聞聞（明） 陽鳥啼叫的聲音哽咽，桃花綻放出笑臉。穿著芒鞋，拿著青竹杖。

【English Translation】 English version: Manjushri (Wen Shu, Bodhisattva of Wisdom) practices with the seal of reason, and the different paths are without deficiency. Samantabhadra (Pu Xian, Bodhisattva of Universal Virtue) comprehends reason through practice, and the fundamental Dharma gate is not abandoned (see 'Zong Jing Lu').

'Ode to Union with the Divine through Objects' Diligently seeking the accumulation of superior merit, one's reason aligns with that of the ancients. Where is the wondrous place of this shared attainment? It is in the pine trees by the stream and the northwest wind.

'Showing the Opportunity' I have a saying that applies to both heaven and earth. If you cannot comprehend it, then green waters and blue mountains are meaningless.

'On Virocana's Crown' The true nature cannot be grasped at all, and myriad things cannot encompass it. Mosquitoes grow horns, and loaches climb onto the stage.

'Before Kashyapa's Gate' Face to face, the true countenance is revealed in all its glory, and the entire function is without concealment. Like a flagpole standing tall at the top, the red sun rises from Fusang (Fu Sang, ancient name for Japan).

'The Three Realms are Mind Only' The three realms are mind only, and all dharmas are thereby clarified. Bracelets and hairpins are all made of the same gold. The green grass reflecting on the steps naturally displays the colors of spring, and the orioles across the leaves vainly produce beautiful sounds.

'All Dharmas are Consciousness Only' Without having entered the world to establish merit, the civilization of all nations is like the spring of grass and trees. The old peasant does not know the power of Yao and Shun (Yao and Shun, legendary sage emperors), but simply beats the drum to worship the river god.

'Summary' Without moving an inch, one can transcend the worlds of the Ganges' sands. Hell and heaven are originally one family. In the position of the Buddhas and Patriarchs, all news is cut off, so why not fully appreciate the flowers of Luoyang (Luo Yang, ancient capital of China)?

Shaoguo's (Shao Guo, a Buddhist master) Lineage Style The peak of Tongxuan (Tong Xuan, a mountain peak) is not the human world; outside the mind there is no Dharma, and the eyes are full of green mountains.

Shaoguo's Four Selections (Ancient Worthies, Baizhang Duan)

'Hearing Hearing' (Letting Go) Opening the golden lock in the secret chamber, leisurely strolling down to the pine gate. Casually using a flute without holes, blowing out the sound of a phoenix flying in the clouds (Ancient Worthy).

In the clear and shallow autumn river, egrets blend with the misty islands. How wonderful is Avalokitesvara (Guan Shi Yin, Bodhisattva of Compassion), whose whole body merges into the wild grass (Baizhang).

'Hearing Not Hearing' (Gathering In) The ancient pine tree sways with prajna (ban ruo, wisdom), and the secluded bird sings of tathata (zhen ru, suchness). Moreover, there is a place to return to truth; how can Chang'an (Chang An, ancient capital of China) be a place to stay for long?

What understands language is not the tongue, and what speaks is not the voice. Not knowing that truth is constantly revealed, one insists that it is deficient.

'Not Hearing Hearing' (Clarifying) The yang bird's cry is choked, and the peach blossoms open with smiling faces. Wearing straw sandals and holding a green bamboo staff.

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杖。終日自徘徊。

波生元是水。空性逐方圓。除卻方圓器。胡孫夜簸錢。

不聞不聞(暗)

夜月輝肝膽。松風貫髑髏。脫然聲色外。切忌犯當頭。

理事兩俱忘。誰人敢度量。渾侖無縫罅。 遍界不曾藏。

法眼門庭

法眼宗者。箭鋒相拄句意合機。始則行行如也。終則激發。漸服人心。削除情解。調機順物。斥滯磨昏。種種機緣不盡詳舉。觀其大概。法眼家風。對病施藥相身裁縫。隨其器量掃除情解。要見法眼么。人情盡處難留跡。家破從教四壁空。

要訣(山堂淳)

清涼大法眼。旺化石頭城。首明地藏指頭。頓見玄沙祖禰。撥萬象不撥萬象。言前獨露全身。有絲頭不有絲頭。句里已彰自己。心空法了。情盡見除。應塵毛了瞭然。統剎海皎皎地。髑髏常幹世界。鼻孔摩觸家風。重重華藏交參。一一網珠圓瑩。以至風柯月渚。顯露真心。煙靄雲林宣明妙法。對揚有準。惟證乃知。亙古今而現成。即聖凡而一致。聲傳海外。道滿寰中。歷然驗在目前。宛爾石城猶在。此法眼宗風也。

古德綱宗頌

一點靈臺耀古今。嶷然弘偉莫沉吟。森羅影里容交露。 聲色門前涉互深。袢夏云欺千嶂碧。 零秋風動萬家砧。綿綿法爾無窮間。引出余吹更爽襟。

人天眼目卷

【現代漢語翻譯】 現代漢語譯本 拄著枴杖，整日獨自徘徊。

波浪的產生原本就是水，空性的顯現隨著環境而變化。如果除去方圓的器皿，就像頑皮的猴子在夜晚撥弄錢幣一樣。

（不聞不聞，暗指不可言說）

夜間的月光照亮肝膽，松樹的風聲穿透頭顱。超脫于聲色之外，切記不要頂撞當下。

事和理都一併忘卻，誰人敢去度量？渾然一體沒有絲毫縫隙，遍佈整個世界沒有絲毫隱藏。

法眼宗門庭

法眼宗的特點是，箭鋒相對，句意相合，直指機要。開始時，行住坐臥都如常一樣，最終則激發頓悟。逐漸使人心悅誠服，消除情執妄解。調和機用順應事物，斥責停滯磨礪昏昧。種種機緣無法一一列舉，但觀察其大概，法眼宗的家風，是對癥下藥，量身裁衣，隨著每個人的器量掃除情執妄解。想要了解法眼宗嗎？人情耗盡之處難以留下痕跡，家徒四壁才能真正放空。

要訣（山堂淳）

清涼大法眼（清涼：指清涼文益禪師，法眼：指法眼宗），在石頭城（石頭城：指南京）興旺發展。最初闡明地藏菩薩的指頭公案（地藏指頭：地藏菩薩以指點化僧人的公案），頓悟玄沙師備（玄沙祖禰：玄沙師備是法眼文益的老師）的祖師禪。撥弄萬象又好像沒有撥弄萬象，在言語之前獨自顯露全身。好像有絲頭又好像沒有絲頭，在語句里已經彰顯自己。心空則法了，情盡則妄見消除。應和塵世萬物清清楚楚，統攝剎土世界明明白白。頭顱常常觸及世界，鼻孔摩挲著家風。重重華藏世界交錯參合，每一個網珠都圓潤晶瑩。以至於風中的樹枝和月下的水渚，都顯露出真心。煙霧和雲林都在宣明妙法。應對提問有準則，只有親身證悟才能知曉。貫穿古今而當下現成，即便是聖人和凡人也是一致的。聲名遠播海外，道行充滿人間。歷歷在目，宛如石頭城依然存在。這就是法眼宗的宗風。

古德綱宗頌

一點靈臺的光芒照耀古今，高大卓越令人敬仰，不要沉溺於空想。森羅萬象的影子中容納交錯顯露，聲色門前涉入很深。盛夏的雲彩遮蔽千重山峰的碧綠，深秋的風吹動萬戶人家的搗衣石。綿綿不絕的法則在無窮的空間中，引出的餘音更加令人心曠神怡。

人天眼目卷

【English Translation】 English version Leaning on a staff, wandering alone all day.

Waves arise originally from water; emptiness adapts to circumstances. If you remove the square and round containers, it's like a mischievous monkey playing with coins at night.

(Not hearing, not hearing - implicit)

The night moon illuminates the liver and gallbladder; the pine wind penetrates the skull. Transcending form and sound, be careful not to confront the present moment head-on.

Forget both principle and phenomena; who dares to measure? Completely seamless, nothing hidden throughout the entire realm.

The Dharma-Eye School's Approach

The Dharma-Eye (Fayan) School is characterized by sharp, direct exchanges and meaningful phrases that align with the situation. Initially, conduct is ordinary, but ultimately, it inspires awakening. Gradually, it wins people's hearts, eliminating emotional attachments and biased interpretations. It harmonizes function with things, rebukes stagnation, and polishes away dullness. The various opportunities are too numerous to list in detail, but observing its general approach, the Dharma-Eye School's style is to prescribe medicine according to the illness, tailor clothing to fit the person, and, according to each individual's capacity, sweep away emotional attachments and biased interpretations. Do you want to understand the Dharma-Eye School? Where human sentiment ends, it's difficult to leave a trace; only when the house is empty can one truly let go.

Essential Points (by Shantang Chun)

The cool, clear Great Dharma-Eye (Qingliang: referring to Chan Master Qingliang Wenyi; Fayan: referring to the Fayan School) flourished in Stone City (Shitou Cheng: Nanjing). It initially clarified the finger of Dizang (Ksitigarbha) Bodhisattva (Dizang's finger: a story of Dizang Bodhisattva enlightening a monk with a finger), and suddenly realized the ancestral Zen of Xuansha Shibei (Xuansha Zumi: Xuansha Shibei was Fayan Wenyi's teacher). Stirring the myriad phenomena yet seemingly not stirring them, revealing the whole body before words are spoken. Seemingly having a thread, yet seemingly not having a thread, the self is already manifested in the phrases. When the mind is empty, the Dharma is complete; when emotions are exhausted, false views are eliminated. Responding to the dust of the world clearly and distinctly, governing the lands of the universe brightly and purely. The skull constantly touches the world; the nostrils caress the family style. The layers of the Hua-yan (Avatamsaka) world interpenetrate, each jewel in the net is round and luminous. Even the branches in the wind and the sandbars under the moon reveal the true mind. The mist and cloud forests proclaim the wonderful Dharma. Responding to questions with precision, only through personal realization can one know. Penetrating past and present, it is immediately present; even sages and ordinary beings are one. Its reputation spreads overseas, its path fills the world. Clearly evident before our eyes, as if Stone City still exists. This is the style of the Dharma-Eye School.

Ode to the Ancient Virtues' Guiding Principles

A point of spiritual light shines through the ages, towering and magnificent, do not indulge in idle thoughts. In the shadows of myriad phenomena, intermingling is accommodated, before the gate of sound and form, one enters deeply. In midsummer, clouds obscure the green of a thousand peaks, in late autumn, the wind stirs the pounding stones of ten thousand homes. The continuous Dharma in infinite space, draws out a lingering sound that is even more refreshing.

Compendium of the Eyes of Humans and Devas

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之四(終) 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之五

宗門雜錄

拈花

王荊公問佛慧泉禪師云。禪家所謂世尊拈花。出在何典。泉云。藏經亦不載。公曰。余頃在翰苑。偶見大梵天王問佛決疑經三卷。因閱之。經文所載甚詳。梵王至靈山。以金色波羅花獻佛。捨身為床座。請佛為眾生說法。世尊登座拈花示眾。人天百萬。悉皆罔措。獨有金色頭陀。破顏微笑。世尊云。吾有正法眼藏涅槃妙心實相無相。分付摩訶大迦葉。此經多談帝王事佛請問。所以秘藏世無聞者。

三身(新添)

三身謂法報化也。法身毗盧遮那。此云遍一切處。報身盧舍那。此云凈滿。化身釋迦牟尼。此云能仁寂默。在眾生身中。即寂智用也。寂即法身。智即報身。用即化身(事苑)。

金光明最勝王經云。一切如來有三種身。具足攝受阿耨菩提。化身者。如來昔在修行地中。為諸眾生。修種種法。得自在力。隨眾生意。隨眾生界。現種種身。是名化身。應身者。謂諸如來。為諸菩薩說于真諦。令其解了生死涅槃是一味故。為除身見眾生怖畏權喜故。為無邊佛法而作本故。如實相應。如如如如智本願力故。具三十二相八十種好。項背圓光。是名應身。法身者。為除煩

【現代漢語翻譯】 現代漢語譯本 之四(終) 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之五

宗門雜錄

拈花

王荊公問佛慧泉禪師說：『禪宗所說的世尊拈花，出自哪部經典？』泉禪師說：『藏經中沒有記載。』王荊公說：『我之前在翰林院時，偶爾看到《大梵天王問佛決疑經》三卷，閱讀之後，經文所記載的非常詳細。梵天王到達靈山，用金色波羅花獻給佛，捨棄自身作為床座，請佛為眾生說法。世尊登上座位，拈花示眾，人天百萬，都茫然不知所措，只有金色頭陀（Mahākāśyapa，摩訶迦葉）破顏微笑。世尊說：『我有正法眼藏、涅槃妙心、實相無相，交付給摩訶迦葉（Mahākāśyapa）。』這部經多數談論帝王事佛請問的事情，所以被秘密收藏，世人沒有聽聞過。』

三身(新添)

三身指的是法身、報身、化身。法身是毗盧遮那佛（Vairocana），意思是遍一切處。報身是盧舍那佛（Locana），意思是凈滿。化身是釋迦牟尼佛（Śākyamuni），意思是能仁寂默。在眾生身中，就是寂、智、用。寂就是法身，智就是報身，用就是化身(事苑)。

《金光明最勝王經》說：『一切如來有三種身，具足攝受阿耨菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。化身，是如來過去在修行地中，爲了眾生，修種種法，得到自在力，隨順眾生意，隨順眾生界，現種種身，這叫做化身。應身，是諸如來，為諸菩薩說真諦，令他們瞭解生死涅槃是一味，爲了消除眾生對身見的怖畏和權喜，爲了無邊佛法而作為根本，如實相應，如如如如智本願力，具足三十二相八十種好，項背有圓光，這叫做應身。法身，是爲了消除煩

【English Translation】 English version Part Four (End) Taisho Tripitaka Volume 48, No. 2006, Ren Tian Yan Mu (Guide for Humans and Gods)

Ren Tian Yan Mu, Scroll Five

Miscellaneous Records of the Zen School

Holding up a Flower

Wang Jinggong asked Zen Master Fohui Quan: 'Where does the Zen saying about the World-Honored One holding up a flower come from?' Quan said, 'It is not recorded in the Tripitaka.' Wang Jinggong said, 'I once saw three volumes of the Great Brahma King's Questions on Resolving Doubts about the Buddha while at the Hanlin Academy. After reading it, the scripture recorded it in great detail. The Brahma King arrived at Mount Ling, offered golden utpala flowers to the Buddha, and gave up his body as a seat, requesting the Buddha to preach the Dharma for sentient beings. The World-Honored One ascended the seat and held up a flower to show the assembly. Millions of humans and gods were all at a loss, only the golden-colored ascetic Mahākāśyapa (摩訶迦葉) broke into a smile. The World-Honored One said, 'I have the Treasury of the Right Dharma Eye, the Wondrous Mind of Nirvana, the True Mark of No-Mark, which I entrust to Mahākāśyapa (摩訶迦葉).' This scripture mostly discusses emperors serving the Buddha and making inquiries, so it was secretly hidden, and the world has not heard of it.'

The Three Bodies (Newly Added)

The Three Bodies refer to the Dharmakāya, Sambhogakāya, and Nirmāṇakāya. The Dharmakāya is Vairocana (毗盧遮那佛), which means 'pervading all places.' The Sambhogakāya is Locana (盧舍那佛), which means 'pure and complete.' The Nirmāṇakāya is Śākyamuni (釋迦牟尼佛), which means 'capable of benevolence and silent.' In the bodies of sentient beings, it is stillness, wisdom, and function. Stillness is the Dharmakāya, wisdom is the Sambhogakāya, and function is the Nirmāṇakāya (Shi Yuan).

The Golden Light Sutra says: 'All Tathāgatas have three bodies, fully embracing anuttarā-samyak-saṃbodhi (阿耨菩提, unsurpassed perfect enlightenment). The Nirmāṇakāya is when the Tathāgata, in the past, in the place of practice, for the sake of sentient beings, cultivated various dharmas, obtained the power of freedom, followed the minds of sentient beings, followed the realms of sentient beings, and manifested various bodies. This is called the Nirmāṇakāya. The Sambhogakāya is when the Tathāgatas preach the true meaning to the Bodhisattvas, causing them to understand that birth and death and Nirvana are of one flavor, in order to eliminate the fear and temporary joy of sentient beings regarding the view of self, and to serve as the foundation for the boundless Buddha-dharma, corresponding to reality, according to the power of the original vows of suchness-suchness-suchness-suchness wisdom, possessing the thirty-two marks and eighty minor characteristics, with a halo behind the head. This is called the Sambhogakāya. The Dharmakāya is to eliminate afflictions.'

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惱等障。為具諸善法故。惟有如如如如智。是名法身。前二種身。是名假有。后第三身。是真實有。為前二身。而作根本。何以故。離法如如。離無分別智。一切諸佛無有別法。複次諸佛利益自他。自利益者。是法如如。利益他者。是如如智。又纓珞經云。五分法身。以識性別。戒香攝身。定香攝意。慧香攝亂。解慧攝倒見。度知攝無明。是五分香。纓珞其身。

四智(新添)

大圓鏡智(如大圓鏡現眾色像)　平等性智(觀一切法悉皆平等)　妙觀察智(善觀諸法無礙而轉)　成所作智(成本願力所應作事故。轉八識而成四智)。

妙藏詮註云。佛轉八識而成四智者。用八為大圓鏡智。七為平等性智。六為妙觀察智。前五為成所作智。識惟分別。智慧決斷。大乘莊嚴論云。轉八識成四智。束四智具三身。古德云。眼等五識為成所作智。意為妙觀察智。化身攝。末那為平等性智。報身攝。阿賴耶為大圓鏡智。法身攝。智通禪師。讀楞伽經至千餘遍。而不會三身四智。詣曹溪問六祖。祖曰。三身者。清凈法身汝之性也。圓滿報身汝之智也。千百億化身汝之行也。若離本性說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今

【現代漢語翻譯】 現代漢語譯本： 煩惱等障礙。爲了具備各種善法，只有如如如如智，這叫做法身。前兩種身，叫做假有。后第三種身，是真實有，作為前兩種身的根本。為什麼呢？離開法如如，離開無分別智，一切諸佛就沒有別的法了。再次，諸佛利益自己和他人，自利益的是法如如，利益他人的是如如智。又《纓珞經》說，五分法身，用識性別來區分：戒香攝持身，定香攝持意，慧香攝持散亂，解慧攝持顛倒見，度知攝持無明。這五分香，像瓔珞一樣裝飾著自身。

四智（新添）

大圓鏡智（像大圓鏡顯現各種色像） 平等性智（觀察一切法都平等） 妙觀察智（善於觀察諸法，無礙地運轉） 成所作智（成就本願力所應做的事情，轉變八識而成四智）。

《妙藏詮註》說，佛轉變八識而成四智：用第八識為大圓鏡智，第七識為平等性智，第六識為妙觀察智，前五識為成所作智。識只有分別，智慧決斷。《大乘莊嚴論》說，轉變八識成就四智，歸納四智具備三身。古德說，眼等五識為成所作智，意為妙觀察智，化身攝。末那識為平等性智，報身攝。阿賴耶識為大圓鏡智，法身攝。智通禪師讀《楞伽經》一千多遍，卻不明白三身四智，於是去曹溪問六祖。六祖說：『三身，清凈法身是你的本性，圓滿報身是你的智慧，千百億化身是你的行為。如果離開本性說三身，就叫做有身無智。如果領悟三身沒有自性，就叫做四智菩提。』聽我的偈子說：『自性具備三身，發明成就四智，不離見聞的因緣，超然登上佛地。』我今天

【English Translation】 English version: Obstacles such as afflictions. In order to be equipped with all good dharmas, there is only Suchness-Suchness-Suchness Wisdom (Ruru Ruru Zhi), which is called Dharmakaya (Fashen). The first two bodies are called provisional existence. The latter third body is truly existent, serving as the root of the first two bodies. Why? Apart from Dharma Suchness (Fa Ruru), apart from Non-Discriminating Wisdom (Wu Fenbie Zhi), all Buddhas have no other Dharma. Furthermore, Buddhas benefit themselves and others. Self-benefit is Dharma Suchness, benefiting others is Suchness Wisdom. Moreover, the Yingluo Sutra says that the Fivefold Dharmakaya is distinguished by the nature of consciousness: the fragrance of precepts governs the body, the fragrance of samadhi governs the mind, the fragrance of wisdom governs distraction, the wisdom of liberation governs inverted views, and the knowledge of deliverance governs ignorance. These fivefold fragrances adorn the body like a necklace.

The Four Wisdoms (Newly Added)

Great Perfect Mirror Wisdom (Da Yuan Jing Zhi) (like a great round mirror reflecting various images), Equality Wisdom (Pingdeng Xing Zhi) (observing that all dharmas are equal), Wonderful Observing Wisdom (Miao Guancha Zhi) (skillfully observing all dharmas, turning without obstruction), Accomplishing Wisdom (Cheng Suo Zuo Zhi) (accomplishing the tasks that should be done according to the original vows, transforming the eight consciousnesses into the four wisdoms).

Miaozang's Commentary says that the Buddha transforms the eight consciousnesses into the four wisdoms: using the eighth consciousness as Great Perfect Mirror Wisdom, the seventh as Equality Wisdom, the sixth as Wonderful Observing Wisdom, and the first five as Accomplishing Wisdom. Consciousness only discriminates, while wisdom can make decisions. The Mahayana-samgraha says that transforming the eight consciousnesses accomplishes the four wisdoms, and summarizing the four wisdoms equips the three bodies. Ancient worthies said that the five consciousnesses of the eyes, etc., are Accomplishing Wisdom, the mind is Wonderful Observing Wisdom, which is included in the Nirmāṇakāya (Huashen). The Manas consciousness is Equality Wisdom, which is included in the Sambhogakāya (Baoshen). The Alaya consciousness is Great Perfect Mirror Wisdom, which is included in the Dharmakaya. Zen Master Zhitong read the Lankavatara Sutra more than a thousand times but did not understand the Three Bodies and Four Wisdoms, so he went to Caoxi to ask the Sixth Patriarch. The Sixth Patriarch said, 'The Three Bodies: the Pure Dharmakaya is your nature, the Perfect Sambhogakāya is your wisdom, and the hundreds of billions of Nirmāṇakāyas are your actions. If you speak of the Three Bodies apart from your nature, it is called having a body without wisdom. If you realize that the Three Bodies have no self-nature, it is called the Four Wisdoms Bodhi.' Listen to my verse: 'The self-nature is equipped with the Three Bodies, manifesting and accomplishing the Four Wisdoms, not apart from the conditions of seeing and hearing, transcending and ascending to the Buddha-ground.' I now

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為汝說。諦信永無迷。莫學馳求者終日說菩提。通曰。四智之義可得聞乎。祖曰。既會三身。便明四智。若離三身。便譚四智。此名有智無身也。即此有智還成無智。復說偈曰。大圓鏡智性清凈(八)平等性智心無病(七)妙觀察智見非功(六)成所作智同圓鏡(五)五八(果)六七(因)果因轉。但用名言無實性(轉名不轉體)。若於轉處不留情。繁興永處那伽定(傳燈)。

○　眼耳鼻舌身意　六根　六塵　六識五識轉成所作智

般若經云。六根六塵成十二處。添六識和合為十八界。起信論云。以四種法熏習義。一凈謂真如。二染謂無明。三妄心謂業識。四妄塵謂六塵。楞嚴云。六識造業。所招惡報從六根出也。華嚴云。眼耳鼻舌身心意諸情根。以此常流轉。而無能轉者。起信又云。三界虛偽惟心所作。離心則無六塵境界也。毗婆沙論問曰。心意識有何差別。答曰。無有差別。即心是意。意即是識。皆同一義。如火灸。亦名焰亦名熾。般若又曰。若如實知自性皆空。是為能學六根六塵六識者也。祖師云。遍現俱該沙界。收攝在一微塵。識者謂之佛性。不識喚作精魂。然雖如是。蹉過者極多。錯會者不少。

○　第七末那識轉平等性智

楞伽云。末那者。此云染污意。恒審思量。故亦名傳

【現代漢語翻譯】 現代漢語譯本：我為你解說，要真誠相信，永遠不要迷惑。不要學那些終日談論菩提卻四處奔波追逐的人。通問道：『四智（si zhi）』的含義可以聽聞嗎？祖師說：『既然領會了三身（san shen），自然明白四智（si zhi）。如果脫離了三身（san shen），卻空談四智（si zhi），這叫做有智無身。』即使擁有智慧，也還是等於沒有智慧。又說偈語：『大圓鏡智（da yuan jing zhi）性清凈，平等性智（ping deng xing zhi）心無病，妙觀察智（miao guan cha zhi）見非功，成所作智（cheng suo zuo zhi）同圓鏡。五八（wu ba）（果）六七（liu qi）（因）果因轉，但用名言無實性（轉名不轉體）。若於轉處不留情，繁興永處那伽定（na qie ding）（傳燈）。』 眼耳鼻舌身意（yan er bi she shen yi）六根（liu gen），六塵（liu chen），六識（liu shi）五識轉成所作智（cheng suo zuo zhi）。 《般若經（ban ruo jing）》說：『六根（liu gen）、六塵（liu chen）構成十二處（shi er chu），加上六識（liu shi）合起來成為十八界（shi ba jie）。』《起信論（qi xin lun）》說：『以四種法熏習的意義：一是凈，指真如（zhen ru）；二是染，指無明（wu ming）；三是妄心，指業識（ye shi）；四是妄塵，指六塵（liu chen）。』《楞嚴經（leng yan jing）》說：『六識（liu shi）造業，所招致的惡報從六根（liu gen）而出。』《華嚴經（hua yan jing）》說：『眼耳鼻舌身心意（yan er bi she shen xin yi）等諸情根，因此常常流轉，而沒有能使之轉變的。』《起信論（qi xin lun）》又說：『三界（san jie）虛假不實，都是由心所造作，離開心就沒有六塵（liu chen）境界。』《毗婆沙論（pi po sha lun）》問道：『心意識（xin yi shi）有什麼差別？』回答說：『沒有差別。心就是意，意就是識，都是同一個意思。』如同火灸，也叫焰，也叫熾。《般若經（ban ruo jing）》又說：『如果如實地知道自性皆空，這就是能學習六根（liu gen）、六塵（liu chen）、六識（liu shi）的人。』祖師說：『普遍顯現，全部包含沙界，收攝在一微塵之中。認識它的人稱之為佛性（fo xing），不認識它的人稱作精魂。』雖然如此，錯過的人極多，錯誤理解的人也不少。 第七末那識（mo na shi）轉平等性智（ping deng xing zhi）。 《楞伽經（leng qie jing）》說：『末那（mo na）』，這裡譯為染污意，經常審視思量，所以也叫作傳。

【English Translation】 English version: I will explain it to you. Believe sincerely and never be confused. Do not learn from those who talk about Bodhi all day long but run around chasing after it. Tong asked: 'Can the meaning of the Four Wisdoms (si zhi) be heard?' The Patriarch said: 'Since you have understood the Three Bodies (san shen), you will naturally understand the Four Wisdoms (si zhi). If you separate from the Three Bodies (san shen) and talk about the Four Wisdoms (si zhi), this is called having wisdom without a body.' Even with wisdom, it is still equivalent to having no wisdom. He also said in a verse: 'The Great Perfect Mirror Wisdom (da yuan jing zhi) is pure in nature, the Wisdom of Equality (ping deng xing zhi) has no sickness in the mind, the Wisdom of Wonderful Observation (miao guan cha zhi) sees without effort, the Wisdom of Accomplishing Actions (cheng suo zuo zhi) is the same as the Perfect Mirror. Five-eight (wu ba) (result), six-seven (liu qi) (cause), result and cause transform, but only use names without real substance (transforming the name but not the essence). If you do not dwell on the place of transformation, abundant arising will eternally abide in the Naga Samadhi (na qie ding) (Transmission of the Lamp).' Eyes, ears, nose, tongue, body, mind (yan er bi she shen yi), the Six Roots (liu gen), the Six Dusts (liu chen), the Six Consciousnesses (liu shi). The five consciousnesses transform into the Wisdom of Accomplishing Actions (cheng suo zuo zhi). The Prajna Sutra (ban ruo jing) says: 'The Six Roots (liu gen) and the Six Dusts (liu chen) constitute the Twelve Entrances (shi er chu), and adding the Six Consciousnesses (liu shi) together makes the Eighteen Realms (shi ba jie).' The Awakening of Faith (qi xin lun) says: 'The meaning of being perfumed by the Four Dharmas: first, purity, referring to Suchness (zhen ru); second, defilement, referring to Ignorance (wu ming); third, deluded mind, referring to Karma Consciousness (ye shi); fourth, deluded dust, referring to the Six Dusts (liu chen).' The Surangama Sutra (leng yan jing) says: 'The Six Consciousnesses (liu shi) create karma, and the evil retribution that is summoned comes from the Six Roots (liu gen).' The Avatamsaka Sutra (hua yan jing) says: 'The emotional roots such as eyes, ears, nose, tongue, body, mind, and intention (yan er bi she shen xin yi) constantly flow because of this, and there is no one who can transform them.' The Awakening of Faith (qi xin lun) also says: 'The Three Realms (san jie) are false and unreal, all made by the mind; without the mind, there would be no realm of the Six Dusts (liu chen).' The Vibhasa (pi po sha lun) asks: 'What is the difference between mind, intention, and consciousness (xin yi shi)?' The answer is: 'There is no difference. Mind is intention, and intention is consciousness; they are all the same meaning.' Just like cauterization with fire, it is also called flame, and also called blaze. The Prajna Sutra (ban ruo jing) also says: 'If one truly knows that one's own nature is empty, then one is able to learn the Six Roots (liu gen), the Six Dusts (liu chen), and the Six Consciousnesses (liu shi).' The Patriarch said: 'Universally manifested, completely encompassing the sand realms, gathered into a single mote of dust. Those who recognize it call it Buddha-nature (fo xing), those who do not recognize it call it the spirit.' Even so, there are extremely many who miss it, and not a few who misunderstand it. The seventh Manas Consciousness (mo na shi) transforms into the Wisdom of Equality (ping deng xing zhi). The Lankavatara Sutra (leng qie jing) says: 'Manas (mo na)', here translated as defiled intention, constantly examines and contemplates, so it is also called transmission.

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送識。佛與大惠謂。廣說有八。略說有二。內現識計為我屬賴耶。外分別事識計為我屬前六識。真即識實性。亦屬賴耶凈分。故有粗細者。謂三細六粗。粗細二識者。皆依無明住地而起。以根本無明。動彼靜心。而起細識。依此細識。轉起粗心。以無明為本。依無明為因。生三細不相應心。依境界為緣。生三粗相應心。故云。粗細二識。各具二因。方得生住。現識者。起信云。不相應心也。依不思議熏故得生。依不思議變故得住。此現識所現境界。動彼心海。起諸事識之浪也。分別事識者。起信云。相應心也。依境界故得生。依海心故得住也。此一識者。皆是無明。熏習真如。成染緣起也。論曰。當知無明能主一切染法。一切染法。皆是不覺相故。諸經要集云。識自下上至臍已上滅者生人中。上至心滅者不失人身。上至頭面滅者生天。至頂滅者永斷輪迴。自上下至腰滅者鬼趣。下至足滅者地獄。論曰。若離妄念。則無一切境界之相。惟一真心矣。

○　八阿賴耶識轉大圓鏡智

宗鏡云。第八識多異熟性故。亦名含藏識。亦名八王子。亦名八解脫。亦名八丈夫。總有四八三十二相。此是果相因智報德。七八二識不相離。解深密經云。此八識能發起前六轉識故。第八識謂前世中。以善不善業為因。招感令生第

【現代漢語翻譯】 現代漢語譯本 送識。佛對大慧菩薩說：『廣義上說有八種識，簡略地說有兩種。內現識（Manovijnana，意識）被認為是「我」所擁有的，屬於阿賴耶識（Alaya-vijnana，藏識）。外分別事識被認為是「我」所擁有的，屬於前六識（眼識、耳識、鼻識、舌識、身識、意識）。真，即識的真實本性，也屬於阿賴耶識的清凈部分。所以說有粗細之分，指的是三細六粗。粗細兩種識，都是依于無明住地而生起的。以根本無明，擾動那寂靜的心，從而生起細識。依于這細識，進而生起粗心。以無明為根本，依無明為因，生起三細不相應心。依境界為緣，生起三粗相應心。』所以說，粗細兩種識，各自具備兩種因，才能得以生起和存在。現識，如《起信論》所說，是不相應心。依于不可思議的熏習而得以生起，依于不可思議的變異而得以存在。這現識所顯現的境界，擾動那心海，生起諸事識的波浪。 分別事識，如《起信論》所說，是相應心。依于境界而得以生起，依于海心而得以存在。這一識，都是無明熏習真如，成就染緣起。』《論》中說：『應當知道，無明能主導一切染法，一切染法，都是不覺悟的相。』《諸經要集》中說：『識從下往上到臍以上滅的，會轉生人道。上到心滅的，不會失去人身。上到頭面滅的，會轉生天道。到頂滅的，永遠斷絕輪迴。從上往下到腰滅的，會墮入鬼道。下到足滅的，會墮入地獄。』《論》中說：『如果遠離妄念，就沒有一切境界之相，只有一顆真心。』 ○ 八阿賴耶識轉為大圓鏡智 《宗鏡錄》中說：『第八識具有多種異熟的性質，所以也叫含藏識（Alaya-vijnana，藏識），也叫八王子，也叫八解脫，也叫八丈夫。總共有四八三十二相。這是果相因智報德。七識（末那識，Manas-vijnana）和八識不相分離。《解深密經》中說：『這八識能發起前六轉識。』第八識是指前世中，以善或不善的業為因，招感而生。

【English Translation】 English version Sending Consciousness. The Buddha said to Mahamati (Great Wisdom): 'Broadly speaking, there are eight kinds of consciousness; concisely speaking, there are two. The inner manifesting consciousness (Manovijnana, mind consciousness) is considered to be possessed by 'me' and belongs to the Alaya-vijnana (storehouse consciousness). The outer discriminating consciousness is considered to be possessed by 'me' and belongs to the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). 'True' refers to the real nature of consciousness, which also belongs to the pure part of the Alaya-vijnana. Therefore, it is said that there are coarse and subtle distinctions, referring to the three subtle and six coarse aspects. Both coarse and subtle consciousnesses arise based on the ground of ignorance (Avidya). Fundamental ignorance disturbs the tranquil mind, thus giving rise to subtle consciousness. Based on this subtle consciousness, coarse mind arises. Taking ignorance as the root and relying on ignorance as the cause, the three subtle non-corresponding minds arise. Relying on the realm as the condition, the three coarse corresponding minds arise.' Therefore, it is said that both coarse and subtle consciousnesses each possess two causes to be able to arise and exist. The manifesting consciousness, as stated in the 'Awakening of Faith,' is the non-corresponding mind. It arises based on inconceivable perfuming and exists based on inconceivable transformation. The realm manifested by this manifesting consciousness disturbs the sea of mind, giving rise to the waves of various event consciousnesses. The discriminating consciousness, as stated in the 'Awakening of Faith,' is the corresponding mind. It arises based on the realm and exists based on the sea of mind. This one consciousness is all about ignorance perfuming the Thusness, accomplishing defiled dependent origination.' The Treatise says: 'It should be known that ignorance can dominate all defiled dharmas, and all defiled dharmas are the aspects of non-awakening.' The 'Essential Collection of Various Sutras' says: 'If consciousness from below ascends and ceases above the navel, one will be reborn in the human realm. If it ascends and ceases at the heart, one will not lose the human body. If it ascends and ceases at the head and face, one will be reborn in the heavens. If it ceases at the crown of the head, one will permanently cut off the cycle of rebirth. If it descends from above and ceases at the waist, one will fall into the realm of ghosts. If it descends and ceases at the feet, one will fall into hell.' The Treatise says: 'If one is free from deluded thoughts, there will be no aspects of any realm, only one true mind.' ○ The Transformation of the Eighth Alaya-vijnana into the Great Perfect Mirror Wisdom The 'Zong Jing Lu' says: 'The eighth consciousness has multiple ripening natures, so it is also called the Alaya-vijnana (storehouse consciousness), also called the Eight Princes, also called the Eight Liberations, also called the Eight Heroes. In total, there are four eights, thirty-two aspects. This is the fruit aspect, the cause wisdom, and the reward virtue. The seventh consciousness (Manas-vijnana, mind consciousness) and the eighth consciousness are inseparable. The 'Samdhinirmocana Sutra' says: 'These eight consciousnesses can initiate the first six transforming consciousnesses.' The eighth consciousness refers to the past life, using good or bad karma as the cause, inviting and causing birth.

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八異熟心。是果。此阿賴耶者。即是真心。不守自性。隨染凈緣不合而合。能含藏一切真俗境界故。名含藏識。如明鏡不與影像合。而含影像。亦名如來藏識。伽陀云。諸法于藏識。識於法亦爾。更互為因相。亦互為果相。楞伽云。若不著二乘外道諸見。方能如實修行。摧破他論惡見。及舍我執等。能以妙慧。所依識者。即四智轉八識也。入如來自證地者。言與諸佛同得同證也。楞伽經佛語大惠云。然彼諸識不作是念。我等同時展轉為因。而於自心所現境界。分別執著。俱時之起。無差別相。各了自境。注云。彼諸識等。各了自境者。此名八識俱能分別自分境故。不知惟是自心妄現也。謂色是眼識境。乃至賴耶見分。是第七識境。根身種子器界。是藏識境。然此八識。離如來藏。無別自體。以眾生不知故。執為八識之名。諸佛證得之故。能成四智之用。若昧之則八識起執藏之號。七識得染污之名。六識起遍計之情。五識狥根塵之相。若了知賴耶。成圓鏡之體。持功德之門。末那為平等之源。一自它之性。第六起觀察之妙。轉正法之輪。五識興所作之功。垂應化之跡。斯則一心匪動。識智自分。不轉其體。但轉其名。不分其理。而分其事。但伏六識不取塵境。故名識滅。是故離心之境。文理俱虛。即識之塵詮量有據。狂

【現代漢語翻譯】 現代漢語譯本： 八異熟心（Bā Yìshú Xīn）：是果。此阿賴耶（Ālāyé）者，即是真心。不守自性，隨染凈緣不合而合，能含藏一切真俗境界故，名含藏識。如明鏡不與影像合，而含影像。亦名如來藏識（Rúláizàng Shí）。伽陀（Gātuó）云：『諸法于藏識，識於法亦爾。更互為因相，亦互為果相。』楞伽（Lèngqié）云：『若不著二乘外道諸見，方能如實修行，摧破他論惡見，及舍我執等。能以妙慧，所依識者，即四智轉八識也。』入如來自證地者，言與諸佛同得同證也。楞伽經佛語大惠（Dà Huì）云：『然彼諸識不作是念，我等同時展轉為因。而於自心所現境界，分別執著，俱時之起，無差別相，各了自境。』注云：『彼諸識等，各了自境者，此名八識俱能分別自分境故。不知惟是自心妄現也。』謂色是眼識境，乃至賴耶見分，是第七識境。根身種子器界，是藏識境。然此八識，離如來藏，無別自體。以眾生不知故，執為八識之名。諸佛證得之故，能成四智之用。若昧之則八識起執藏之號，七識得染污之名，六識起遍計之情，五識狥根塵之相。若了知賴耶，成圓鏡之體，持功德之門。末那（Mònà）為平等之源，一自它之性。第六起觀察之妙，轉正法之輪。五識興所作之功，垂應化之跡。斯則一心匪動，識智自分。不轉其體，但轉其名。不分其理，而分其事。但伏六識不取塵境，故名識滅。是故離心之境，文理俱虛。即識之塵詮量有據，狂 八異熟心（Eight Vipāka Consciousnesses）：是果（the result）。這個阿賴耶識（Ālāya-vijñāna，storehouse consciousness）就是真心（true mind）。它不固守自己的本性，隨著染污和清凈的因緣聚合而變化，能夠含藏一切真俗境界，所以叫做含藏識。就像明鏡不與影像結合，卻能含容影像。也叫做如來藏識（Tathāgatagarbha-vijñāna，Womb of the Tathāgata Consciousness）。伽陀（Gāthā，verse）說：『諸法存在於藏識中，識也存在於諸法中。互相作為因，也互相作為果。』楞伽經（Laṅkāvatāra Sūtra）說：『如果不執著于聲聞乘和緣覺乘以及外道的各種見解，才能如實修行，摧毀其他宗派的邪見，並且捨棄我執等等。能夠以妙慧為基礎，所依止的識，就是通過四智轉化的八識。』進入如來自證地，意思是與諸佛共同獲得共同證悟。楞伽經中佛對大慧（Mahāmati）說：『然而這些識不會這樣想，我們同時互相作為因。而是對於自己心中所顯現的境界，分別執著，同時生起，沒有差別相，各自了解自己的境界。』註釋說：『這些識各自了解自己的境界，這是說八識都能分別自己的境界。不知道這僅僅是自心的虛妄顯現。』所謂色是眼識的境界，乃至阿賴耶識的見分，是第七識的境界。根身、種子、器世界，是藏識的境界。然而這八識，離開如來藏，沒有別的自體。因為眾生不知道，所以執著於八識之名。諸佛證得的緣故，能夠成就四智的作用。如果迷惑，那麼八識就產生執藏的名稱，第七識得到染污的名稱，第六識產生普遍計度的情執，第五識追逐根塵的現象。如果瞭解阿賴耶識，就能成就圓鏡的體性，持有功德之門。末那識（Manas-vijñāna，mind consciousness）成為平等的根源，統一自我與他人的本性。第六識產生觀察的妙用，轉動正法的法輪。第五識興起所作的功用，垂示應化的軌跡。這樣就是一心不動，識和智各自安守本分。不改變它的體性，只是改變它的名稱。不區分它的道理，而是區分它的事相。只是降伏第六識不取塵境，所以叫做識滅。因此，離開心的境界，無論文理都虛假。憑藉識的塵埃進行衡量是有依據的，是狂妄。

【English Translation】 English version: The eight Vipāka Consciousnesses are the result. This Ālāya-vijñāna (storehouse consciousness) is the true mind. It does not adhere to its own nature, but changes with defiled and pure conditions, uniting without uniting, and is able to contain all true and mundane realms, hence it is called the storehouse consciousness. It is like a bright mirror that does not combine with images, yet contains them. It is also called the Tathāgatagarbha-vijñāna (Womb of the Tathāgata Consciousness). The Gāthā (verse) says: 'All dharmas are in the storehouse consciousness, and the consciousness is also in the dharmas. They mutually act as causes and mutually act as effects.' The Laṅkāvatāra Sūtra says: 'If one does not cling to the views of the Two Vehicles and external paths, one can truly practice, destroy the evil views of other theories, and abandon self-attachment, etc. One who can rely on the consciousness based on wonderful wisdom is the transformation of the eight consciousnesses into the four wisdoms.' Entering the Tathāgata's self-realized ground means obtaining and realizing the same as all Buddhas. In the Laṅkāvatāra Sūtra, the Buddha said to Mahāmati: 'However, these consciousnesses do not think, 'We are simultaneously causes for each other.' Instead, they discriminate and cling to the realms manifested by their own minds, arising simultaneously, without difference, each understanding its own realm.' The commentary says: 'These consciousnesses, each understanding its own realm, means that the eight consciousnesses can all discriminate their own realms. They do not know that it is only a false manifestation of their own minds.' That is to say, form is the realm of the eye consciousness, and even the seeing aspect of the Ālāya-vijñāna is the realm of the seventh consciousness. The root body, seeds, and the world of vessels are the realm of the storehouse consciousness. However, these eight consciousnesses, apart from the Tathāgatagarbha, have no separate self-nature. Because sentient beings do not know this, they cling to the names of the eight consciousnesses. Because the Buddhas realize it, they can accomplish the function of the four wisdoms. If one is deluded, then the eight consciousnesses give rise to the name of clinging, the seventh consciousness obtains the name of defilement, the sixth consciousness gives rise to the emotion of pervasive calculation, and the five consciousnesses follow the appearances of the roots and objects. If one understands the Ālāya-vijñāna, it becomes the substance of the perfect mirror, holding the gate of merit. The Manas-vijñāna (mind consciousness) becomes the source of equality, unifying the nature of self and others. The sixth consciousness gives rise to the wonder of observation, turning the wheel of the true Dharma. The five consciousnesses arise with the function of what is to be done, showing traces of response and transformation. Thus, the one mind does not move, and consciousness and wisdom each keep to their own functions. It does not change its substance, but only changes its name. It does not separate its principle, but separates its affairs. It only subdues the sixth consciousness, not taking the objects of the dust, so it is called the extinction of consciousness. Therefore, the realm apart from the mind is empty in both text and reason. Measuring based on the dust of consciousness has a basis, it is madness.

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心不歇。歇則菩提。垢凈心明。本來是佛。

○　第九阿陀那識

亦名純凈識。合論曰。寄說阿陀那識(此云執持)為第九純凈識。如五六七八等識。常依九識以依止。凡愚不了。妄執為我。如水暴流不離水體。諸波浪等。以水為依。故五六七八識。常以凈識為依。何謂九為凈識。為二乘人久在生死業種六七八識有怖畏故。恐彼難信。方便於生死種外。別立凈識。使令悲智漸漸得生達識成智。深密經頌云。阿陀那識甚微細。一切種子如暴流。我于凡愚不開演。恐彼分別執為我。

按三身四智諸說。採摭經論援據詳明。與溈仰辨識處。大相關係。可資深禪正修者。不蹈旁蹊而行正路。故予有取焉。往往同流之士必謂。吾單傳直指之宗。何藉此為。殊不知。學道者。為心意識之所困苦甚矣。虛明自照。本自無它。境風搖搖。倏然走作。通人達士。猶未免焉。況其下者乎。可無方便觀照之力乎。倘因其披剝之說。破其虛妄。搗其窠窟。即吾受用處。皆大圓鏡智也。精金萬鍜。不再礦矣。

石頭參同契(雪竇著語　新添)

竺土大仙心(誰是能舉)　　東西密相付(惜取眉毛) 　人根有利鈍(作么生)　　道無南北祖(且款款) 　靈源明皎潔(撫掌呵呵)　　枝派暗流注(亦未相許) 　執

事元是迷(展開兩手)　　契理亦非悟(拈卻了也) 　門門一切境(捨短從長)　　回互不回互(以頭換尾) 　回而更相涉(者個是拄杖子)　　不爾依位住(莫錯認定盤星) 　色本殊質像(豈便開眸)　　聲元異樂苦(還同掩耳) 　闇合上中言(心不負人)　　明明清濁句(口宜掛壁) 　四大性自復(隨所依)　　如子得其母(可知也) 　火熱風動搖(春冰自消)　　水濕地堅固(從旦至暮) 　眼色耳音聲(海晏河清)　　鼻香舌咸醋(可憑可據) 　然於一一法(重報君)　　依根葉分佈(好明取) 　本末須歸宗(唯我能知)　　尊卑用其語(不犯之令) 　當明中有暗(暗必可明)　　勿以暗相遇(明還非睹) 　當暗中有明(一見三)　　勿以明相睹(無異說) 　明暗各相對(若為分)　　比如前後步(不如此) 　萬物自有功(旨爾寧止)　　當言用及處(縱橫十字) 　事存涵蓋合(仔細看)　　理應箭鋒拄(莫教錯) 　承言須會宗(未兆非明)　　勿自立規矩(突出難辯) 　觸目不會道(又何妨)　　運足焉知路(出不惡) 　進步非近遠(唱彌高)　　迷隔山河故(和彌寡) 　謹白參玄人(聞必同歸)　　光陰莫虛度(誠哉是言也)

寂音曰。予嘗深考此書。凡四十

【現代漢語翻譯】 現代漢語譯本 事從迷妄開始(展開兩手)，契合真理也並非頓悟(拈卻了也)。 種種法門，一切境界(捨短從長)，相互關聯又互不關聯(以頭換尾)。 相互關聯而又彼此滲透(者個是拄杖子)，否則就各自安住本位(莫錯認定盤星)。 色相的本質各不相同(豈便開眸)，聲音的根源也不同於快樂和痛苦(還同掩耳)。 在隱晦中契合上中之言(心不負人)，在明瞭中分辨清濁之句(口宜掛壁)。 四大(地、水、火、風)的本性自然恢復(隨所依)，如同兒子找到了他的母親(可知也)。 火是熱的，風是動搖的(春冰自消)，水是濕潤的，地是堅固的(從旦至暮)。 眼睛看到顏色，耳朵聽到聲音(海晏河清)，鼻子聞到香味，舌頭嚐到鹹味和酸味(可憑可據)。 然而對於每一種法(重報君)，都依據根和葉來分佈(好明取)。 根本和末節必須歸於宗(唯我能知)，尊貴和卑賤要使用相應的語言(不犯之令)。 應當明白光明中有黑暗(暗必可明)，不要用黑暗來相遇(明還非睹)。 應當明白黑暗中有光明(一見三)，不要用光明來相看(無異說)。 光明和黑暗各自相對(若為分)，比如前面的腳步和後面的腳步(不如此)。 萬物自有其功用(旨爾寧止)，應當說出它的作用和所處的位置(縱橫十字)。 事情存在於涵蓋相合(仔細看)，道理應當像箭鋒相抵(莫教錯)。 領會言語必須會通其宗旨(未兆非明)，不要自己設立規矩(突出難辯)。 眼睛接觸事物卻不能領會道(又何妨)，腳步移動又怎能知道道路(出不惡)。 進步並非接近或遠離(唱彌高)，迷惑是因為山河阻隔的緣故(和彌寡)。 謹此告訴參玄的人(聞必同歸)，光陰不要虛度(誠哉是言也)！

寂音說：我曾經深入考察這本書，總共四十頁。

【English Translation】 English version Affairs begin in delusion (spreading both hands), aligning with truth is not sudden enlightenment either (picking it up and discarding it). All kinds of Dharmas, all realms (abandoning the short and following the long), are interconnected and yet not interconnected (exchanging head for tail). Interconnected and yet interpenetrating each other (this is a walking stick), otherwise, each abides in its own position (don't mistakenly identify the steelyard weight). The essence of forms are different (why open your eyes?), the origin of sounds is also different from pleasure and pain (still the same as covering your ears). In obscurity, align with the words of the upper and middle (the heart does not fail people), in clarity, distinguish the sentences of clear and turbid (the mouth should be hung on the wall). The nature of the Four Great Elements (earth, water, fire, wind) naturally recovers (depending on what is relied upon), like a son finding his mother (it can be known). Fire is hot, wind is moving (spring ice melts by itself), water is wet, and earth is solid (from dawn to dusk). The eyes see colors, the ears hear sounds (the sea is calm and the river is clear), the nose smells fragrances, and the tongue tastes saltiness and sourness (reliable and dependable). However, for each and every Dharma (reporting to you), it is distributed according to the root and leaves (understand it well). The root and the branch must return to the source (only I can know), the noble and the humble must use corresponding language (the command that must not be violated). One should understand that there is darkness in light (darkness can certainly be illuminated), do not meet with darkness (light is still not seen). One should understand that there is light in darkness (one sees three), do not look at each other with light (no different saying). Light and darkness are opposite to each other (how to divide them?), like the front step and the back step (not like this). All things have their own function (the meaning is there, why stop?), one should speak of its function and where it is located (vertical and horizontal cross). Affairs exist in the fitting of a box and lid (look carefully), the principle should be like arrowheads butting against each other (don't make mistakes). To understand words, one must understand their purpose (the unmanifested is not clear), do not establish your own rules (difficult to distinguish when protruding). The eyes touch things but cannot understand the Dao (what does it matter?), the feet move but how can one know the road (not bad to go out). Progress is neither near nor far (the singing is higher), delusion is because of the mountains and rivers that separate (the harmony is less). Respectfully tell those who participate in the mystery (hearing will all return to the same), do not waste time (truly these are the words)!

Jiyin said: I have deeply examined this book, a total of forty pages.

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余句。而以明暗論者半之。篇首便曰。靈源明皎潔。枝派暗流注。乃知。明暗之意根於此。又曰。暗合上中言。明明清濁句。調達開發之也。至指其宗而示其趣則曰。本末須歸宗。尊卑用其語。故其下廣序明暗之句。奕奕綴聯不已者。非決色法虛誑。乃是明其語耳。洞山悟本得此旨故。有五位偏正之說。至於臨濟之句中玄雲門之隨波逐浪。無異味也。而晚輩承其言。便想像明暗之中有相藏露之地。不亦謬乎。

五問

此蓋當時義學之徒。相與造說。誣罔先聖。非毀禪宗。而自聰禪師問達觀穎和尚。凡五問欲杜邪謬。故辯詳之。

僧自聰問達觀穎和尚曰。諸經論家多言。西天自迦葉至師子尊者。祖師相傳。至此斷絕。其實如何。答曰。吁如此說者生滅心也。不知為法惜人。螢斗杲日。雀填滄海。枉勞形耳。且二十四祖師子尊者。度婆舍斯多。兼出達磨達。其緣具在唐會稽沙門靈徹序金陵沙門法炬所編寶林傳。並據前魏天竺三藏支疆梁樓續法記。具明師子尊者遇難以前傳衣付法之事。從大迦葉為首。直下血脈。第二十五祖婆舍斯多。二十六祖不如密多。二十七祖般若多羅付菩提達磨。即唐土初祖也。原支疆梁樓三藏來震旦。抵洛陽白馬寺。時即前魏帝道卿公景元二年辛巳歲也。師子入滅方二年矣。以是

【現代漢語翻譯】 現代漢語譯本： 其餘的語句，是用明暗來論述的，佔了一半。篇首就說：『靈源明皎潔，枝派暗流注。』由此可知，明暗的意義根源於此。又說：『暗合上中言，明明清濁句。』這是調達（Devadatta）開發出來的。至於指明其宗旨而揭示其趣味，則說：『本末須歸宗，尊卑用其語。』所以下面廣泛地敘述明暗的語句，連綿不斷，不是要決斷色法是虛假的，而是要闡明其語言的運用罷了。洞山（Dongshan）悟本（Wuben）領悟了這個宗旨，所以有五位偏正的說法。至於臨濟（Linji）的句中玄，雲門（Yunmen）的隨波逐浪，沒有什麼不同的意味。而晚輩繼承了他的言論，就想像明暗之中有互相隱藏和顯露的地方，不是很荒謬嗎？

五問

這大概是當時的義學之徒，相互捏造說法，誣衊先賢，誹謗禪宗，而自聰禪師（Zicong）問達觀穎和尚（Daguan Ying），總共五問，想要杜絕邪謬，所以詳細地辯論。

僧人自聰問達觀穎和尚說：『諸經論家大多說，西天（India）從迦葉（Kāśyapa）到師子尊者（Simha），祖師相傳，到此斷絕。實際情況如何？』達觀穎和尚回答說：『唉，說這種話的人，是生滅心啊！不知道為法珍惜人才。就像螢火蟲與太陽爭輝，麻雀想要填滿大海，白白地勞累罷了。而且第二十四祖師子尊者，度婆舍斯多（Vasubandhu），兼出達磨達（Dharmatrāta）。他們的因緣都記載在唐朝會稽沙門靈徹（Lingche）序，金陵沙門法炬（Faju）所編的《寶林傳》中，並且根據前魏天竺三藏支疆梁樓（Zhiqian Lianglou）的《續法記》，詳細地說明了師子尊者遇難以前傳衣付法的事情，從大迦葉為首，直接傳承血脈。第二十五祖婆舍斯多，第二十六祖不如密多（Maitreyanātha），第二十七祖般若多羅（Prajñātāra）付法給菩提達磨（Bodhidharma），也就是唐朝的初祖。當初支疆梁樓三藏來到震旦（China），抵達洛陽白馬寺，當時是前魏帝道卿公景元二年辛巳年，師子尊者入滅才兩年。因此』

【English Translation】 English version: The remaining statements are discussed in terms of light and darkness, accounting for half of them. The beginning of the chapter says: 'The spiritual source is bright and pure, the branches and streams flow in darkness.' From this, it can be known that the meaning of light and darkness is rooted here. It also says: 'Darkness corresponds to the words of the upper and middle, brightness clarifies the sentences of purity and turbidity.' This was developed by Devadatta (調達). As for pointing out its purpose and revealing its interest, it says: 'The root and branch must return to the source, the superior and inferior use their language.' Therefore, the following extensive description of the sentences of light and darkness, continuously linked, is not to determine that the phenomena of form are false, but to clarify the use of its language. Dongshan Wuben (洞山悟本) understood this purpose, so there is the saying of the five ranks of partial and correct. As for Linji's (臨濟) mystery within the sentence and Yunmen's (雲門) following the waves, there is no different meaning. But the younger generation, inheriting his words, imagines that there are places of mutual hiding and revealing within light and darkness, is it not absurd?

Five Questions

This is probably the scholars of the time, mutually fabricating statements, slandering the former sages, and defaming the Chan school. Therefore, Zen Master Zicong (自聰) asked Daguan Ying (達觀穎), a total of five questions, wanting to prevent heresies, so he debated in detail.

Monk Zicong asked Daguan Ying and said: 'Most sutra commentators say that from Kāśyapa (迦葉) to Simha (師子尊者) in the Western Heaven (西天), the ancestral teachers passed down the lineage, and it ended here. What is the actual situation?' Daguan Ying replied: 'Alas, those who say such things have a mind of arising and ceasing! They do not know how to cherish talents for the sake of the Dharma. It is like a firefly competing with the sun, or a sparrow trying to fill the ocean, a waste of effort. Moreover, the twenty-fourth ancestor Simha, Vasubandhu (度婆舍斯多), also Dharmatrāta (達磨達). Their causes and conditions are recorded in the preface by Lingche (靈徹), a monk of Kuaiji in the Tang Dynasty, and the Baolin Zhuan compiled by Faju (法炬), a monk of Jinling, and according to the Xu Fa Ji by Zhiqian Lianglou (支疆梁樓), a Tripitaka master from India in the Former Wei Dynasty, it clearly explains the transmission of the robe and Dharma before Simha encountered difficulties, starting with Mahākāśyapa as the head, directly transmitting the bloodline. The twenty-fifth ancestor was Vasubandhu, the twenty-sixth ancestor was Maitreyanātha (不如密多), and the twenty-seventh ancestor Prajñātāra (般若多羅) transmitted the Dharma to Bodhidharma (菩提達磨), who is the first ancestor in the Tang Dynasty. Initially, Tripitaka Master Zhiqian Lianglou came to China (震旦), arriving at the White Horse Temple in Luoyang, at that time it was the second year of Jingyuan of Emperor Daoqing of the Former Wei Dynasty, the year of Xinsi. It was only two years since Simha entered Nirvana. Therefore,'

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顯知。經論諸師誣罔後昆。吁哉奈何。問曰。達磨大師。自西天帶楞伽經四卷來是否。答曰非也。好事者為之耳。且達磨單傳心印。不立文字。直指人心見性成佛。豈有四卷經耶。聰曰。寶林傳亦如是說。穎曰。編修者不暇詳討矣。試為子評之。夫楞伽經三譯。而初譯四卷。乃宋天竺三藏求那跋陀之所譯。次十卷元魏時菩提流支譯。流支與達磨同時。下藥以毒達磨者是也。后七卷唐天后代于闐三藏實叉難陀譯。以此證之。先後虛實可知矣。仰山寂禪師。亦嘗辯此。其事甚明。

問曰。傳法偈無翻譯。暨付法藏傳中無此偈。以致諸家多說無據。愿垂至誨。答曰。噫子孫支分是非蜂起。不能根究耳。只如達磨未入此土。已會唐言。何以知之。初見梁武時對問。其事即可知矣。后又二祖可大師。十年侍奉。以至立雪斷臂。志求祖乘至勤誠矣。后達磨告曰。吾有一袈裟。付汝為信。世必有疑者云。吾西天之人。子此土之子。得法實信。汝當以吾言證之。又云。自釋迦聖師至般若多羅。以及於吾。皆傳衣表法。傳法留偈。吾今付汝。偈曰。吾本來茲土。傳法救迷情。一花開五葉結果自然成。因引從上諸祖偈。一一授之。內傳法印以契證心。外付袈裟以定宗旨。以此則知。達磨付二祖決矣。此乃單傳口授。何暇翻譯哉。

【現代漢語翻譯】 現代漢語譯本 顯知（對聽眾的稱呼）。經論的作者和老師們誤導後人，唉，這可怎麼辦啊！有人問：達磨大師從西天（古印度）帶來《楞伽經》（Laṅkāvatāra Sūtra）四卷，是這樣嗎？回答說：不是的，這是好事者做的。而且達磨（Bodhidharma）是單傳心印，不立文字，直指人心，見性成佛，怎麼會有四卷經呢？有人說：《寶林傳》（Bao Lin Zhuan）也是這麼說的。回答說：編修的人沒有仔細考證啊！我來為你評判這件事。這部《楞伽經》有三種譯本，最初的四卷是宋朝天竺（古印度）三藏求那跋陀（Guṇabhadra）所翻譯的。其次是十卷，是元魏時期菩提流支（Bodhiruci）翻譯的。菩提流支和達磨（Bodhidharma）是同時代的人，就是那個下毒害達磨（Bodhidharma）的人。最後是七卷，是唐朝天后（武則天）時期于闐（Khotan）三藏實叉難陀（Śikṣānanda）翻譯的。用這些來驗證，先後的虛實就可以知道了。仰山寂禪師（Yangshan Ji Chan Shi）也曾經辨析過這件事，事情很清楚。

有人問：傳法偈（Dharma Transmission Gatha）沒有翻譯，而且《付法藏傳》（Fu Fa Zang Zhuan）中也沒有這個偈子，以致於很多說法都沒有根據，希望您能給予教誨。回答說：唉，子孫們各自為政，是非蜂起，不能追根究底啊！就好像達磨（Bodhidharma）還沒到中國的時候，就已經會說漢語了，怎麼知道的呢？當初和梁武帝（Emperor Wu of Liang）見面時對答，這件事就可以知道了。後來又有二祖可大師（Dazu Ke Dashi），十年侍奉，甚至立雪斷臂，立志求祖乘（Patriarchal Vehicle）非常勤懇真誠。後來達磨（Bodhidharma）告訴他說：我有一件袈裟（Kāṣāya），給你作為憑信，世上一定有懷疑的人說，我是西天（古印度）的人，你是這裡的人，得到佛法的真實憑證，你應該用我的話來證明。又說：從釋迦聖師（Śākyamuni）到般若多羅（Prajñātara），以及到我，都是傳衣表法，傳法留偈。我現在傳給你，偈子說：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開五葉，結果自然成。』因此引用從上諸祖的偈子，一一傳授給他。內傳法印（Dharma Seal）來契合印證心，外付袈裟（Kāṣāya）來確定宗旨。由此可知，達磨（Bodhidharma）傳法給二祖（Second Patriarch）是確定的。這都是單傳口授，哪裡有空翻譯呢？

【English Translation】 English version Manifestly knowing (addressing the audience). The authors and teachers of scriptures and treatises mislead later generations. Alas, what can be done! Someone asks: Did Bodhidharma (達磨) bring the Laṅkāvatāra Sūtra (楞伽經) in four volumes from the Western Heaven (西天, ancient India)? The answer is: No, that was done by those who like to create things. Moreover, Bodhidharma (達磨) transmitted the mind-seal directly, without establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How could there be four volumes of scripture? Someone says: The Bao Lin Zhuan (寶林傳) also says so. The answer is: The compilers did not examine it carefully! Let me comment on this matter for you. This Laṅkāvatāra Sūtra (楞伽經) has three translations. The initial four volumes were translated by the Tripiṭaka master Guṇabhadra (求那跋陀) from Tianzhu (天竺, ancient India) of the Song dynasty. The second is ten volumes, translated by Bodhiruci (菩提流支) during the Yuan Wei period. Bodhiruci (菩提流支) was a contemporary of Bodhidharma (達磨), and he was the one who poisoned Bodhidharma (達磨). The last is seven volumes, translated by the Tripiṭaka master Śikṣānanda (實叉難陀) from Khotan (于闐) during the reign of Empress Wu Zetian (天后) of the Tang dynasty. Using these to verify, the truth and falsehood of what came before and after can be known. Zen Master Yangshan Ji (仰山寂禪師) also once analyzed this matter, and the matter is very clear.

Someone asks: The Dharma Transmission Gatha (傳法偈) has no translation, and there is no such gatha in the Fu Fa Zang Zhuan (付法藏傳), so many statements are unfounded. I hope you can give me some guidance. The answer is: Alas, the descendants are divided and disputes arise like swarming bees, unable to get to the root of the matter! Just like Bodhidharma (達磨) already knew how to speak Chinese before he came to China. How do we know this? When he first met Emperor Wu of Liang (梁武帝), their dialogue shows this. Later, there was also the Great Master Dazhu Ke (二祖可大師), who served him for ten years, even standing in the snow and cutting off his arm, determined to seek the Patriarchal Vehicle (祖乘) with great diligence and sincerity. Later, Bodhidharma (達磨) told him: I have a Kāṣāya (袈裟), which I give to you as a token of faith. There will surely be doubters in the world who say, 'I am a person from the Western Heaven (西天, ancient India), and you are a person from here. You have received the true proof of the Dharma, and you should use my words to prove it.' He also said: 'From the Holy Teacher Śākyamuni (釋迦聖師) to Prajñātara (般若多羅), and to me, all have transmitted the robe to signify the Dharma, and left a gatha for the transmission of the Dharma. I now transmit it to you. The gatha says: 'I originally came to this land to transmit the Dharma to save deluded beings. One flower opens five petals, and the result naturally comes to fruition.' Therefore, he quoted the gathas of the ancestral masters from above, and transmitted them to him one by one. Inwardly, he transmitted the Dharma Seal (法印) to match and certify the mind, and outwardly, he gave the Kāṣāya (袈裟) to establish the doctrine. From this, we know that Bodhidharma's (達磨) transmission of the Dharma to the Second Patriarch (二祖) is certain. These are all oral transmissions, how could there be time for translation?

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問曰。天臺尊者一心三觀法門。與祖師意如何。答曰。子若不問吾難以言也。吾嘗見教中雲。吾有正法眼藏付囑大迦葉。且不在三乘五教之內。原佛祖之教。皆有傳授。昔聞大師。于藏中得龍樹所造中論。覽至第四卷。破諸法性有定性則無因果等事。如頌曰。因緣所生法。我說即是空。亦名為假名。亦名中道義。次頌云。未曾有一法不從因緣生。是故一切法。無不是空者。繇此述一心三觀。曰空曰假曰中。若據教意。大凡一偈。皆有四句以成其意耳。智者離為三觀似枝蔓。又未詳傳授。因此便言。遠稟龍樹。以樹為祖。近稟思大則可知矣。若間世承稟。吾恐後世必有聰利之人。空看佛經。自稟釋迦。豈其然乎。良繇智者具大福德智慧辯才。累為帝師故。成一家之說。辭博理微。而後世子孫。稱傳祖教。乃番毀師子尊者。親付法與婆舍斯多。以至此土六祖傳衣付法。以為邪解。嗚呼吾若備論。即成是非。子自詳之。

問曰。自達磨至此土。因何諸祖師言教。與西天諸祖洎六祖已上不同。牛頭一宗北秀荷澤。南嶽讓青原思。言句漸異。見解差殊。各黨師門互毀盛至。如何得息諍去。答曰。怪哉此問。且祖師來此土。如一樹子就地下種。因緣和合而生芽也。種即達磨並二祖也。枝葉即道副總持道育之徒也。洎二祖

為種。三祖為芽。乃至六祖為種。南嶽讓為芽也。其牛頭神秀荷澤等。皆枝葉耳。然六祖下枝葉繁茂。生子亦多。其種又逐風土所宜。採取得葉貴葉。得枝貴枝。亦猶樹焉在南為橘。在北為枳。雖形味有變。而根本豈變乎。又類日焉在東為朝。在西為暮。日亦逐方而轉。則輪影也。其空則不轉必矣。得何怪哉。子但了其內心。莫隨其外法。內心者脫其生死。外法者逐其愛惡。愛惡生則去佛祖遠矣。為子等閑簽出正宗及橫枝言句。各於後述其繇序。令學者明其嫡庶者矣。

覺夢堂重校五家宗派序

皇朝景德間吳僧道原。集傳燈三十卷。自曹溪下列為兩派。一曰南嶽讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。出黃檗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出大仰寂。故號溈仰宗。八十四人。又有天王悟。悟得龍潭信。信得德山鑒。鑒得雪峰存。存下出雲門宗法眼宗。石頭遷出藥山儼天皇悟二人。悟下得慧真。真得幽閑。閑得文賁。便絕。唯藥山得云巖晟。晟得洞山價。價得曹山寂。是為曹洞宗。今傳燈卻收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰江陵城西天王寺道悟者渚宮人。崔子玉之後。嗣馬祖。元和十三年四月十三日

【現代漢語翻譯】 現代漢語譯本：種子是菩提達摩（初祖），三祖僧璨是萌芽，乃至六祖慧能是種子，南嶽懷讓是萌芽。至於牛頭宗、神秀、荷澤宗等，都只是枝葉罷了。然而六祖門下的枝葉繁茂，所生的弟子也很多。他們的教法種子又隨著風土人情而變化，得到精髓的就重視精髓，得到枝節的就重視枝節，這也就像樹木一樣，在南方是橘子，在北方就變成了枳。雖然形狀和味道有所改變，但根本又怎麼會改變呢？又好比太陽，在東方是早晨，在西方是傍晚，太陽也隨著方位而轉動，就像車輪的影子一樣。如果內心空明，就不會被外物所轉動了，這又有什麼奇怪的呢？你只要明白自己的內心，不要追隨外在的法。內心是脫離生死的關鍵，外在的法是追逐愛憎的根源。愛憎一旦產生，就離佛祖越來越遠了。我為你們隨便點出正宗和旁支的言句，各自在後面敘述其由來，讓學習的人明白嫡系和旁系的差別。

覺夢堂重校五家宗派序

唐朝景德年間，吳地的僧人道原，編集了《傳燈錄》三十卷，從曹溪慧能（六祖）門下分為兩派。一派是南嶽懷讓（Rang），懷讓門下出了馬祖道一（Mazu Daoyi）。一派是青原行思（Qingyuan Xingsi），行思門下出了石頭希遷（Shitou Xiqian）。從這兩派下面又分出五宗。馬祖道一門下出了八十四位善知識，其中有百丈懷海（Baizhang Huaihai），懷海門下出了黃檗希運（Huangbo Xiyun）和大溈靈祐（Dawei Lingyou）二人。希運門下出了臨濟義玄（Linji Yixuan），所以號稱臨濟宗。靈祐門下出了大仰慧寂（Dayang Huiji），所以號稱溈仰宗。八十四人中，又有天王道悟（Tianwang Dawu），道悟得法于龍潭崇信（Longtan Chongxin），崇信得法于德山宣鑒（Deshan Xuanjian），宣鑒得法于雪峰義存（Xuefeng Yicun），義存門下出了雲門宗（Yunmen）和法眼宗（Fayan）。石頭希遷門下出了藥山惟儼（Yaoshan Weiyan）和天皇道悟（Tianhuang Dawu）二人。道悟門下得法于慧真（Huizhen），慧真得法于幽閑（Youxian），幽閑得法于文賁（Wenben），之後就斷絕了。只有藥山惟儼得法于云巖曇晟（Yunyan Tansheng），曇晟得法于洞山良價（Dongshan Liangjie），良價得法于曹山寂（Caoshan Jiji），這就是曹洞宗。現在《傳燈錄》卻把雲門宗和法眼宗，歸到石頭希遷門下，這是錯誤的。因為同時有兩個道悟，一個叫江陵城西天王寺道悟，是渚宮人，崔子玉的後代，繼承了馬祖的法。元和十三年四月十三日圓寂。

【English Translation】 English version: The seed is Bodhidharma (the First Ancestor), the Third Ancestor Sengcan (Sengcan) is the sprout, and even the Sixth Ancestor Huineng (Huineng) is the seed, and Nanyue Huairang (Nanyue Huairang) is the sprout. As for the Niutou School, Shenxiu (Shenxiu), and Heze School, they are just branches and leaves. However, the branches and leaves under the Sixth Ancestor are luxuriant, and the disciples born are also many. Their seeds of teaching also change with the local customs, those who obtain the essence value the essence, and those who obtain the branches value the branches, just like trees, oranges in the south and trifoliate oranges in the north. Although the shape and taste have changed, how can the root change? It is also like the sun, morning in the east and evening in the west. The sun also rotates with the orientation, just like the shadow of a wheel. If the mind is clear, it will not be turned by external things, so what is so strange about that? You only need to understand your own mind, do not follow external dharmas. The mind is the key to escaping birth and death, and external dharmas are the source of pursuing love and hate. Once love and hate arise, you will be farther and farther away from the Buddhas and Ancestors. I casually point out the words of the orthodox and collateral lines for you, and each will describe its origin later, so that the learners can understand the difference between the direct line and the collateral line.

Jue Meng Tang's Re-edited Preface to the Five Schools

During the Jingde period of the Tang Dynasty, the monk Daoyuan (Daoyuan) from Wu compiled thirty volumes of the 'Transmission of the Lamp', dividing it into two schools from under Caoxi Huineng (the Sixth Ancestor). One school is Nanyue Huairang (Rang), and Mazu Daoyi (Mazu Daoyi) came out of Huairang's school. One school is Qingyuan Xingsi (Qingyuan Xingsi), and Shitou Xiqian (Shitou Xiqian) came out of Xingsi's school. From these two schools, five schools were further divided. Mazu Daoyi's school produced eighty-four good advisors, including Baizhang Huaihai (Baizhang Huaihai), and Huangbo Xiyun (Huangbo Xiyun) and Dawei Lingyou (Dawei Lingyou) came out of Huaihai's school. Linji Yixuan (Linji Yixuan) came out of Xiyun's school, so it is called the Linji School. Dayang Huiji (Dayang Huiji) came out of Lingyou's school, so it is called the Weiyang School. Among the eighty-four people, there was also Tianwang Dawu (Tianwang Dawu), Dawu obtained the Dharma from Longtan Chongxin (Longtan Chongxin), Chongxin obtained the Dharma from Deshan Xuanjian (Deshan Xuanjian), Xuanjian obtained the Dharma from Xuefeng Yicun (Xuefeng Yicun), and the Yunmen School (Yunmen) and Fayan School (Fayan) came out of Yicun's school. Yaoshan Weiyan (Yaoshan Weiyan) and Tianhuang Dawu (Tianhuang Dawu) came out of Shitou Xiqian's school. Dawu's school obtained the Dharma from Huizhen (Huizhen), Huizhen obtained the Dharma from Youxian (Youxian), and Youxian obtained the Dharma from Wenben (Wenben), and then it was cut off. Only Yaoshan Weiyan obtained the Dharma from Yunyan Tansheng (Yunyan Tansheng), Tansheng obtained the Dharma from Dongshan Liangjie (Dongshan Liangjie), and Liangjie obtained the Dharma from Caoshan Jiji (Caoshan Jiji), which is the Caodong School. Now the 'Transmission of the Lamp' mistakenly attributes the Yunmen School and the Fayan School to Shitou Xiqian's school. Because there were two Daowus at the same time, one was called Daowu of Tianwang Temple in the west of Jiangling City, who was from Zhugong and a descendant of Cui Ziyu, and inherited Mazu's Dharma. He passed away on April 13th of the thirteenth year of Yuanhe.

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化。正議大夫丘玄素。撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故還渚宮。一曰江陵城東天皇寺道悟。婺州東陽人。姓張氏。嗣石頭。元和二年丁亥化。律師符載所撰碑。二碑所載。生緣出處甚詳。但緣道原採集傳燈之日。非一一親往討尋。不過宛轉託人捃拾而得。其差誤可知也。自景德至今。天下四海。以傳燈為據。雖列剎據位立宗者。不能略加究辨。唯丞相無盡居士。及呂夏卿二君子。每會議宗門中事。嘗曰。石頭得藥山。山得曹洞一宗。教理行果。言說宛轉且天王道悟下。出個周金剛。呵風罵雨。雖佛祖。不敢嬰其鋒。恐自天皇或有差誤。寂音尊者亦嘗疑之云。道悟似有兩人。無盡後於達觀穎處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。赍以遍示諸方曰。吾嘗疑。德山洞山。同出石頭下。因甚垂手處死活不同。今以丘符二記證之。朗然明白。方知吾擇法驗人之不謬耳。寂音曰。圭峰答裴相國。宗趣狀列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一笑。略書梗概以傳明達者。庶知五家之正派如是而已。

宗門雜錄卷之五(終) 大正藏第 48 冊 No. 2006 人天眼目

人天眼目卷之六

宗門雜錄

【現代漢語翻譯】 現代漢語譯本： 化。正議大夫丘玄素撰寫塔銘，文辭數千字，大略是說：馬祖（Mazu，禪宗大師）曾預言：『他日莫離舊處，故還渚宮。』 另一位是江陵城東天皇寺的道悟（Daowu），婺州東陽人，姓張，是石頭（Shitou，禪宗大師）的弟子。元和二年丁亥年圓寂。律師符載撰寫了碑文。這兩篇碑文詳細記載了他的生平和出身。 只是因為道原在採集《傳燈錄》時，並非親自一一前往尋訪，不過是輾轉託人蒐集而來，其中的差錯是可以想見的。自從景德年間至今，天下各地都以《傳燈錄》為依據。即使是各寺廟據位立宗的人，也不能略加考究辨別。只有丞相無盡居士和呂夏卿兩位君子，每次議論宗門中的事，常常說：『石頭門下出了藥山（Yaoshan），藥山門下出了曹洞一宗。教理行果，言說宛轉。而且天王道悟門下，出了個周金剛，呵風罵雨，即使是佛祖，也不敢觸其鋒芒。』恐怕天皇道悟的傳承或許有差錯。寂音尊者也曾懷疑說：『道悟似乎有兩個人。』 無盡後來在達觀穎處，得到了唐符載所撰寫的天皇道悟塔記，又找到了丘玄素所作的天王道悟塔記，拿來給各方人士看，說：『我曾經懷疑，德山（Deshan）、洞山（Dongshan）都出自石頭門下，為何垂手處的死活不同。現在用丘、符二記來驗證，就朗然明白了。才知道我擇法驗人沒有錯。』 寂音說：『圭峯迴答裴相國，宗趣狀中列舉了馬祖的六位弟子，首位就是江陵道悟，其下注釋說：兼稟徑山。現在妄自用雲門（Yunmen）、臨濟（Linji）二宗來競爭，可笑啊。』略微記錄梗概，以傳達給明達的人，希望他們知道五家的正統傳承就是這樣。

《宗門雜錄》卷五（終） 《大正藏》第48冊 No. 2006 《人天眼目》

《人天眼目》卷六

《宗門雜錄》

【English Translation】 English version: Finalization. The Righteous Advisor Qiu Xuansu composed the pagoda inscription, with several thousand words, roughly saying: Mazu (Mazu, a Chan master) predicted: 'One day, do not leave the old place, so return to Zhugong.' Another one is Daowu (Daowu) of Tianhuang Temple in the east of Jiangling City, a native of Dongyang, Wuzhou, surnamed Zhang, and a disciple of Shitou (Shitou, a Chan master). He passed away in the year Dinghai of the Yuanhe era. The lawyer Fu Zai wrote the stele inscription. These two inscriptions record his life and origin in detail. It's just that when Daoyuan collected the 'Transmission of the Lamp', he did not personally visit and search one by one, but entrusted others to collect it, so the errors in it can be imagined. Since the Jingde era, the world has been based on the 'Transmission of the Lamp'. Even those who hold positions and establish sects in various temples cannot slightly examine and distinguish. Only the Prime Minister Wujin layman and the two gentlemen, Lü Xiaqing, often said when discussing matters in the sect: 'Yaoshan (Yaoshan) came out from under Shitou, and the Caodong sect came out from under Yaoshan. The teachings, principles, practices, and results are all eloquent. Moreover, Zhou Jingang came out from under Tianwang Daowu, scolding the wind and rain, even the Buddhas dare not touch his edge.' I am afraid that there may be errors in the transmission of Tianhuang Daowu. Venerable Jiyin also once suspected: 'Daowu seems to be two people.' Later, Wujin obtained the Tianhuang Daowu Pagoda Inscription written by Tang Fu Zai at Daguan Ying, and also found the Tianwang Daowu Pagoda Inscription written by Qiu Xuansu, and showed it to people from all directions, saying: 'I once suspected that Deshan (Deshan) and Dongshan (Dongshan) both came from under Shitou, why are the life and death at the drooping hands different? Now, using the Qiu and Fu inscriptions to verify it, it becomes clear. I now know that my choice of Dharma and examination of people is not wrong.' Jiyin said: 'Guifeng answered Prime Minister Pei, listing six disciples of Mazu in the Zongqu statement, the first being Jiangling Daowu, with a note below saying: Also received teachings from Jingshan. Now it is ridiculous to compete with the Yunmen (Yunmen) and Linji (Linji) sects.' Briefly record the outline to convey it to enlightened people, hoping they know that the orthodox transmission of the five houses is like this.

Chapter 5 of the Miscellaneous Records of the Zen School (End) Taisho Tripitaka Volume 48 No. 2006 The Eyes of Humans and Gods

Chapter 6 of The Eyes of Humans and Gods

Miscellaneous Records of the Zen School

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巖頭三句

咬去咬住　欲去不去欲住不住　或時一向不去。或時一向不住

師上堂云。大凡唱教。從無慾中流出三句。只是理論。咬去咬住。欲去不去。欲住不住。或時一向不去。或時一向不住。並不知方所。明眼漢沒窠臼突然地。若論戰也。個個須是咬豬狗手段。若未透未明。亦須得七八分方可入作。若從來眼目彌梨麻啰。且莫亂呈懵袋。錯槌折爾腰。莫言不道(按巖頭三句。咬去咬住是一。欲去不去。欲住不住。是一。或時一向不去。或時一向不住是一。舊本以咬去為一。咬住為一。欲去不去。欲住不住為一。而更不顧有或時一向不去。或時一向不住之句誤矣。今既正之。又略舉上堂為據)。

汾陽五門句(石門錄中未見有此答)

僧問。如何是入門句。汾云。遠客投知己。暫坐笑吟吟。

石門聰云。六親不相識。口中道遠來。又云。瞎。

如何是門裡句。汾云。四相排班立。凝情望聖容。門云。密室不通風。獨自歸家坐。又云收。又云。賓中主。

如何是當門句。汾云。坐斷千差路。舒光照萬機。門云。開門不扄戶。按劍看四方。又云斬。又云。主中主。

如何是出門句。汾云。舉目望江山。遍界無相識。門云。威儀不整望長安。又云貶。

【現代漢語翻譯】 現代漢語譯本 巖頭三句

咬去咬住，欲去不去欲住不住，或時一向不去，或時一向不住。

巖頭禪師上堂開示說：『大凡宣講佛法，都是從無慾的境界中流出這三句。這只是理論上的說法。咬去咬住，欲去不去，欲住不住，或時一向不去，或時一向不住，並不知曉方向所在。明眼人沒有固定的模式，是突然發生的。如果要論戰，每個人都必須要有像豬狗一樣撕咬的手段。如果還沒有完全領悟，也必須達到七八分的程度才可以入門。如果向來眼目昏花，就不要胡亂呈弄你的懵懂無知，錯誤的棒喝會折斷你的腰。不要說我沒有告訴你。』（按：巖頭三句，咬去咬住是一句，欲去不去、欲住不住是一句，或時一向不去、或時一向不住是一句。舊的版本把咬去作為一句，咬住作為一句，欲去不去、欲住不住作為一句，而且不顧及有『或時一向不去、或時一向不住』的句子，這是錯誤的。現在已經改正，又略舉上堂開示作為依據）。

汾陽五門句（《石門錄》中未見有此答）

有僧人問：『如何是入門句？』汾陽禪師回答說：『遠方的客人投奔知己，暫時坐下，笑著吟詩。』

石門聰禪師說：『六親不相識，口中卻說遠道而來。』又說：『瞎。』

問：『如何是門裡句？』汾陽禪師回答說：『四大天王排列站立，凝神望著佛的聖容。』石門聰禪師說：『密室不通風，獨自歸家坐。』又說：『收。』又說：『賓中主。』

問：『如何是當門句？』汾陽禪師回答說：『截斷所有的差別之路，舒展光明照耀萬機。』石門聰禪師說：『開門不關戶，按劍看四方。』又說：『斬。』又說：『主中主。』

問：『如何是出門句？』汾陽禪師回答說：『舉目遠望江山，遍及世界沒有相識的人。』石門聰禪師說：『威儀不整地遙望長安。』又說：『貶。』

【English Translation】 English version Yantou's Three Phrases

'Bite and hold, wanting to go but not going, wanting to stay but not staying, sometimes simply not going, sometimes simply not staying.'

Master Yantou ascended the Dharma hall and said: 'Generally, teaching Dharma flows from the state of no desire, resulting in these three phrases. This is merely theoretical. 'Bite and hold, wanting to go but not going, wanting to stay but not staying, sometimes simply not going, sometimes simply not staying,' without knowing the direction. A clear-eyed person has no fixed pattern; it happens suddenly. If arguing, each must have the means of biting like pigs and dogs. If not fully understood, one must attain seven or eight parts before entering practice. If one's eyes have always been blurred, do not randomly present your ignorance; a wrong blow will break your back. Don't say I didn't warn you.' (Note: Yantou's three phrases are: 'Bite and hold' is one phrase, 'wanting to go but not going, wanting to stay but not staying' is one phrase, and 'sometimes simply not going, sometimes simply not staying' is one phrase. The old version treated 'bite and go' as one phrase, 'bite and hold' as one phrase, 'wanting to go but not going, wanting to stay but not staying' as one phrase, and ignored the phrases 'sometimes simply not going, sometimes simply not staying,' which is incorrect. Now it has been corrected, and the Dharma hall discourse is cited as evidence.)

Fenyang's Five Gates Phrases (This answer is not found in the 'Shimen Lu')

A monk asked: 'What is the phrase for entering the gate?' Fenyang replied: 'A distant guest seeks out a confidant, sits for a while, smiling and chanting poetry.'

Shimen Cong said: 'Not recognizing one's six relatives, yet saying they come from afar.' He also said: 'Blind.'

Asked: 'What is the phrase inside the gate?' Fenyang replied: 'The Four Heavenly Kings stand in rows, gazing intently at the holy countenance of the Buddha.' Shimen Cong said: 'A sealed room without ventilation, sitting alone at home.' He also said: 'Withdraw.' He also said: 'Guest within the host.'

Asked: 'What is the phrase at the gate?' Fenyang replied: 'Cutting off all paths of difference, spreading light to illuminate myriad functions.' Shimen Cong said: 'Opening the door without latching it, holding a sword and looking in all directions.' He also said: 'Cut.' He also said: 'Host within the host.'

Asked: 'What is the phrase for leaving the gate?' Fenyang replied: 'Raising one's eyes to view the rivers and mountains, throughout the world there are no acquaintances.' Shimen Cong said: 'With unkempt demeanor, gazing towards Chang'an.' He also said: 'Demote.'

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如何是門外句。汾云。樵子愛荒郊。騎牛常扣角。門云。威儀濟濟向長安。又云。賓中賓。

肇論四不遷(古德著語)

旋嵐偃岳而常靜(與者里沒交涉)。江河競注而不流(水灑不著)。 野馬飄鼓而不動(風吹不入)。日月曆天而不周(光明無背面)。

巖頭四藏鋒

四藏鋒者。師所立也。謂就事者全事也。就理者全理也。入就者理事俱也。出就者理事泯也。后之學者。不根前輩所立之意。易就為袖。使晚生衲子疑宗師袖中有物。出入而可示之也。故不得不詳審。

古德頌附達觀穎

運水搬柴不是塵。頭頭全現法王身。扁舟盪漾滄溟外。 巨浪如山涌白銀(就事)。

就事藏鋒事獨全。不于理上取言詮。錦鱗若不吞香餌。 擺尾搖頭戲碧川(就事)。

全身直下露堂堂。妙體繇來不覆藏。觸處現成誰辨的。 塵塵俱放白毫光(就理)。

就理藏鋒理最微。豈從事上立毫釐。新羅鷂子飛天外。 肯搦林間死雀兒(就理)。

全機電卷幾人知。眨上眉毛已是遲。覿面不知開寶藏。 躊躇門外草離離(入就)。

入就藏鋒理事該。碧潭風起震云雷。禹門三月桃花浪。 戴角擎頭免曝腮(入就)。

凜凜威光滿世間。法王號令合當然。門前萬古長安道。 一舉鵬搏萬里天(出就

【現代漢語翻譯】 現代漢語譯本 如何是門外句？汾陽善昭禪師說：『樵夫喜愛荒涼的郊野，騎在牛背上常常敲擊牛角。』雲門文偃禪師說：『威儀整肅地走向長安。』又說：『賓中賓。』

《肇論·四不遷》(古德著語)

迴旋的暴風能吹倒高山，但它的本性是常靜的（與這裡沒有關係）。江河奔流競注，但它的本性是不流動的（水潑不濕）。 狂風吹動野馬，但它的本性是不動搖的（風吹不入）。太陽和月亮在天空中執行，但它們的本性是不周遍的（光明沒有正反兩面）。

巖頭四藏鋒

四藏鋒，是巖頭全豁禪師所設立的。意思是：就事而言，是全體的事；就理而言，是全體的理；入就而言，是事和理都具備；出就而言，是事和理都泯滅。後來的學人，不依據前輩所設立的意義，把『就』改為『袖』，使得後來的學僧懷疑宗師的袖子里有東西，可以出入並展示。所以不得不詳細審察。

古德頌（附達觀穎禪師）

運水搬柴不是塵，頭頭全現法王身。扁舟盪漾滄溟外，巨浪如山涌白銀（就事）。

就事藏鋒事獨全，不于理上取言詮。錦鱗若不吞香餌，擺尾搖頭戲碧川（就事）。

全身直下露堂堂，妙體繇來不覆藏。觸處現成誰辨的，塵塵俱放白毫光（就理）。

就理藏鋒理最微，豈從事上立毫釐。新羅鷂子飛天外，肯搦林間死雀兒（就理）。

全機電卷幾人知，眨上眉毛已是遲。覿面不知開寶藏，躊躇門外草離離（入就）。

入就藏鋒理事該，碧潭風起震云雷。禹門三月桃花浪，戴角擎頭免曝腮（入就）。

凜凜威光滿世間，法王號令合當然。門前萬古長安道，一舉鵬搏萬里天（出就）。

【English Translation】 English version What is a statement from outside the gate? Fenyang Shanzhao (汾陽善昭) [Zen master] said: 'Woodcutters love desolate wilderness, often tapping the horns while riding oxen.' Yunmen Wenyan (雲門文偃) [Zen master] said: 'Dignified and orderly, heading towards Chang'an (長安) [ancient capital].' He also said: 'Guest within a guest.'

Zhao Lun's (肇論) 'Four Immutabilities' (古德著語) [Words of ancient worthies]

Whirling tempests topple mountains, yet are inherently still (unrelated to this). Rivers rush and pour, yet do not flow (water cannot wet it). The mirage flutters, yet remains unmoved (wind cannot enter). The sun and moon traverse the sky, yet are not cyclical (light has no front or back).

Yantou's (巖頭) Four Hidden Edges

The Four Hidden Edges were established by Zen Master Yantou Quanhuo (巖頭全豁). They mean: In terms of phenomena, it is the entirety of phenomena; in terms of principle, it is the entirety of principle; in terms of entering into, it is the combination of phenomena and principle; in terms of exiting from, it is the annihilation of phenomena and principle. Later students, not basing themselves on the meaning established by predecessors, changed 'entering into' to 'sleeve,' causing later monks to suspect that the Zen master had something in his sleeve that could be entered into and shown. Therefore, it is necessary to examine it in detail.

Ancient Worthies' Eulogy (Attached to Zen Master Daguan Ying (達觀穎))

Carrying water and chopping wood is not dust, every instance fully reveals the Dharma King's body. A small boat drifts outside the vast ocean, huge waves like mountains surge with white silver (regarding phenomena).

Hiding the edge in phenomena, the phenomena is uniquely complete, not seeking explanations in principle. If the brocade carp does not swallow the fragrant bait, it wags its tail and shakes its head, playing in the green river (regarding phenomena).

The whole body directly reveals itself openly, the wondrous essence has never been concealed. Who can discern the readily available everywhere, every mote of dust emits a white hair light (regarding principle).

Hiding the edge in principle, the principle is most subtle, not establishing a hair's breadth on phenomena. The Silla (新羅) [ancient Korean kingdom] falcon flies beyond the sky, would it be willing to seize a dead sparrow in the forest (regarding principle).

Who knows the complete mechanism flashing like lightning, even blinking an eyebrow is already too late. Facing each other, not knowing to open the treasure trove, hesitating outside the gate, the grass is sparse (entering into).

Hiding the edge in entering into, phenomena and principle are both encompassed, the wind rises in the green pool, shaking thunder and lightning. In the third month, peach blossom waves at the Yu Gate (禹門) [mythical gate on the Yellow River], wearing horns and lifting the head, one avoids exposing the cheeks (entering into).

The awe-inspiring light fills the world, the Dharma King's commands are naturally fitting. The ancient Chang'an Road (長安道) [road to the capital] is before the gate, with one flap, the Peng (鵬) [mythical bird] soars ten thousand miles into the sky (exiting from).

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出就藏鋒理事忘。長天赫日更無妨。雷公電母分明說。 霹靂聲中石火光(出就)。

宗門三印(石門聰　玉泉達)

一印印空。門云。舌柱上腭。泉云。萬象收歸古鑒中。

一印印水。門云。說話對聾人。泉云。秋蟾影落千江里。

一印印泥。門云。頭上吃棒口裡喃喃。泉云。好看文彩生時。

雪竇顯頌

印空印水印泥。炳然字義還迷。黃頭大士不識。 敢問誰得親提。

印泥印空印水。匝地寒濤競起。其中無限麟龍。 幾處爭求出嘴。

印水印泥印空。衲子不辨西東。撥開向上一竅。 千聖齊立下風。

黃檗初

印泥印水印空。四方八面玲瓏。大海龍吟霧起。 高山虎嘯生風。

印空印水印泥。高低物物皆齊。若識炳然文辨。 不妨南北東西。

印泥印空印水。雷電風雲四起。乘時直透龍門。 切忌曝腮燒尾。

云峰悅

一印印泥。賢愚共知。抉轉鼻孔。頂上金槌。

一印印水。徒張唇嘴。未涉流沙。洪濤競起。

一印印空。明月清風。爍迦羅眼。齋后之鐘。

三朝王子(汾陽昭　五祖演　翠巖峰)

僧問。王子未登朝時如何。汾云。六宮歌雪曲。八國聽韶音。祖云。逢人當問路。巖云。深宮雖不出。化外已傳芳。

【現代漢語翻譯】 現代漢語譯本：

出世修行，就要藏起鋒芒，理事圓融，忘卻自我。即使是晴朗的天空和炎熱的太陽，也毫無妨礙。雷公電母清楚明白地昭示著，霹靂聲中，石火電光般短暫。（出世修行，就要如此）

宗門三印（石門聰，玉泉達）：

一印印空。石門聰說：舌頭抵住上顎。玉泉達說：萬象都收歸於古老的鏡子中。

一印印水。石門聰說：對聾子說話。玉泉達說：秋天的月亮倒映在千江之中。

一印印泥。石門聰說：頭上捱了棍子，嘴裡還在喃喃自語。玉泉達說：好看的文采正在顯現的時候。

雪竇顯的頌詞：

印空，印水，印泥，明明白白的字義反而讓人迷惑。黃頭大士（指僧人）都不認識，敢問誰能親自提點？

印泥，印空，印水，遍地寒冷的波濤競相涌起。其中有無限的麒麟和龍，有多少地方爭著探出頭來？

印水，印泥，印空，修行人不辨東西。撥開向上的一竅，千聖都甘拜下風。

黃檗初：

印泥，印水，印空，四面八方都通透玲瓏。大海龍吟，霧氣升騰；高山虎嘯，狂風驟起。

印空，印水，印泥，高低事物都一樣齊平。如果認識到這炳然的文采，不妨南北東西自由馳騁。

印泥，印空，印水，雷電風雲四起。乘著時機直透龍門，切記不要露出腮幫，燒掉尾巴。

云峰悅：

一印印泥，賢能和愚笨的人都知道。轉動鼻孔，頭頂上彷彿有金槌。

一印印水，只是徒勞地張開嘴巴。還沒到流沙之地，洪大的波濤就競相涌起。

一印印空，如同明月清風。如同爍迦羅（Śakra，帝釋天）的眼睛，如同齋飯後的鐘聲。

三朝王子（汾陽昭，五祖演，翠巖峰）：

僧人問：王子還沒有登上朝廷的時候怎麼樣？汾陽昭說：六宮都在歌唱雪白的歌曲，八國都在聆聽美好的音樂。五祖演說：遇到人就要問路。翠巖峰說：即使身在深宮不出，美好的名聲已經在化外傳揚。

【English Translation】 English version:

Having left the world to cultivate, one should conceal one's sharpness, harmonize affairs and principles, and forget oneself. Even a clear sky and a hot sun are no obstacle. The Thunder God and Lightning Mother clearly reveal that, in the sound of thunder, there is a flash of lightning like a spark from a stone. (Having left the world to cultivate, one should be like this.)

The Three Seals of the Zen School (Shimen Cong, Yuquan Da):

One seal seals emptiness. Shimen Cong said: The tongue presses against the palate. Yuquan Da said: All phenomena are gathered into the ancient mirror.

One seal seals water. Shimen Cong said: Speaking to a deaf person. Yuquan Da said: The autumn moon's reflection falls in a thousand rivers.

One seal seals mud. Shimen Cong said: Receiving a blow on the head while muttering in the mouth. Yuquan Da said: Beautiful literary talent is just beginning to emerge.

Xuědòu Xiǎn's Verse:

Sealing emptiness, sealing water, sealing mud, the clear meaning of the words is confusing. Even the Yellow-Headed Great Scholar (referring to monks) does not recognize it, dare I ask who can personally guide?

Sealing mud, sealing emptiness, sealing water, freezing waves rise everywhere. Within them are limitless Qilin (Chinese unicorn) and dragons, how many places are vying to stick out their heads?

Sealing water, sealing mud, sealing emptiness, practitioners cannot distinguish east from west. Open up the upward aperture, and a thousand sages will willingly submit.

Huángbò Chū:

Sealing mud, sealing water, sealing emptiness, all directions are transparent and exquisite. The dragon roars in the sea, and mist rises; the tiger roars on the high mountain, and a gale arises.

Sealing emptiness, sealing water, sealing mud, high and low, all things are equal. If you recognize this clear literary talent, you may as well roam freely north, south, east, and west.

Sealing mud, sealing emptiness, sealing water, thunder, lightning, wind, and clouds rise together. Take the opportunity to directly penetrate the Dragon Gate, but be careful not to expose your gills and burn your tail.

Yúnfēng Yuè:

One seal seals mud, the wise and the foolish both know. Turn the nostrils, and there seems to be a golden mallet on the top of the head.

One seal seals water, merely opening the mouth in vain. Before reaching the quicksand, great waves rise in competition.

One seal seals emptiness, like the bright moon and clear breeze. Like Śakra's (Śakra, the lord of devas) eye, like the bell after the vegetarian meal.

The Three Dynasty Princes (Fényáng Zhāo, Wǔzǔ Yǎn, Cuìyán Fēng):

A monk asked: What was the prince like before he ascended to the court? Fényáng Zhāo said: The six palaces are singing snowy songs, and the eight kingdoms are listening to beautiful music. Wǔzǔ Yǎn said: When you meet someone, you should ask for directions. Cuìyán Fēng said: Even though he is in the deep palace and does not come out, his beautiful reputation has already spread beyond.

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王子正登朝時如何。汾云。玉繭不彰文。萬邦咸稽首。祖云。天下太平。巖云。兩班依玉殿。十道盡來朝。

王子登朝後如何。汾云。素服問田翁。遍界無相識。祖云。誰論好醜。巖云。漁樵歌滿路。野老唱豐年。

汾陽頌

三朝王子貴兼尊。今古傳聞孰可分。八國六宮全美化。 汾陽的印莫紛紜。

南明慎和尚師子話(報恩從附)

僧問。師子未出窟時如何明云。清風匝地。恩云。鋒铓難系。出窟后如何。明云。群狐腦裂。恩云。藏身無路。欲出未出時如何。明云嗄。恩云。命若懸絲。

南明頌

兀坐如癡似不能。驀然翻轉便掀騰。百年妖怪皆潛伏。 深隱亂山千萬層。

一聲哮吼震乾坤。百獸群中喪膽魂。澗水逆流山影轉。 眼花空際亂紛紛。

欲出未出孰能知。踞地翻身也大奇。千手大悲難摸𢱢。 從教千古眾人疑。

長蘆祖印福寶劍話(天柱靜　翠巖芝　承天宗)

僧問。寶劍未出匣時如何。印云澀。柱云。如今朝代無人問(朝一作昭)巖云。切忌道著。宗云。寒光射鬥牛。出匣后如何。印云利柱云。萬里山河道太平。巖云。天魔膽裂。宗云。千兵易得。一將難求。

智門祚蓮花語(天柱靜　慈明圓　圓鑒遠)

僧問。蓮花未出水時如何。

【現代漢語翻譯】 現代漢語譯本 王子剛登上朝廷時是怎樣的？汾陽（Fenyang）說：『玉繭的光彩沒有顯現出來，萬國都來叩拜。』祖（Zu）說：『天下太平。』巖（Yan）說：『兩班大臣依傍在玉殿旁，四面八方的官員都來朝見。』 王子登上朝廷之後是怎樣的？汾陽（Fenyang）說：『穿著樸素的衣服詢問田間的老農，普天之下沒有人認識他。』祖（Zu）說：『誰會去評論好壞呢？』巖（Yan）說：『漁夫和樵夫的歌聲響徹道路，鄉下的老人們歌唱著豐收的年份。』 汾陽頌 三朝的王子尊貴無比，從古至今的傳聞誰能分辨真假？八國和六宮都被完全教化，汾陽（Fenyang）的印章不要胡亂使用。 南明慎和尚的師子話（報恩從附） 僧人問：『獅子沒有出洞穴時是怎樣的？』明（Ming）說：『清風吹遍大地。』恩（En）說：『鋒芒難以束縛。』『出洞穴后是怎樣的？』明（Ming）說：『群狐嚇破了膽。』恩（En）說：『藏身無路。』『想要出來但還沒有出來時是怎樣的？』明（Ming）說：『嗄。』恩（En）說：『命若懸絲。』 南明頌 靜靜地坐著好像癡呆了一樣，好像什麼都不能做。突然翻身轉動就掀起波瀾。百年的妖怪都潛藏起來，深深地隱藏在亂山之中，有千萬層。 一聲吼叫震動天地，百獸之中嚇破了膽。澗水倒流，山影也跟著轉動，眼花繚亂，天空一片混亂。 想要出來但還沒有出來，誰能知道呢？蹲踞在地上翻身，真是太奇異了。千手大悲也難以觸控到，任憑千古以來眾人疑惑不解。 長蘆祖印福的寶劍話（天柱靜，翠巖芝，承天宗） 僧人問：『寶劍沒有出匣時是怎樣的？』印（Yin）說：『澀。』柱（Zhu）說：『如今的朝代沒有人問津。』巖（Yan）說：『切忌說出來。』宗（Zong）說：『寒光射向鬥牛星。』『出匣后是怎樣的？』印（Yin）說：『利。』柱（Zhu）說：『萬里山河太平無事。』巖（Yan）說：『天魔嚇破了膽。』宗（Zong）說：『千軍易得，一將難求。』 智門祚的蓮花語（天柱靜，慈明圓，圓鑒遠） 僧人問：『蓮花沒有出水時是怎樣的？』

【English Translation】 English version How is the prince when he first ascends to the court? Fenyang (Fenyang, a Buddhist master) says, 'The brilliance of the jade cocoon is not revealed, and all nations pay homage.' Zu (Zu, a Buddhist master) says, 'The world is at peace.' Yan (Yan, a Buddhist master) says, 'The two rows of officials stand beside the jade palace, and officials from all directions come to court.' How is the prince after he ascends to the court? Fenyang (Fenyang, a Buddhist master) says, 'Wearing plain clothes, he asks the old farmers in the fields, and no one in the world recognizes him.' Zu (Zu, a Buddhist master) says, 'Who will comment on good or bad?' Yan (Yan, a Buddhist master) says, 'The songs of fishermen and woodcutters fill the roads, and the old villagers sing of a bountiful year.' Ode to Fenyang The prince of the three dynasties is noble and honored. Who can distinguish the truth from the rumors of ancient times? The eight kingdoms and six palaces are completely transformed. Do not use the seal of Fenyang (Fenyang, a place) indiscriminately. The Lion's Words of Monk Nanming Shen (with Baoen Cong attached) A monk asks, 'What is it like when the lion has not yet left the cave?' Ming (Ming, a Buddhist master) says, 'A gentle breeze sweeps across the earth.' En (En, a Buddhist master) says, 'The sharp edge is difficult to restrain.' 'What is it like after leaving the cave?' Ming (Ming, a Buddhist master) says, 'The foxes are terrified.' En (En, a Buddhist master) says, 'There is nowhere to hide.' 'What is it like when it wants to come out but has not yet come out?' Ming (Ming, a Buddhist master) says, 'Gah.' En (En, a Buddhist master) says, 'Life hangs by a thread.' Ode to Nanming Sitting still as if in a daze, as if unable to do anything. Suddenly turning over and stirring up waves. The monsters of a hundred years all lie dormant, deeply hidden in the chaotic mountains, with thousands of layers. A roar shakes the universe, and the beasts are terrified. The mountain stream flows backward, and the mountain shadows also turn. The eyes are dazzled, and the sky is in chaos. Who can know when it wants to come out but has not yet come out? Crouching on the ground and turning over is truly amazing. Even the thousand-handed Avalokiteśvara finds it difficult to touch, leaving everyone puzzled for thousands of years. The Sword Words of Changlu Zuyin Fu (Tianzhujing, Cuiyan Zhi, Chengtianzong) A monk asks, 'What is it like when the sword has not yet left the scabbard?' Yin (Yin, a Buddhist master) says, 'Dull.' Zhu (Zhu, a Buddhist master) says, 'No one in the current dynasty asks about it.' Yan (Yan, a Buddhist master) says, 'Be sure not to say it.' Zong (Zong, a Buddhist master) says, 'The cold light shoots towards the Dipper and Ox constellations.' 'What is it like after leaving the scabbard?' Yin (Yin, a Buddhist master) says, 'Sharp.' Zhu (Zhu, a Buddhist master) says, 'The mountains and rivers for ten thousand miles are peaceful.' Yan (Yan, a Buddhist master) says, 'The demons are terrified.' Zong (Zong, a Buddhist master) says, 'It is easy to get a thousand soldiers, but difficult to find a general.' The Lotus Flower Words of Zhimenzuo (Tianzhujing, Cimingyuan, Yuanjian Yuan) A monk asks, 'What is it like when the lotus flower has not yet emerged from the water?'

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祚云蓮花。柱云。根深蓮蒂經殘雨。明云。水深蓋不得。鑒云。焦磚打著連底凍。出水后如何。祚云荷葉。柱云。水仙頭上實希奇。明云。不礙往來看。鑒云。揚瀾左䗍無風浪起。開后如何。明云。南北馨香。結子后如何。明云。餵魚喂鱉。

雪竇頌

蓮華荷葉報君知。出水何如未出時。江北江南問王老。 一狐疑了一狐疑。

風穴沼古鏡話(慈明圓　翠巖芝　洞山聰)

僧問。古鏡未磨時如何。穴云。天魔膽喪。明云。新羅打鼓。巖云。照破天下髑髏。山云。此去漢陽不遠。磨后如何。穴云。軒轅當道。明云。西天作舞。巖云。黑似漆。山云。黃鶴樓前鸚鵡洲。

五祖演仙陀婆話

僧問王索仙陀婆時如何。祖云七穿八穴。

如何是王索仙陀婆。祖云。鸞駕未排先號令。

如何是仙陀婆。祖云。眼瞤耳熱。僧禮拜。祖云點。

鏡清問風穴六刮(別峰答附)

如何是就毛刮塵。穴云。葉落不煩人掃去。自有清風為掃來。峰云。寒毛卓豎。

如何是就皮刮毛。穴云。呼吸縱饒幽谷響。尋真那得遇當人。峰云。落處不停誰解看。

如何是就肉刮皮。穴云。卸下直教天帝肯。那吒太子不容君。峰云。頻看紅爛處。蝪殺子平生。

如何是就骨刮肉

【現代漢語翻譯】 現代漢語譯本 僧人祚云問：『根深的蓮藕，經過殘雨的洗禮。』柱云回答。祚云又問：『清澈的水面，無法完全覆蓋蓮葉。』明云回答。祚云又問：『用燒焦的磚頭敲打，連水底都凍住了，蓮花出水後會是怎樣？』祚云問荷葉的情況。柱云回答：『水仙花的頭上結出果實，真是稀奇。』明云回答：『不妨礙人們來來往往地觀看。』鑒云回答：『即使沒有風浪，水面也會泛起波瀾。』蓮花開放後會是怎樣？明云回答：『四處飄散著南北的馨香。』結出蓮子後會是怎樣？明云回答：『用來餵魚喂鱉。』

雪竇禪師的頌詞： 蓮花和荷葉的情況都告訴你們了，出水后的狀態和未出水時相比如何？去江北江南問問王老吧，一個疑惑接著一個疑惑。

風穴沼古鏡的話（慈明圓、翠巖芝、洞山聰） 僧人問：『古鏡未磨的時候是怎樣的？』風穴說：『天魔嚇破了膽。』明云說：『新羅人在打鼓。』巖云說：『照破天下所有的骷髏。』洞山說：『從這裡到漢陽不遠了。』磨好之後又是怎樣的？風穴說：『軒轅氏當道。』明云說：『西天諸佛在跳舞。』巖云說：『黑得像漆一樣。』洞山說：『黃鶴樓前的鸚鵡洲。』

五祖法演的仙陀婆話 僧人問：『向國王索要仙陀婆時是怎樣的？』五祖說：『七穿八洞。』

什麼是向國王索要仙陀婆？五祖說：『鸞鳥的儀仗還沒排列好，就先發號施令。』

什麼是仙陀婆？五祖說：『眼睛眨動，耳朵發熱。』僧人禮拜。五祖說：『點。』

鏡清問風穴的六刮（附別峰的回答） 什麼是就著毛刮塵？風穴說：『葉子飄落，不用人去掃，自有清風來掃。』別峰說：『寒毛都豎起來了。』

什麼是就著皮刮毛？風穴說：『呼吸的聲音即使響徹幽谷，想要尋真也遇不到當事人。』別峰說：『飄落之處不停留，有誰能明白？』

什麼是就著肉刮皮？風穴說：『卸下後，即使是天帝也認可，哪吒太子也不會容你。』別峰說：『頻頻看著紅爛的地方，蝪殺子一生都是這樣。』

什麼是就著骨刮肉？

【English Translation】 English version The monk Zuoyun asked: 'The lotus root is deep, after the rain.' Zhu Yun answered. Zuoyun asked again: 'The clear water cannot completely cover the lotus leaf.' Mingyun answered. Zuoyun asked again: 'Using burnt bricks to hit, even the bottom is frozen, what will happen after the lotus emerges from the water?' Zuoyun asked about the lotus leaf. Zhu Yun answered: 'It's rare for fruit to grow on top of daffodils.' Mingyun answered: 'It doesn't hinder people from coming and going to watch.' Jianyun answered: 'Even without wind and waves, the water surface will ripple.' What will happen after the lotus blooms? Mingyun answered: 'The fragrance spreads everywhere, north and south.' What will happen after the lotus seeds form? Mingyun answered: 'Used to feed fish and turtles.'

Zen Master Xuedou's verse: The situation of the lotus and lotus leaf has been told to you, how is the state after emerging from the water compared to before emerging? Go to Jiangbei and Jiangnan to ask Old Wang, one doubt after another.

Words of Fengxue Zhao on the Ancient Mirror (Ciming Yuan, Cuiyan Zhi, Dongshan Cong) A monk asked: 'What is it like when the ancient mirror is not polished?' Fengxue said: 'The demons are terrified.' Mingyun said: 'The Silla people are drumming.' Yan Yun said: 'Illuminating all the skulls in the world.' Dongshan said: 'It's not far from here to Hanyang.' What is it like after polishing? Fengxue said: 'Xuanyuan is in charge.' Mingyun said: 'The Buddhas of the Western Heaven are dancing.' Yan Yun said: 'As black as lacquer.' Dongshan said: 'Parrot Island in front of the Yellow Crane Tower.'

Fifth Ancestor Fayan's Saindhava Story A monk asked: 'What is it like when asking the king for Saindhava (salt) ?' The Fifth Ancestor said: 'Seven holes and eight caves.'

What is asking the king for Saindhava (salt) ? The Fifth Ancestor said: 'Before the phoenix carriage is arranged, the order is issued first.'

What is Saindhava (salt) ? The Fifth Ancestor said: 'Eyes twitching, ears burning.' The monk bowed. The Fifth Ancestor said: 'Dot.'

Jingqing asked Fengxue's Six Scrapings (with Biefeng's answer) What is scraping dust off the hair? Fengxue said: 'When the leaves fall, there is no need for people to sweep them away, the clear wind will sweep them away.' Biefeng said: 'The hair stands on end.'

What is scraping hair off the skin? Fengxue said: 'Even if the sound of breathing echoes through the secluded valley, you won't meet the person you're looking for if you want to find the truth.' Biefeng said: 'No one understands where it falls and doesn't stop.'

What is scraping skin off the flesh? Fengxue said: 'After unloading, even the Heavenly Emperor will approve, but Prince Nezha will not tolerate you.' Biefeng said: 'Frequently looking at the red and rotten places, the lizard kills its son in this life.'

What is scraping flesh off the bone?

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。穴云。醍醐既消身病癒。性海玄途不假舟。峰云。破也墮也。

如何是就髓刮骨。穴云。釋迦親遇然燈佛。授記不聞說法音。峰云。手不及處爭著力。

只如髓又如何刮。穴云。設使空花結空果。木馬那教天馬追。峰云。賊入空城。

五宗問答

僧問。如何是臨濟下事　五祖演云。五逆聞雷。禾山云。照用齊行。正堂辯云。我終不向爾道。護國元云。殺人不眨眼。雪堂行雲。六合遭塗炭。

雲門宗　祖云。紅旗閃爍。山云。理事俱備。堂云。木馬上金梯。國云。頂門三眼耀乾坤。雪云。千波影里卓紅旗。

溈仰宗　祖云。斷碑橫古路。山云。暗機圓合。堂云。目前無異路。國云。推不向前。約不退後。雪云。無角鐵牛眠少室。

曹洞宗　祖云。持書不到家。山云。偏正葉同。堂云。鶴宿梧枝。國云。手執夜明符。幾個知天曉。雪云。當頭不犯。

法眼宗　祖云。巡人犯夜。山云。何止惟心。堂云。切忌違時失候。國云。箭鋒相值不相饒。雪云。自摺合取。

寶鋒慈鑒頌

銅頭鐵額百家冤。一喝雙分體用全。三尺吹毛定寰宇。 臨行滅向瞎驢邊(臨濟)。

三句都將一串穿。等閑掛。向御樓前。幾多行客眼定動。 東海鯉魚飛上天(雲門)。

一個撒

【現代漢語翻譯】 現代漢語譯本： 穴云：醍醐（比喻佛法真理）既然已經消化，身體的疾病自然痊癒，通往自性之海的玄妙道路，不需要藉助船隻。 峰云：破裂了，墮落了。 如何是就髓刮骨？ 穴云：釋迦（釋迦牟尼佛）親自遇到然燈佛（過去佛），被授記卻不聞聽說法之音。 峰云：手夠不著的地方，偏要努力。 只是髓又如何刮？ 穴云：假設空花（比喻虛幻的事物）能結出空果，木馬又怎能教天馬追趕？ 峰云：賊人進入空城。 五宗問答 僧問：如何是臨濟宗的行事？ 五祖演云：五逆（指五種極惡的行為）聽到雷聲。 禾山云：照（觀照）和用（作用）同時進行。 正堂辯云：我終究不會向你道破。 護國元云：殺人不眨眼。 雪堂行雲：六合（指天地四方）遭遇塗炭。 雲門宗： 祖云：紅旗閃爍。 禾山云：理事（理性和事物）都具備。 正堂云：木馬登上金梯。 護國元云：頂門三眼照耀乾坤。 雪堂云：千波倒影里豎立紅旗。 溈仰宗： 祖云：斷碑橫在古老的道路上。 禾山云：暗藏的玄機圓融契合。 正堂云：眼前沒有其他的道路。 護國元云：推不動向前，約束不向後退。 雪堂云：沒有角的鐵牛安眠在少室山。 曹洞宗： 祖云：拿著書卻到不了家。 禾山云：偏（相對）和正（絕對）相互協調。 正堂云：鶴棲息在梧桐樹枝上。 護國元云：手執夜明符（比喻真理），有幾個人知道天亮？ 雪堂云：當頭棒喝，不容冒犯。 法眼宗： 祖云：巡邏的人違反夜禁。 禾山云：何止是唯心（一切唯心所造）。 正堂云：切記不要違背時節，錯過機會。 護國元云：箭鋒相遇，互不相讓。 雪堂云：自己折斷，自己拿取。 寶鋒慈鑒頌 銅頭鐵額，惹來百家的怨恨，一聲棒喝，體（本體）和用（作用）雙雙分明，三尺長的吹毛劍，安定寰宇。 臨濟宗的行事，就像臨行前滅掉瞎驢（比喻無用之物）。 三句話都用一根線串起來，輕易地懸掛在御樓前，多少行人看得眼珠不動，東海的鯉魚飛上天（比喻不可能的事情）。 一個撒手……

【English Translation】 English version: Hsüeh Yun: Since the ghee (metaphor for the truth of Buddhism) has been digested, the body's illness naturally heals, and the mysterious path to the sea of self-nature does not require the aid of a boat. Feng Yun: Broken, fallen. What is 'scraping the bone to get to the marrow'? Hsüeh Yun: Shakya (Shakyamuni Buddha) personally met Dipamkara Buddha (past Buddha), was prophesied but did not hear the sound of Dharma teaching. Feng Yun: Where the hand cannot reach, strive hard. But how to scrape the marrow? Hsüeh Yun: Suppose empty flowers (metaphor for illusory things) can bear empty fruit, how can a wooden horse teach a heavenly horse to chase? Feng Yun: Thieves enter an empty city. Questions and Answers of the Five Houses A monk asked: What are the affairs of the Linji (Rinzai) school? Wu Zu Yan said: The five rebellious acts (referring to the five most evil deeds) hear the thunder. He Shan said: Illumination (contemplation) and function (action) proceed simultaneously. Zheng Tang Bian said: I will never tell you. Hu Guo Yuan said: Killing people without blinking an eye. Hsüeh Tang Xing said: The six directions (referring to heaven, earth, and the four directions) encounter devastation. Yunmen (Ummon) School: Zu Yun: The red flag flickers. He Shan said: Both principle and phenomena are complete. Zheng Tang Yun: A wooden horse ascends a golden ladder. Hu Guo Yuan said: The three eyes on the crown of the head illuminate the universe. Hsüeh Tang said: A red flag stands in the reflection of a thousand waves. Weiyang (Igyo) School: Zu Yun: A broken stele lies across the ancient road. He Shan said: Hidden mechanisms are perfectly integrated. Zheng Tang Yun: There is no other road before the eyes. Hu Guo Yuan said: Cannot be pushed forward, cannot be restrained from retreating. Hsüeh Tang said: A hornless iron ox sleeps peacefully on Mount Shaoshi. Caodong (Soto) School: Zu Yun: Holding a book but not arriving home. He Shan said: Relative and absolute harmonize. Zheng Tang Yun: A crane perches on a paulownia branch. Hu Guo Yuan said: Holding a night-shining talisman (metaphor for truth), how many people know when it will dawn? Hsüeh Tang said: A head-on blow, not to be offended. Fayan (Hogen) School: Zu Yun: A patrolman violates the night curfew. He Shan said: More than just mind-only (everything is created by the mind). Zheng Tang Yun: Be sure not to violate the seasons and miss opportunities. Hu Guo Yuan said: Arrowheads meet, not yielding to each other. Hsüeh Tang said: Break it yourself, take it yourself. Praise by Bao Feng Ci Jian Copper head and iron forehead, incurring the resentment of hundreds of families, a single shout, the substance and function are both clear, the three-foot-long hair-splitting sword, stabilizes the universe. The affairs of the Linji school are like extinguishing a blind donkey (metaphor for useless things) before leaving. Three sentences are strung together with one thread, easily hung in front of the imperial tower, how many passersby watch with unblinking eyes, the carp of the East Sea flies into the sky (metaphor for an impossible thing). One letting go...

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開千萬個。簸箕解說無生話。草堂睡起嘴盧都。 寂子要須原夢破(溈仰)。

紫庭黃合帶春溫。寢殿無人侍至尊。長愛百司分職處。 玉鞭敲鐙出金門(曹洞)。

溪光野色浸樓臺。一笛遙聞奏落梅。風送斷云歸嶺去。 月和流水過橋來(法眼)。

圓悟五家宗要

全機大用。棒喝交馳。劍刀上求人。電光中垂手(臨濟)。

北斗藏身。金風體露。三句可辨。一鏃遼空(雲門)。

君臣合道。偏正相資。鳥道玄途。金針玉線(曹洞)。

師資唱和。父子一家。明暗交馳。語默不露(溈仰)。

聞聲悟道。見色明心。句里藏鋒。言中有響(法眼)。

五家改聲換調。展托妙門。易俗移風。千方百面。盡向無中唱出。曲為初機。若是俊流。不留朕跡。掀翻露布。截斷葛藤。然則千兵易得。一將難求。入草尋人。聊通一線。機前有準。擬向則乖。句下無私。動成窠臼。靈鋒寶劍。覿面堂堂。滯殼迷封。不堪種草。

楊無為頌(五宗)

正法眼藏瞎驢邊滅。黃檗老婆大愚饒舌(臨濟)。 玉馬上金梯。胡人白晝迷。直饒機掣電。也是鈍根師(雲門)。

長一劃短。短一劃長。曲直方圓。徴應宮商。 江邊𨫼餅。無人買空。使胡僧笑一場(溈仰)。

丹山鸞鳳來

【現代漢語翻譯】 現代漢語譯本 開千萬個。簸箕（一種農具）解說無生話。草堂睡起嘴盧都（形容說話不清楚）。 寂子要須原夢破(溈仰宗)。

紫庭黃合帶春溫。寢殿無人侍至尊。長愛百司分職處。 玉鞭敲鐙出金門(曹洞宗)。

溪光野色浸樓臺。一笛遙聞奏落梅。風送斷云歸嶺去。 月和流水過橋來(法眼宗)。

圓悟五家宗要

全機大用。棒喝交馳。劍刀上求人。電光中垂手(臨濟宗)。

北斗藏身。金風體露。三句可辨。一鏃遼空(雲門宗)。

君臣合道。偏正相資。鳥道玄途。金針玉線(曹洞宗)。

師資唱和。父子一家。明暗交馳。語默不露(溈仰宗)。

聞聲悟道。見色明心。句里藏鋒。言中有響(法眼宗)。

五家改聲換調。展托妙門。易俗移風。千方百面。盡向無中唱出。曲為初機。若是俊流。不留朕跡。掀翻露布。截斷葛藤。然則千兵易得。一將難求。入草尋人。聊通一線。機前有準。擬向則乖。句下無私。動成窠臼。靈鋒寶劍。覿面堂堂。滯殼迷封。不堪種草。

楊無為頌(五宗)

正法眼藏瞎驢邊滅。黃檗（唐代禪師）老婆大愚饒舌(臨濟宗)。 玉馬上金梯。胡人白晝迷。直饒機掣電。也是鈍根師(雲門宗)。

長一劃短。短一劃長。曲直方圓。徴應宮商。 江邊𨫼餅。無人買空。使胡僧笑一場(溈仰宗)。

丹山鸞鳳來

【English Translation】 English version Opening up thousands of them. The winnowing basket (a farming tool) explains the talk of no-birth. Waking up from a nap in the thatched cottage, the mouth is all blurred (describing unclear speech). Jizi must break the original dream (Weiyang School).

The purple courtyard and yellow harmony bring the warmth of spring. No one attends the most honored in the sleeping palace. Always loving the place where the various departments divide their duties. The jade whip taps the stirrup, going out of the golden gate (Caodong School).

The light of the stream and the colors of the wilderness soak the pavilions and terraces. A flute is heard faintly playing 'Falling Plum Blossoms'. The wind sends broken clouds back to the mountains. The moon harmonizes with the flowing water passing under the bridge (Fayan School).

Yuanwu's Essentials of the Five Houses

The whole mechanism is greatly utilized. The staff and shout intersect. Seeking people on swords and knives. Lowering the hand in a flash of lightning (Linji School).

The Big Dipper hides its body. The golden wind reveals its essence. Three phrases can distinguish. One arrow pierces the empty sky (Yunmen School).

The ruler and ministers unite in the Way. The partial and the correct assist each other. The mysterious path of birds. The golden needle and jade thread (Caodong School).

The teacher and disciples sing in harmony. Father and son are one family. The bright and the dark intersect. Speech and silence do not reveal (Weiyang School).

Hearing the sound, one awakens to the Way. Seeing the color, one clarifies the mind. Hiding the edge in the phrase. Having resonance in the words (Fayan School).

The Five Houses change their voices and alter their tunes. Displaying and entrusting the wonderful gate. Changing customs and shifting habits. In a thousand ways and a hundred faces. Utterly singing out from nothing. Bending for the initial opportunity. If they are outstanding talents, they leave no traces. Overturning the exposed cloth. Cutting off the tangled vines. Then, a thousand soldiers are easily obtained, but one general is hard to find. Entering the grass to seek people, barely connecting a thread. There is a standard before the opportunity. Intending towards it is contrary. There is no selfishness under the phrase. Moving becomes a rut. The sharp-edged precious sword. Face to face, dignified. Stagnant shells and sealed confusions. Unfit for planting grass.

Yang Wuwu's Eulogy (Five Schools)

The treasury of the true Dharma eye is extinguished at the side of the blind donkey. Huangbo's (a Tang Dynasty Chan master) old woman is garrulous and foolish (Linji School). A golden ladder on a jade horse. The barbarian is lost in broad daylight. Even if the mechanism is as quick as lightning, he is still a dull-rooted teacher (Yunmen School).

A long stroke is short. A short stroke is long. Curved, straight, square, and round. Notes correspond to the musical modes. A sesame cake by the river. No one buys it empty. Making the barbarian monk laugh once (Weiyang School).

The phoenixes and luan birds come to Dan Mountain.

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阿閣。秘殿簫韶奏九成。野老不知黃屋貴。 六街猶聽靜鞭聲(曹洞)。

日暖花爭發。林深鳥不驚。漁舟過南岸。潮打石頭城(法眼)。

三種法界(古德)

佛未出世時如何。天下太平。出世后如何。特地一場愁。出與未出時如何。知恩者少。負恩者多。如何是法身體。山花開似錦。澗水綠如藍。如何是法身用。夜坐連雲石。春栽帶雨松。如何是法身。柳色黃金嫩。梨花白雪香。

五眼

如何是肉眼。憎愛何足貴貪嗔事轉多。如何是天眼。恢恢常不漏。歷歷太分明。如何是慧眼。金地遙招手。江陵暗點頭。如何是法眼。青山常不露。遍界不曾藏。如何是佛眼。慈悲利一切。方便有多門。

三寶

如何是佛。何處不稱尊。如何是法。車不橫推。理無曲斷。如何是僧。閑持經卷倚松立。借問客從何處來。

拄杖話

如何是爾有拄杖子。棋逢敵手難藏行。如何是爾無拄杖子。琴遇知音始好彈。如何是拄杖子。扶過斷橋水。伴歸明月村。

句意

句到意不到。古澗寒泉涌。青松帶露寒。意到句不到。石長無根草。山藏不動云。意句俱到。天共白雲曉。水和明月流。意句俱不到。青天無片云。綠水風波起。

六祖問答

達磨一隻履。九年冷坐

【現代漢語翻譯】 現代漢語譯本 阿閣，秘殿中演奏著舜的《簫韶》樂曲，盡善盡美。鄉野老翁並不知道住在華麗宮殿里的人是尊貴的皇帝。 大街上依舊能聽到為帝王出行清道的靜鞭之聲（曹洞宗）。

天氣暖和，百花爭相開放；樹林茂密，鳥兒也不驚慌。漁船駛過南岸，潮水拍打著石頭城（法眼宗）。

三種法界（古德）：

佛未出世時是怎樣的？天下太平。佛出世后是怎樣的？反而徒增一場憂愁。佛出世與未出世時又是怎樣的？知恩的人少，忘恩負義的人多。什麼是法身體？山花盛開如錦繡，澗水碧綠如藍草。什麼是法身的作用？夜晚坐在連綿的巖石上，春天栽種帶著雨水的松樹。什麼是法身？柳條的顏色像黃金般鮮嫩，梨花潔白如雪般芬芳。

五眼：

什麼是肉眼？憎恨和喜愛都不值得看重，貪婪和嗔怒的事情反而越來越多。什麼是天眼？恢弘廣大，永遠不會疏漏，清清楚楚，明明白白。什麼是慧眼？在金色的土地上遙遙招手，在江陵暗中點頭示意。什麼是法眼？青山常常不顯露出來，卻遍佈整個世界，無處不在。什麼是佛眼？慈悲憐憫利益一切眾生，方便法門有很多。

三寶：

什麼是佛（Buddha）？哪裡不值得稱頌為至尊？什麼是法（Dharma）？車子不能橫衝直撞，道理不能歪曲判斷。什麼是僧（Sangha）？悠閒地拿著經書靠著松樹站立，請問客人從哪裡來？

拄杖話：

什麼是你有拄杖子？棋逢對手，難以隱藏自己的實力。什麼是你沒有拄杖子？琴遇到知音，才好彈奏。什麼是拄杖子？扶著你走過斷橋流水，陪伴你回到明月照耀的村莊。

句意：

句子到了，意境沒到：好似古老山澗寒冷的泉水涌出，青松帶著露水顯得更加寒冷。意境到了，句子沒到：好似石頭上生長著沒有根的草，山中隱藏著不動的云。意境和句子都到了：好似天空與白雲一同明亮，水與明月一同流動。意境和句子都沒到：好似晴朗的天空沒有一片雲彩，碧綠的江水泛起風浪。

六祖問答：

達摩（Bodhidharma）的一隻鞋子，九年時間冷冷地坐著。

【English Translation】 English version In the A-ge Pavilion, exquisite music of 'Xiao Shao' is played in the secret hall. The old man in the countryside does not know the preciousness of the yellow roof (imperial palace). On the main streets, one can still hear the sound of the quiet whip clearing the way for the emperor (Caodong school).

The weather is warm, and flowers compete to bloom; the forest is deep, and birds are not startled. A fishing boat passes the south bank, and the tide beats against Stone City (Fayan school).

The Three Realms of Dharma (Ancient Worthy):

What was it like before the Buddha appeared in the world? There was peace under heaven. What is it like after the Buddha appeared? It specially brings a field of sorrow. What is it like when the Buddha appears and does not appear? Few know gratitude, many are ungrateful. What is the Dharmakaya (Dharmakāya)? Mountain flowers bloom like brocade, and stream water is as green as indigo. What is the function of the Dharmakaya? Sitting at night on the continuous rocks, planting pine trees with rain in spring. What is the Dharmakaya? The color of the willow is as tender as gold, and the pear blossoms are as white as snow.

The Five Eyes:

What is the physical eye? Hatred and love are not worth valuing, and matters of greed and anger increase. What is the heavenly eye? Vast and never leaking, clear and distinct. What is the wisdom eye? From the golden land, beckoning from afar, secretly nodding in Jiangling. What is the Dharma eye? Green mountains are often not revealed, but pervade the entire realm, never hidden. What is the Buddha eye? Compassionately benefiting all, with many expedient means.

The Three Jewels:

What is the Buddha (Buddha)? Where is it not worthy to be called the Honored One? What is the Dharma (Dharma)? The cart should not be pushed sideways, and reason should not be twisted. What is the Sangha (Sangha)? Leisurely holding scriptures, leaning against a pine tree, may I ask, where does the guest come from?

Words on the Staff:

What is it that you have a staff? Meeting an opponent of equal skill, it is difficult to hide your abilities. What is it that you have no staff? Meeting a kindred spirit, the zither is good to play. What is the staff? Supporting you across the broken bridge and stream, accompanying you back to the village illuminated by the bright moon.

Meaning of Phrases:

The phrase arrives, but the meaning does not: like the cold spring gushing from an ancient ravine, the green pine with dew appears even colder. The meaning arrives, but the phrase does not: like grass growing without roots on a stone, clouds hiding motionless in the mountains. Both meaning and phrase arrive: like the sky and white clouds dawning together, water and the bright moon flowing together. Neither meaning nor phrase arrives: like a clear sky without a single cloud, green water stirred by wind and waves.

The Sixth Patriarch's Questions and Answers:

Bodhidharma's (Bodhidharma) single sandal, sitting coldly for nine years.

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無人識。五葉花開遍界香。又云。踏破鐵圍山。

二祖一隻臂。看看三尺雪。令人毛骨寒。又云。提攜天下。

三祖一罪身。覓之不可得。本自無瑕類。又云。捏目強生花。

四祖一隻虎。威雄震十方。聲光動寰宇又云。眼光百步威。

五祖一株松。不圖示境致。且要壯家風。

六祖一張碓。踏著關棙子。方知有與無。

十無問答

無為國。高臥羲皇上。行歌帝舜時。

無星秤。斤兩甚分明。

無根樹。不假東皇力。常開優缽花。

無底缽。托來藏日月。放下貯乾坤。

無絃琴。不是知音莫與彈。

無底船。空載月明歸。

無生曲。一曲兩曲無人會。雨過夜塘秋水深。

無孔笛。等閑吹一曲。共賞太平時。

無須鎖。掣開難動手。合定不通風。又云金槌擊不動。

無底籃。能收四大海。包括五須彌。

一喝分五教(新增)

凈因蹣庵成禪師。同法真圓悟慈受並十大法師。齋于太尉陳公良弼府第。時徽宗私幸。觀其法會。善華嚴者。對眾問諸禪師曰。吾佛設教。自小乘至圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。禪家一喝。轉凡成聖。與諸經論。似相違背。今一喝若能入五教。是為正說

【現代漢語翻譯】 現代漢語譯本 無人識。五葉花開遍界香。（無人認識他，他的教法如五葉之花，香遍整個世界。）又云。踏破鐵圍山。（又說，他的力量足以踏破鐵圍山。） 二祖一隻臂。看看三尺雪。令人毛骨寒。（二祖慧可爲了求法，自斷一臂，當時雪深三尺，令人感到寒冷。）又云。提攜天下。（又說，他有能力提攜整個天下。） 三祖一罪身。覓之不可得。本自無瑕類。（三祖僧璨看似有罪之身，但實際上卻找不到任何罪過，他的本性本來就是無瑕的。）又云。捏目強生花。（又說，就像捏著眼睛強行生出幻覺之花一樣，罪名並不真實。） 四祖一隻虎。威雄震十方。聲光動寰宇。（四祖道信如同一隻猛虎，他的威猛震懾十方，他的聲名光芒照耀整個宇宙。）又云。眼光百步威。（又說，他的眼神就能威懾百步之內。） 五祖一株松。不圖示境致。且要壯家風。（五祖弘忍如同一棵松樹，不以景色取勝，而是要壯大家風。） 六祖一張碓。踏著關棙子。方知有與無。（六祖慧能如同一張石碓，只有踏著關鍵之處，才能明白有和無的道理。） 十無問答 無為國。高臥羲皇上。行歌帝舜時。（在無為之國，可以超越羲皇，在帝舜時代自由歌唱。） 無星秤。斤兩甚分明。（沒有星的秤，也能把斤兩分得很清楚。） 無根樹。不假東皇力。常開優缽花。（沒有根的樹，不需要東皇的力量，也能常開優缽羅花（Udumbara，佛經中象徵祥瑞的花）。） 無底缽。托來藏日月。放下貯乾坤。（沒有底的缽，托起來可以藏日月，放下來可以容納整個乾坤。） 無絃琴。不是知音莫與彈。（沒有弦的琴，不是知音的人不要彈奏。） 無底船。空載月明歸。（沒有底的船，空空地載著月光歸來。） 無生曲。一曲兩曲無人會。雨過夜塘秋水深。（無生的曲子，一曲兩曲沒有人能領會，雨後的池塘，秋水深深。） 無孔笛。等閑吹一曲。共賞太平時。（沒有孔的笛子，隨便吹一曲，大家一起欣賞太平盛世。） 無須鎖。掣開難動手。合定不通風。（不需要鎖，打開很難下手，合上密不透風。）又云金槌擊不動。（又說，用金槌也敲不開。） 無底籃。能收四大海。包括五須彌。（沒有底的籃子，能收納四大海，包括五座須彌山（Mount Sumeru，佛教宇宙觀中的中心山）。） 一喝分五教（新增） 凈因蹣庵成禪師。同法真圓悟慈受並十大法師。齋于太尉陳公良弼府第。時徽宗私幸。觀其法會。善華嚴者。對眾問諸禪師曰。吾佛設教。自小乘至圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。禪家一喝。轉凡成聖。與諸經論。似相違背。今一喝若能入五教。是為正說。（凈因蹣庵成禪師與同法真圓悟慈受及十大法師，在太尉陳公良弼的府第齋戒。當時徽宗皇帝私下前往，觀看他們的法會。一位精通華嚴宗（Huayan school，佛教宗派）的人，對眾禪師問道：『我佛設立教法，從小乘（Hinayana，佛教派別）到圓頓，掃除空有，獨自證悟真常，然後以萬德莊嚴，才稱為佛。禪家一喝，就能轉凡成聖，這與諸經論似乎相互違背。如果今天這一喝能夠融入五教，那才是正確的說法。』）

【English Translation】 English version No one recognizes him. The five-petaled flower blooms, its fragrance pervading the world. (No one recognizes him; his teachings are like a five-petaled flower, its fragrance spreading throughout the world.) It is also said: Trampling down the Iron Ring Mountains. (It is also said that his power is enough to trample down the Iron Ring Mountains (Cakravāda Mountains, the outer boundary of the world in Buddhist cosmology).) The Second Patriarch's one arm. Look at the three feet of snow. It chills one to the bone. (Hui Ke, the Second Patriarch, cut off his arm to seek the Dharma; at that time, the snow was three feet deep, making one feel cold.) It is also said: Lifting up the world. (It is also said that he has the ability to lift up the entire world.) The Third Patriarch's sinful body. Seeking it, it cannot be found. Its original nature is without flaw. (Sengcan, the Third Patriarch, seems to have a sinful body, but in reality, no sin can be found; his original nature is flawless.) It is also said: Forcibly creating flowers by squeezing the eyes. (It is also said that it is like forcibly creating illusory flowers by squeezing the eyes; the accusation is not real.) The Fourth Patriarch is like a tiger. His majestic power shakes the ten directions. His voice and light move the universe. (Daoxin, the Fourth Patriarch, is like a fierce tiger; his majestic power shakes the ten directions, and his fame and light illuminate the entire universe.) It is also said: His gaze has the power to awe within a hundred steps. (It is also said that his gaze alone can awe within a hundred steps.) The Fifth Patriarch is like a pine tree. It does not aim for scenic beauty, but rather to strengthen the family tradition. (Hongren, the Fifth Patriarch, is like a pine tree; he does not excel in scenery but aims to strengthen the family tradition.) The Sixth Patriarch is like a mortar. Stepping on the key point, one then knows existence and non-existence. (Huineng, the Sixth Patriarch, is like a mortar; only by stepping on the key point can one understand the principle of existence and non-existence.) Ten No Questions and Answers The country of non-action. Reclining above Xi Huang, singing in the time of Emperor Shun. (In the country of non-action, one can surpass Xi Huang (a legendary emperor) and sing freely in the time of Emperor Shun (a legendary emperor).) A starless scale. The weight is very clear. (A scale without stars can still clearly distinguish the weight.) A rootless tree. It does not rely on the power of the Eastern Emperor, yet it constantly blooms with Udumbara flowers. (A rootless tree does not need the power of the Eastern Emperor (a deity), yet it constantly blooms with Udumbara flowers (Udumbara, a flower in Buddhist scriptures symbolizing auspiciousness).) A bottomless bowl. Holding it up, it can hide the sun and moon; putting it down, it can contain the universe. (A bottomless bowl, when held up, can hide the sun and moon; when put down, it can contain the entire universe.) A stringless zither. Do not play it for those who are not kindred spirits. (A stringless zither should not be played for those who are not kindred spirits.) A bottomless boat. Empty, it carries the moonlight home. (A bottomless boat, empty, carries the moonlight home.) A song of non-birth. No one understands one or two verses. After the rain, the autumn water in the night pond is deep. (A song of non-birth, no one can understand one or two verses; after the rain, the autumn water in the night pond is deep.) A flute without holes. Casually playing a tune, together we appreciate the time of peace. (A flute without holes, casually playing a tune, together we appreciate the time of peace.) A lock without a keyhole. It is difficult to open, and when closed, it is airtight. (A lock without a keyhole is difficult to open, and when closed, it is airtight.) It is also said that a golden hammer cannot break it. (It is also said that even a golden hammer cannot break it.) A bottomless basket. It can hold the four great seas and encompass the five Mount Sumerus. (A bottomless basket can hold the four great seas and encompass the five Mount Sumerus (Mount Sumeru, the central mountain in Buddhist cosmology).) A Shout Dividing the Five Teachings (New) Chan Master Jingyin Pan'an Cheng, along with Dharma Masters Zhen Yuanwu Cishou and ten other great Dharma Masters, were fasting at the residence of Grand Commandant Chen Gong Liangbi. Emperor Huizong secretly visited to observe their Dharma assembly. A scholar well-versed in the Huayan school (Huayan school, a school of Buddhism) asked the Chan masters, 'Our Buddha established teachings, from Hinayana (Hinayana, a school of Buddhism) to the complete and sudden, sweeping away emptiness and existence, and solely realizing true permanence. Then, with the adornment of myriad virtues, one is called a Buddha. The Chan school's shout transforms the ordinary into the holy, which seems to contradict the sutras and treatises. If this shout can integrate into the five teachings, then it is the correct teaching.'

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。若不能入。是為邪說。諸禪師顧成。成曰。如法師所問。不足諸大禪師之酬。凈因小長老。可以使法師無惑也。成召善。善應諾。成曰。法師所謂佛法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不空而不有。不有而不空義也。如我一喝。非惟能入五教。至於百工伎藝諸子百家。悉皆能入。成乃喝。一喝問善曰。還聞么。善曰聞。成曰。汝既聞。則此一喝是有。能入小乘教。成須臾又召善曰。還聞么。曰不聞。成曰。汝既不聞。則適來一喝是無。能入始教。成又顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則元初實有。道有則於今實無。不有不無。能入終教。成又曰。我有一喝之時。有非是有。因無而有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。成又曰。我此一喝。不作一喝用。有無不及。情解俱忘。道有之時纖塵不立。道無之時橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是能入圓教。善不覺。身起于坐。再拜于成之前。成復為善曰。非唯一喝為然。乃至語默動靜。一切時一切處。一切物一切事。契理契機。周遍無餘。於是四眾歡喜。聞所未聞。龍顏大悅。謂左右侍臣曰。禪師有如此

【現代漢語翻譯】 現代漢語譯本：如果不能領悟，那就是邪說。眾禪師看向顧成（禪師的名字）。顧成說：『像法師您所問的問題，不足以讓各位大禪師來回答。凈因小長老，可以使法師您不再疑惑。』顧成叫善（僧人的名字）。善應諾。顧成說：『法師您所說的佛法小乘教，是有意義的。大乘始教，是空性的意義。大乘終教，是不有不空的意義。大乘頓教，是即有即空的意義。一乘圓教，是不空而不有，不有而不空的意義。』 『像我這一喝，不僅能進入五教，至於各種工匠技藝、諸子百家，全部都能進入。』顧成於是大喝一聲，問善說：『還聽見了嗎？』善說：『聽見了。』顧成說：『你既然聽見了，那麼這一喝就是有，能進入小乘教。』顧成過了一會兒又叫善說：『還聽見了嗎？』善說：『沒聽見。』顧成說：『你既然沒聽見，那麼剛才那一喝就是無，能進入始教。』 顧成又看著善說：『我最初一喝，你既然說有，喝完聲音消失，你又說無。說無，那麼最初確實是有；說有，那麼現在確實是無。不有不無，能進入終教。』顧成又說：『我有一喝的時候，有不是真正的有，是因為無而有。沒有一喝的時候，無不是真正的無，是因為有而無。即有即無，能進入頓教。』 顧成又說：『我這一喝，不當作一喝來用，有和無都無法觸及，情識和理解全部忘卻。說有的時候，一絲塵埃都無法立足；說無的時候，橫向遍佈整個虛空。就這一喝，能進入百千萬億喝；百千萬億喝，能進入這一喝。這就能進入圓教。』善不知不覺地從座位上站起來，向顧成再拜。顧成又對善說：『不僅僅是一喝是這樣，乃至言語、沉默、行動、靜止，一切時一切處，一切事物一切事情，契合真理，契合根機，周遍而沒有遺漏。』於是四眾歡喜，聽到了從未聽過的道理。皇帝非常高興，對左右侍臣說：『禪師有這樣的』

【English Translation】 English version: If one cannot enter, it is a heretical teaching. The Chan masters looked at Gu Cheng (name of a Chan master). Gu Cheng said, 'The questions asked by the Dharma master are not worthy of being answered by the great Chan masters. The young elder Jingyin can dispel the Dharma master's doubts.' Gu Cheng called Shan (name of a monk). Shan responded. Gu Cheng said, 'The Hinayana teaching of the Buddhadharma that the Dharma master speaks of has meaning. The beginning teaching of the Mahayana has the meaning of emptiness. The final teaching of the Mahayana has the meaning of neither existence nor non-existence. The sudden teaching of the Mahayana has the meaning of both existence and emptiness. The perfect teaching of the One Vehicle has the meaning of neither emptiness nor non-existence, and neither non-existence nor emptiness.' 'Like my one shout, it can not only enter the five teachings, but also all kinds of craftsmanship, the hundred schools of thought, all can enter.' Gu Cheng then shouted loudly and asked Shan, 'Did you hear it?' Shan said, 'I heard it.' Gu Cheng said, 'Since you heard it, then this shout is existence, and can enter the Hinayana teaching.' After a while, Gu Cheng called Shan again and said, 'Did you hear it?' Shan said, 'I didn't hear it.' Gu Cheng said, 'Since you didn't hear it, then the shout just now is non-existence, and can enter the beginning teaching.' Gu Cheng looked at Shan again and said, 'When I first shouted, since you said it existed, and after the sound disappeared, you said it didn't exist. Saying it doesn't exist, then initially it truly existed; saying it exists, then now it truly doesn't exist. Neither existence nor non-existence can enter the final teaching.' Gu Cheng also said, 'When I have a shout, existence is not true existence, because it exists due to non-existence. When there is no shout, non-existence is not true non-existence, because it doesn't exist due to existence. Both existence and non-existence can enter the sudden teaching.' Gu Cheng also said, 'My shout is not used as a shout, existence and non-existence cannot be touched, emotions and understanding are all forgotten. When speaking of existence, not a single speck of dust can stand; when speaking of non-existence, it horizontally pervades the entire void. Just this one shout can enter hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts can enter this one shout. This can enter the perfect teaching.' Shan unconsciously stood up from his seat and bowed to Gu Cheng. Gu Cheng said to Shan again, 'It is not only the shout that is like this, but even speech, silence, action, stillness, at all times and in all places, all things and all events, accord with truth, accord with the capacity, are pervasive and without omission.' Then the four assemblies rejoiced, hearing doctrines they had never heard before. The emperor was very pleased and said to the attendants around him, 'The Chan master has such'

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玄談妙論。太尉啟曰。此乃禪師之餘論耳。

禪林方語(新增)

蠟人向火　　大象渡河　　趁狗跳墻 　德山羅漢　　封后先生　　徐六檐板 　清平渡水　　把髻投衙　　半夜教化 　金山磚岸　　質庫典牛　　木匠檐枷 　嘉州石像　　湖南長老　　檐枷過狀 　矮子泥壁　　常州打耶　　闊角水牛 　尼寺里發　　青平賣油　　臘月扇子 　急水打毬　　鞏縣茶瓶　　澧州魚羹 　水浸金山　　石人腰帶　　昌州海棠 　簡州石匠　　云居羅漢　　鳳林吒之 　紙馬入火　　張良受書　　太公釣魚 　梁山頌子　　貓兒帶槌　　李靖三兄 　乞兒拄杖　　狗咬枯骨　　波斯持咒 　新昌石佛　　馬吃菜子　　矮子看戲 　黃犬渡河　　兔子望月　　羅公照鏡 　波斯落水　　蕭何制律　　驢唇先生 　新羅草鞋　　矮子渡河　　茆山土地 　云居土地　　道士打槌　　秀才使牛 　壁上棋盤　　果州飯布　　火燒香船 　蛇入竹筒　　投子道底　　雲門道底 　興化道底　　汾陽道底　　溈山道底 　雪峰道底　　仰山道底　　玄沙道底 　趙州道底　　金牛道底　　普化搖鈴 　洞庭秋月　　江天暮雪　　煙寺晚鐘 　山市晴嵐　　平沙落雁　　漁村夕照 　遠浦帆歸　　瀟湘夜雨　　仙陀婆

猩猩著草鞋　　黑地裡穿針 　一馬生三寅　　峨眉白長老 　未明三八九　　深山裡土地 　蚊子上鐵牛　　鬧市裡大蟲 　老鼠搬生薑　　泗洲見大聖 　驢揀濕處尿　　烏龜陸地行 　莫徑人設齋　　謝三娘秤銀 　鄧道士磨墨　　胡孫倒上樹 　赤土涂牛奶　　軍營里大王 　飯店裡匙筋　　赤士畫簸箕 　胡孫吃毛蟲　　市袋裡老鴉 　十字街頭碑　　壁上畫風車 　胡孫騎鱉背　　胡孫入布袋 　四八郎象棋　　鄭州出曹門 　天津橋上漢　　辯才逢蕭翼 　鬧市裡老鼠　　東村王大姊 　盤陀石上藕　　波斯吃胡椒 　貓兒吃綵鳳　　餿飯泥茶爐 　藕絲牽大象　　大蟲看水磨 　馬道人賣墨　　十八畝肥田 　小巫見大巫　　王小破草鞋 　豆八布彩穿　　小慈訪大慈 　波斯入鬧市　　半夜放烏雞 　兔子吃牛奶　　十二丈鐘樓 　老鼠吃生薑　　鮑老送燈臺 　邯鄲學唐步　　韓信臨朝底 　古廟裡獅子　　臨崖看滸眼 　波斯照古鏡　　海上明公秀 　瓜洲買瓜漢　　普州人送賊 　從來柳下惠　　六日樺成唇 　蘇郎中腦蓋　　潘閬倒騎驢 　秦時轢𨍏鉆　　大蟲裹紙帽 　堂前賣果子　　真州問長蘆 　和尚扛木頭　　君子可八 　布袋里盛錐子

大食波斯索渡船　　功德天黑暗

【現代漢語翻譯】 現代漢語譯本 猩猩穿著草鞋，就像在黑暗中穿針一樣（形容非常不協調）。 一匹馬生了三隻小老虎（寅，十二地支之一，也指虎），形容不可能的事情。 峨眉山的白長老（峨眉，山名；白長老，人名），指代特定的人物或地點。 不明白三八二十四（三八九，應為三八二十四的誤寫），指不明白簡單的道理。 深山裡的土地神（土地，神祇），指在偏遠地方默默無聞。 蚊子叮咬鐵牛，形容力量懸殊，毫無作用。 鬧市裡的大蟲（大蟲，老虎的別稱），指隱藏在繁華之地的危險。 老鼠搬運生薑，形容小東西搬運大東西，力不從心。 泗洲見到大聖（泗洲，地名；大聖，指孫悟空），指不可能相遇的事情。 驢總是選擇潮濕的地方撒尿，比喻人總是選擇對自己有利的地方。 烏龜在陸地上行走，形容行動緩慢。 不要在沒有人的地方設齋（設齋，佛教儀式），指沒有意義的舉動。 謝三娘用秤稱銀子（謝三娘，人名），指正常合理的行為。 鄧道士磨墨（鄧道士，人名），指正常合理的行為。 猴子倒掛在樹上，形容猴子的本性。 用紅土塗抹牛奶，形容浪費或糟蹋好東西。 軍營里的大王，指在特定環境下的領導者。 飯店裡的匙子和筷子，指理所當然的配置。 用紅土畫簸箕，形容徒勞無功。 猴子吃毛毛蟲，形容特殊的癖好或行為。 市袋裡的烏鴉，形容不協調或不尋常的組合。 十字街頭的石碑，指路標或標誌。 墻上畫的風車，形容虛幻不實。 猴子騎在鱉的背上，形容不穩固或危險的處境。 猴子進入布袋，形容束縛或限制。 四八郎下象棋（四八郎，人名），指正常合理的行為。 鄭州出了曹門（鄭州，地名；曹門，地名），指離開某個地方。 天津橋上的漢子（天津橋，地名），指特定的人物或地點。 辯才和尚遇到蕭翼（辯才，人名；蕭翼，人名），指歷史典故。 鬧市裡的老鼠，形容膽小怕事。 東村的王大姊（東村，地名；王大姊，人名），指特定的人物或地點。 盤陀石上的藕（盤陀石，地名），形容不可能的事情。 波斯人吃胡椒（波斯，古國名），指異域風情。 貓吃綵鳳，形容糟蹋珍貴的東西。 餿飯放在泥茶爐上，形容不協調的搭配。 用藕絲牽大象，形容力量懸殊，不可能完成的任務。 老虎看水磨，形容無聊或不理解。 馬道人賣墨（馬道人，人名），指正常合理的行為。 十八畝肥田，形容富足的土地。 小巫見到大巫，形容相形見絀。 王小補草鞋（王小，人名），指正常合理的行為。 豆八布彩穿，意義不明，可能指某種服飾或搭配。 小慈拜訪大慈（小慈，寺廟名；大慈，寺廟名），指寺廟之間的往來。 波斯人進入鬧市，指異域文化進入繁華之地。 半夜放烏雞，形容不合時宜或奇怪的行為。 兔子吃牛奶，形容不尋常的飲食習慣。 十二丈高的鐘樓，形容高大的建築物。 老鼠吃生薑，形容特殊的癖好或行為。 鮑老送燈臺（鮑老，人名），指正常合理的行為。 邯鄲學唐步，形容模仿他人，失去自我。 韓信臨朝底，意義不明，可能指韓信的某種狀態或處境。 古廟裡的獅子，形容莊嚴肅穆。 臨崖看漩渦，形容危險的行為。 波斯人照古鏡，形容對過去的懷念或反思。 海上明公秀，意義不明，可能指海上的某種景象或人物。 瓜洲買瓜的漢子（瓜洲，地名），指正常合理的行為。 普州人送賊（普州，地名），形容荒謬的行為。 從來都是柳下惠，指人的品德高尚。 六日樺成唇，意義不明，可能指某種變化或轉化。 蘇郎中的腦蓋（蘇郎中，人名），指特定的人物或身體部位。 潘閬倒騎驢（潘閬，人名），形容行為怪異。 秦時的轢𨍏鉆，意義不明，可能指古代的某種工具或技術。 老虎裹著紙帽，形容不協調或滑稽的形象。 堂前賣果子，指正常合理的行為。 真州問長蘆（真州，地名；長蘆，地名），指詢問某個地方的情況。 和尚扛木頭，指正常合理的行為。 君子可八，意義不明，可能指君子的某種品德或行為。 布袋里裝錐子，形容難以隱藏或暴露出來。 大食（古國名）和波斯人索要渡船，功德天（佛教神祇）卻陷入黑暗，形容善惡顛倒，是非不明。

【English Translation】 English version An orangutan wearing straw sandals is like threading a needle in the dark (describes something very incongruous). A mare giving birth to three tigers (寅, one of the twelve Earthly Branches, also refers to the tiger), describes an impossible event. The White Elder of Mount Emei (峨眉, mountain name; 白長老, person's name), refers to a specific person or place. Not understanding three eights are twenty-four (三八九, should be 三八二十四, a mistake), refers to not understanding simple logic. The earth god in the deep mountains (土地, deity), refers to someone unknown in a remote place. A mosquito biting an iron ox, describes a disparity in power, being completely ineffective. A tiger in the bustling city (大蟲, another name for tiger), refers to danger hidden in a prosperous place. A mouse carrying ginger, describes a small thing carrying a large thing, being overwhelmed. Seeing the Great Sage in Sizhou (泗洲, place name; 大聖, refers to Sun Wukong), refers to an impossible encounter. A donkey always chooses a wet place to urinate, a metaphor for people always choosing a place that benefits them. A turtle walking on land, describes slow movement. Don't set up a vegetarian feast where there is no one (設齋, Buddhist ritual), refers to a meaningless action. Lady Xie San weighing silver (謝三娘, person's name), refers to a normal and reasonable action. Taoist Deng grinding ink (鄧道士, person's name), refers to a normal and reasonable action. A monkey hanging upside down on a tree, describes the nature of a monkey. Smearing milk with red soil, describes wasting or ruining good things. The great king in the military camp, refers to the leader in a specific environment. Spoons and chopsticks in a restaurant, refers to a natural configuration. Drawing a dustpan with red soil, describes futile efforts. A monkey eating caterpillars, describes a special habit or behavior. A crow in a market bag, describes an uncoordinated or unusual combination. A stone tablet at the crossroads, refers to a road sign or marker. A windmill painted on the wall, describes something illusory and unreal. A monkey riding on the back of a turtle, describes an unstable or dangerous situation. A monkey entering a cloth bag, describes restraint or limitation. Si Balang playing chess (四八郎, person's name), refers to a normal and reasonable action. Leaving Cao Gate from Zhengzhou (鄭州, place name; 曹門, place name), refers to leaving a certain place. A man on Tianjin Bridge (天津橋, place name), refers to a specific person or place. The monk Biancai meeting Xiao Yi (辯才, person's name; 蕭翼, person's name), refers to a historical allusion. A mouse in a bustling city, describes being timid and fearful. Elder Sister Wang of Dongcun (東村, place name; 王大姊, person's name), refers to a specific person or place. Lotus root on the Panduo Stone (盤陀石, place name), describes an impossible event. A Persian eating pepper (波斯, ancient country name), refers to exotic customs. A cat eating a colorful phoenix, describes wasting precious things. Putting stale rice on a mud tea stove, describes an uncoordinated match. Using lotus root silk to pull an elephant, describes a disparity in power, an impossible task. A tiger watching a water mill, describes boredom or incomprehension. Taoist Ma selling ink (馬道人, person's name), refers to a normal and reasonable action. Eighteen acres of fertile land, describes rich land. A small witch seeing a great witch, describes being overshadowed. Wang Xiao mending straw sandals (王小, person's name), refers to a normal and reasonable action. Beans, eight, cloth, colorful clothes, the meaning is unclear, possibly referring to some kind of clothing or matching. Xiao Ci visiting Da Ci (小慈, temple name; 大慈, temple name), refers to the interaction between temples. A Persian entering a bustling city, refers to foreign culture entering a prosperous place. Releasing a black chicken in the middle of the night, describes an untimely or strange behavior. A rabbit eating milk, describes an unusual eating habit. A twelve-zhang high bell tower, describes a tall building. A mouse eating ginger, describes a special habit or behavior. Bao Lao sending a lamp stand (鮑老, person's name), refers to a normal and reasonable action. Handan learning the Tang gait, describes imitating others and losing oneself. Han Xin facing the court, the meaning is unclear, possibly referring to a certain state or situation of Han Xin. A lion in an ancient temple, describes solemnity. Watching a whirlpool from the edge of a cliff, describes dangerous behavior. A Persian looking in an ancient mirror, describes nostalgia or reflection on the past. Ming Gong showing off at sea, the meaning is unclear, possibly referring to a certain scene or person at sea. A man buying melons in Guazhou (瓜洲, place name), refers to a normal and reasonable action. People from Puzhou sending thieves (普州, place name), describes an absurd behavior. It has always been Liu Xiahui, refers to a person's noble character. Six days of birch becoming lips, the meaning is unclear, possibly referring to some kind of change or transformation. The skull of Su Langzhong (蘇郎中, person's name), refers to a specific person or body part. Pan Lang riding a donkey backwards (潘閬, person's name), describes strange behavior. The 轢𨍏 drill of the Qin Dynasty, the meaning is unclear, possibly referring to some ancient tool or technology. A tiger wrapped in a paper hat, describes an uncoordinated or comical image. Selling fruits in front of the hall, refers to a normal and reasonable action. Asking about Changlu in Zhenzhou (真州, place name; 長蘆, place name), refers to asking about the situation in a certain place. A monk carrying wood, refers to a normal and reasonable action. A gentleman can be eight, the meaning is unclear, possibly referring to some virtue or behavior of a gentleman. A cone in a cloth bag, describes something difficult to hide or expose. The Arabs (ancient country name) and Persians demand a ferry, but the Goddess of Merit (Buddhist deity) falls into darkness, describing the reversal of good and evil, and the confusion of right and wrong.

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女 　百尺竿頭五兩垂　　赤洪崖打白洪崖 　謝三娘不識舍字　　許一嫂不識林禽 　剎竿頭上風車子　　洎合打破蔡州 　銅沙囉哩滿盛油　　太山廟裡紙錢 　赤腳波斯入大唐　　十字街頭碌磚 　孔明廟裡彈指　　福州人吃荔枝 　謝三娘不識四字　　此地無金二兩 　俗人沽酒三升

真性偈

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達磨西來九年面壁。獨神光立雪斷臂自證。巧說不得。只許心傳。上根既契。便欲西歸。猶憐中下之機。強留二十字。稱云真性偈。翻覆讀之。成四十韻。各有旨趣。蓋為老婆心切。狼藉不少。庶幾後代兒孫。因指見月。儻有個漢。向性字未形之前領略。文彩自彰。匪從他得。翻笑老胡正好。痛與拄杖。

靈隱慧昭大師可光述

人天眼目卷之六(終)

大元延祐重刊人天眼目後序

昔越山晦嵓昭禪師。于宋淳熙間。編集五家宗旨。名曰人天眼目。流佈叢林。傳寫既久。未免有烏焉亥豕之誤。其寫本亦多不同。曰彼曰此。互有得失。暇日參考同異。訛者正之。闕者補之。妄者削之。猶慮未善。然其元本排列。五宗亦失師承次第。今改正之。初列臨濟溈仰。蓋此二宗。同出南嶽馬祖下。次列曹洞雲門法

【現代漢語翻譯】 現代漢語譯本 女 『百尺竿頭五兩垂』，（比喻非常危險的境地）『赤洪崖打白洪崖』，（洪崖：傳說中的仙人，此處可能指兩種對立的力量或狀態） 『謝三娘不識舍字』，（比喻不明白事物的本質）『許一嫂不識林禽』，（比喻見識淺薄） 『剎竿頭上風車子』，（剎竿：寺廟或佛塔上的長桿，風車子：風車，此處可能指不穩定的事物）『洎合打破蔡州』，（洎合：幾乎，蔡州：地名，此處可能指打破某種僵局或困境） 『銅沙囉哩滿盛油』，（銅沙羅：一種容器，此處可能指外表華麗但內容空虛）『太山廟裡紙錢』，（太山廟：祭祀泰山神的廟宇，紙錢：祭祀用的紙幣，此處可能指形式主義） 『赤腳波斯入大唐』，（波斯：古代西亞國家，大唐：指中國唐朝，此處可能指異域文化傳入）『十字街頭碌磚』，（碌磚：鋪路用的磚，此處可能指隨處可見的普通事物） 『孔明廟裡彈指』，（孔明：諸葛亮，彈指：佛教用語，表示時間極短，此處可能指徒勞無功）『福州人吃荔枝』，（荔枝：一種水果，此處可能指地方特色） 『謝三娘不識四字』，（比喻不識字或不明白事理）『此地無金二兩』，（比喻沒有價值或沒有意義） 『俗人沽酒三升』。（沽酒：買酒，三升：計量單位，此處可能指平凡的生活）

真性偈

達磨（Bodhidharma，禪宗始祖）西來九年面壁。獨神光（Huike，慧可，禪宗二祖）立雪斷臂自證。巧說不得。只許心傳。上根既契。便欲西歸。猶憐中下之機。強留二十字。稱云真性偈。翻覆讀之。成四十韻。各有旨趣。蓋為老婆心切。狼藉不少。庶幾後代兒孫。因指見月。儻有個漢。向性字未形之前領略。文彩自彰。匪從他得。翻笑老胡正好。痛與拄杖。

靈隱慧昭大師可光述

人天眼目卷之六(終)

大元延祐重刊人天眼目後序

昔越山晦嵓昭禪師。于宋淳熙間。編集五家宗旨。名曰人天眼目。流佈叢林。傳寫既久。未免有烏焉亥豕之誤。其寫本亦多不同。曰彼曰此。互有得失。暇日參考同異。訛者正之。闕者補之。妄者削之。猶慮未善。然其元本排列。五宗亦失師承次第。今改正之。初列臨濟（Linji school，禪宗五家之一）溈仰（Guiyang school，禪宗五家之一）。蓋此二宗。同出南嶽馬祖下。次列曹洞（Caodong school，禪宗五家之一）雲門（Yunmen school，禪宗五家之一）法

【English Translation】 English version Woman 'Five taels hanging from a hundred-foot pole' (a metaphor for an extremely precarious situation), 'Red Hongya beats White Hongya' (Hongya: a legendary immortal, possibly referring to two opposing forces or states). 'Madam Xie San doesn't recognize the character '舍' (she)' (a metaphor for not understanding the essence of things), 'Sister Xu Yi doesn't recognize forest birds' (a metaphor for being shallow and ignorant). 'A windmill on top of a temple flagpole' (temple flagpole: a long pole on a temple or pagoda, windmill: possibly referring to an unstable thing), 'Almost breaking Cai Prefecture' (Cai Prefecture: a place name, possibly referring to breaking a deadlock or predicament). 'A copper sieve filled with oil' (copper sieve: a kind of container, possibly referring to a gorgeous exterior but empty content), 'Paper money in the Taishan Temple' (Taishan Temple: a temple dedicated to the god of Mount Tai, paper money: paper money for worship, possibly referring to formalism). 'A barefoot Persian enters the Great Tang' (Persian: an ancient West Asian country, Great Tang: referring to the Tang Dynasty of China, possibly referring to the introduction of foreign culture), 'A paving brick on the crossroads' (paving brick: a brick for paving roads, possibly referring to ordinary things that can be seen everywhere). 'Snapping fingers in the Kongming Temple' (Kongming: Zhuge Liang, snapping fingers: a Buddhist term, indicating a very short time, possibly referring to futile efforts), 'Fuzhou people eating lychees' (lychee: a kind of fruit, possibly referring to local characteristics). 'Madam Xie San doesn't recognize the character '四' (si)' (a metaphor for being illiterate or not understanding things), 'There is no gold worth two taels here' (a metaphor for being worthless or meaningless). 'A commoner buys three sheng of wine' (buying wine: buying wine, three sheng: a unit of measurement, possibly referring to ordinary life).

Gatha on True Nature

Bodhidharma came from the West and faced the wall for nine years. Huike stood in the snow and cut off his arm to prove himself. Clever words are useless. Only heart-to-heart transmission is allowed. When those with superior roots are in accord, they want to return to the West. Still pitying those of medium and inferior capacity, he reluctantly left twenty characters, called the Gatha on True Nature. Reading it back and forth, it becomes forty rhymes. Each has its own meaning. It is because the old woman's heart is eager. There are many scattered things. Hopefully, future generations will see the moon through the finger. If there is a man who understands before the character '性' (nature) takes shape, the literary talent will be revealed naturally. It is not obtained from others. Instead, laugh at the old barbarian. Give him a painful blow with the staff.

Described by Master Ke Guang of Lingyin Huizhao

Chapter Six of the Eye of Humans and Gods (End)

Postscript to the Re-engraved Eye of Humans and Gods in the Yuan Dynasty, Yanyou Period

In the past, Zen Master Huiyan Zhao of Yue Mountain compiled the tenets of the Five Houses during the Chunxi period of the Song Dynasty, named 'Eye of Humans and Gods'. It spread throughout the monasteries. After a long time of copying, there were bound to be errors. The written copies were also very different. This one said this, and that one said that. Each had its own gains and losses. During leisure time, I referred to the similarities and differences. I corrected the errors, supplemented the omissions, and deleted the falsehoods. I was still worried that it was not good. However, the original arrangement of the Five Houses also lost the order of master-disciple succession. Now I have corrected it. First, I listed Linji (Linji school, one of the Five Houses of Zen) and Guiyang (Guiyang school, one of the Five Houses of Zen). These two houses came from Nanyue Mazu. Next, I listed Caodong (Caodong school, one of the Five Houses of Zen) and Yunmen (Yunmen school, one of the Five Houses of Zen) Dharma.

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眼。蓋此三宗。同出青原石頭。又近世有人。假託丘玄素之名。偽撰江陵城西天王寺道悟禪師碑。載天王嗣馬祖接龍潭德山雪峰。遂移雲門法眼二宗。過馬祖下者極可笑也。按荊州新舊圖志。並無城西天王寺。其偽碑妄天王因緣語句。儘是城西白馬寺曇照禪師事實。此曇照事實。具述荊州舊圖志。及景德傳燈錄。可考。況是天皇嗣石頭接龍潭。備載傳燈及高僧傳。德山碑及雲門法眼下諸師語錄。與夫前代五宗綱要偈。有數十處。粲如日星。可以祛天下後世之惑。可以證前後編集之訛。今吉安路福州大明蘭若。遂鋟諸梓。與禪學者共之。覽此集者。掀翻露布。截斷葛藤。灼然開口。不在舌頭上。其或未然。劍去久矣。

延祐四年(丁巳)江西撫州天峰比丘致祐謹書其後

龍潭考

宋景德傳燈。止載天皇悟嗣石頭。而不知同時有二道悟。一嗣馬祖。住荊州城西天王寺。一嗣石頭。住荊州城東天皇寺。歷考唐歸登撰南嶽碑圭峰答裴相國宗趣狀權德輿撰馬祖塔銘。皆可據。及后達觀穎所引丘玄素符載二塔銘。載之益詳。此無可疑者。但丘銘中。以龍潭信嗣天王悟。此則不能無疑焉。予嘗考雪峰語錄。峰對閩王。自稱得先德山石頭之道。又鼓山晏國師語錄序中。亦稱晏為石頭五葉孫。此二書在五代之際。去龍

潭不遠。豈應遽忘其所自哉。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證一也。又龍潭信。家居荊州城東天皇巷。以賣餅為業。日以十餅饋天皇和尚。皇每食畢。常留一餅曰。吾惠汝以蔭子孫。信一日自唸曰。餅是我持去。何以返遺我。其別有旨邪。遂造而問焉。皇曰。是汝持來複汝何咎。信聞之。頗曉玄旨。因投出家。皇曰。汝昔崇福善。今信吾言。可名崇信。繇是服勤左右。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證二也。又信一日問天皇曰。某自到來不蒙指示心要。皇曰。自汝到來。吾未嘗不指示汝心要。信曰。何處指示。皇曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾為汝低頭。何處不指示汝心要。師低頭良久。皇曰。見則直下便見。擬思即差。師當下開解。復問。如何保任。皇曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。又一日問。從上相傳底事如何。皇曰。不是明汝來處不得。信曰。這個眼目幾人具得。皇曰。淺草易於長蘆。據此則知。龍潭信所嗣者。天皇悟非天王悟。其證三也。今此三段所證昭彰如是。而丘玄素塔銘中。以龍潭嗣天王。何得獨異。察知。明是後人。妄將崇信。改入天王塔銘中。以為爭端耳。不然必將前三段所證之文。一筆抹去。而後可以成其說也。

【現代漢語翻譯】 現代漢語譯本： 水潭離這裡不遠，怎麼能這麼快就忘記它的源頭呢？根據這些可以知道，龍潭崇信（Longtan Chongxin）所繼承的，是天皇道悟（Tianhuang Daowu）而不是天王（天王未指明具體人物）的開悟。這是第一個證據。而且，龍潭崇信住在荊州城東的天皇巷，以賣餅為生。每天用十個餅供養天皇和尚。天皇每次吃完，常常留一個餅說：『我用這個來庇廕你的子孫。』崇信有一天自己想：『餅是我拿去的，為什麼又返回來給我，難道其中另有深意嗎？』於是前去請教。天皇說：『是你拿來的，還給你有什麼不對嗎？』崇信聽了，稍微明白了一些玄妙的旨意，於是就出家了。天皇說：『你過去崇尚福善，現在相信我的話，可以叫做崇信。』因此就在天皇身邊服侍。根據這些可以知道，龍潭崇信所繼承的，是天皇道悟而不是天王的開悟。這是第二個證據。還有，崇信有一天問天皇說：『我自從來到這裡，沒有得到您的開示心要。』天皇說：『自從你來到這裡，我未曾沒有開示你的心要。』崇信說：『在哪裡開示的呢？』天皇說：『你端茶來，我為你接；你送飯來，我為你接受；你合掌致敬時，我為你低頭。哪裡沒有開示你的心要呢？』崇信低頭沉思了很久。天皇說：『見到就直接見到，稍微思索就差了。』崇信當下開悟理解。又問：『如何保任（保持開悟的狀態）？』天皇說：『任由自性逍遙，隨順因緣放曠，只要去除凡夫之心，別無聖人的理解。』又有一天問：『從上代代相傳的究竟是什麼？』天皇說：『不是明白你來的地方不行。』崇信說：『這個眼目（智慧）有幾個人具備呢？』天皇說：『淺草容易長出蘆葦。』根據這些可以知道，龍潭崇信所繼承的，是天皇道悟而不是天王的開悟。這是第三個證據。現在這三段所證明的如此昭彰，而丘玄素的塔銘中，卻說龍潭繼承的是天王，為什麼如此不同？仔細考察，明顯是後人，錯誤地將崇信，改入天王的塔銘中，以此作為爭論的開端罷了。不然，必定會將前面三段所證明的文字，一筆抹去，然後才可以成就他的說法。

【English Translation】 English version: The pool is not far away. How could one so quickly forget its origin? Based on this, we know that what Longtan Chongxin (Longtan Chongxin) inherited was the enlightenment of Tianhuang Daowu (Tianhuang Daowu), not the enlightenment of a 'Heavenly King' (no specific figure mentioned). This is the first piece of evidence. Moreover, Longtan Chongxin lived in Tianhuang Lane, east of Jingzhou city, and made a living by selling cakes. Every day, he offered ten cakes to the monk Tianhuang. Each time Tianhuang finished eating, he would always leave one cake, saying, 'I will use this to bless your descendants.' One day, Chongxin thought to himself, 'The cakes are brought by me, why are they returned to me? Could there be another meaning in this?' So he went to inquire. Tianhuang said, 'You brought them, what's wrong with returning them to you?' Upon hearing this, Chongxin slightly understood some of the profound meaning, and so he became a monk. Tianhuang said, 'In the past, you revered blessings and goodness, now you believe my words, you can be named Chongxin.' Therefore, he served by Tianhuang's side. Based on this, we know that what Longtan Chongxin inherited was the enlightenment of Tianhuang Daowu, not the enlightenment of a 'Heavenly King'. This is the second piece of evidence. Furthermore, one day Chongxin asked Tianhuang, 'Since I came here, I have not received your instruction on the essential of the mind.' Tianhuang said, 'Since you came here, I have never not instructed you on the essential of the mind.' Chongxin said, 'Where did you instruct me?' Tianhuang said, 'When you bring tea, I receive it for you; when you bring food, I accept it for you; when you bow in respect, I bow my head for you. Where have I not instructed you on the essential of the mind?' The master bowed his head and pondered for a long time. Tianhuang said, 'If you see, then see directly; if you contemplate, you are mistaken.' Chongxin immediately understood. He then asked, 'How to maintain (the state of enlightenment)?' Tianhuang said, 'Let your nature be free and unfettered, follow the conditions and be unrestrained, just exhaust the mind of ordinary people, there is no other understanding of a sage.' Another day he asked, 'What is the matter transmitted from the past generations?' Tianhuang said, 'It is not permissible not to understand where you come from.' Chongxin said, 'How many people possess this eye (wisdom)?' Tianhuang said, 'Short grass is easy to grow reeds.' Based on this, we know that what Longtan Chongxin inherited was the enlightenment of Tianhuang Daowu, not the enlightenment of a 'Heavenly King'. This is the third piece of evidence. Now these three pieces of evidence are so clearly demonstrated, yet in Qiu Xuansu's epitaph, it is said that Longtan inherited from a 'Heavenly King'. Why is it so different? Upon careful examination, it is clear that later people mistakenly changed Chongxin into the epitaph of the 'Heavenly King', using this as the beginning of a dispute. Otherwise, they would have to erase the text of the previous three pieces of evidence in one stroke, and then they could accomplish their argument.

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又張無盡嘗謂。雲門機鋒似臨濟。宜為馬祖之後。此則齊東野人之語也。古來同稟一師。而機鋒各別者多矣。豈必盡同。如雲門法眼。同出雪峰。若雲門。當歸馬祖。則法眼又當歸石頭耶。如丹霞投子機鋒。不亞臨濟。杏山與三聖。皆失機于石室。則丹霞投子石室。又當改入馬祖下耶。又如南泉父子。皆馬祖之嗣也。而不用棒喝。溈山父子。皆百丈之嗣也。而不事孤峻。又當改入石頭下耶。且予嘗考雪峰全錄。其禪備眾格。波瀾闊大。故其語。有時似臨濟。有時似曹洞。其徒如玄沙長慶保福鼓山安國清鏡等皆然。即雲門雖機用獨峻。而實語不十成。機不觸犯。且歷參曹山疏山九峰乾峰。其語具在。如三種病二種光等語。則全本乾峰。此尤其顯然者也。豈可謂其同於臨濟當嗣馬祖下也。無知之徒。固難與辯。高明之士。可考而知。故作是以告天下智者。幸詳察焉(見永覺晚錄)。

重修人天眼目集後序

一法支為五宗。宗各有旨。透夫旨之所歸。則一法五宗舉不得遁。今乃不然。捕躡五宗之影跡。掇拾前言之殘剩。宗旨果在是乎。古人之句死句也。而足為活人之具。句非死活也。不則人死句死。淳熙間。越山有昭晦巖者。裒類五宗機語之要。曰人天眼目。衲子到今傳抄。人有其書。徒珍藏如左券。魚魯之殊

【現代漢語翻譯】 現代漢語譯本： 此外，張無盡曾經說過，雲門的機鋒類似於臨濟，應該歸為馬祖的後代。這實在是淺薄之人的言論。自古以來，同出於一位老師門下，而機鋒各有不同的例子有很多，難道一定要完全相同嗎？比如雲門和法眼，都出自雪峰門下。如果說雲門應該歸於馬祖，那麼法眼又該歸於石頭希遷嗎？又比如丹霞天然和投子大同的機鋒，不亞於臨濟。杏山和三聖慧然，都在石室處失去了機鋒，那麼丹霞、投子和石室，又該改入馬祖門下嗎？又比如南泉普愿父子，都是馬祖的後代，卻不用棒喝；溈山靈祐父子，都是百丈懷海的後代，卻不追求孤僻峻峭。又該改入石頭希遷門下嗎？況且我曾經考察過雪峰義存的全部語錄，他的禪法具備各種風格，氣勢宏大。所以他的言語，有時像臨濟，有時像曹洞。他的弟子如玄沙師備、長慶慧棱、保福從展、鼓山神晏、安國弘遵、清鏡道欽等都是這樣。即使雲門文偃的機鋒確實獨特峻峭，但他的實話並不完全說盡，機鋒也不觸犯他人。而且他曾經參訪過曹山、疏山、九峰、乾峰等，他的言語都記錄在那裡，比如『三種病』、『二種光』等語，完全是乾峰的風格，這尤其明顯。怎麼能說他類似於臨濟，應該歸於馬祖門下呢？無知的人，很難與他們辯論。高明的人士，可以考察后明白。所以寫下這些，是告訴天下的智者，希望你們詳細考察。（見《永覺晚錄》）。

重修《人天眼目》集後序

一法分支出五宗，各宗有各自的宗旨。如果能透徹瞭解這些宗旨的歸宿，那麼一法和五宗都無法逃脫其範圍。現在卻不是這樣，人們捕捉追逐五宗的影子，撿拾前人言語的殘餘。宗旨果真就在這裡嗎？古人的語句是死句，卻可以作為使人活用的工具。語句本身並非死活，否則就會人死句死。淳熙年間，越山有位名叫昭晦巖的人，彙集了五宗機鋒語言的要點，名為《人天眼目》。僧人到現在還在傳抄，人人都藏有這本書，卻只是像珍藏著債券一樣，分不清魚和魯的區別。

【English Translation】 English version: Furthermore, Zhang Wujin once said that Yunmen's (Yunmen Wenyan, a Chan master) quick wit and sharp responses resembled Linji's (Linji Yixuan, founder of the Linji school of Chan Buddhism), and he should be classified as a descendant of Mazu (Mazu Daoyi, an influential Chan Buddhist teacher). This is truly the talk of a shallow person. Since ancient times, there have been many instances of those who came from the same teacher but had different styles of quick wit and sharp responses. Must they all be completely the same? For example, Yunmen and Fayan (Fayan Wenyi, founder of the Fayan school of Chan Buddhism) both came from Xuefeng (Xuefeng Yicun, a prominent Chan Buddhist monk). If Yunmen should be classified under Mazu, then should Fayan be classified under Shitou (Shitou Xiqian, a Chan Buddhist monk) as well? Also, the quick wit and sharp responses of Danxia (Danxia Tianran, a Chan Buddhist monk) and Touzi (Touzi Datong, a Chan Buddhist monk) are no less than Linji's. Xingshan (Xingshan Jiankuang, a Chan Buddhist monk) and Sansheng (Sansheng Huiran, a Chan Buddhist monk) both lost their opportunities at Shishi's (Shishi Xingqian, a Chan Buddhist monk) place. Then should Danxia, Touzi, and Shishi also be reclassified under Mazu? Moreover, Nanquan (Nanquan Puyuan, a Chan Buddhist monk) and his son were both descendants of Mazu, yet they did not use shouts and blows; Weishan (Weishan Lingyou, a Chan Buddhist monk) and his son were both descendants of Baizhang (Baizhang Huaihai, a Chan Buddhist monk), yet they did not pursue solitary austerity. Should they also be reclassified under Shitou? Moreover, I once examined the complete records of Xuefeng, and his Chan teachings encompass various styles, with vast and expansive momentum. Therefore, his words sometimes resemble Linji's and sometimes resemble Caodong's (one of the five major schools of Chan Buddhism). His disciples, such as Xuansha (Xuansha Shibei, a Chan Buddhist monk), Changqing (Changqing Huileng, a Chan Buddhist monk), Baofu (Baofu Congzhan, a Chan Buddhist monk), Gushan (Gushan Shenyan, a Chan Buddhist monk), Anguo (Anguo Hongzun, a Chan Buddhist monk), and Qingjing (Qingjing Daoqin, a Chan Buddhist monk), are all like this. Even though Yunmen's use of quick wit and sharp responses is indeed unique and stern, his truthful words are not completely exhausted, and his quick wit does not offend others. Moreover, he once visited Caoshan (Caoshan Benji, co-founder of the Caodong school of Chan Buddhism), Shushan (Shushan Yuanjiao, a Chan Buddhist monk), Jiufeng (Jiufeng Daoqian, a Chan Buddhist monk), and Qianfeng (Qianfeng Siming, a Chan Buddhist monk), and his words are recorded there, such as the phrases 'three kinds of sickness' and 'two kinds of light,' which are entirely in the style of Qianfeng. This is especially obvious. How can it be said that he is similar to Linji and should be classified under Mazu? It is difficult to argue with ignorant people. Intelligent people can understand after examination. Therefore, I write these words to inform the wise people of the world, hoping that you will examine them in detail. (See 'Yongjue Wanlu').

Postscript to the Reconstructed Collection of 'Human and Celestial Eyes'

One Dharma (the teachings of Buddhism) branches into five schools, and each school has its own tenets. If one can thoroughly understand where these tenets ultimately lead, then neither the one Dharma nor the five schools can escape its scope. But now it is not like this; people capture and chase after the shadows of the five schools, picking up the remnants of previous words. Is the essence of the teachings really here? The words of the ancients are dead words, but they can be used as tools to make people come alive. The words themselves are neither dead nor alive; otherwise, people will die and the words will die. During the Chunxi period (Southern Song Dynasty), there was a person named Zhao Huiyan in Yueshan who compiled the essentials of the quick wit and sharp responses of the five schools, calling it 'Human and Celestial Eyes'. Monks are still copying it to this day, and everyone has a copy of this book, but they only treasure it like they are treasuring a bond, unable to distinguish between fish and Lu (easily confused characters).

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差之不理。而互有增損糅雜。獨未知初出之本果何如也。余病其然。輟應酬之冗。搜酌而是正之。稍得其所要。俾後進知從上宗門爪牙之為人。蓋如此。既而自囅曰言句窠窟。今時學者之大病也。竊以訓徒不攻其所重。而反以益之。是壅其病蒂也。然既病矣。即此而藥之。顧所用何如。且宗旨果不在是乎。若吾儕由此而益明夫宗猷。不讓于古。豈不是以眼目夫人天哉。因書其後。時寶祐歲次戊午。休夏后五日。慈雲住山。

物初大觀序

是書之所由作者。備見於晦巖物初兩翁序跋矣。雖然。趙宋全盛之時。南詢衲子傳寫。而非無烏焉成馬之誤。爰有了郜禪人。銳意克正。始自傳燈以下。至於五家宗派尊宿別錄莫不傍羅曲探點對校讎。遂成真本。所謂孟氏之功。不在禹下者乎。凈智道人。希顏慕藺。命工鏤板。以壽其傳。其用心亦可謂勤矣。學者儻思所以扁曰人天眼目。則功不浪施耳。

乾元癸卯正月八日　　掛堂叟瓊林記

初祖

老胡多事向西來。優缽羅花火里開。卻是梁王贏一著。 長蘆水急放船回。

二祖

小林面壁太多言。接得門人一臂全。京洛至今三尺雪。 天寒何止普通年。

三祖

𤅬溪水碧。天柱峰高。洞然明白。不隔絲毫。由來生計平如掌。 後代兒孫弄

【現代漢語翻譯】 現代漢語譯本：

細微的差異會導致巨大的謬誤，而且（這些文字）互相之間還有增添刪減和混雜的情況，唯獨不知道最初的版本究竟是什麼樣子。我對此感到憂慮，於是停止了繁瑣的應酬，蒐集資料並加以考證，希望能糾正這些錯誤，稍微達到我想要的目標，讓後來的學習者知道從前的宗門前輩是如何為人處事的。大概就是這樣。之後我自嘲道：『拘泥於言辭語句，是現在學者的通病啊。』我認為教導學生不攻克他們所看重的地方，反而去增加這些內容，這是在加重他們的病根啊。然而既然已經生病了，就用這些（言辭語句）來醫治他們，但效果會怎麼樣呢？而且宗旨真的不在這裡面嗎？如果我輩能由此更加明白宗門的宗旨，不遜色于古人，豈不是用眼目來引導人天嗎？』因此寫下了這些話。時值寶祐戊午年，休夏后的第五天，慈雲寺的住持。 《人天眼目大觀序》

這本書的由來，在晦巖和物初兩位翁的序跋中已經詳細說明了。雖然如此，在趙宋全盛時期，南方的僧人傳抄，但難免有烏焉成馬的錯誤。於是有了郜禪人，銳意認真地進行校正，從《傳燈錄》以下，到五家宗派的尊宿別錄，無不廣泛蒐羅，仔細探究，逐一校對，最終完成了真本。這就像孟子的功勞，不在大禹之下啊。凈智道人，仰慕古人，命工匠雕刻印刷，以使其流傳下去。他的用心也可以說是很勤奮了。學習的人如果能思考這本書為什麼被命名為《人天眼目》，那麼他的努力就不會白費了。 乾元癸卯年正月八日 掛堂叟瓊林 記 初祖

老胡（指達摩 Bodhidharma）多事從西方來，優缽羅花（Udumbara，一種稀有的花）在火焰中開放。卻是梁武帝輸了一招，長蘆（Changlu，地名）水流湍急，放船回去。 二祖

小林（Shaolin，指少林寺）面壁說了太多話，接得門人斷臂（指慧可 Huike）才得以安心。京洛（指洛陽 Luoyang）至今還有三尺厚的雪，天寒地凍何止是普通的一年。 三祖

𤅬溪（𤅬溪，地名）水碧綠，天柱峰（Tianzhufeng，山名）高聳。洞然明白，沒有絲毫阻隔。原本生活平淡如掌，後代子孫卻在玩弄玄虛。

【English Translation】 English version:

'A slight difference leads to a great error,' and there are mutual additions, deletions, and mixtures (in these texts). The original version is unknown. I am concerned about this, so I stopped the tedious social activities, collected information and verified it, hoping to correct these errors and achieve my goal, so that later learners know how the former masters of the Zongmen (宗門, Zen school) behaved. That's about it. Then I ridiculed myself: 'Being confined to words and sentences is a common problem for scholars today.' I think that teaching students not to overcome what they value, but to increase these contents, is aggravating their illness. However, since they are already sick, use these (words and sentences) to treat them, but what will be the effect? And is the purpose really not in it? If we can understand the purpose of the Zongmen more clearly from this, not inferior to the ancients, wouldn't it be guiding people and gods with our eyes?' Therefore, I wrote these words. It was the year of Baoyou Wuwu, the fifth day after the summer retreat, the abbot of Ciyun Temple. Preface to 'Ren Tian Yan Mu Da Guan' (人天眼目大觀, The Eye of Humans and Gods, a Comprehensive View)

The origin of this book has been explained in detail in the prefaces and postscripts of Huiyan (晦巖, personal name) and Wuchu (物初, personal name). Even so, during the heyday of the Zhao Song Dynasty, the southern monks copied it, but it was inevitable that there would be errors. So there was Chan Master Gao (郜, personal name), who was determined to correct it carefully. From the 'Chuandeng Lu' (傳燈錄, Transmission of the Lamp) onwards, to the biographies of the respected monks of the Five Schools (五家宗派, Five Houses of Zen), he extensively searched, carefully explored, and proofread them one by one, and finally completed the true version. This is like the merit of Mencius, not inferior to Yu the Great. Taoist Jingzhi (凈智, personal name), admired the ancients, and ordered craftsmen to carve and print it, so as to spread it. His intention can also be said to be very diligent. If the learners can think about why this book is named 'Ren Tian Yan Mu' (人天眼目, The Eye of Humans and Gods), then his efforts will not be in vain. Recorded by Qionglin (瓊林, personal name), the Hanging Hall Elder, on the eighth day of the first month of the Gui Mao year of Qian Yuan The First Ancestor

The old Hu (老胡, refers to Bodhidharma 達摩) came from the West with much ado, and the Udumbara flower (優缽羅花, a rare flower) bloomed in the fire. But Emperor Wu of Liang (梁武帝) lost a move, and the water of Changlu (長蘆, place name) was rushing, so he returned by boat. The Second Ancestor

Too many words were spoken facing the wall in Shaolin (小林, refers to Shaolin Temple 少林寺), and the disciple's severed arm (慧可 Huike) was accepted to be at peace. There is still three feet of snow in Jingluo (京洛, refers to Luoyang 洛陽), and the cold weather is more than just an ordinary year. The Third Ancestor

The water of 𤅬xi (𤅬溪, place name) is green, and Tianzhu Peak (天柱峰, mountain name) is towering. Clearly understood, without any obstruction. Originally, life was as plain as the palm of the hand, but later generations were playing with mystery.

---

海潮。

四祖

慈雲之塔。大醫之師。瞻之仰之。雙峰巍巍。懶融不得西天缽。 直付黃梅路上兒。

五祖

栽松何老。傳衣何少。前身後身。一夢兩覺。白玉花開峰頂頭。 明月千年冷相照。

六祖

石墜腰間舂碓鳴。老盧便重不便輕。黃梅衣缽雖親得。 猶較曹溪數十程。

北宗

鑒上時時拂舊痕。鳥啼花笑幾回春。白蓮峰頂無訊息。 鐵缽輸他踏碓人。

栽松道者

日出而作。栽松為樂。昔栽幾何。今滿巖壑。白頭人去小兒歸。 笑倒林梢千歲鶴。

牛頭

紫氣氤氳透白雲。因逢宗匠指迷津。銜花百鳥空惆悵。 不見庵中舊主人。

永嘉

了知生死不相關。不到曹溪也是閑。剛被老盧延一宿。 重教言句落人間。

雲門

輥出木毬迷了眼。借婆裙子拜婆年。一瓢惡水猶嫌少。 欠負蒲鞋舊價錢。

雪竇

摩醯四日。混沌入竅。尺短寸長。一多二少。云去云來。 日月交照。拈花了也。不勞微笑。

天衣

殘年七十。九坐道場。棘曲松道。山高水長。兩笠煙蓑人不識。 一聲秋笛落瀟湘。

大陽

貍奴白牯問崑崙。金鎖無須密閉門。如意寶珠瀋海底。 鄰家收得付兒孫。

投子

一隻履兩牛皮。金烏啼處木

【現代漢語翻譯】 現代漢語譯本 海潮。

四祖 慈雲之塔（形容四祖道信），大醫之師（形容四祖道信）。瞻仰他，敬佩他。雙峰山是多麼巍峨。懶融禪師沒有得到西天的衣缽（指禪宗的傳承），直接傳給了黃梅路上遇到的孩子（指五祖弘忍）。

五祖 栽松的老人（指四祖道信）怎麼樣了？傳衣缽的少年（指六祖慧能）怎麼樣了？前世和後世，就像一場夢的兩段覺醒。白玉般的花朵在山頂綻放，明月千年來冷冷地相互照耀。

六祖 石頭墜在腰間，舂米的碓發出聲響。老盧（指六祖慧能）適合做繁重的工作，不適合做輕巧的工作。在黃梅（指五祖弘忍）那裡親身得到了衣缽，但比起曹溪（指六祖慧能的道場），還有幾十程的路要走。

北宗 像在鏡子上時時拂去舊的痕跡一樣修行。鳥兒啼叫，花兒綻放，經歷了多少個春天？白蓮峰頂沒有任何訊息，鐵缽輸給了踏碓的人（指六祖慧能）。

栽松道者 日出而作，栽松樹為樂。過去栽了多少松樹？如今已經佈滿了山谷。白髮老人離去，孩童歸來，笑倒了林梢上千年的仙鶴。

牛頭 紫色的雲氣瀰漫，穿透白雲。因為遇到了宗師（指四祖道信）指點迷津。銜著花朵的百鳥空自惆悵，不見庵中原來的主人（指牛頭法融）。

永嘉 完全瞭解生死互不相干，不到曹溪（指六祖慧能的道場）也是閑散。剛被老盧（指六祖慧能）留宿了一夜，又讓言語落入人間。

雲門 滾出木球，迷惑了眼睛。借用老太婆的裙子，拜老太婆的年。一瓢髒水還嫌少，還欠著蒲鞋的舊價錢。

雪竇 摩醯首羅天王的第四日（指混沌初開之時），混沌進入竅穴。尺短寸長，一多二少。云去云來，日月交相輝映。拈起花來了，不用再微笑了（指領悟了禪意）。

天衣 殘年七十，九次主持道場。在長滿荊棘的彎曲小路和松樹林間修行，山高水長。身披蓑衣斗笠，沒有人認識我，一聲秋笛飄落在瀟湘江上。

大陽 用貓和牛來詢問崑崙山的事情。金鎖不用嚴密地關閉大門。如意寶珠沉在海底，被鄰居家的人得到，傳給了他們的子孫。

投子 一隻鞋子用兩張牛皮做成，金烏啼叫的地方，木...

【English Translation】 English version Tides.

The Fourth Patriarch The pagoda of Compassionate Clouds (referring to the Fourth Patriarch Daoxin), the teacher of great medicine (referring to the Fourth Patriarch Daoxin). We gaze at him, we admire him. Mount Shuangfeng is so majestic. Lanrong did not receive the bowl of the Western Heaven (referring to the transmission of Zen), but directly passed it on to the child he met on the road to Huangmei (referring to the Fifth Patriarch Hongren).

The Fifth Patriarch How is the old man planting pines (referring to the Fourth Patriarch Daoxin)? How is the young man transmitting the robe (referring to the Sixth Patriarch Huineng)? Previous life and subsequent life, like two awakenings in a dream. Jade-like flowers bloom on the mountaintop, and the bright moon shines on each other coldly for thousands of years.

The Sixth Patriarch A stone hangs on his waist, and the rice pestle makes a sound. Old Lu (referring to the Sixth Patriarch Huineng) is suitable for heavy work, not for light work. Although he personally received the robe in Huangmei (referring to the Fifth Patriarch Hongren), it is still tens of stages away from Caoxi (referring to the Sixth Patriarch Huineng's monastery).

The Northern School Like constantly wiping away old traces on a mirror to cultivate. Birds sing, and flowers bloom, how many springs have passed? There is no news from the summit of White Lotus Peak, and the iron bowl is lost to the person who treads the pestle (referring to the Sixth Patriarch Huineng).

The Pine-Planting Practitioner Working at sunrise, planting pines for pleasure. How many pines were planted in the past? Now they fill the valleys. The white-haired old man leaves, and the child returns, laughing at the thousand-year-old cranes on the treetops.

Niu Tou Purple clouds permeate, penetrating the white clouds. Because he met the master (referring to the Fourth Patriarch Daoxin) who pointed out the way. The hundreds of birds holding flowers are in vainly sad, not seeing the original master in the hermitage (referring to Niu Tou Farong).

Yongjia Completely understanding that life and death are unrelated, not going to Caoxi (referring to the Sixth Patriarch Huineng's monastery) is also idle. Just being kept overnight by Old Lu (referring to the Sixth Patriarch Huineng), he again let words fall into the human world.

Yunmen Rolling out a wooden ball, blinding the eyes. Borrowing an old woman's skirt, to celebrate the old woman's New Year. A ladle of dirty water is still considered too little, still owing the old price of straw sandals.

Xuedou The fourth day of Maheśvara (referring to the beginning of chaos), chaos enters the orifices. A foot is short, an inch is long, one is many, two are few. Clouds go and clouds come, the sun and moon shine on each other. Picking up a flower, no need to smile anymore (referring to understanding Zen).

Tianyi Seventy years in declining years, presiding over the monastery nine times. Cultivating on thorny paths and in pine forests, the mountains are high and the water is long. Wearing a straw raincoat and hat, no one recognizes me, the sound of an autumn flute falls on the Xiaoxiang River.

Dayang Using cats and cows to inquire about Mount Kunlun. The golden lock does not need to tightly close the door. The wish-fulfilling jewel sinks to the bottom of the sea, and is obtained by the neighbors, passed on to their descendants.

Touzi One shoe is made of two cowhides, where the golden crow crows, the wood...

---

雞飛。半夜賣油翁發笑。 白頭生得黑頭兒。

云峰

真不掩偽。曲不藏直。祖師冤魔。人天宿德。二千八百顆明珠。 三生藏里人誰識。

黃龍

佛手驢腳。生緣纏縛。雲中老鶴唳三聲。海底鯉魚生兩角。

白雲

楊岐石牛。先生一犢。或觸清風。或呼幽谷。轉方作圓。 分三成六。白雲山下草綿綿。一度春來一度緣。

鼓山圭十無頌

無影樹

秀髮春光搖劫外。根苗曾不染塵泥。森森翠干云長掛。 密密寒枝鳥莫棲。曉日不明花蓊鬱。 秋風難擺韻長凄。栽培肯向無何有。不落青黃鎮四時。

無孔錘

威音那畔曾拈得。袖裡密藏非黑白。三關擊碎浪濤平。 萬法錘開天地窄。團團覿面露規模。 了了圓成無比格。高提祖印發光寒。直得毗耶口掛壁。

無孔笛

一曲風前格調高。金簫玉管謾徒勞。木人奏得碧雲合。 石女吹回暖氣多。清韻迥然超世界。 妙音忘聽了秋毫。相逢若遇知音者。吹起儂家劫外歌。

無縫塔

團欒佛眼不能窺。底事巍巍聖莫知。香霧幾重藏不得。 寒光一點照無時。髑髏識盡方還爾。 色相情忘始到伊。覿面堂堂難辨的。曾郎潦倒號難提。

無底籃

不假工夫造作成。功成作略自縱橫。死蛇若遇須盛取。 茶圃

【現代漢語翻譯】 現代漢語譯本 雞飛。半夜賣油翁發笑。 白頭生得黑頭兒。

云峰 真不掩偽。曲不藏直。祖師冤魔（Zushi yuan mo，祖師的冤屈和魔障）。人天宿德（Ren tian su de，人天間的宿世功德）。二千八百顆明珠。 三生藏里人誰識。

黃龍 佛手驢腳。生緣纏縛。雲中老鶴唳三聲。海底鯉魚生兩角。

白雲 楊岐石牛（Yangqi shi niu，楊岐宗的石牛）。先生一犢。或觸清風。或呼幽谷。轉方作圓。 分三成六。白雲山下草綿綿。一度春來一度緣。

鼓山圭十無頌

無影樹 秀髮春光搖劫外。根苗曾不染塵泥。森森翠干云長掛。 密密寒枝鳥莫棲。曉日不明花蓊鬱。 秋風難擺韻長凄。栽培肯向無何有。不落青黃鎮四時。

無孔錘 威音那畔曾拈得。袖裡密藏非黑白。三關擊碎浪濤平。 萬法錘開天地窄。團團覿面露規模。 了了圓成無比格。高提祖印發光寒。直得毗耶（Viya，維耶離城，古印度城市）口掛壁。

無孔笛 一曲風前格調高。金簫玉管謾徒勞。木人奏得碧雲合。 石女吹回暖氣多。清韻迥然超世界。 妙音忘聽了秋毫。相逢若遇知音者。吹起儂家劫外歌。

無縫塔 團欒佛眼不能窺。底事巍巍聖莫知。香霧幾重藏不得。 寒光一點照無時。髑髏識盡方還爾。 色相情忘始到伊。覿面堂堂難辨的。曾郎潦倒號難提。

無底籃 不假工夫造作成。功成作略自縱橫。死蛇若遇須盛取。 茶圃

【English Translation】 English version A chicken flies. In the middle of the night, the oil vendor laughs. A white-haired person begets a black-haired child.

Yunfeng Truth cannot conceal falsehood. The crooked cannot hide the straight. The ancestral teacher's grievances and demonic obstacles (Zushi yuan mo). The accumulated virtues of humans and gods (Ren tian su de). Two thousand eight hundred bright pearls. Who recognizes the person hidden within the three lifetimes?

Huanglong Buddha's hand, donkey's foot. Entangled by the bonds of birth. An old crane cries three times in the clouds. A carp grows two horns at the bottom of the sea.

Baiyun Yangqi's stone ox (Yangqi shi niu). First comes a calf. Sometimes it touches the gentle breeze, sometimes it calls in the secluded valley. Turning the square into a circle. Dividing three into six. The grass is lush beneath Baiyun Mountain. Each spring brings a new connection.

Gushan Gui's Ten No-Ode

Shadowless Tree Elegant and flourishing, the spring light sways beyond kalpas. Its roots and sprouts have never been stained by dust. Dense, verdant trunks hang long in the clouds. Dense, cold branches where birds do not perch. The morning sun is dim, the flowers luxuriant. The autumn wind struggles to stir its long-lasting charm. Cultivate it willingly towards nothingness. It does not fall into green or yellow, but remains constant through the four seasons.

Holeless Hammer From the other side of Wei Yin (Wei Yin, a Buddha's name) it was once picked up. Secretly hidden in the sleeve, it is neither black nor white. Shattering the three barriers, the waves are calmed. Hammering open the myriad dharmas, the universe becomes narrow. Round and complete, face to face, it reveals its form. Clearly and completely perfected, it has an unparalleled structure. Raising the ancestral seal high, it emits a cold light. It makes Viyali's (Viya, an ancient Indian city) mouth hang on the wall.

Holeless Flute A melody before the wind with a high style. Golden flutes and jade pipes are in vain. A wooden man plays, and the green clouds harmonize. A stone woman blows, and warm air returns in abundance. The pure rhyme is far beyond the world. The wonderful sound forgets listening to the autumn hair. If you meet a kindred spirit, blow my song from beyond the kalpa.

Seamless Pagoda The round Buddha's eye cannot see through it. What is the matter that the towering sage does not know? Several layers of fragrant mist cannot hide it. A single point of cold light shines at all times. Only when the skull is fully understood will you return to it. Only when form and feeling are forgotten will you arrive there. Face to face, it is difficult to distinguish. The disheveled Zeng Lang is called Nanditi.

Bottomless Basket It is not made with effort. Its accomplishment and strategy are naturally unconstrained. If you encounter a dead snake, you must take it. Tea garden

---

全提攜便行。劫外好將提日月。 禹門時把捷鯤鯨。高懸無影樹頭著。莫與盲人打葛藤。

無須鎖

拈來切忌兩頭搖。覿面機關莫放饒。撒手那邊家穩密。 遲疑只個路迢遙。青霄云外無關鑰。 曠劫春回長異苗。佛祖口開俱鎖斷。不幹唇吻始全超。

無星秤

斤兩不留分買賣。商量不到莫饒伊。定盤光彩星難辨。 平等權衡數自知。聾漠始堪論的當。 盲人方解整高低。閑來收掛乾坤外。無限天龍暗蹙眉。

無底缽

庾嶺全提總謾傳。收羅萬法未渾侖。擎來應供非干手。 飽去馳求不點唇。餿飯餞羹誰肯著。 騰今耀古自超倫。趙州老漢何施設。分付叢林知幾春。

無絃琴

不勞斤斧雕鐫就。肯使焦桐假合成。絕掛縷絲新格調。 了無聲響奏玄音。有時彈向青霄外。 幾度閑懸碧洞深。惆悵罕逢穿耳客。偃溪流水韻沉沉。

無底船

閑橫芳草深深渡。祇接中途趨浪流。不犯清波還到岸。 歸乘明月罷垂鉤。蘆花深處和云泊。 風浪高時任性浮。緬想華亭煙雨客。幾多聲譽謾悠悠。

五家要括

臨濟

南嶽馬祖百丈運。臨興南穴首山汾慈明南會開二續。 心出新清端演勤。

溈仰

百丈派出大溈祐。香嚴仰山親得紹。南塔芭蕉清續傳。 兒孫未見繼

其後。

曹洞

青石藥山云洞祖。云膺同安丕志附。梁山親得大陽玄。 投子芙蓉淳獨步。

雲門

青石天龍接德山。雪峰雲門香林遠。北塔雪竇付天衣。 二本從茲門大顯。

法眼

雪峰傍出玄沙備。地藏法眼益尊貴。韶國師傳壽與津。 佛法新羅而已耳。

【現代漢語翻譯】 現代漢語譯本： 其後。

曹洞宗 青石山的藥山云洞是曹洞宗的祖師。云膺、同安丕、志附都傳承了他的法脈。梁山親近大陽玄而得法。投子和芙蓉道楷以淳樸的禪風獨樹一幟。

雲門宗 青石山的天龍和德山接續法脈。雪峰、雲門、香林都很淵遠。北塔和雪竇將法脈傳給天衣義懷。二本（指天衣義懷的兩位弟子）從此使雲門宗門庭大顯。

法眼宗 雪峰義存旁邊分出玄沙師備一脈。地藏和法眼文益非常尊貴。韶國師將法脈傳給壽和津。佛法傳到新羅（古代朝鮮半島國家）就到此為止了。

【English Translation】 English version: Thereafter.

The Caodong School Yaoshan Yundong of Qingshi Mountain is the patriarch of the Caodong school. Yunying, Tongan Pi, and Zhifu all inherited his Dharma lineage. Liangshan personally approached Dayang Xuan and attained the Dharma. Touzi and Furong Daokai were unique in their simple and unadorned Chan style.

The Yunmen School Tianlong and Deshan of Qingshi Mountain continued the Dharma lineage. Xuefeng, Yunmen, and Xianglin were all very profound. Beita and Xuedou transmitted the Dharma lineage to Tianyi Yihuai. The two roots (referring to Tianyi Yihuai's two disciples) from then on greatly manifested the Yunmen school.

The Fayan School Xueshan Yicun branched out to the lineage of Xuansha Shibei. Dizang and Fayan Wenyi were very venerable. National Teacher Shao transmitted the Dharma lineage to Shou and Jin. The Buddha-dharma reached Silla (an ancient Korean kingdom) and stopped there.

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