T48n2024_禪關策進
大正藏第 48 冊 No. 2024 禪關策進
No. 2024
禪關策進序
禪曷為有關乎。道無內外。無出入。而人之為道。也有迷悟。於是大知識關吏。不得不時其啟閉。慎其鎖鑰。嚴其勘核。俾異言服私越度者。無所售其奸。而關之不易透。亦已久矣。予初出家。得一帙于坊間。曰禪門佛祖綱目。中所載多古尊宿。自敘其參學時始之難入。中之做工夫。經歷勞苦次第。與終之廓爾神悟。心愛之慕之愿學焉。既而此書於他處更不再見。乃續閱五燈諸語錄雜傳。無論緇素。但實參實悟者併入前帙。刪繁取要匯之成編。易名曰禪關策進。居則置案。行則攜囊。一覽之則心志激勵。神采煥發。勢自鞭逼前進。或曰。是編也為未過關者設也。已過關者長往矣。將安用之。雖然關之外有重關焉。托偽于雞聲。暫離於虎口。得少為足。是為增上慢人。水未窮。山未盡。警策在手。疾驅而長馳。破最後之幽關。徐而作罷參齋。未晚也。
萬曆二十八年歲次庚子孟春日云棲袾宏識
禪關策進
後學云棲寺沙門袾宏輯
前集二門
△諸祖法語節要第一
諸祖法語。今不取向上玄談。唯取做工夫吃緊處。又節其要略。以便時時省覽。激勵身心。次二諸祖苦功。
【現代漢語翻譯】 現代漢語譯本 《禪關策進序》
禪為什麼要有『關』（guan）呢？道（dao）無所謂內外，也無所謂出入。然而人對於道的體悟，卻有迷和悟的區別。因此，那些偉大的知識關吏，不得不時常開啟和關閉關卡，謹慎地使用鎖鑰，嚴格地進行審查，使那些用異端邪說矇蔽自己、想要越過關卡的人，無法施展他們的奸計。而這個關卡的不容易通過，也已經很久了。我剛出家的時候，在書坊里得到一本書，叫做《禪門佛祖綱目》。書里記載了很多古代尊宿（zunsu，德高望重的僧人），他們親自敘述自己參學時最初的難以進入，中間做功夫的經歷和勞苦次第，以及最終的廓然神悟。我心裡喜愛它、羨慕它，希望能夠學習它。後來，這本書在其他地方再也見不到了。於是我繼續閱讀《五燈會元》等語錄雜傳，無論是出家人還是在家人，只要是真正參學、真正領悟的人，都併入前面的書里。刪除繁瑣的內容，選取重要的部分，彙集成這本書，改名為《禪關策進》。居住時就放在書案上，行走時就放在行囊里。看一遍，心志就受到激勵，精神煥發，自然會鞭策自己前進。有人說，這本書是為那些還沒有過關的人準備的。已經過關的人，早就往前走了，還要它做什麼呢？雖然如此，關之外還有重關啊。託身于雞鳴之聲，暫時逃離虎口，得到一點點就滿足，這就是增上慢人。水還沒有流盡，山還沒有到頭，警策之語在手，快速奔馳，打破最後的幽暗關卡，慢慢地做**齋，也不算晚啊。
萬曆二十八年庚子年孟春日，云棲袾宏（Zhuhong）識
《禪關策進》
後學云棲寺沙門袾宏輯
前集二門
△諸祖法語節要第一
諸位祖師的法語，現在不選取高深的玄談，只選取做功夫最要緊的地方，並且節選其中的要點，以便時時省覽，激勵身心。其次是諸位祖師的苦功。
【English Translation】 English version Preface to 'Encouragement in the Zen Barrier'
Why does Zen have a 'barrier' (guan)? The Dao (dao) has no inside or outside, no coming or going. However, people's understanding of the Dao has differences between delusion and enlightenment. Therefore, the great knowledgeable gatekeepers must often open and close the barriers, carefully use the locks and keys, and strictly conduct inspections, so that those who deceive themselves with heretical views and want to cross the barrier cannot carry out their schemes. And the difficulty of passing through this barrier has been the case for a long time. When I first became a monk, I obtained a book in the market called 'Zen Buddhist Ancestors' Outline'. It contained many ancient venerable monks (zunsu, highly respected monks), who personally narrated their initial difficulty in entering during their studies, the experience and arduous stages of doing Kung Fu in the middle, and the final clear and spiritual enlightenment. I loved it, admired it, and hoped to learn from it. Later, this book was never seen again elsewhere. So I continued to read 'Wudeng Huiyuan' and other recorded miscellaneous biographies, and included anyone, whether monastic or lay, who truly studied and truly understood, into the previous book. I deleted the cumbersome content, selected the important parts, and compiled it into this book, renaming it 'Encouragement in the Zen Barrier'. When residing, I would place it on my desk; when traveling, I would carry it in my bag. Reading it once would inspire my mind and invigorate my spirit, naturally spurring me to move forward. Someone said, 'This book is prepared for those who have not yet passed the barrier. Those who have already passed the barrier have long gone forward, so what is the use of it?' Although this is the case, there are multiple barriers outside the barrier. Entrusting oneself to the sound of the rooster's crow, temporarily escaping from the tiger's mouth, being satisfied with obtaining a little, this is the arrogance of increased attainment. The water has not yet run out, the mountain has not yet reached its end, with words of encouragement in hand, quickly gallop and break through the final dark barrier, and slowly perform **fasting, it is not too late.
Written by Zhuhong (Zhuhong) of Yunqi on the day of the first month of the Gengzi year of the Wanli era.
'Encouragement in the Zen Barrier'
Compiled by the later scholar, the Shramana Zhuhong of Yunqi Temple
First Collection, Two Sections
△Essential Excerpts of the Dharma Words of the Ancestors, Section One
The Dharma words of the ancestors, now I do not select profound and abstruse discussions, but only select the most important points for doing Kung Fu, and excerpt the essential points from them, so that they can be reviewed from time to time to inspire the mind and body. Next is the arduous effort of the ancestors.
後集諸經引證。俱仿此。
筠州黃檗運禪師示眾
預前若打不徹。臘月三十日到來。管取爾熱亂。有般外道。才見人做工夫。便冷笑。猶有這個在。我且問爾。忽然臨命終時。爾將何抵敵生死。須是閑時辦得下。忙時得用。多少省力。休待臨渴掘井。做手腳不迭。前路茫茫。胡鉆亂撞。苦哉苦哉。平日只學口頭三昧。說禪說道。呵佛罵祖。到這裡都用不著。只管瞞人。爭知今日自瞞了也。勸爾兄弟家。趁色力康健時。討取個分曉。這些關棙子。甚是容易。自是爾不肯去下死志做工夫。只管道難了又難。若是丈夫漢。看個公案。僧問趙州。狗子還有佛性也無。州云無。但二六時中看個無字。晝參夜參。行住坐臥。著衣吃飯處。屙屎放尿處。心心相顧。猛著精彩。守個無字。日久歲深。打成一片。忽然心華頓發。悟佛祖之機。便不被天下老和尚舌頭瞞。便會開大口。達磨西來。無風起浪。世尊拈花。一場敗闕到這裡。說甚閻羅老子。千聖尚不奈爾何。不通道直有這般奇特。為甚如此。事怕有心人。
評曰。此後代提公案。看話頭之始也。然不必執定無字。或無字。或萬法。或須彌山。或死了燒了等。或參究唸佛。隨守一則。以悟為期。所疑不同。悟則無二。
趙州諗禪師示眾
汝但究理坐
【現代漢語翻譯】 後集諸經引證，都仿照這個例子。
筠州黃檗運禪師開示大眾：
如果平時沒有徹底弄明白，等到臘月三十日到來，一定會手忙腳亂。有些外道，一看到別人做功夫，就冷笑，說：『還有這個在！』我且問你，忽然臨命終時，你拿什麼來抵擋生死？必須是平時辦得妥當，忙時才能用得上，這樣才能省力。不要等到臨渴了才掘井，手忙腳亂來不及。前路茫茫，胡亂衝撞，真是苦啊！平日只學口頭三昧（口頭禪），說禪論道，呵斥佛祖，到這裡都用不著。只顧著欺騙別人，哪裡知道今天欺騙的是自己啊！勸你們兄弟們，趁著身體健康的時候，去弄個明白。這些關鍵之處，其實很容易，只是你們不肯下死決心去做功夫，只說難啊難啊。如果是大丈夫，看個公案（禪宗案例），僧人問趙州：『狗子還有佛性嗎？』趙州說：『無。』就只是二六時中（一天二十四小時）看這個『無』字。白天參，夜裡參，行住坐臥，穿衣吃飯時，拉屎撒尿時，心裡時時觀照，猛著精神，守住這個『無』字。日久年深，打成一片，忽然心花頓發，領悟佛祖的玄機，便不會被天下老和尚的舌頭所欺騙，便會大開金口。達磨（菩提達摩，禪宗初祖）西來，無風起浪；世尊（釋迦牟尼佛）拈花，一場敗局。到這裡，說什麼閻羅老子，千聖（眾多聖人）也奈何不了你。不相信有這麼奇特的事？為什麼會這樣？事怕有心人。
評語說：這是後代提倡公案（禪宗案例），看話頭（參話頭）的開始。然而不必執著于『無』字，或者『無』字，或者『萬法』，或者『須彌山』，或者『死了燒了』等等，或者參究唸佛，隨便守住一個，以開悟為目標。所疑惑的不同，開悟后就沒有差別。
趙州諗禪師開示大眾：
你們只管研究道理，坐禪。
【English Translation】 All subsequent scriptural citations follow this example.
Chan Master Huangbo Yun of Junzhou addressed the assembly:
If you don't thoroughly understand beforehand, when the thirtieth day of the twelfth month arrives, you'll surely be in a chaotic mess. Some heretics, as soon as they see someone doing practice, sneer and say, 'Still doing this!' I ask you, when death suddenly approaches, what will you use to resist birth and death? You must prepare properly in ordinary times so that you can use it in times of need, which will save a lot of effort. Don't wait until you're thirsty to dig a well, when it's too late to do anything. The road ahead is vast and uncertain, blindly rushing around, how bitter! Usually, you only learn verbal samadhi (口頭三昧), talking about Chan and the Way, scolding the Buddha and cursing the Patriarchs, none of which is useful here. You only deceive others, how do you know that today you are deceiving yourself! I advise you brothers, while you are still healthy and strong, to get a clear understanding. These key points are actually very easy, it's just that you are unwilling to make a determined effort to practice, only saying it's difficult, difficult. If you are a true man, look at a koan (公案, Chan case): a monk asked Zhaozhou, 'Does a dog have Buddha-nature?' Zhaozhou said, 'No (無).' Just focus on this 'no' (無) character throughout the twenty-four hours of the day. Investigate during the day, investigate at night, whether walking, standing, sitting, or lying down, when dressing, eating, defecating, or urinating, constantly contemplate in your mind, focus your energy, and guard this 'no' (無) character. Over time, it will become one, and suddenly the flower of the mind will blossom, and you will realize the Buddha's mechanism, then you will not be deceived by the tongues of the old monks in the world, and you will be able to speak freely. Bodhidharma (達磨, founder of Zen Buddhism in China) came from the West, stirring up waves without wind; the World-Honored One (世尊, Shakyamuni Buddha) held up a flower, a complete failure. At this point, what can Yama (閻羅老子, the King of Hell) do? Even the thousand sages (千聖) can't do anything to you. Don't you believe there is such a miraculous thing? Why is this so? Affairs are afraid of those who have a mind for them.
The commentary says: This is the beginning of later generations advocating koans (公案, Chan cases) and investigating the head of a saying (看話頭). However, it is not necessary to be attached to the word 'no' (無), or the word 'no' (無), or 'all dharmas' (萬法), or 'Mount Sumeru' (須彌山), or 'dead and burned' etc., or investigating mindfulness of the Buddha, just guard one, with the goal of enlightenment. The doubts are different, but after enlightenment there is no difference.
Chan Master Zhaozhou Congshen addressed the assembly:
You just investigate the principle and meditate.
看三二十年。若不會擷取老僧頭去○老僧四十年不雜用心。除二時粥飯。是雜用心處。
玄沙備禪師示眾
夫學般若菩薩。具大根器。有大智慧始得。若根機遲鈍。直須勤苦忍耐。日夜忘疲。如喪考妣相似。恁么急切更得人荷挾克骨究實。不妨亦得覯去。
鵝湖大義禪師垂誡
莫只忘形與死心。此個難醫病最深。直須提起吹毛利。 要剖西來第一義。瞠卻眼兮剔起眉。 反覆看渠。渠是誰。若人靜坐不用功。何年及第悟心空。
永明壽禪師垂誡
學道之門。別無奇特。只要洗滌根塵下。無量劫來業識種子。汝等但能消除情念。斷絕妄緣。對世間一切愛慾境界。心如木石相似。直饒未明道眼。自然成就凈身。若逢真正導師。切須勤心親近。假使參而未徹。學而未成。歷在耳根。永為道種。世世不落惡趣。生生不失人身。才出頭來。一聞千悟。
黃龍死心新禪師小參
諸上座。人身難得。佛法難聞。此身不向今生度。更向何生度此身。爾諸人要參禪么。須是放下著。放下個甚麼。放下個四大五蘊。放下無量劫來許多業識。向自己腳跟下。推窮看。是甚麼道理。推來推去。忽然心華髮明。照十方剎。可謂得之於心。應之於手。便能變大地作黃金。攪長河為酥酪。豈不暢快平生
【現代漢語翻譯】 現代漢語譯本： 再觀察三二十年。如果還不能砍下老僧的頭，老僧四十年可不是隨便用心的。除了早晚兩次的粥飯，那算是稍微用了點心。
玄沙備禪師開示大眾
學習般若（prajna，智慧）的菩薩，需要具備深厚的根基和廣大的智慧才能成就。如果根器遲鈍，就必須勤奮刻苦，忍耐一切，日夜忘記疲憊，如同死了父母一般悲痛。這樣急切地努力，再加上有人幫助你深入研究，或許也能有所領悟。
鵝湖大義禪師的告誡
不要只知道忘掉形體和死守心念，這種病最難醫治。必須提起鋒利的寶劍，剖析西來達摩（Bodhidharma）的第一義諦。瞪大眼睛，挑起眉毛，反覆觀察它，它到底是誰？如果人們不用功，要到哪一年才能開悟，證得心空？
永明壽禪師的告誡
學道的法門，沒有什麼特別的。只要洗滌六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）下的無量劫以來的業識種子。你們只要能夠消除情念，斷絕虛妄的因緣，面對世間一切愛慾的境界，心如木頭石頭一般不動搖。即使還沒有開悟，自然也能成就清凈之身。如果遇到真正的導師，一定要勤奮地親近。即使參禪沒有徹悟，學習沒有成就，這些經歷也會留在耳根中，永遠成為道種。世世代代不會墮入惡趣，生生世世不會失去人身。一旦有機會，就能一聞千悟。
黃龍死心新禪師小參
各位上座，人身難得，佛法難聞。此生不努力修行以求度脫，更待何時才能度脫此身？你們要參禪嗎？必須放下一切。放下什麼呢？放下四大（地、水、火、風）五蘊（色、受、想、行、識），放下無量劫以來的許多業識。向自己腳跟下，推究看，這是什麼道理？推來推去，忽然心華開放，照亮十方世界。這就可以說是得之於心，應之於手。便能變大地為黃金，攪動長河為酥酪，豈不是平生最暢快的事情！
【English Translation】 English version: Observe for another thirty or forty years. If you still can't cut off this old monk's head, know that this old monk hasn't been careless for forty years. Except for the two times of porridge and rice, that's where I'm a little careless.
Zen Master Xuansha Bei's Instruction to the Assembly
A Bodhisattva (Bodhisattva, an enlightened being) who studies Prajna (prajna, wisdom) must have great roots and great wisdom to succeed. If one's faculties are dull, one must be diligent and patient, forgetting fatigue day and night, like mourning the death of one's parents. If you work so urgently and someone helps you to investigate thoroughly, you may also have a glimpse of enlightenment.
Zen Master Ehu Dayi's Admonition
Don't just forget the form and cling to the dead mind; this is the most difficult disease to cure. You must raise the sharp sword to dissect the First Meaning of Bodhidharma (Bodhidharma, the first patriarch of Zen in China) from the West. Stare with wide eyes and raise your eyebrows, repeatedly observing it. Who is it? If people don't work hard, in what year will they attain enlightenment and realize the emptiness of mind?
Zen Master Yongming Shou's Admonition
The gate of learning the Way has nothing special. It only requires washing away the seeds of karmic consciousness from countless kalpas (kalpas, eons) beneath the six roots (eye, ear, nose, tongue, body, and mind) and the six dusts (form, sound, smell, taste, touch, and dharma). If you can eliminate emotional thoughts and cut off false conditions, and your mind is like wood and stone when facing all worldly desires, you will naturally achieve a pure body even if you have not yet awakened your eye of wisdom. If you meet a true teacher, you must diligently draw near. Even if you do not fully understand through Chan practice or complete your studies, these experiences will remain in your ear and become seeds of the Way forever. You will not fall into evil realms in any lifetime, and you will not lose your human form in any birth. When the opportunity arises, you will understand a thousand things upon hearing one.
Zen Master Huanglong Sixin Xin's Short Dharma Talk
Venerable ones, it is difficult to obtain a human body, and it is difficult to hear the Buddha's Dharma (Dharma, the teachings of the Buddha). If you do not strive to liberate yourself in this life, when will you liberate this body? Do you want to practice Chan (Chan, Zen meditation)? You must let go of everything. Let go of what? Let go of the four elements (earth, water, fire, and wind) and the five aggregates (form, feeling, perception, volition, and consciousness), let go of the many karmic consciousnesses from countless kalpas. Investigate under your feet and see what is the principle. Investigate again and again, and suddenly the flower of the mind blossoms, illuminating the ten directions. This can be said to be obtained in the heart and responded to by the hand. Then you can transform the earth into gold and churn the long river into ghee. Wouldn't that be the most joyful thing in life!
。莫只管冊子上念言念語。討禪討道。禪道不在冊子上。縱饒念得一大藏教諸子百家。也只是閑言語。臨死之時。總用不著。
評曰。不可見恁么說。便謗經毀法。蓋此語為著文字。而不修行者戒也。非為不識一丁者。立赤幟也。
東山演禪師送徒行腳
須將生死二字。貼在額頭上討取個分曉。如只隨群作隊。打鬨過日。他時閻老子打算飯錢。莫道我不曾說與爾來。若是做工夫。須要時時檢點刻刻提撕。那裡是得力處。那裡是不得力處。那裡是打失處。那裡是不打失處。有一等。才上蒲團。便打瞌睡。及至醒來。胡思亂想。才下蒲團。便說雜話。如此辦道。直至彌勒下生。也未得入手。須是猛著精彩提個話頭。晝參夜參。與他廝捱。不可坐在無事甲里。又不可蒲團上死坐。若雜念轉斗轉多。輕輕放下。下地走一遭。再上蒲團。開兩眼。捏兩拳。豎起脊梁。依前提起話頭。便覺清涼。如一鍋沸湯攙一杓冷水相似。如此做工夫。定有到家時節。
佛跡頤庵真禪師普說
信有十分。疑有十分。疑有十分。悟有十分。可將平生所見所聞。惡知惡解。奇言妙句。禪道佛法。貢高我慢等心。徹底傾瀉。只就未明未了的公案上。距定腳頭。豎起脊梁。無分晝夜。直得東西不辨南北不分。如有氣的死人
【現代漢語翻譯】 現代漢語譯本：不要只顧著書本上的言語。尋求禪和道。禪和道不在書本上。縱然唸誦了一大藏經和諸子百家的著作，也只是閑話。臨死的時候，總用不上。
評語說：不可因為這樣說，就誹謗經典，毀壞佛法。這話是為那些執著文字，而不修行的人說的。不是為那些一字不識的人，樹立旗幟。
東山演禪師送徒弟去行腳時說：
必須把生死這兩個字，貼在額頭上，去尋求一個明白。如果只是隨波逐流，混日子。將來閻羅王算飯錢的時候，不要說我不曾告訴過你們。如果是做功夫，必須時時檢查，刻刻提醒。哪裡是得力的地方，哪裡是不得力的地方，哪裡是打失的地方，哪裡是不打失的地方。有一種人，才上蒲團，就打瞌睡。等到醒來，胡思亂想。才下蒲團，就說雜話。如此修行，直到彌勒（Maitreya，未來佛）下生，也未得入門。必須猛然提起精神，提起一個話頭，白天參，夜裡參，與它較量。不可坐在無事之中，又不可在蒲團上死坐。如果雜念越來越多，輕輕放下。下地走一遭，再上蒲團。睜大眼睛，握緊拳頭，豎起脊梁。依照先前提起話頭。便覺得清涼。如同一鍋沸騰的湯，摻入一勺冷水相似。如此做功夫，定有到家的時候。
佛跡頤庵真禪師普說：
信有十分，疑有十分。疑有十分，悟有十分。可以將平生所見所聞，錯誤的知見，錯誤的理解，奇特的言語，精妙的語句，禪道佛法，貢高我慢等等的心，徹底傾瀉。只就在未明白未了結的公案上，站穩腳跟，豎起脊梁，不分晝夜。直到東西不辨，南北不分。如有氣的死人。
【English Translation】 English version: Don't just focus on the words in books. Seek Chan (Zen) and the Tao (the Way). Chan and the Tao are not in books. Even if you recite the entire Tripitaka (Buddhist canon) and the works of the Hundred Schools of Thought, it's just idle talk. When death comes, it's all useless.
Commentary says: You shouldn't slander the scriptures and destroy the Dharma (Buddhist teachings) just because of this saying. This saying is for those who are attached to words and do not practice. It's not to set up a banner for those who don't know a single word.
Chan Master Dongshan Yan said to his disciple when sending him on pilgrimage:
You must paste the two words 'birth and death' on your forehead and seek a clear understanding of them. If you just follow the crowd and waste your days, when Yama (the King of the Underworld) calculates the cost of your meals in the future, don't say I didn't tell you. If you are doing spiritual work, you must constantly examine and remind yourself. Where is the place where you gain strength? Where is the place where you don't gain strength? Where is the place where you lose it? Where is the place where you don't lose it? There are some people who fall asleep as soon as they sit on the meditation cushion. When they wake up, they have wild thoughts. As soon as they get off the cushion, they talk nonsense. If you practice like this, you won't even get started until Maitreya (the future Buddha) descends. You must suddenly gather your energy and bring up a topic of inquiry, investigate it day and night, and grapple with it. You must not sit idly, nor can you sit dead on the cushion. If distracting thoughts increase, gently let them go. Get off the ground and take a walk, then get back on the cushion. Open your eyes wide, clench your fists, and straighten your spine. Bring up the topic of inquiry as before. Then you will feel cool and refreshed, like pouring a spoonful of cold water into a pot of boiling soup. If you do spiritual work like this, you will definitely reach home.
Zen Master Foji Yian Zhen universally said:
If you have ten parts of faith, have ten parts of doubt. If you have ten parts of doubt, have ten parts of enlightenment. You can completely pour out all your life's sights and sounds, wrong views, wrong understandings, strange words, wonderful phrases, Chan and the Tao, the Buddha Dharma, arrogance, and so on. Just stand firm on the unresolved koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), straighten your spine, day and night. Until you can't distinguish east from west, or north from south. Like a living dead person.
相似。心隨境化。觸著還知。自然念慮內忘。心識路絕。忽然打破髑髏。元來不從他得。那時豈不慶快平生者哉。
徑山大慧杲禪師答問
今時有自眼不明。只管教人死獦狙地休去歇去。又教人隨緣管。帶忘情默照。又教人是事莫管。如是諸病。枉用工夫。無有了期。但只存心一處。無有不得者。時節因緣到來。自然觸著磕著。噴地醒去○把自家心識。緣世間塵勞的。回來底在般若上。縱今生打未徹。臨命終時。定不為惡業所牽。來生出頭。定在般若中。見成受用。此是決定的事。無可疑者○但自時時提撕。妄念起時。亦不必將心止遏。只看個話頭。行也提撕。坐也提撕。提撕來。提撕去。沒滋味。那時便是好處。不得放舍。忽然心華髮明。照十方剎。便能於一毛端。現寶王剎。坐微塵里。轉大法輪。
評曰。師自云。他人先定而後慧。某甲先慧而後定。蓋話頭疑破。所謂休去歇去者。不期然而然矣。
蒙山異禪師示眾
某年二十。知有此事。至三十二。請益十七八員長老。問他做工夫。都無端的。后參皖山長老。教看無字。十二時中。要惺惺如貓捕鼠。如雞抱卵。無令間斷。未透徹時。如鼠咬棺材。不可移易。如此做去。定有發明時節。於是晝夜孜孜體究經十八日。喫茶次。忽會得
【現代漢語翻譯】 現代漢語譯本： 相似之處在於，心隨外境變化。當感知到觸碰時，仍然保持覺知。自然而然地，念頭和思慮便會在內心消退，心識的道路也隨之斷絕。忽然間打破頭顱（髑髏，dú lóu，指頭骨），原來真理並非從外而來。那時豈不是會感到平生最為慶幸和快樂的事情嗎？
徑山大慧杲禪師答問
現在有些人自己眼光不明，只是教人像死獦狙（gé jū，一種猴子）一樣停止活動，休息下來。又教人隨順因緣，管理事務，帶著忘情和默照。又教人對於世事不要管。像這樣的種種毛病，枉費功夫，沒有了結的時候。但只要把心專注於一處，沒有不能成功的。時節因緣到來，自然會觸碰到，碰撞到，然後砰的一聲醒悟過來。把自己的心識，那些攀緣世間塵勞的心識，拉回到般若（bō rě，智慧）之上。縱然今生沒有完全領悟，臨命終時，一定不會被惡業所牽引。來生出頭，一定會在般若之中，現成地享受。這是確定的事情，沒有什麼可以懷疑的。只要自己時時提起正念，妄念生起時，也不必強行制止。只是看住那個話頭（huà tóu，禪宗用語，指參禪時所參的話題），行走時也提撕，坐著也提撕。提撕來，提撕去，感到沒有滋味，那時便是好處。不要放棄。忽然心華髮明，照亮十方世界，便能在一毛端上，顯現寶王剎（bǎo wáng chà，指莊嚴的佛國），坐在微塵里，轉大法輪（zhuǎn dà fǎ lún，比喻宣揚佛法）。
評曰：禪師自己說，別人是先有定力而後產生智慧，我是先有智慧而後產生定力。大概是話頭疑情一旦打破，那些所謂的停止活動，休息下來，便是不期然而然的事情了。
蒙山異禪師示眾
我在二十歲的時候，就知道有這件事。到三十二歲，請教了十七八位長老，問他們做功夫的方法，都不得要領。後來參訪皖山長老，教我看『無』字。十二時中，要像貓捕鼠一樣，像雞孵蛋一樣，不要讓它間斷。沒有透徹領悟的時候，要像老鼠咬棺材一樣，不可轉移改變。如此做下去，一定會有發明的時候。於是晝夜不停地體究了十八天，在喝茶的時候，忽然領悟了。
【English Translation】 English version: Similarity lies in the mind's transformation with external circumstances. When a touch is perceived, awareness remains. Naturally, thoughts and considerations fade within, and the path of consciousness is severed. Suddenly, the skull (髑髏, dú lóu, meaning skull) is shattered, and the truth is realized not to be derived from external sources. Wouldn't that be the most fortunate and joyful event in one's life?
Answers from Chan Master Dahui Gao of Jingshan
Nowadays, some people, with unclear vision themselves, simply teach others to cease activity and rest like dead macaques (獦狙, gé jū, a type of monkey). Others teach to follow conditions, manage affairs, with detachment and silent illumination. Still others teach to not interfere with worldly matters. Such ailments waste effort without end. But if one focuses the mind in one place, there is nothing that cannot be achieved. When the time and conditions arrive, one will naturally touch upon it, collide with it, and awaken with a 'bang'. Bring one's consciousness, which clings to worldly dust and toil, back to Prajna (般若, bō rě, wisdom). Even if one does not fully realize it in this life, at the time of death, one will certainly not be led astray by evil karma. In the next life, one will surely emerge in Prajna, readily enjoying its benefits. This is a definite matter, beyond doubt. Just constantly remind oneself, and when deluded thoughts arise, there is no need to forcibly suppress them. Simply watch the 'Hua Tou' (話頭, huà tóu, a topic for meditation in Chan Buddhism), contemplate it while walking, contemplate it while sitting. Contemplate it again and again, until it becomes tasteless, that is when it is good. Do not give up. Suddenly, the flower of the mind blossoms, illuminating the ten directions, and one can manifest a Treasure King Land (寶王剎, bǎo wáng chà, a magnificent Buddha-land) on the tip of a hair, and turn the Dharma wheel (轉大法輪, zhuǎn dà fǎ lún, a metaphor for propagating the Dharma) while sitting in a mote of dust.
Commentary: The Chan Master himself said, 'Others first have Samadhi (定, dìng, concentration) and then wisdom, I first have wisdom and then Samadhi.' It is likely that once the doubt of the Hua Tou is broken, the so-called ceasing activity and resting will happen spontaneously.
Instruction to the Assembly by Chan Master Yi of Mengshan
When I was twenty, I knew there was this matter. At thirty-two, I consulted seventeen or eighteen elders, asking them about their methods of practice, but all were without direction. Later, I visited Elder Wanshan, who taught me to contemplate the word 'Mu' (無). Throughout the twelve hours, one must be as alert as a cat catching a mouse, or a hen hatching eggs, without allowing interruption. Before penetrating it, one must be like a mouse gnawing at a coffin, unyielding and unchangeable. If one does this, there will surely be a time of discovery. Thus, I diligently investigated day and night for eighteen days, and while drinking tea, I suddenly realized it.
世尊拈花迦葉微笑。不勝歡喜。求決三四員長老。俱無一語。或教只以海印三昧一印印定。余俱莫管。便信此說。過了二載。景定五年六月。在四川重慶府。患痢晝夜百次。危劇瀕死。全不得力。海印三昧。也用不得。從前解會的。也用不得。有口說不得。有身動不得。有死而已。業緣境界。俱時現前。怕怖慞惶。眾苦交逼。遂強作主宰。分付後事。高著蒲團。裝一爐香。徐起坐定默禱三寶龍天。悔過從前諸不善業。若大限當盡。愿承般若力。正念託生。早早出家。若得病癒。便棄俗為僧。早得悟明。廣度後學。作此愿已。提個無字。回光自看。未久之間。臟腑三四回動。只不管他。良久眼皮不動。又良久。不見有身。只話頭不絕。至晚方起。病退一半。復坐至三更四點。諸病盡退。身心輕安。八月至江陵落髮。一年起單行腳。途中炊飯。悟得工夫須是一氣做成。不可斷續。到黃龍歸堂。第一次睡魔來時。就座抖擻精神。輕輕敵退。第二次亦如是退。第三次睡魔重時。下地禮拜消遣。再上蒲團。規式已定。便趁此時。打併睡魔。初用枕短睡。後用臂。后不放倒身。過二三夜。日夜皆倦。腳下浮逼逼地。忽然眼前如黑雲開。自身如新浴出。一般清快。心下疑團愈盛。不著用力。綿綿現前。一切聲色五欲八風。皆入不得。
【現代漢語翻譯】 現代漢語譯本： 世尊拈花，迦葉（Mahākāśyapa，釋迦十大弟子之一，以『頭陀第一』著稱）微笑。迦葉非常歡喜。我請求三四位長老來決斷此事，但他們都沉默不語。有人教導說，只需以海印三昧（Samādhi of the Ocean Seal，指如大海般印現一切諸法的禪定）一印印定，其餘的都不要管。我便相信了這種說法。過了兩年，在景定五年六月，我在四川重慶府，患痢疾晝夜腹瀉百次，病情危急瀕臨死亡。完全使不上力，海印三昧也用不上。從前理解的，現在也用不上。有口說不出，有身動不了，只有等死而已。業緣境界，同時現前。我感到害怕、恐懼、驚慌，各種痛苦交相逼迫。於是我強作主宰，分付後事。在高高的蒲團上，點燃一爐香，慢慢起身坐定，默默地向三寶（Buddha, Dharma, Sangha，佛、法、僧）和龍天（Nāga and Deva，護法神）祈禱，懺悔從前所做的各種不善業。如果大限將至，我願憑藉般若（Prajñā，智慧）的力量，以正念託生，早早出家。如果病能痊癒，我便棄俗為僧，早日開悟，廣度後來的學人。 作此愿后，我提起一個『無』字，回光自看。沒過多久，臟腑三四次蠕動，我只不去管它。過了很久，眼皮不動了。又過了很久，不見有身體，只有話頭不絕。到晚上才起身，病退了一半。我又坐到三更四點，各種疾病全部退去，身心輕安。八月到達江陵剃度出家。一年後開始獨自雲遊，途中煮飯時，我悟到功夫必須一氣呵成，不可斷斷續續。到黃龍寺回到禪堂，第一次睡魔來襲時，我就在座位上抖擻精神，輕輕地將它擊退。第二次也像這樣擊退。第三次睡魔來襲時，我下地禮拜來消除睏倦，然後再上蒲團。規矩已經確定，便趁此時，打敗睡魔。開始用短枕頭睡覺，後來用手臂當枕頭，最後乾脆不放倒身體。過了兩三個夜晚，日夜都感到疲倦，腳下浮腫逼迫。忽然眼前如黑雲消散，自身如新浴而出，一般清快。心中的疑團更加強烈，不用著力，綿綿不斷地現前。一切聲色五欲八風，都侵入不得。
【English Translation】 English version: The World-Honored One held up a flower, and Kāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni, known as 'the foremost in ascetic practices') smiled. Kāśyapa was overjoyed. I asked three or four elders to decide on this matter, but they were all silent. Someone taught that one should only use the Samādhi of the Ocean Seal (Samādhi of the Ocean Seal, referring to the samādhi that manifests all dharmas like the ocean) to seal everything, and not to worry about the rest. I then believed this teaching. Two years passed, and in June of the fifth year of Jingding, I was in Chongqing Prefecture, Sichuan, suffering from dysentery with a hundred bowel movements day and night, and was critically ill and near death. I was completely powerless, and the Samādhi of the Ocean Seal was of no use. What I had understood before was also of no use now. I could not speak, I could not move, and I could only wait for death. Karmic conditions and realms all appeared at the same time. I felt fear, dread, and panic, and all kinds of suffering pressed upon me. So I forced myself to take control and gave instructions for my affairs. On the high futon, I lit a censer of incense, slowly got up and sat down, and silently prayed to the Three Jewels (Buddha, Dharma, Sangha) and the Nāgas and Devas (Nāga and Deva, the Dharma protectors), repenting of all the unwholesome deeds I had done in the past. If my time was up, I wished to be reborn with right mindfulness through the power of Prajñā (Prajñā, wisdom), and to leave home early. If I could recover from my illness, I would renounce the world and become a monk, attain enlightenment early, and widely liberate later learners. After making this vow, I took up the word 'Mu' (無, 'nothingness') and looked inward. Before long, my internal organs moved three or four times, but I ignored it. After a long time, my eyelids did not move. After another long time, I could not see my body, only the topic of meditation continued uninterrupted. I got up in the evening, and my illness had subsided by half. I sat again until three or four in the morning, and all the diseases had subsided, and my body and mind were light and peaceful. In August, I arrived in Jiangling and shaved my head to become a monk. A year later, I began to travel alone, and while cooking rice on the way, I realized that the effort must be done in one go, without interruption. When I returned to the meditation hall at Huanglong Temple, the first time sleepiness came, I roused my spirits in my seat and gently repelled it. The second time, I repelled it in the same way. The third time sleepiness came heavily, I went down to the ground to prostrate and dispel my drowsiness, and then returned to the futon. The rules were set, and I took advantage of this time to defeat sleepiness. At first, I slept with a short pillow, then with my arm as a pillow, and finally I simply did not lie down. After two or three nights, I felt tired day and night, and my feet were swollen and pressing. Suddenly, it was as if the dark clouds in front of me had cleared, and I felt as refreshed as if I had just taken a bath. The doubts in my heart became stronger, and without effort, they appeared continuously. All sounds, sights, five desires, and eight winds could not enter.
清凈如銀盆盛雪相似。如秋空氣肅相似。卻思工夫雖好。無可抉擇。起單入浙。在路辛苦。工夫退失。至承天孤蟾和尚處歸堂。自誓未得悟明。斷不起單。月餘工夫復舊。其時遍身生瘡亦不顧。捨命趁逐工夫。自然得力。又做得病中工夫。因赴齋出門。提話頭而行不覺。行過齋家。又做得動中工。夫到此卻似透水月華。急灘之上亂波之中。觸不散。蕩不失。活鱍鱍地。三月初六日坐中。正舉無字。首座入堂燒香。打香盒作聲。忽然㘞地一聲。識得自己。捉敗趙州。遂頌云。沒興路頭窮。踏翻波是水。超群老趙州。面目只如此。秋間臨安見雪巖．退耕．石坑．虛舟．諸大老。舟勸往皖山。山問。光明寂照遍河沙。豈不是張拙秀才語。某開口。山便喝出。自此行坐飲食皆無意思。經六個月。次年春。因出城回。上石梯子。忽然胸次疑礙冰釋。不知有身在路上行。乃見山。山又問前語。某便掀倒禪床。卻將從前數則。極誵訛公案。一一曉了。諸仁者。參禪大須仔細。山僧若不得重慶一病。幾乎虛度。要緊在遇正知見人。所以古人朝參暮請。抉擇身心。孜孜切切。究明此事。
評曰。他人因病而退惰。此老帶病精修。終成大器。豈徒然哉。禪人病中。當以是痛自勉勵。
楊州素庵田大士示眾
近來篤志參禪
者少。才參個話頭。便被昏散二魔纏縛。不知昏散與疑情正相對治。信心重則疑情必重。疑情重則昏散自無。
處州白雲無量滄禪師普說
二六時中。隨話頭而行。隨話頭而住。隨話頭而坐。隨話頭而臥。心如棘栗蓬相似。不被一切人我無明五欲三毒等之所吞啖。行住坐臥。通身是個疑團。疑來疑去。終日呆樁樁地。聞聲睹色。管取㘞地一聲去在。
四明用剛軟禪師答禪人書
做工夫須要起大疑情。汝工夫未有一月半月成片。若真疑現前撼搖不動。自然不怕惑亂。只管勇猛忿去。終日如呆的漢子相似。到恁么時。不怕甕中走鱉。
袁州雪巖欽禪師普說
時不待人。轉眼便是來生。何不趁身強力健。打教徹去。討教明白去。何幸又得在此名山大澤神龍世界祖師法窟僧堂明凈。粥飯清潔。湯火穩便。若不向這裡打教徹討教明白去。是爾自暴自棄。自甘陸沈。為下劣愚癡之漢。若果是茫無所知。何不博問先知。凡遇五參。見曲錄床上老漢橫說豎說。何不歷在耳根。反覆尋思。畢竟是個甚麼道理○山僧五歲出家。在上人侍下。見與賓客交談。便知有此事。便信得及。便學坐禪。十六為僧。十八行腳。在雙林遠和尚會下。打十方。從朝至暮不出戶庭。縱入眾寮。至后架。袖手當胸。不左右
【現代漢語翻譯】 現代漢語譯本：
這樣的人很少。才開始參究一個『話頭』（huatou，禪宗用語，指參禪的題目），就被昏沉和散亂這兩種魔障纏縛。卻不知昏沉和散亂正好與疑情相對治。信心重，則疑情必定也重。疑情重了，昏沉和散亂自然就沒有了。 處州白雲無量滄禪師開示說： 一天二十四小時中，隨著『話頭』而行，隨著『話頭』而住，隨著『話頭』而坐，隨著『話頭』而臥。心要像長滿刺的栗子殼一樣，不被一切人我、無明、五欲、三毒等等所吞噬。行住坐臥，全身就是一個大疑團。疑來疑去，整天像個呆子一樣。聽到聲音，看到顏色，管保你『㘞』地一聲就開悟了。 四明用剛軟禪師在給禪人的信中寫道： 做功夫必須要發起大疑情。你的功夫如果還沒有一個月半個月的成效，如果真正的疑情現前，撼動不了，自然就不怕迷惑擾亂。只管勇猛精進地參究下去，整天像個呆子一樣。到了那個時候，就不怕甕中捉鱉了（比喻有把握）。 袁州雪巖欽禪師開示說： 時間不等人，轉眼就是來生。為什麼不趁著身強力壯的時候，徹底地參透它，徹底地搞明白它？多麼幸運，你們又能夠在這名山大澤、神龍世界、祖師法窟、僧堂明凈的地方，吃著乾淨的粥飯，用著方便的湯火。如果不在這個地方徹底地參透它，徹底地搞明白它，那就是你們自己暴殄天物，自甘墮落，成為下劣愚癡之人。如果真的是茫然無知，為什麼不多向先知請教？凡是遇到『五參』（wucan，指禪宗的五種參禪方式），見到曲錄床上（qulu chuang，指禪床）的老和尚橫說豎說，為什麼不把他們的話記在心裡，反覆尋思，這到底是個什麼道理？我五歲出家，在上人（shangren，對僧人的尊稱）身邊侍奉，看到他與賓客交談，就知道有這件事，就深信不疑，就開始學坐禪。十六歲正式出家為僧，十八歲開始行腳參訪。在雙林遠和尚（Shuanglin Yuan heshang，人名）的座下，打十方（dashifang，指四處參訪），從早到晚不出戶庭。即使進入僧眾的寮房，或者到后廚，也是袖手當胸，不左顧右盼。
【English Translation】 English version:
Such people are few. As soon as they begin to investigate a 『huatou』 (話頭, a topic for Zen meditation), they are bound by the two demons of drowsiness and distraction. They do not know that drowsiness and distraction are precisely the antidotes to doubt. If faith is strong, then doubt will certainly be strong. If doubt is strong, then drowsiness and distraction will naturally disappear. Chuzhou Baiyun Wuliangcang Zen Master's Universal Instruction: Throughout the twenty-four hours of the day, walk with the 『huatou』, stay with the 『huatou』, sit with the 『huatou』, sleep with the 『huatou』. Let your mind be like a thorny chestnut bur, so that it is not devoured by all the ego, ignorance, five desires, three poisons, and so on. Whether walking, standing, sitting, or lying down, your whole body should be a great ball of doubt. Doubting and doubting, all day long like a dullard. When you hear sounds and see colors, be sure that you will suddenly awaken with a 『㘞』 sound. Siming Yonggang Ruan Zen Master's Letter to a Zen Practitioner: To do kung fu (工夫, spiritual practice), you must arouse great doubt. If your kung fu has not yet reached a state of continuity for even half a month, if true doubt appears before you and cannot be shaken, then naturally you will not fear confusion and disturbance. Just keep going forward with courage and vigor, all day long like a dull-witted fellow. When you get to that point, you won't be afraid of catching a turtle in a jar (an analogy for being certain of success). Yuanzhou Xueyan Qin Zen Master's Universal Instruction: Time waits for no one. In the blink of an eye, it will be the next life. Why not take advantage of your strong body and vigorous strength to thoroughly penetrate it and thoroughly understand it? How fortunate you are to be in this famous mountain and great marsh, this world of dragons, this ancestral master's dharma cave, this clear and clean monastic hall, with clean congee and rice, and convenient hot water. If you do not thoroughly penetrate it and thoroughly understand it here, then you are abandoning yourselves, resigning yourselves to sinking into the depths, becoming inferior and foolish people. If you are truly ignorant, why not broadly inquire of those who know? Whenever you encounter the 『wucan』 (五參, five types of Zen meditation), seeing the old man on the 『qulu chuang』 (曲錄床, meditation bed) speaking horizontally and vertically, why not keep their words in your ears and repeatedly ponder them? What is the ultimate principle? I left home at the age of five, serving under the 『shangren』 (上人, a respectful term for monks), and when I saw him conversing with guests, I knew that this matter existed, and I believed it deeply, and I began to learn zazen (坐禪, seated meditation). At sixteen, I was ordained as a monk, and at eighteen, I began to travel and visit teachers. Under the guidance of Shuanglin Yuan heshang (雙林遠和尚, a person's name), I traveled in all directions (打十方, traveling to various places), never leaving the courtyard from morning till night. Even when entering the monks' quarters or going to the back kitchen, I would keep my hands in my sleeves and hold them in front of my chest, not looking left or right.
顧。目前所視不過三尺。初看無字。忽于念頭起處。打一個返觀。這一念當下冰冷。直是澄澄湛湛不動不搖。過一日如彈指頃。都不聞鐘鼓之聲。十九在靈隱掛搭。見處州來書。說欽禪爾這工夫是死水。不濟事。動靜二相。打作兩橛。參禪須是起疑情。小疑小悟。大疑大悟。被州說得著。便改了話頭。看個乾屎橛。一味東疑西疑。橫看豎看。卻被昏散交攻。頃刻潔凈也不能得。移單過凈慈。結甲七個兄弟坐禪。封被脅不沾席。外有修上座。每日在蒲團上。如個鐵镢子相似。地上行時開兩眼。垂兩臂。亦如個鐵镢子相似。要與親近說話。更不可得。因兩年不倒身。捱得昏困。遂一放都放了。兩月后。從前整頓得這一放。十分精神。元來要究明此事。不睡也不得。須是到中夜熟睡一覺。方有精神。一日廊下見修。方得親近。卻問去年要與爾說話。只管避我。如何。修云。真正辦道人。無剪爪之工。更與爾說話在。因問。即今昏散打屏不去。修道爾自不猛烈。須是高著蒲團。豎起脊梁。盡渾身並作一個話頭。更討甚昏散。依修做工夫。不覺身心俱忘。清清三晝夜。兩眼不交睫。第三日午後。在三門下。如坐而行。又撞見修。問爾在此做甚麼。答云辦道。修云。爾喚甚麼作道。遂不能對。轉加迷悶。即欲歸堂坐禪。又撞見首座
【現代漢語翻譯】 現代漢語譯本：顧（Gù）。目前所見不過三尺遠。最初看去沒有文字。忽然在念頭生起的地方，做一個反觀自照的功夫。這一念當下就變得冰冷，真是澄澈湛然，不動不搖。過一天就像彈指一瞬間，都聽不見鐘鼓的聲音。十九歲時在靈隱寺掛單，見到處州（Chùzhōu）來的信，說欽禪（Qīn Chán）你這功夫是死水，沒用。把動和靜二相，打成兩截。參禪必須要有疑情，小疑小悟，大疑大悟。被處州說中了，就改變了話頭，看一個乾屎橛（gān shǐ jué，禪宗術語，指無意義的事物），一味地東疑西疑，橫看豎看，卻被昏沉和散亂交相攻擊，片刻的潔凈都得不到。於是移單到凈慈寺（Jìngcí Sì），和結甲（jié jiǎ）的七個兄弟一起坐禪，封被子讓脅部不沾席。外面有個修上座（xiū shàngzuò），每天在蒲團上，像個鐵镢子（tiě juézi，一種農具）一樣。在地上行走時睜著兩眼，垂著兩臂，也像個鐵镢子一樣。想要和他親近說話，更是不可能。因為兩年不倒身睡覺，熬得昏困，就一下子都放下了。兩個月后，從前整頓的功夫這一放下，十分精神。原來要弄明白這件事，不睡覺也不行，必須到半夜熟睡一覺，才有精神。一天在廊下見到修（xiū），才得以親近。就問去年要和你說話，你總是躲避我，為什麼？修（xiū）說，真正辦道的人，沒有剪指甲的工夫，更何況和你說話呢。因此問，現在昏沉和散亂打發不走，修（xiū）說你自己不夠猛烈。必須把蒲團墊高，豎起脊梁，把渾身都並作一個話頭，還討什麼昏沉和散亂。依照修（xiū）的方法做功夫，不知不覺身心都忘了，清清靜靜地過了三個晝夜，兩眼不合。第三天下午，在三門下，像坐著行走一樣，又撞見修（xiū），問你在這裡做什麼？回答說辦道。修（xiū）說，你叫什麼作道？於是不能回答，更加迷悶。就想回堂坐禪，又撞見首座（shǒuzuò）。 English version: Gu (surname). What one sees at present is no more than three feet away. At first glance, there are no words. Suddenly, at the point where a thought arises, one should turn the gaze inward. This thought immediately becomes ice-cold, truly clear and still, unmoving and unshaken. A day passes like the snap of a finger, and one hears no sound of bells or drums. At the age of nineteen, I stayed at Lingyin Temple, and received a letter from Chuzhou, saying that your, Qin Chan's, practice is like stagnant water, useless. You have divided the two aspects of movement and stillness into two separate things. To practice Chan, one must have doubt; small doubt, small enlightenment; great doubt, great enlightenment. Being told this by Chuzhou, I changed my focus and began to contemplate a 'dry shit stick' (gān shǐ jué, a Chan Buddhist term for a meaningless object), doubting it in every way, looking at it from every angle, but I was attacked by drowsiness and distraction, unable to achieve even a moment of clarity. So I moved to Jingci Temple and sat in meditation with seven brothers who had taken vows, sealing our bedding so that our sides would not touch the mat. There was also a senior monk, Xiu, who sat on his cushion every day like an iron hoe (tiě juézi, a farming tool). When walking on the ground, he would open his eyes and hang his arms down, also like an iron hoe. It was impossible to get close enough to speak with him. Because I had not lain down to sleep for two years, I became drowsy and exhausted, and then I let go of everything at once. Two months later, after letting go of all the effort I had previously made, I felt very refreshed. It turns out that to understand this matter, one cannot do without sleep; one must have a sound sleep in the middle of the night to have energy. One day, I saw Xiu in the corridor and was finally able to approach him. I asked, 'Last year, I wanted to talk to you, but you kept avoiding me. Why?' Xiu said, 'A true practitioner of the Way does not even have time to cut his nails, let alone talk to you.' Therefore, I asked, 'Right now, I cannot get rid of drowsiness and distraction.' Xiu said, 'You are not vigorous enough. You must raise your cushion, straighten your spine, and make your whole body into one single topic of meditation. What drowsiness and distraction can there be?' Following Xiu's method of practice, I forgot my body and mind without realizing it, and passed three days and nights in pure stillness, without closing my eyes. On the afternoon of the third day, under the Three Gates, I was walking as if sitting, and I ran into Xiu again. He asked, 'What are you doing here?' I replied, 'Practicing the Way.' Xiu said, 'What do you call the Way?' Then I could not answer, and became even more confused. I wanted to return to the hall to meditate, and then I ran into the head monk (shǒuzuò).
【English Translation】 Gu (Gù). What one sees at present is no more than three feet. At first glance, there are no words. Suddenly, at the point where a thought arises, one should turn the gaze inward. This thought immediately becomes ice-cold, truly clear and still, unmoving and unshaken. A day passes like the snap of a finger, and one hears no sound of bells or drums. At the age of nineteen, I stayed at Lingyin Temple, and received a letter from Chuzhou (Chùzhōu), saying that your, Qin Chan's (Qīn Chán), practice is like stagnant water, useless. You have divided the two aspects of movement and stillness into two separate things. To practice Chan, one must have doubt; small doubt, small enlightenment; great doubt, great enlightenment. Being told this by Chuzhou, I changed my focus and began to contemplate a 'dry shit stick' (gān shǐ jué, Chan term for a meaningless object), doubting it in every way, looking at it from every angle, but I was attacked by drowsiness and distraction, unable to achieve even a moment of clarity. So I moved to Jingci Temple (Jìngcí Sì) and sat in meditation with seven brothers who had taken vows (jié jiǎ), sealing our bedding so that our sides would not touch the mat. There was also a senior monk, Xiu (xiū shàngzuò), who sat on his cushion every day like an iron hoe (tiě juézi, a farming tool). When walking on the ground, he would open his eyes and hang his arms down, also like an iron hoe. It was impossible to get close enough to speak with him. Because I had not lain down to sleep for two years, I became drowsy and exhausted, and then I let go of everything at once. Two months later, after letting go of all the effort I had previously made, I felt very refreshed. It turns out that to understand this matter, one cannot do without sleep; one must have a sound sleep in the middle of the night to have energy. One day, I saw Xiu (xiū) in the corridor and was finally able to approach him. I asked, 'Last year, I wanted to talk to you, but you kept avoiding me. Why?' Xiu (xiū) said, 'A true practitioner of the Way does not even have time to cut his nails, let alone talk to you.' Therefore, I asked, 'Right now, I cannot get rid of drowsiness and distraction.' Xiu (xiū) said, 'You are not vigorous enough. You must raise your cushion, straighten your spine, and make your whole body into one single topic of meditation. What drowsiness and distraction can there be?' Following Xiu's (xiū) method of practice, I forgot my body and mind without realizing it, and passed three days and nights in pure stillness, without closing my eyes. On the afternoon of the third day, under the Three Gates, I was walking as if sitting, and I ran into Xiu (xiū) again. He asked, 'What are you doing here?' I replied, 'Practicing the Way.' Xiu (xiū) said, 'What do you call the Way?' Then I could not answer, and became even more confused. I wanted to return to the hall to meditate, and then I ran into the head monk (shǒuzuò).
道。爾但大開了眼。看是甚麼道理。又被提這一句。只欲歸堂。才上蒲團。面前豁然一開。如地陷一般。是時呈似人不得。非世間一切相可喻。便下單尋修。修見便道且喜且喜。握手門前柳堤上行一轉。俯仰天地間。森羅萬象眼見耳聞。向來所厭。所棄之物。與無明煩惱。元來都是自己妙明。真性中流出。半月餘動相不生。可惜不遇大手眼尊宿。不合向這裡坐住。謂之見地不脫。礙正知見。每於睡著時。打作兩橛。公案有義路者。則理會得。如銀山鐵壁者。卻又不會。雖在無準先師會下。多年入室升座。無一語打著心下事。經教語錄上。亦無一語可解此病。如是礙在胸中者十年。一日在天目佛殿上行。抬眼見一株古柏。觸目省發。向來所得境界。礙膺之物。撲然而散。如闇室中出在白日。從此不疑生。不疑死。不疑佛。不疑祖。始得見徑山老人立地處。好與三十拄杖。
天目高峰妙禪師示眾
此事只要當人的有切心。才有切心。真疑便起。疑來疑去。不疑自疑。從朝至暮。粘頭綴尾。打成一片。撼亦不動。趁亦不去。昭昭靈靈。常現在前。此便是得力時也。更須確其正念慎無二心。至於行不知行。坐不知坐。寒熱飢渴。悉皆不知。此境界現前。即是到家訊息。也巴得構。也撮得著只待時刻而已。卻不得見
【現代漢語翻譯】 現代漢語譯本 道。你只需睜大眼睛，看看是什麼道理。又被『提』這一句所困擾，只想回到禪堂。剛登上蒲團，面前突然豁然開朗，如同地面塌陷一般。那時所呈現的景象無法向人描述，也不是世間一切事物可以比擬的。於是下座尋找修禪師。修禪師見到后便說『可喜可喜』。握著他的手在門前的柳堤上走了一圈。俯仰于天地之間，森羅萬象，親眼所見，親耳所聞。向來所厭惡、所拋棄的事物，以及無明煩惱，原來都是自己妙明真性中流露出來的。半個多月的時間裡，動相不生。可惜沒有遇到具有大手眼的尊宿，不應該在這裡停留。這叫做見地不透徹，障礙了正確的知見。每當睡著的時候，就將它打成兩截。公案中有義理可尋的，就能理解；如同銀山鐵壁一般堅固的，卻又無法理解。雖然在無準先師的門下，多年來入室請教，升座聽法，沒有一句話能觸及心底的事。經教語錄上，也沒有一句話可以解釋這種病癥。就這樣，這種障礙在胸中長達十年。有一天在天目山的佛殿上行走，抬頭看見一株古柏，觸動了內心，醒悟了。向來所獲得的境界，以及障礙在心中的事物，一下子消散了，如同從黑暗的房間里走到了白晝。從此不再懷疑生，不再懷疑死，不再懷疑佛（Buddha，覺悟者），不再懷疑祖（Patriarch，禪宗祖師）。這才見到了徑山老人（Jingshan Laoren，禪師名號）的立足之處，真想給他三十個拄杖。
天目高峰妙禪師（Tianmu Gaofeng Miaochanshi，禪師名號）開示大眾：
這件事只要當事人有迫切的心，有了迫切的心，真正的疑情就會產生。疑來疑去，不知不覺地連疑情本身也懷疑了。從早到晚，緊緊相隨，打成一片，搖撼不動，驅趕不走。昭昭靈靈，常常顯現在眼前。這就是得力的時候。更要堅定正念，切勿三心二意。以至於走路不知道在走路，坐著不知道在坐著，寒冷、炎熱、飢餓、口渴，全都不知道。這種境界出現，就是到家的訊息，也能夠把握住，也能夠掌握住，只等待時機而已。卻不能夠見到。
【English Translation】 English version Tao. You only need to open your eyes wide to see what the principle is. Again, being troubled by the phrase 'being raised,' one only wanted to return to the meditation hall. Just as one stepped onto the futon, a sudden opening appeared before one's eyes, like the ground collapsing. The scene presented at that time could not be described to others, nor could it be compared to anything in the world. So, one descended from the seat to seek out Zen Master Xiu. When Zen Master Xiu saw him, he said, 'Joyful, joyful.' Holding his hand, they walked a circle on the willow embankment in front of the gate. Looking up and down between heaven and earth, the myriad phenomena, seen with one's own eyes and heard with one's own ears. The things that one had always disliked and discarded, as well as ignorance and afflictions, were originally all flowing out from one's own wondrously bright true nature. For more than half a month, the arising of moving appearances ceased. It was a pity that one did not encounter a venerable master with great vision and should not have stayed here. This is called incomplete understanding, which obstructs correct knowledge and views. Whenever one fell asleep, one would cut it into two pieces. If the koan (Gongan, a paradoxical anecdote or riddle used in Zen practice) had a path of meaning, one could understand it; but if it was as solid as a silver mountain and iron wall, one could not understand it. Although one was under the tutelage of Preceptor Wuzhun (Wuzhun, a Zen master's name), attending private interviews and ascending the seat for many years, not a single word touched the matter in one's heart. There was also not a single word in the sutras and recorded sayings that could explain this ailment. Thus, this obstruction remained in one's chest for ten years. One day, while walking in the Buddha Hall of Tianmu Mountain (Tianmu Mountain, a mountain name), one raised one's eyes and saw an ancient cypress tree, which touched one's heart and awakened one. The realm that one had always attained, as well as the things that obstructed one's chest, scattered all at once, as if emerging from a dark room into broad daylight. From then on, one no longer doubted birth, no longer doubted death, no longer doubted the Buddha (Buddha, the awakened one), and no longer doubted the Patriarchs (Patriarchs, the ancestral teachers of Zen). Only then did one see the standing place of Old Man Jingshan (Jingshan Laoren, a Zen master's name), and one really wanted to give him thirty blows with a staff.
Zen Master Gaofeng Miao (Gaofeng Miao, a Zen master's name) of Tianmu Mountain addressed the assembly:
This matter only requires the person involved to have a sincere heart. With a sincere heart, genuine doubt will arise. Doubting and doubting, one unknowingly doubts the doubt itself. From morning to night, closely following, forming a single piece, unshakable, unremovable. Clearly and spiritually, constantly appearing before one's eyes. This is the time of gaining strength. One must further strengthen one's right mindfulness and be careful not to be of two minds. To the point where walking, one does not know one is walking; sitting, one does not know one is sitting; cold, heat, hunger, and thirst, one does not know at all. When this state appears, it is the news of arriving home, and one is able to grasp it, able to seize it, only waiting for the moment. But one cannot see.
恁么說。起一念精進心求之。又不得將心待之。又不得縱之棄之。但自堅凝正念。以悟為則。當此之時。有八萬四千魔軍。在汝六根門頭伺候。一切奇異善惡等事。隨汝心現。汝若瞥起毫釐著心。便墮他圈繢。被他作主。受他指揮。口說魔話。身行魔事。般若正因。從茲永絕。菩提種子。不復生芽。但莫起心。如個守尸鬼子。守來守去。疑團子歘然爆地一聲。管取驚天動地○某甲十五出家。二十更衣。入凈慈。立三年死限學禪。初參斷橋和尚。令參生從何來死從何去。意分兩路。心不歸一。后見雪巖和尚。教看無字。又令每日上來一轉。如人行路。日日要見工程。因見說得有序。后竟不問做處。一入門。便問。誰與爾拖這死屍來。聲未絕。便打出。次後徑山歸堂。夢中忽憶。萬法歸一。一歸何處。自此疑情頓發。直得東西不辨。南北不分。第六日隨眾閣上諷經。抬頭忽睹五祖演和尚真贊。末兩句云。百年三萬六千朝。返覆元來是這漢。日前拖死屍句子。驀然打破。直得魂飛膽喪。絕後再蘇。何啻放下百二十斤擔子。其時正二十四歲。滿三年限。次後被問日間浩浩作得主么。答曰作得。又問。睡夢中作得主么。答云作得。又問。正睡著無夢時。主在何處。於此無言可對。無理可伸。和尚囑云。從今不要爾學佛學法窮古窮
【現代漢語翻譯】 現代漢語譯本 這麼說，生起一念精進心去追求真理，又不能執著于等待結果，也不能放縱自己而放棄。只需堅定正念，以開悟為準則。當此時刻，有八萬四千魔軍在你的六根（眼、耳、鼻、舌、身、意）門前伺機而動。一切奇異的善惡之事，都會隨著你的心念顯現。你若稍微生起一絲一毫的執著，就會落入他們的圈套，被他們控制，受他們指揮，口說魔語，身行魔事。般若（智慧）的正因，從此永遠斷絕。菩提（覺悟）的種子，不再發芽。所以，不要生起任何妄念，就像一個守護屍體的鬼一樣。守護來守護去，疑團突然爆裂一聲。必定會驚天動地。某甲（自稱）十五歲出家，二十歲正式成為僧人，進入凈慈寺，立下三年死限來學習禪法。最初參拜斷橋和尚，和尚讓我參究『生從何來，死向何去』。我的心思分成兩路，心不能歸於一處。後來見到雪巖和尚，教我看『無』字，又讓我每天上去轉一圈，就像人走路一樣，每天都要看到進展。因為我說的有條理，後來竟不問我如何下手。一入門，便問：『是誰與你拖著這具死屍來的？』話音未落，便被打出去。此後在徑山歸堂，夢中忽然想起『萬法歸一，一歸何處？』從此疑情頓發，直到東西不辨，南北不分。第六天跟隨大眾在閣樓上諷誦經文，抬頭忽然看到五祖演和尚的真贊，最後兩句說：『百年三萬六千朝，返覆元來是這漢。』先前『拖死屍』的句子，驀然打破，直嚇得魂飛膽喪，死而復生，好像放下了一百二十斤的擔子。那時我正二十四歲，滿了三年期限。此後被問：『白天清醒的時候，你能做得了主嗎？』回答說：『做得了。』又問：『睡夢中做得了主嗎？』回答說：『做得了。』又問：『正在熟睡沒有做夢的時候，主在哪裡？』對此我無言以對，無理可辯。和尚囑咐說：『從今以後不要你學佛學法，窮究古今。』
【English Translation】 English version So it is said, generate a thought of diligent mind to seek it, yet do not cling to waiting for the result, nor indulge and abandon it. Simply solidify righteous mindfulness, taking enlightenment as the standard. At this moment, eighty-four thousand demon armies are waiting at the gates of your six senses (eyes, ears, nose, tongue, body, and mind). All kinds of strange good and evil matters will appear according to your thoughts. If you slightly give rise to even a hair's breadth of attachment, you will fall into their trap, be controlled by them, and be commanded by them, speaking demonic words and performing demonic deeds. The righteous cause of Prajna (wisdom) will be forever cut off from this point. The seed of Bodhi (enlightenment) will no longer sprout. Therefore, do not give rise to any deluded thoughts, like a ghost guarding a corpse. Guarding and guarding, the ball of doubt suddenly explodes with a sound. It will surely shake the heavens and earth. Someone (referring to oneself) became a monk at the age of fifteen, and formally became a monk at the age of twenty, entering Jingci Temple, setting a three-year deadline to study Chan (Zen). Initially, I visited Monk Duanqiao, who asked me to contemplate 'Where does life come from, and where does death go?' My mind was divided into two paths, and my mind could not return to one place. Later, I saw Monk Xueyan, who taught me to look at the word 'Wu' (無, meaning 'no' or 'nothingness'), and also asked me to go up and walk around every day, just like a person walking, seeing progress every day. Because I spoke logically, he later did not ask me how to start. As soon as I entered the door, he asked: 'Who brought you to drag this corpse here?' Before the words were finished, I was beaten out. After that, in Guitang at Jingshan, I suddenly remembered in a dream, 'The myriad dharmas return to one, where does the one return?' From then on, doubt arose suddenly, until I could not distinguish east from west, or north from south. On the sixth day, I followed the crowd to chant scriptures in the pavilion, and suddenly looked up and saw the true praise of Monk Wuzu Yan, the last two sentences saying: 'A hundred years, thirty-six thousand mornings, turning back it turns out to be this fellow.' The previous sentence of 'dragging a corpse' suddenly broke through, scaring me so much that my soul flew away and I lost my courage, dying and being resurrected, as if I had put down a burden of one hundred and twenty pounds. At that time, I was twenty-four years old, and the three-year deadline was up. After that, I was asked: 'During the day when you are awake, can you be the master?' I replied: 'I can.' He asked again: 'Can you be the master in your dreams?' I replied: 'I can.' He asked again: 'When you are sound asleep and have no dreams, where is the master?' To this I had no words to answer, no reason to argue. The monk instructed: 'From now on, I don't want you to study Buddhism or the Dharma, or exhaustively study the past and present.'
今。只饑來吃飯。困來打眠。才眠覺來。抖擻精神。我這一覺。主人公畢竟在甚麼處。安身立命。自誓𢬵一生。做個癡呆漢。定要見這一著子明白。經及五年。一日睡覺正疑此事。忽同宿道友。推枕子落地作聲。驀然打破疑團。如在網羅中跳出。所有佛祖誵訛公案。古今差別因緣。無不了了。自此安邦定國。天下太平一念無為。十方坐斷。
評曰。前示眾。做工夫一段。至為切要。學者宜書諸紳。其自敘中所云。饑來吃飯困來打眠。是發明以後事。莫錯會好。
鐵山璦禪師普說
山僧十三歲。知有佛法。十八出家。二十二為僧。先到石霜。記得祥庵主教時時觀見鼻頭白。遂得清凈。後有僧。自雪巖來。寫得巖坐禪箴看。我做工夫卻不曾從這裡過。因到雪巖。依彼所說做工夫。單提無字。至第四夜通身汗流。十分清爽繼得歸堂。不與人說話。專一坐禪。后見妙高峰。教十二時中莫令有間。四更起來。便摸索話頭。頓在面前。略覺困睡。便起身下地。也是話頭。行時步步不離話頭。開單展缽。拈匙放箸。隨眾等事。總不離話頭。日間夜間。亦復如是。打成片段。未有不發明者。依峰開示。做工夫。果得成片。三月二十日。巖上堂云。兄弟家久在蒲團上瞌睡。須下地走一遭。冷水盥嗽。洗開兩眼。再上蒲
【現代漢語翻譯】 現代漢語譯本： 現在，只是餓了就吃飯，困了就睡覺。剛睡醒，就抖擻精神。我這一覺醒來，主人公（zhǔ rén gōng，指人的本性或真我）究竟在什麼地方安身立命呢？我發誓用一生，做一個癡呆漢，一定要把這一著子（zhāo zǐ，指關鍵點或方法）弄明白。經過五年，有一天睡覺時正在疑惑這件事，忽然同宿舍的道友，把枕頭推到地上發出聲響，我驀然打破了疑團，就像從網羅中跳出來一樣。所有佛祖（fó zǔ，佛教的創始人或覺悟者）的錯誤公案，古今的差別因緣，沒有不明白的。從此安邦定國，天下太平，一念無為（yī niàn wú wéi，指不起任何妄念，順其自然），十方坐斷（shí fāng zuò duàn，指超越一切空間和方向）。
評語說：前面指示眾人，做功夫（zuò gōng fū，指修行或努力）的一段話，至為重要。學習的人應該把它寫在紳帶上（shēn dài shàng，指隨身攜帶，時刻提醒自己）。他自己敘述中所說的『餓了就吃飯，困了就睡覺』，是發明（fā míng，指開悟或領悟）以後的事，不要錯誤理解。
鐵山璦（tiě shān ài）禪師普說：
山僧（shān sēng，指說話者自己，謙稱）十三歲時，就知道有佛法（fó fǎ，佛教的教義和修行方法）。十八歲出家，二十二歲成為僧人。先到石霜（shí shuāng，地名，也是寺廟名）。記得祥庵（xiáng ān，人名）主教導時時觀見鼻頭白（guān jiàn bí tóu bái，一種禪修方法），於是得到清凈。後來有僧人，從雪巖（xuě yán，地名，也是寺廟名）來，寫了雪巖坐禪箴（xuě yán zuò chán zhēn，雪巖寺的坐禪規誡）給我看。我做功夫卻不曾從這裡經過。因此到雪巖，按照他所說的做功夫，單提無字（dān tí wú zì，指參「無」字話頭）。到第四夜，全身汗流，十分清爽。接著回到禪堂，不與人說話，專一坐禪。後來見到妙高峰（miào gāo fēng，人名），教導我十二時中莫令有間（shí èr shí zhōng mò lìng yǒu jiàn，指一天二十四小時，時時刻刻都要用功）。四更（sì gēng，指凌晨兩點左右）起來，便摸索話頭（mō suǒ huà tóu，指尋找參禪的切入點），頓在面前。略微感到睏倦，便起身下地，也是話頭。行走時步步不離話頭。開單展缽（kāi dān zhǎn bō，指吃飯），拈匙放箸（niān chí fàng zhù，指用筷子吃飯），隨眾等事（suí zhòng děng shì，指跟隨大眾一起做的事情），總不離話頭。白天夜晚，也是這樣。打成片段（dǎ chéng piàn duàn，指將功夫連成一片），沒有不發明的。依照妙高峰的開示，做功夫，果然能夠成片。三月二十日，雪巖上堂開示說：兄弟們長久在蒲團上瞌睡，必須下地走一遭，用冷水洗臉漱口，洗開兩眼，再上蒲團。
【English Translation】 English version: Now, I just eat when I'm hungry and sleep when I'm sleepy. When I wake up, I rouse my spirit. After this sleep, where exactly does the protagonist (zhǔ rén gōng, referring to one's true nature or self) settle down and establish their life? I vow to spend my whole life as a foolish simpleton, determined to understand this key point (zhāo zǐ, referring to the crucial point or method). After five years, one day while sleeping, I was pondering this matter when suddenly a fellow monk in the same room knocked a pillow to the ground, making a sound. I abruptly broke through my doubts, as if jumping out of a net. All the erroneous cases of the Buddhas (fó zǔ, the founder of Buddhism or enlightened beings) and the causes and conditions of differences between ancient and modern times became clear. From then on, I could secure the country and pacify the world, with a single thought of non-action (yī niàn wú wéi, referring to not giving rise to any deluded thoughts, following the natural course), cutting off all directions (shí fāng zuò duàn, referring to transcending all space and directions).
Commentary says: The previous instruction to the assembly on how to do practice (zuò gōng fū, referring to cultivation or effort) is extremely important. Students should write it on their sashes (shēn dài shàng, referring to carrying it with them to remind themselves at all times). What he said in his own narration, 'eat when hungry, sleep when sleepy,' refers to what happened after enlightenment (fā míng, referring to awakening or realization). Do not misunderstand it.
Zen Master Tieshan Ai (tiě shān ài) gave a general talk:
When I, this mountain monk (shān sēng, referring to the speaker himself, a humble term), was thirteen years old, I knew about the Buddha-dharma (fó fǎ, the teachings and practices of Buddhism). I left home at eighteen and became a monk at twenty-two. I first went to Shishuang (shí shuāng, a place name, also the name of a temple). I remember that when Preceptor Xiang'an (xiáng ān, a person's name) taught us to constantly observe the white of the tip of the nose (guān jiàn bí tóu bái, a meditation method), I attained purity. Later, a monk came from Xueyan (xuě yán, a place name, also the name of a temple) and wrote down the Xueyan Zazen Precepts (xuě yán zuò chán zhēn, the zazen precepts of Xueyan Temple) for me to see. However, my practice had never gone through this. So I went to Xueyan and practiced according to what he said, focusing solely on the word 'Wu' (dān tí wú zì, referring to contemplating the 'Wu' koan). By the fourth night, I was sweating all over and felt very refreshed. Then I returned to the meditation hall, did not speak to anyone, and devoted myself to zazen. Later, I met Miaogaofeng (miào gāo fēng, a person's name), who taught me to not allow any interruption in the twelve periods of the day (shí èr shí zhōng mò lìng yǒu jiàn, referring to using effort at all times, twenty-four hours a day). When I got up at the fourth watch (sì gēng, referring to around 2 a.m.), I would grope for the koan (mō suǒ huà tóu, referring to searching for the entry point for Chan meditation), and it would immediately be before me. If I felt slightly sleepy, I would get up and get out of bed, and that too was the koan. When walking, every step was inseparable from the koan. Opening the single robe and unfolding the bowl (kāi dān zhǎn bō, referring to eating), picking up the spoon and putting down the chopsticks (niān chí fàng zhù, referring to eating with chopsticks), and all the things I did with the assembly (suí zhòng děng shì, referring to the things done together with the assembly) were inseparable from the koan. Day and night, it was the same. If you make it into a continuous piece (dǎ chéng piàn duàn, referring to connecting the practice into one piece), there is no one who will not awaken. According to Miaogaofeng's instructions, doing practice can indeed become a continuous piece. On the twentieth day of the third month, Xueyan gave a Dharma talk in the hall, saying: Brothers, you have been dozing off on the meditation cushion for a long time. You must get off the ground and take a walk, wash your face and rinse your mouth with cold water, wash your eyes open, and then get back on the cushion.
團。豎起春梁。壁立萬仞。單提話頭。如是用功。七日決定悟去。此是山僧四十年前已用之工。某即依彼所說。便覺工夫異常。第二日。兩眼欲閉而不能閉。第三日。此身如在虛空中行。第四日。曾不知有世間事。其夜倚欄桿少立。泯然無知。檢點話頭。又不打失。轉身上蒲團。忽覺。從頭至足。如劈破髑髏相似。如萬丈井底被提在空中相似。此時無著歡喜處。舉似巖。巖云未在。更去做工夫。求得法語。末後云。紹隆佛祖向上事。腦後依前欠一槌。心下道。如何又欠一槌。不信此語。又似有疑。終不能決。每日堆堆坐禪。將及半載。一日因頭痛煎藥。遇覺赤鼻。問那吒太子拆骨還父拆肉還母話。記得被悟知客問。不能對。忽然打破這疑團。後到蒙山。山問參禪。到甚麼處是畢工處。遂不知頭。山教再做定力工夫。洗盪塵習。每遇入室下語。只道欠在。一日晡時坐至更盡。以定力挨拶。直造幽微。出定見山說此境已。山問。那個是爾本來面目。正欲下語。山便閉門。自此工夫日有妙處。蓋以離巖太早。不曾做得細密工夫。幸遇本色宗匠。乃得到此。元來工夫做。得緊峭則時時有悟入。步步有剝落。一日見壁上三祖信心銘云。歸根得旨。隨照失宗。又剝了一層。山云。個事如剝珠相似。愈剝愈光。愈明愈凈。剝一剝。勝
他幾生工夫也。但下語猶只道欠在。一日定中。忽觸著欠字。身心豁然。徹骨徹髓。如積雪卒然開霽。忍俊不禁。跳下地來。擒住山云。我欠少個甚麼。山打三掌。某禮三拜。山云。鐵山這一著子幾年。今日方了○暫時話頭不在。如同死人。一切境界逼迫臨身。但將話頭。與之抵當。時時檢點話頭。動中靜中。得力不得力。又定中不可忘卻話頭。忘話頭則成邪定。不得將心待悟。不得文字上取解會。不得些少覺觸以爲了事。但教如癡如呆去。佛法世法打成一片。施為舉措只是尋常。惟改舊時行履處。古云。大道從來不屬言。擬談玄妙。隔天淵。直須能所俱忘卻。始可饑餐困則眠。
天目斷崖義禪師示眾
若要超凡入聖。永脫塵勞。直須去皮換骨。絕後再蘇。如寒灰髮焰枯木重榮。豈可作容易想。我在先師會下多年。每被大棒無一念遠離心。直至今日。觸著痛處。不覺淚流。豈似爾等咬著些子苦味。便掉頭不顧。
天目中峰本禪師示眾
先師高峰和尚。教人惟以所參話頭。蘊之於懷。行也如是參。坐也如是參。參到用力不及處留意不得時。驀忽打脫。方知成佛。其來舊矣。這一著子。是從上佛祖了生脫死之已驗三昧。惟貴信得及久遠不退轉。更無有不獲其相應者○看話頭做工夫。最是立腳穩當
【現代漢語翻譯】 現代漢語譯本： 他用了幾生的功夫啊。但說出來的話仍然只是說還欠缺。有一天在禪定中，忽然觸碰到這個『欠』字，身心豁然開朗，徹骨徹髓，就像堆積的白雪突然放晴一樣。忍不住笑出聲來，跳下地來，抓住山云（指人名），問：『我欠缺了什麼？』山云打了他三掌，他便禮拜了三拜。山云說：『鐵山（指人名）的這一著，幾年了，今天才算完成。』暫時放下話頭，如同死人一般。一切境界逼迫臨身，只用話頭來抵擋。時時檢查話頭，在動中靜中，看看是否得力。又在禪定中不可忘記話頭，忘記話頭就會變成邪定。不要想著用心去等待開悟，不要在文字上尋求理解，不要因為一點點的感覺觸動就以為沒事了，只要像癡呆一樣去做。佛法世法打成一片，所作所為只是尋常，只是改變舊時的行為習慣。古人說：『大道從來不屬於言語，想要談論玄妙，就隔著天淵。必須能所俱忘卻，才可以飢餓了就吃飯，困了就睡覺。』
天目斷崖義禪師開示大眾： 如果想要超凡入聖，永遠脫離塵世的勞苦，就必須脫胎換骨，死而復生，如同寒冷的灰燼重新燃燒，枯木重新繁榮，怎麼可以輕易地看待呢？我在先師的門下多年，經常被大棒打，沒有一念遠離的心。直到今天，觸碰到痛處，還是不自覺地流淚。哪裡像你們咬著一點點苦味，就掉頭不顧呢？
天目中峰本禪師開示大眾： 先師高峰和尚（指人名）教導人，只用所參的話頭，蘊藏在心中。行走也這樣參，坐著也這樣參。參到用力也用不上，想留意也留意不得的時候，忽然一下打脫，才知道成佛。這個方法由來已久。這一著，是從上佛祖了生脫死的已經驗證過的三昧（指一種禪定狀態）。最重要的是相信得及，長久不退轉，沒有不獲得相應的。看話頭做功夫，是最穩當的立腳點。
【English Translation】 English version: He spent lifetimes of effort. Yet his words still indicated a sense of lack. One day, in samadhi (a state of meditative consciousness), he suddenly touched upon the word 'lack,' and his body and mind were completely enlightened, penetrating to the bone and marrow, like accumulated snow suddenly clearing up. Unable to contain his joy, he jumped down and grabbed Shanyun (a name), asking, 'What am I lacking?' Shanyun slapped him three times, and he bowed three times. Shanyun said, 'This move of Tieshan (a name) has taken years, and only today is it completed.' Temporarily put down the topic of conversation, like a dead person. When all kinds of circumstances press upon you, just use the topic of conversation to resist them. Constantly examine the topic of conversation, whether it is effective in movement or stillness. Also, in samadhi, do not forget the topic of conversation, for forgetting it will lead to wrong samadhi. Do not try to use the mind to wait for enlightenment, do not seek understanding in words, and do not think that a little feeling or touch means the matter is over. Just act like a fool. Integrate Buddhist teachings and worldly affairs, and your actions will be ordinary, only changing your old habits. The ancients said, 'The Great Way never belongs to words; trying to discuss the profound is like being separated by a vast distance. Only when both subject and object are forgotten can you eat when hungry and sleep when tired.'
Zen Master Duanya Yi of Tianmu instructed the assembly: If you want to transcend the ordinary and enter the realm of the sages, and forever escape the suffering of the world, you must undergo a complete transformation, dying and being reborn, like cold ashes rekindling and withered trees flourishing again. How can you take it lightly? I was under my late teacher for many years, and I was beaten with a big stick every time, without a single thought of leaving. Even today, when I touch the sore spot, I can't help but shed tears. How can you be like those who taste a little bitterness and turn away?
Zen Master Zhongfeng Ben of Tianmu instructed the assembly: My late teacher, Zen Master Gaofeng (a name), taught people to keep the topic of meditation in their hearts. Meditate like this while walking, and meditate like this while sitting. When you meditate to the point where you can't exert any more effort and can't pay attention, suddenly break through, and then you will know that you have become a Buddha. This method has been around for a long time. This move is the verified samadhi (a state of meditative consciousness) of the Buddhas and Patriarchs of the past for ending birth and death. The most important thing is to believe in it and not retreat for a long time, and there is no one who will not obtain the corresponding result. Doing work by contemplating the topic of meditation is the most stable foundation.
。悟處親切。縱此生不悟。但信心不退。不隔一生兩生。更無不獲開悟者○或三十年二十年。未即開悟。不須別求方便。但心不異緣。意絕諸妄。孜孜不捨。只向所參話上。立定腳頭。𢬵取生與同生死與同死。誰管三生五生。十生百生。若不徹悟。決定不休。有此正因。不患大事之不了明也○病中做工夫。也不要爾精進勇猛。也不要爾撐眉努目。但要爾心如木石。意若死灰。將四大幻身。撇向他方世界之外。由他病也得。活也得。死也得。有人看也得。無人看也得。香鮮也得。臭爛也得。醫得健來。活到一百二十歲也得。如或便死。被宿業牽。入鑊湯爐炭里也得。如是境界中。都不動搖。但切切將個沒滋味話頭。向藥爐邊枕頭上。默默咨參。不得放舍。
評曰。此老千言萬語。只教人看話頭。做真實工夫。以期正悟。諄切透快。千載而下。如耳提面命。具存全書。自應遍覽。
師子峰天如則禪師普說
生不知來處。謂之生大。死不知去處。謂之死大。臘月三十日到來。只落得手忙腳亂。何況前路茫茫。隨業受報。正是要緊事在。這個是生死報境。若論生死業根。即今一念隨聲逐色。使得七顛八倒者便是。由是佛祖。運大慈悲。或教爾參禪。或教爾唸佛。令汝掃除妄念。認取本來面目。做個灑灑落落
【現代漢語翻譯】 現代漢語譯本： 開悟之處最為真切。縱使此生未能開悟，只要信心不退，不過一兩生的時間，沒有不能獲得開悟的。或者三十年、二十年，尚未立即開悟，也不需要另外尋求方便之法，只要心不攀緣外物，意念斷絕各種虛妄，孜孜不倦，只在所參的話頭上，堅定立足，緊緊抓住，與生同生死，與死同生死。誰管它三生五生，十生百生？若不徹底開悟，決不罷休。有了這樣的正因，就不必擔心大事不能明瞭。 病中做功夫，也不要你精進勇猛，也不要你皺眉瞪眼，只要你心如木石，意若死灰，將這四大假合之身，拋向他方世界之外，任憑它生病也好，活著也好，死去也好，有人看也好，無人看也好，供奉香鮮也好，腐臭潰爛也好，醫治得健康，活到一百二十歲也好，或者就此死去，被宿業牽引，墮入鑊湯爐炭之中也好。在這樣的境界中，都不動搖，只是切切地將那沒滋味的話頭，在藥爐邊、枕頭上，默默地參究，不得放下。
評語說：這位老禪師千言萬語，只是教人看話頭，做真實的功夫，以期證得正悟。諄諄教誨，透徹明快，即使千年之後，也如耳提面命一般。全書內容俱在，自應普遍閱讀。
師子峰天如則禪師普說： 生不知道從何而來，這叫做生大。死不知道往何而去，這叫做死大。臘月三十日到來，只落得手忙腳亂，何況前路茫茫，隨業受報，這正是要緊的事情。這個是生死報境。若論生死的業根，就是現在這一念隨聲逐色，使得七顛八倒的便是。因此佛祖，運用大慈悲，或者教你參禪，或者教你念佛，讓你掃除妄念，認識本來的面目，做一個灑灑脫脫的人。
【English Translation】 English version: The place of enlightenment is most intimate. Even if one does not attain enlightenment in this life, as long as faith does not waver, it will only take one or two lifetimes, and there is no one who cannot attain enlightenment. Or, after thirty or twenty years, if one has not immediately attained enlightenment, there is no need to seek other expedient means. Just keep the mind from clinging to external objects, the intention cut off from all delusions, diligently and tirelessly, only on the topic of contemplation (huatou), firmly establish your footing, grasp it tightly, be one with life and death, be one with death and life. Who cares about three lives, five lives, ten lives, or a hundred lives? If one does not thoroughly awaken, one will definitely not give up. With such a proper cause, there is no need to worry about the great matter not being clearly understood. When doing practice during illness, I don't want you to be diligent and courageous, nor do I want you to frown and glare. I only want your mind to be like wood and stone, your intention like dead ashes. Cast this illusory body of the four great elements beyond the other world, let it be sick, let it live, let it die, let it be seen by someone, let it be seen by no one, let it be offered with fresh incense, let it be rotten and stinking, let it be healed and live to be one hundred and twenty years old, or let it die and be dragged by past karma into cauldrons of boiling water and charcoal. In such a state, do not be shaken, but earnestly take that tasteless topic of contemplation (huatou), by the medicine stove and on the pillow, silently contemplate it, and do not let it go.
The commentary says: This old Chan master, with thousands of words, only teaches people to contemplate the topic of contemplation (huatou), do real work, in order to attain true enlightenment. The exhortations are thorough and clear, even after a thousand years, it is as if one is being instructed face to face. The entire content of the book is present, and should be read widely.
Chan Master Tianru Ze of Lion Peak gave a general discourse: Being born without knowing where one comes from is called the great birth. Dying without knowing where one goes is called the great death. When the thirtieth day of the twelfth month arrives, one is left in a flurry of activity, let alone the vast and boundless road ahead, receiving retribution according to karma, this is precisely the important matter. This is the realm of birth, death, and retribution. If we discuss the karmic roots of birth and death, it is the present moment's following sounds and colors that causes one to be turned upside down. Therefore, the Buddhas and Patriarchs, with great compassion, either teach you to practice Chan meditation or teach you to recite the Buddha's name, so that you can sweep away deluded thoughts and recognize your original face, and become a free and unrestrained person.
大解脫漢。而今不獲靈驗者。有三種病。第一不遇真善知識指示。第二不能痛將生死大事爲念。悠悠漾漾。不覺打在無事甲里。第三於世間虛名浮利。照不破。放不下。妄緣惡習上坐不斷。擺不脫。境風扇動處。不覺和身輥入業海中。東飄西泊去。真正道流。豈肯恁么。當信祖師道。雜念紛飛。如何下手。一個話頭。如鐵掃帚。轉掃轉多。轉多轉掃。掃不得。拚命掃。忽然掃破太虛空。萬別千差一路通。諸禪德。努力今生須了卻。莫教永劫受餘殃○又有自疑念佛與參禪不同。不知參禪只圖識心見性。唸佛者悟自性彌陀唯心凈土。豈有二理。經云。憶佛唸佛現前當來。必定見佛。既曰現前見佛。則與參禪悟道有何異哉○答或問云。但將阿彌陀佛四字。做個話頭。二六時中。直下提撕。至於一念不生。不涉階梯。徑超佛地。
智徹禪師凈土玄門
唸佛一聲。或三五七聲。默默返問。這一聲佛。從何處起。又問這唸佛的是誰。有疑只管疑去。若問處不親。疑情不切。再舉個畢竟這唸佛的是誰。於前一問。少問少疑。只向唸佛是誰。諦審諦問。
評曰。徑無前問只看這唸佛的是誰亦得。
汝州香山無聞聰禪師普說
山僧初見獨翁和尚。令參不是心不是佛不是物。后同云峰月山等六人。立愿互
【現代漢語翻譯】 現代漢語譯本： 大解脫法門，如今不能獲得靈驗的人，有三種病癥。第一，沒有遇到真正的善知識（kalyāṇa-mitra）指示。第二，不能痛切地將生死大事放在心上，悠悠盪盪，不知不覺地陷入無事的狀態中。第三，對於世間的虛名浮利，看不破，放不下，妄想攀緣惡習，無法停止，擺脫不了，在境風扇動之處，不知不覺地和身體一起滾入業海之中，東飄西泊。真正的修行人，怎麼會這樣呢？應當相信祖師說的話，雜念紛飛，如何下手？一個話頭，如同一把鐵掃帚，越掃越多，越多越掃，掃不乾淨，就拚命掃。忽然掃破太虛空，萬別千差一路通。各位禪德，努力今生必須了結，不要讓永劫遭受剩餘的災殃。又有人懷疑念佛與參禪不同，不知道參禪只是爲了識心見性，唸佛的人是領悟自性彌陀（Amitābha）唯心凈土（Sukhāvatī），豈有二理？經中說，『憶佛唸佛，現前當來，必定見佛。』既然說現前見佛，那麼與參禪悟道有什麼不同呢？回答或提問說，但將阿彌陀佛（Amitābha）四字，當做一個話頭，二六時中，直接提撕，至於一念不生，不涉階梯，逕超佛地。 智徹禪師凈土玄門：唸佛一聲，或三五七聲，默默地反問，這一聲佛，從何處生起？又問這唸佛的是誰？有疑問只管疑問下去。如果提問處不親切，疑情不懇切，再舉個『畢竟這唸佛的是誰』。於前一個問題，少問少疑，只向『唸佛是誰』，仔細審察仔細提問。 評曰：直接沒有前一個問題，只看這唸佛的是誰也可以。 汝州香山無聞聰禪師普說：山僧我最初見到獨翁和尚，讓他參『不是心不是佛不是物』。後來和云峰、月山等六人，立愿互相...
【English Translation】 English version: Those who cannot obtain efficacious results from the Great Liberation Dharma today have three kinds of illnesses. First, they do not encounter true good teachers (kalyāṇa-mitra) to instruct them. Second, they cannot earnestly take the great matter of birth and death to heart, drifting along aimlessly, unknowingly falling into a state of doing nothing. Third, they cannot see through or let go of worldly false fame and fleeting profit, clinging to deluded conditions and bad habits, unable to stop or break free. When stirred by the winds of circumstances, they unknowingly roll into the sea of karma, drifting east and west. How could a true practitioner be like this? You should believe the words of the patriarchs: with scattered thoughts flying about, how can you begin? A topic of meditation is like an iron broom, the more you sweep, the more there is; the more there is, the more you sweep, but you cannot sweep it clean, so sweep with all your might. Suddenly, you sweep open the great void, and the myriad differences all lead to the same path. All you Chan practitioners, strive to finish this in this lifetime, lest you suffer remaining calamities for endless eons. Furthermore, some doubt that reciting the Buddha's name is different from Chan meditation, not knowing that Chan meditation is only for recognizing the mind and seeing the nature, while reciting the Buddha's name is to realize that the self-nature is Amitābha and the mind is the Pure Land (Sukhāvatī). How can there be two principles? The sutra says, 'Remembering the Buddha and reciting the Buddha's name, in the present and future, you will surely see the Buddha.' Since it says you will see the Buddha in the present, then how is that different from Chan meditation and enlightenment? Answer or question: Just take the four words 'Amitābha' as a topic of meditation, and directly contemplate it at all times, until not a single thought arises, without climbing any steps, directly transcending to the Buddha's land. Chan Master Zhiche's Profound Gateway to the Pure Land: Recite the Buddha's name once, or three, five, or seven times, and silently ask yourself, from where does this sound of the Buddha arise? And ask, who is it that is reciting the Buddha's name? If you have doubts, just keep doubting. If the place of questioning is not intimate, and the feeling of doubt is not earnest, then raise the question again, 'Ultimately, who is it that is reciting the Buddha's name?' With the previous question, ask and doubt less, and only direct yourself to 'Who is reciting the Buddha's name?', carefully examining and carefully questioning. Commentary: It is also acceptable to directly look at 'Who is reciting the Buddha's name?' without the previous question. Chan Master Wuwen Cong of Xiangshan in Ruzhou Universally Said: I, this mountain monk, first saw the Elder Duweng, who instructed him to contemplate 'not mind, not Buddha, not thing'. Later, together with Yunfeng, Yueshan, and six others, they made a vow to mutually...
相究竟。次見淮西教無能。令提無字。次到長蘆。結伴煉磨。后遇淮上敬兄。問云。爾六七年有甚見地。某答。每日只是心下無一物。敬云。爾這一絡索甚處出來。某心裡似知不知。不敢開口。敬見我做處無省發。乃云。爾定中工夫不失動處便失。某被說著。心驚便問。畢竟明此大事。應作么生。敬云。爾不聞川老子道。要知端的意。北斗面南看。說了便去。某被一問直得。行不知行。坐不知坐。五七日間。不提無字。倒只看要知端的意。北斗面南看。忽到凈頭寮。在一木上。與眾同坐。只是疑情不解。有飯食頃。頓覺心中空亮輕清。見情想破裂。如剝皮相似。目前人物。一切不見。猶如虛空。半昧省來。通身汗流。便悟得北斗面南看。遂見敬下語作頌。都無滯礙。尚有向上一路。不得灑落。后入香巖山中過夏。被蚊子咬兩手不。定。因念古人為法忘軀。何怖蚊子。盡情放下咬定牙關。捏定拳頭。單提無字。忍之又忍。不覺身心歸寂。如一座屋倒卻四壁。體若虛空。無一物可當情。辰時一坐。未時出定。自知佛法不誤人。自是工夫不到。然雖見解明白。尚有微細隱密妄想未盡。又入光州山中。習定六年。陸安山中又住六年。光州山中又住三年。方得穎脫。
評曰。古人如是勤辛。如是久遠方得相應。今人以聰明
【現代漢語翻譯】 現代漢語譯本 相究竟（究竟的真相）。之後拜訪淮西教（淮西的禪師），他沒有能力教導我，讓我參『無』字話頭。之後到長蘆（地名），與同伴一起參禪用功。後來遇到淮上敬兄（淮上的敬禪師），他問：『你這六七年有什麼見地？』我回答：『每日只是心中空無一物。』敬說：『你這一套從哪裡來的？』我心裡好像知道又好像不知道，不敢開口。敬見我做功夫沒有開悟的跡象，就說：『你定中的功夫不失，動中就失掉了。』我被他這麼一說，心裡一驚，便問：『究竟要明白這件大事，應該怎麼做？』敬說：『你沒聽川老子（四川的老禪師）說嗎？要知端的意（要了解真正的意義），北斗面南看。』說完就走了。我被這一問，直弄得行不知行，坐不知坐。五七日間，不提『無』字，倒只看『要知端的意，北斗面南看』。忽然到了凈頭寮（廁所），在一根木頭上，與眾人同坐，只是疑情不解。有吃飯那麼一會兒，頓覺心中空亮輕清，見情想破裂，如剝皮相似。目前人物，一切不見，猶如虛空。半醒半昧之間醒來，通身汗流。便悟得『北斗面南看』的含義，於是給敬禪師下轉語作頌，都無滯礙。尚有向上一路，不得灑落。后入香巖山中過夏天，被蚊子咬兩手不停，心想古人為求法忘記身體，哪裡害怕蚊子。盡情放下，咬緊牙關，捏緊拳頭，單提『無』字，忍之又忍，不覺身心歸於寂滅，如一座屋倒塌了四壁，身體如同虛空，沒有一物可以執著。辰時（早上七點到九點）一坐，未時（下午一點到三點）出定。自知佛法不欺騙人，只是自己功夫不到。雖然見解明白，尚有微細隱密的妄想沒有斷盡。又入光州山中，習定六年。陸安山中又住了六年。光州山中又住了三年，才得以徹底解脫。 評曰：古人如此勤奮辛苦，如此長久才能相應。現在的人仗著聰明。
【English Translation】 English version The ultimate truth of phenomena. Then I visited Master Jiao of Huaixi (a Chan master in Huaixi), but he was unable to instruct me, so he told me to contemplate the 『Wu』 (無, no-thingness) koan. After that, I went to Changlu (place name) and practiced diligently with companions. Later, I met Brother Jing of Huaishang (Chan master Jing of Huaishang), who asked, 『What insights have you gained in these six or seven years?』 I replied, 『Every day, my mind is simply empty of everything.』 Jing said, 『Where did you get this set of ideas?』 In my heart, I seemed to know and not know, and I dared not speak. Seeing that my practice showed no signs of enlightenment, Jing said, 『Your skill in meditation is not lost, but it is lost in activity.』 Hearing this, I was startled and asked, 『Ultimately, how should one understand this great matter?』 Jing said, 『Have you not heard what Old Man Chuan (an old Chan master from Sichuan) said? 『If you want to know the true meaning, look at the Big Dipper facing south.』 After saying this, he left. This question made me unaware of walking when walking, and unaware of sitting when sitting. For five or seven days, I did not bring up the 『Wu』 koan, but only contemplated 『If you want to know the true meaning, look at the Big Dipper facing south.』 Suddenly, I arrived at the toilet and sat on a wooden plank with everyone else, but my doubt remained unresolved. After a meal's time, I suddenly felt my heart empty, bright, light, and clear, and saw my emotions and thoughts shattered, like peeling off skin. The people and things before me all disappeared, as if in empty space. Half-awake and half-asleep, I awoke covered in sweat. Then I understood the meaning of 『look at the Big Dipper facing south,』 and I was able to give a turning word and write a verse for Master Jing without any hindrance. Still, there was a path beyond, which I could not express freely. Later, I went to Xiangyan Mountain to spend the summer, and mosquitoes bit my hands incessantly. I thought that the ancients forgot their bodies for the sake of the Dharma, so why should I fear mosquitoes? I let go completely, gritted my teeth, clenched my fists, and single-mindedly focused on the 『Wu』 koan, enduring again and again. Unknowingly, my body and mind returned to stillness, like a house collapsing on all four sides, my body like empty space, with nothing to cling to. I sat from Chen time (7-9 am) and emerged from meditation at Wei time (1-3 pm). I knew for myself that the Buddha-dharma does not deceive people, but it is only that my practice was insufficient. Although my understanding was clear, there were still subtle and hidden delusions that had not been exhausted. I then entered the mountains of Guang Prefecture and practiced meditation for six years. I stayed in the mountains of Lu'an for another six years. I stayed in the mountains of Guang Prefecture for another three years before I was able to completely break free. Commentary: The ancients were so diligent and hardworking, and it took so long to achieve correspondence. People today rely on their intelligence.
情量。剎那領會。而猶欲自附於頓悟。豈不謬哉。
獨峰和尚示眾
學道之士。那裡是入手處。提個話頭。是入手處。
般若和尚示眾
兄弟家。三年五年做工夫。無個入處。將從前話頭拋卻。不知行到中途而廢。可惜前來許多心機。有志之士。看眾中柴干水便僧堂溫暖。發願三年不出門。決定有個受用。有等才做工夫。心地清凈。但見境物現前。便成四句。將謂是大了當人。口快舌便。誤了一生。三寸氣消。將何保任。佛子。若欲出離。參須直參。悟須實悟○或話頭綿密無有間斷。不知有身。謂之人忘法未忘。有到此忘其本身。忽然記得。如在夢中跌下萬仞洪崖。只顧救命遂成風癲。到此須是緊提話頭。忽然連話頭。都忘謂之人法雙忘。驀地冷灰豆爆。始知張公吃酒。李公醉。正好來般若門下吃棒。何以故。更須打破諸祖重關。遍參知識。得知一切淺深。卻向水邊林下。保養聖胎。直待龍天推出。方可出來扶揚宗教。普度群生。
雪庭和尚示眾
十二時中。一貧如洗。看個父母未生前。那個是我本來面目。不管得力不得力昏散不昏散。只管提撕去。
仰山古梅友禪師示眾
須要發勇猛心。立決定志。將平生悟得的學得的。一切佛法四六文章語言三昧。一掃掃向大
【現代漢語翻譯】 情量（以情感來衡量）。剎那領會（在極短的時間內領悟）。而猶欲自附於頓悟（卻仍然想把自己歸於頓悟）。豈不謬哉（這難道不是荒謬嗎）？
獨峰和尚示眾
學道之士（學習佛道的人）。那裡是入手處（哪裡是開始的地方）？提個話頭（提起一個參話頭），是入手處（就是開始的地方）。
般若和尚示眾
兄弟家（各位同修）。三年五年做工夫（用功修行三五年），無個入處（沒有入門的地方）。將從前話頭拋卻（把以前的參話頭拋棄）。不知行到中途而廢（不知道這是走到一半就放棄）。可惜前來許多心機（可惜之前花費的許多心思）。有志之士（有志向的人）。看眾中柴干水便僧堂溫暖（看到大眾中柴是乾的，水是方便的，僧堂是溫暖的）。發願三年不出門（發願三年不出門）。決定有個受用（一定會有所受益）。有等才做工夫（有些人剛開始用功）。心地清凈（心地清凈）。但見境物現前（但一見到外境現前）。便成四句（便成了四句偈語）。將謂是大了當人（以為自己是了不起的人）。口快舌便（口齒伶俐）。誤了一生（耽誤了一生）。三寸氣消（一旦斷氣）。將何保任（拿什麼來保證）？佛子（佛的弟子）。若欲出離（如果想要解脫）。參須直參（參禪必須直接參）。悟須實悟（開悟必須真實開悟）。或話頭綿密無有間斷（或者參話頭綿密不斷）。不知有身（不知道有身體的存在）。謂之人忘法未忘（這叫做人忘記了，法還沒有忘記）。有到此忘其本身（有人到這裡忘記了自身）。忽然記得（忽然又記起來）。如在夢中跌下萬仞洪崖（就像在夢中從萬丈懸崖跌落）。只顧救命遂成風癲（只顧著救命於是成了瘋癲）。到此須是緊提話頭（到這裡必須緊緊提起話頭）。忽然連話頭（忽然連話頭）。都忘謂之人法雙忘（都忘記了，這叫做人法雙忘）。驀地冷灰豆爆（突然間冷灰豆爆）。始知張公吃酒（才知道張公喝酒）。李公醉（李公醉了）。正好來般若門下吃棒（正好來般若門下捱打）。何以故（為什麼）？更須打破諸祖重關（更需要打破歷代祖師的重重關卡）。遍參知識（廣泛參訪善知識）。得知一切淺深（得知一切的深淺）。卻向水邊林下（卻在水邊林下）。保養聖胎（保養聖胎）。直待龍天推出（直到龍天推出）。方可出來扶揚宗教（才可以出來弘揚宗教）。普度群生（普度眾生）。
雪庭和尚示眾
十二時中（一天十二個時辰）。一貧如洗（一貧如洗）。看個父母未生前（看父母未生我之前）。那個是我本來面目（哪個是我的本來面目）？不管得力不得力昏散不昏散（不管得力不得力，昏沉散亂不昏沉散亂）。只管提撕去（只管提起這個話頭去參）。
仰山古梅友禪師示眾
須要發勇猛心（必須要發起勇猛心）。立決定志（立下堅定的志向）。將平生悟得的學得的（將平生所悟得的、學得的）。一切佛法四六文章語言三昧（一切佛法、四六駢文、語言三昧）。一掃掃向大（一概掃向大……）
【English Translation】 To measure with emotions. To comprehend in an instant. Yet still desiring to attach oneself to sudden enlightenment. Is this not absurd?
Dufeng (name of a monk) Monk's Instruction to the Assembly
Students of the Way. Where is the entry point? Raising a topic of contemplation (huatou) is the entry point.
Bore (name of a monk) Monk's Instruction to the Assembly
Brothers, after three to five years of practice, there is no entry. Abandoning the previous topic of contemplation, unaware that one is abandoning halfway. It is a pity for all the previous effort. Aspiring individuals, seeing the firewood dry, water convenient, and the monks' hall warm, vow to not leave the door for three years. Surely there will be benefit. Some just begin to practice, their minds are pure, but upon seeing objects appear before them, they compose four-line verses, thinking they are great individuals, quick of speech and tongue, wasting their entire lives. When the last breath is gone, what will guarantee anything? Disciples of the Buddha, if you wish to be liberated, contemplate directly. Enlightenment must be genuine. Or the topic of contemplation is continuous without interruption, unaware of the body, this is called 'the person forgets, but the Dharma has not been forgotten.' Some reach the point of forgetting themselves, suddenly remembering, like falling from a ten-thousand-foot cliff in a dream, only caring to save their lives, thus becoming mentally deranged. At this point, one must tightly hold onto the topic of contemplation. Suddenly, even the topic of contemplation is forgotten, this is called 'both person and Dharma are forgotten.' Suddenly, like a bean exploding in cold ashes, one realizes that Zhang drinks the wine, and Li gets drunk. It is good to come to Bore's (name of a monk) gate to be beaten with a stick. Why? One must further break through the ancestral barriers, widely visit teachers, understand all the depths and shallows, then go to the waterside and forest to nurture the sacred embryo, until the dragons and gods push one out, then one can come out to support and promote the religion, universally saving all beings.
Xueting (name of a monk) Monk's Instruction to the Assembly
Throughout the twelve periods of the day, utterly impoverished. Contemplate what my original face was before my parents were born. Regardless of whether one is gaining strength or not, whether one is drowsy or not, just keep bringing it up and contemplating.
Yangshan Gumei You (name of a monk) Zen Master's Instruction to the Assembly
It is necessary to arouse a courageous mind, establish a resolute will, and sweep away all the Buddhadharma, four-six parallel prose, verbal samadhi that one has realized and learned in one's life towards the great...
洋海里去。更莫舉著。把八萬四千微細念頭。一坐坐斷。卻將本參話頭。一提提起疑來疑去。拶來拶去。凝定身心。討個分曉。以悟為則。不可向公案上卜度經書上尋覓。直須卒地斷爆地拆方始到家。若是話頭提不起連舉三遍。便覺有力。若身力疲倦。心識怉懆。卻輕輕下地。打一轉再上蒲團。將本參話。如前挨拶。若才上蒲團。便打磕睡。開得眼來。胡思亂想。轉身下地。三三兩兩。交頭接耳。大語細話。記取一肚皮語錄經書。逞能舌辨。如此用心。臘月三十日到來。總用不著。
衢州杰峰愚禪師示五臺善講主
假饒文殊放金色光。與汝摩頂。師子被爾騎來。觀音現千手眼。鸚哥被爾捉得。皆是逐色隨聲。于爾自己有何利益。要明己躬大事。透脫生死牢關。先須截斷一切聖凡虛妄見解。十二時中。迴光返照。但看個不是心不是物不是佛。是個甚麼。切莫向外邊尋討。設有一毫佛法神通聖解。如粟米粒大。皆為自欺。總是謗佛謗法。直須參到脫體無依。纖毫不立處。著得隻眼。便見青州布衫。鎮州蘿蔔。皆是自家所用之物。更不須別求神通聖解也。
靈隱瞎堂禪師對制
宋孝宗皇帝問。如何免得生死。對曰。不悟大乘道。終不能免。又問。如何得悟。對曰。本有之性。以歲月磨之。無不悟者
【現代漢語翻譯】 現代漢語譯本： 沉到洋海里去。更不要執著于其他。把八萬四千個微細的念頭，一下子全部截斷。然後將你所參的話頭，一次又一次地提起，疑慮，逼拶，使身心凝定，務必要弄個明白。以開悟為準則。不可在公案上猜測，也不可在經書上尋找。必須突然斷絕，猛然破裂，才能真正到家。如果話頭提不起來，就連續舉起三次，就會覺得有力。如果身體疲倦，心神煩躁，就輕輕下地，走動一下，再回到蒲團上，像之前一樣參究話頭。如果才上蒲團，就打瞌睡，睜開眼睛，又胡思亂想，就轉身下地，三三兩兩地，交頭接耳，大聲小聲地說話，記住一肚子的語錄經書，賣弄口舌之利。這樣用心，到了臘月三十日，一點用處也沒有。
衢州杰峰愚禪師開示五臺善講主
假如文殊（Manjusri，智慧的象徵）菩薩放出金色光芒，為你摩頂，獅子被你騎來，觀音（Avalokiteśvara，慈悲的象徵）菩薩顯現千手千眼，鸚鵡被你捉住，這些都是追逐外在的色相和聲音。對於你自身有什麼利益呢？想要明白自身的大事，透脫生死的牢籠，首先必須截斷一切聖凡的虛妄見解。十二時辰中，迴光返照，只是看那個『不是心，不是物，不是佛』的東西，到底是什麼。切莫向外邊尋找。即使有一毫佛法神通聖解，像粟米粒那麼大，都是自欺欺人，都是謗佛謗法。必須參到脫體無依，一絲一毫都站不住腳的地方，在那裡安立一隻眼，就能看見青州的布衫，鎮州的蘿蔔，都是自己所用的東西。更不需要另外尋求神通聖解了。
靈隱瞎堂禪師對制
宋孝宗皇帝問：『如何才能免除生死？』回答說：『不悟大乘道，終究不能免除。』又問：『如何才能開悟？』回答說：『本有的自性，用歲月來磨礪它，沒有不能開悟的。』
【English Translation】 English version: Sink into the ocean. Don't cling to anything else. Cut off all eighty-four thousand subtle thoughts at once. Then, take up your huatou (話頭, the topic of contemplation), raise it again and again, doubt it, press it, and fix your mind and body, determined to get to the bottom of it. Take enlightenment as the standard. Do not speculate on gongan (公案, koan) or seek in scriptures. You must suddenly break through and explode to truly reach home. If you can't raise the huatou, raise it three times in a row, and you will feel strength. If your body is tired and your mind is agitated, gently get off the futon (蒲團, meditation cushion), walk around, and then return to the futon, addressing the huatou as before. If you fall asleep as soon as you get on the futon, and open your eyes to random thoughts, then get off the futon, gather in twos and threes, whisper and chat, and memorize a bellyful of recorded sayings and scriptures, showing off your eloquence. If you use your mind in this way, it will be of no use when the thirtieth day of the twelfth month arrives.
Zen Master Yuji of Jiefeng in Quzhou instructed the lecturer Shan of Mount Wutai
Even if Manjusri (文殊, the Bodhisattva of wisdom) emits golden light and rubs your head, if you ride a lion, if Avalokiteśvara (觀音, the Bodhisattva of compassion) manifests a thousand hands and eyes, if you catch a parrot, all of these are chasing after external forms and sounds. What benefit is there to yourself? If you want to understand the great matter of your own being and escape the prison of birth and death, you must first cut off all deluded views of the sacred and the mundane. Throughout the twelve hours, turn the light inward and reflect. Just look at what that which is 'not mind, not object, not Buddha' is. Do not seek it outside. Even if there is a hair's breadth of Buddhist dharma, supernatural power, or holy understanding, as small as a grain of millet, it is all self-deception and slander of the Buddha and the Dharma. You must contemplate until you are completely detached and without reliance, a place where not a single hair can stand. If you can establish a single eye there, you will see that the blue cloth shirt of Qingzhou and the turnips of Zhenzhou are all things that you use yourself. You don't need to seek supernatural powers or holy understanding elsewhere.
Zen Master Xiatang of Lingyin Monastery responded to the Emperor
Emperor Xiaozong of the Song Dynasty asked, 'How can one escape birth and death?' He replied, 'Without realizing the Great Vehicle path, one cannot ultimately escape.' He also asked, 'How can one attain realization?' He replied, 'The inherent nature, if polished with the passage of time, there is none that cannot be realized.'
。
大乘山普巖斷岸和尚示眾
萬法歸一。一歸何處。不得不看話頭。守空靜而坐。不得念話頭。無疑而坐。如有昏散。不用起念排遣。快便舉起話頭。抖擻身心。猛著精采。更不然下地經行。覺昏散去。再上蒲團。忽爾不舉自舉。不疑自疑。行不知行。坐不知坐。惟有參情。孤孤迥迥。歷歷明明。是名斷煩惱處。亦名我喪處。雖然如是。未為究竟。再加鞭策。看個一歸何處。到這裡提撕話頭。無節次了也。惟有疑情。忘即舉之。直至返照心盡。是名法亡。始到無心處也。莫是究竟么。古云。莫謂無心云是道。無心猶隔一重關。忽地遇聲遇色。磕著撞著。大笑一聲。轉身過來。便好。道懷州牛吃禾。益州馬腹脹。
古拙禪師示眾
諸大德何不起大精進。對三寶前深發重愿。若生死不明。祖關不透。誓不下山。向長連床上七尺單前。高掛缽囊。壁立千仞。盡此一生。做教徹去。若辦此心。決不相賺。如其發心不真。志不猛勵。這邊經冬。那邊過夏。今日進前。明日退後。久久摸索不著。便道般若無靈驗。卻向外邊。記一肚。抄一部。如臭糟瓶相似。聞者未免噁心嘔吐。直做到彌勒下生。有何干涉。苦哉。
太虛禪師示眾
如未了悟。須向蒲團上冷坐。十年二十年三十年。看個父母
【現代漢語翻譯】 現代漢語譯本：
大乘山普巖斷岸和尚開示大眾：
萬法歸於一。這一歸向何處？必須參看話頭。守護空寂而坐，卻又不能死守話頭。在無疑的狀態下靜坐，如果出現昏沉或散亂，不要刻意起念排除，迅速提起話頭，振作精神，集中精力。或者下地經行（一種禪修方式），感覺昏沉散亂消退後，再回到蒲團上。忽然間，話頭不提自提，不疑自疑，行走時不知自己在行走，靜坐時不知自己在靜坐，只有參究的念頭，孤零零、清清楚楚、明明白白。這叫做斷煩惱之處，也叫做我執消亡之處。雖然如此，還未達到究竟。再加鞭策，參看這個『一歸何處』。到了這裡，再提撕話頭，就沒有固定的方法了。只有疑情，忘記了就提起它。直到反照內心，窮盡一切念頭，這叫做法執消亡，才算到達無心之處。難道這樣就究竟了嗎？古人說：『不要以為無心就是道，無心還隔著一層關。』忽然遇到聲音或顏色，磕碰或撞擊，大笑一聲，轉身過來，就好了。就像道：懷州的牛吃了禾苗，益州的馬肚子脹了。
古拙禪師開示大眾：
各位大德為何不發起大精進心，在三寶（佛、法、僧）前深切地發下重誓：如果生死大事不明瞭，祖師的關卡沒有通過，誓不下山。在長連床上，面對七尺單被，高高掛起缽囊，像峭壁一樣堅定，用盡一生，務必參透。如果能下定這樣的決心，決不會自欺欺人。如果發心不真誠，意志不堅定，在這裡過冬天，在那裡過夏天，今天前進，明天后退，長久摸索也找不到門路，就說般若（智慧）沒有靈驗，卻向外邊，記了一肚子，抄了一部經，像臭糟瓶一樣，聞到的人難免噁心嘔吐。即使做到彌勒佛下生，又有什麼用呢？可悲啊！
太虛禪師開示大眾：
如果還沒有了悟，必須在蒲團上冷靜地坐著，十年、二十年、三十年，參看父母（未出生前的本來面目）。 English version:
Great Vehicle, Mount Pu, Cliff Hermitage, Monk Du'an'an Instructs the Assembly:
All dharmas return to one. Where does the one return? One must contemplate the 'hua tou' (critical phrase). Guarding emptiness and stillness while sitting is not enough; one must not fixate on the 'hua tou'. Sit without doubt. If drowsiness or distraction arises, do not deliberately try to dispel them. Quickly raise the 'hua tou', rouse your body and mind, and focus your energy. Alternatively, walk around. When you feel the drowsiness and distraction dissipate, return to the 'pu tuan' (sitting mat). Suddenly, the 'hua tou' arises by itself, doubt arises by itself. Walking, one does not know one is walking; sitting, one does not know one is sitting. Only the 'can qing' (sense of inquiry) remains, solitary and distinct, clear and bright. This is called the place of severing afflictions, also called the place where the self is lost. Although it is like this, it is not yet ultimate. Add further effort, and see where the one returns. At this point, there is no fixed method for raising the 'hua tou'. Only the sense of doubt remains; if it is forgotten, raise it again. Continue until the light turns inward and the mind is exhausted. This is called the extinction of dharma, and only then does one arrive at the place of no-mind. Is this the ultimate? The ancients said, 'Do not think that no-mind is the Tao; no-mind is still separated by a layer.' Suddenly encountering sound or color, bumping or colliding, laugh loudly once, turn around, and all is well. It is like saying: The cows of Huaizhou eat the crops, the horses of Yizhou have bloated bellies.
Zen Master Gu Zhuo Instructs the Assembly:
Why do you, great virtues, not arouse great diligence and make profound vows before the Three Jewels (Buddha, Dharma, Sangha)? If the matter of birth and death is not clear, and the ancestral barrier is not penetrated, vow not to leave the mountain. On the long meditation bed, in front of the seven-foot single mat, hang the bowl bag high, stand like a thousand-foot cliff, and exhaust this life to thoroughly investigate. If you make this resolution, you will certainly not deceive yourself. If your aspiration is not genuine and your will is not strong, you will spend the winter here and the summer there, advancing today and retreating tomorrow. After a long time of groping without finding the way, you will say that 'prajna' (wisdom) is not effective, and instead fill your belly with memorization and copy scriptures, like a jar of rotten dregs, causing those who smell it to feel nauseous and vomit. Even if you do this until Maitreya (future Buddha) descends, what good will it do? How sad!
Zen Master Tai Xu Instructs the Assembly:
If you have not yet awakened, you must sit calmly on the 'pu tuan' (sitting mat) for ten, twenty, or thirty years, and contemplate your original face before your parents (were born).
【English Translation】 Great Vehicle, Mount Pu, Cliff Hermitage, Monk Duan'an Instructs the Assembly: All dharmas return to one. Where does the one return? One must contemplate the 'hua tou' (critical phrase). Guarding emptiness and stillness while sitting is not enough; one must not fixate on the 'hua tou'. Sit without doubt. If drowsiness or distraction arises, do not deliberately try to dispel them. Quickly raise the 'hua tou', rouse your body and mind, and focus your energy. Alternatively, walk around. When you feel the drowsiness and distraction dissipate, return to the 'pu tuan' (sitting mat). Suddenly, the 'hua tou' arises by itself, doubt arises by itself. Walking, one does not know one is walking; sitting, one does not know one is sitting. Only the 'can qing' (sense of inquiry) remains, solitary and distinct, clear and bright. This is called the place of severing afflictions, also called the place where the self is lost. Although it is like this, it is not yet ultimate. Add further effort, and see where the one returns. At this point, there is no fixed method for raising the 'hua tou'. Only the sense of doubt remains; if it is forgotten, raise it again. Continue until the light turns inward and the mind is exhausted. This is called the extinction of dharma, and only then does one arrive at the place of no-mind. Is this the ultimate? The ancients said, 'Do not think that no-mind is the Tao; no-mind is still separated by a layer.' Suddenly encountering sound or color, bumping or colliding, laugh loudly once, turn around, and all is well. It is like saying: The cows of Huaizhou eat the crops, the horses of Yizhou have bloated bellies. Zen Master Gu Zhuo Instructs the Assembly: Why do you, great virtues, not arouse great diligence and make profound vows before the Three Jewels (Buddha, Dharma, Sangha)? If the matter of birth and death is not clear, and the ancestral barrier is not penetrated, vow not to leave the mountain. On the long meditation bed, in front of the seven-foot single mat, hang the bowl bag high, stand like a thousand-foot cliff, and exhaust this life to thoroughly investigate. If you make this resolution, you will certainly not deceive yourself. If your aspiration is not genuine and your will is not strong, you will spend the winter here and the summer there, advancing today and retreating tomorrow. After a long time of groping without finding the way, you will say that 'prajna' (wisdom) is not effective, and instead fill your belly with memorization and copy scriptures, like a jar of rotten dregs, causing those who smell it to feel nauseous and vomit. Even if you do this until Maitreya (future Buddha) descends, what good will it do? How sad! Zen Master Tai Xu Instructs the Assembly: If you have not yet awakened, you must sit calmly on the 'pu tuan' (sitting mat) for ten, twenty, or thirty years, and contemplate your original face before your parents (were born).
未生前面目。
楚石琦禪師示眾
兄弟。開口便道。我是禪和。及問他如何是禪。便東覷西覷。口如扁擔相似。苦哉屈哉。吃著佛祖飯。不去理會本分事。爭持文言俗句。高聲大語。略無忌憚。全不識羞。有般底不去蒲團上。究明父母未生以前本來面目。冷地里學客舂。指望求福。懺除業障。與道太遠在○凝心斂念。攝事歸空。念想才生。即便遏捺。如此見解。即是落空亡的。外道魂不返的死人。又有妄認能嗔能喜能見能聞。認得明白了。便是一生參學事畢。我且問爾。無常到時。燒作一堆灰。這能嗔能喜能見能聞的。什麼處去也。恁么參的是藥汞銀禪。此銀非真。一煆便流。因問爾。尋常參個什麼。答道。有教參萬法歸一一歸何處。又教我只如此會。今日方知。不是。就和尚請個話頭。我道古人公案。有什麼不是。汝眼本正。因師故邪。累請不已。向道去。參狗子無佛性話。忽然打破漆桶。卻來山僧手裡。吃棒。
評曰。天如而下。皆元末及 國初尊宿。若杰峰古拙楚石。則身經二代者也。楚石為妙喜五世孫。而其見地如日光月明。機辨如雷烈風迅。直截根原。脫落枝葉。真無愧妙喜老人矣。天如以至今日。無四休者。獨其語皆提持向上極則事。教初學人做工夫處絕少。僅得一二錄。如左。
【現代漢語翻譯】 現代漢語譯本： 未生前面目。
楚石琦禪師開示大眾：
各位同修。一張口就說：『我是禪和子。』等到問他什麼是禪，就東張西望，嘴巴像扁擔一樣。真是可悲啊！吃著佛祖的飯，卻不去理會自己本分上的事，爭論文言俗語，高聲大氣，毫無顧忌，一點也不知道羞恥。有些人不去蒲團上，究明父母未生以前的本來面目，卻在冷清的地方學著幫別人舂米，指望求福，懺除業障，這和『道』相差太遠了。凝神靜氣，收攝諸事歸於空寂，念頭才一生起，就立刻壓制。這樣的見解，就是落入空亡，是外道魂不歸體的死人。還有人妄自認為能嗔能喜，能見能聞，認為明白了這些，就是一生參學的事業完畢。我且問你，無常到來的時候，燒成一堆灰，這能嗔能喜，能見能聞的，到哪裡去了呢？這樣參禪，是藥汞銀禪，這種銀不是真的，一燒就流走了。問你，平常參的是什麼？回答說：『有人教我參萬法歸一，一歸何處？』又有人教我只如此體會。今天才知道，不是這樣的。就向和尚請教一個話頭。我說古人的公案，有什麼不對嗎？是你的眼睛本來是正的，因為老師的緣故才變得邪的。屢次請求不停，就告訴你去參『狗子無佛性』的話頭。如果忽然打破漆桶，卻到我這裡來，就要吃棒。
評語：天如禪師以下，都是元末和明朝初年的高僧。像杰峰和楚石這樣古樸的禪師，則是經歷了兩朝的人。楚石是妙喜（Miaoxi）禪師的五世孫，而他的見地就像日光月明一樣，機鋒辯才就像雷霆風暴一樣迅猛，直接截斷根源，脫落枝葉，真不愧是妙喜（Miaoxi）老人啊！天如禪師直到今天，沒有四休，只是他的話都提持向上，是最高的道理。教初學的人做功夫的地方很少，僅僅得到一兩段記錄，就像左邊這樣。
【English Translation】 English version: The Original Face Before Birth.
Zen Master Chushi Qi's Instruction to the Assembly:
Brothers, you open your mouths and say, 'I am a Zen practitioner.' But when asked what Zen is, you look around blankly, your mouths like flat carrying poles. How sad and wronged! You eat the Buddha's rice but don't attend to your fundamental affairs, arguing over literary phrases and common sayings, speaking loudly and without restraint, completely without shame. Some of you don't go to the meditation cushion to investigate and clarify the original face before your parents gave birth to you, but instead learn to hull rice for others in a desolate place, hoping to seek blessings and repent for karmic obstacles. This is too far from the 'Dao'. Concentrating the mind and gathering thoughts, collecting all matters and returning to emptiness, immediately suppressing thoughts as soon as they arise. Such a view is falling into empty annihilation, like a heretical soul that cannot return to the body, a dead person. There are also those who falsely recognize the ability to be angry, happy, see, and hear, thinking that understanding these things completes a lifetime of study. But I ask you, when impermanence arrives and you are burned into a pile of ashes, where do these abilities to be angry, happy, see, and hear go? Such Zen practice is like alchemical mercury silver; this silver is not real, it will flow away as soon as it is smelted. Asking you, what do you usually contemplate? You answer, 'Someone taught me to contemplate the myriad dharmas returning to one, but where does the one return?' Others taught me to simply understand it this way. Only today do I realize that it is not so. Then you ask the abbot for a topic of contemplation. I say, what's wrong with the ancient koans? Your eyes were originally correct, but became distorted because of your teacher. After repeated requests, I tell you to contemplate the koan 'Does a dog have Buddha-nature?' If you suddenly break through the lacquer bucket, but come to me, you will receive a beating.
Commentary: Those after Zen Master Tianru were all eminent monks of the late Yuan and early Ming dynasties. Zen masters like Jifeng and Chushi, who were simple and unadorned, lived through two dynasties. Chushi was a fifth-generation descendant of Zen Master Miaoxi, and his insight was like the sun and moon, his eloquence and discernment as swift as thunder and wind, directly cutting off the root and shedding the branches, truly worthy of the old man Miaoxi! From Tianru to today, there are no four rests, only his words all uphold the ultimate matter of upward progress. There are very few places to teach beginners how to do the work, only one or two records, like the one on the left.
高麗普濟禪師答李相國書
既曾於無字話提撕。不必改參也。況舉起別話頭時。曾參無字。必于無字。有小熟因地。切莫移動。切莫改參。但於二六時中四威儀內。舉起話頭。莫待幾時悟不悟。亦莫管有滋味無滋味。亦莫管得力不得力。拶到心思不及意慮不行。即是諸佛諸祖放身命處。
評曰。此語錄萬曆丁酉。福建許元真東征。得之朝鮮者。中國未有也。因錄其要。而識之。
楚山琦禪師解制
諸大德九十日中。還曾證悟也無。如其未悟。則此一冬。又是虛喪了也。若是本色道流。以十方法界為個圓覺期。莫論長期短期。百日千日。結制解制。但以舉起話頭為始。若一年不悟。參一年。十年不悟。參十年。二十年不悟。參二十年。盡平生不悟。決定不移此志。直須要見個真實究竟處。方是放參之日也○如未能言前契旨。但將一句阿彌陀佛。置之懷抱。默默體究。常時鞭起疑情。這唸佛的是誰。唸唸相續。心心無間。如人行路到水窮山盡處。自然有個轉身的道理。㘞地一聲。契入心體。
評曰。舉起話頭為進期。真實究竟為出期。當牢記取。
天真毒峰善禪師示眾
果欲了脫生死。先鬚髮大信心。立弘誓願。若不打破所參公案。洞見父母未生前面目。坐斷微細現行生
【現代漢語翻譯】 現代漢語譯本：
高麗普濟禪師答李相國書
您既然已經在『無』字話（Mu character koan）上用功，就不必改換參究了。何況提起其他話頭時，您曾參究『無』字，必定在『無』字上，有了一點熟悉的因地。千萬不要移動，千萬不要改換參究。只要在一天二十四小時，行住坐臥四種威儀中，提起話頭，不要等待什麼時候開悟不開悟，也不要管有沒有滋味，也不要管得力不得力，逼拶到心思達不到，意慮無法進行的地步，那就是諸佛諸祖放下身命的地方。
評曰：這語錄是萬曆丁酉年，福建許元真東征時，從朝鮮得到的，中國沒有。因此記錄它的要點，並加以標記。
楚山琦禪師解制
各位大德，九十天中，可曾證悟嗎？如果還沒有開悟，那麼這一個冬天，又是白白浪費了。如果是本色的修行人，以十方法界為一個圓滿覺悟的期限，不要論長期短期，一百天一千天，結制解制，只要以提起話頭為開始。如果一年不開悟，參一年，十年不開悟，參十年，二十年不開悟，參二十年，盡一生不開悟，決定不改變這個志向，一定要見到真實究竟之處，才是放參的日子。如果不能在言語之前契合旨意，就將一句『阿彌陀佛』（Amitabha Buddha），放在懷抱中，默默地體悟參究，常常鞭策起疑情，這唸佛的是誰？唸唸相續，心心無間，像人走路走到山窮水盡的地方，自然有個轉身的道理，轟然一聲，契入心體。
評曰：提起話頭為進入的期限，真實究竟為出來的期限，應當牢牢記住。
天真毒峰善禪師示眾
如果想要了脫生死，首先必須發起大信心，立下弘大的誓願，如果不打破所參的公案（koan），洞見父母未生前的本來面目，截斷微細的念頭生起。
【English Translation】 English version:
Zen Master Pujie of Goryeo's Reply to State Minister Li
Since you have already worked on the 『Mu』 (無) character koan (Mu character koan), there is no need to change your practice. Moreover, when raising other koans, you have contemplated the 『Mu』 character. You must have a small, familiar foundation with the 『Mu』 character. By all means, do not move away from it, and do not change your practice. Simply raise the koan during the twenty-four hours of the day, within the four dignities of walking, standing, sitting, and lying down. Do not wait for when you will become enlightened or not, and do not be concerned with whether there is flavor or not, and do not be concerned with whether you are gaining strength or not. Press on until your mind cannot reach and your thoughts cannot proceed. That is where all Buddhas and Patriarchs have relinquished their lives.
Commentary: This recorded saying was obtained from Korea by Xu Yuanzhen of Fujian during the eastern expedition in the Dingyou year of the Wanli era. It did not exist in China. Therefore, I have recorded its essentials and marked it.
Zen Master Chushan Qi's End of Retreat
All virtuous ones, have you attained enlightenment during these ninety days? If you have not yet become enlightened, then this winter has been wasted in vain. If you are a genuine practitioner, take the ten directions of the Dharma Realm as the period for perfect enlightenment. Do not discuss long or short terms, one hundred days or one thousand days, beginning or ending the retreat. Simply take raising the koan as the beginning. If you do not become enlightened in one year, contemplate for one year. If you do not become enlightened in ten years, contemplate for ten years. If you do not become enlightened in twenty years, contemplate for twenty years. If you do not become enlightened in your entire life, resolutely do not change this aspiration. You must see the truly ultimate place before it is the day to end the retreat. If you cannot accord with the meaning before words, then place the phrase 『Amitabha Buddha』 (Amitabha Buddha) in your heart, and silently contemplate and investigate it. Constantly whip up the feeling of doubt: 『Who is it that is mindful of the Buddha?』 Let the thoughts follow one another continuously, without any space in between. Like a person walking a road to where the mountains and rivers end, there will naturally be a way to turn around. With a crash, you will enter into the essence of the mind.
Commentary: Raising the koan is the beginning of the advance, and the truly ultimate is the end of the retreat. You should firmly remember this.
Zen Master Tianzhen Dufeng Shan's Instruction to the Assembly
If you truly wish to be liberated from birth and death, you must first arouse great faith and establish a grand vow. If you do not break through the koan (koan) you are contemplating, and clearly see the original face before your parents gave birth to you, cut off the arising of subtle thoughts.
死。誓不放捨本參話頭。遠離真善知識。貪逐名利。若故違此愿。當墮惡道。發此大愿。防護其心。方堪領受公案。或看無字。要緊在因甚狗子無佛性上著力。或看萬法歸一。要緊在一歸何處。或參究唸佛。要緊在念佛的是誰。迴光返照深入疑情。若話頭不得力。還提前文。以至末句。使首尾一貫方有頭緒。可致疑也。疑情不斷。切切用心。不覺舉步翻身。打個懸空觔斗。卻再來吃棒。
空谷隆禪師示眾
不可呆蠢蠢地念個話頭。亦不可推詳計較。但時中憤然要明此事。忽爾懸崖撒手。打個翻身。方見孤明歷歷。到此不可耽著。還有腦後一槌。極是難透。爾且恁么參去○不參自悟。上古或有之。自余未有不從力參而得悟者○優曇和尚。令提唸佛的是誰。汝今不必用此等法。只平常念去。但念不忘。忽然觸境。遇緣。打著轉身一句。始知寂光凈土不離此處。阿彌陀佛不越自心。
評曰。但時中憤然要明此事。此句甚妙。該攝看話頭之法。曲盡。
天奇和尚示眾
汝等從今發決定心。晝三夜三。舉定本參。看他是個甚麼道理。務要討個分曉。日久歲深。不煉昏沉。昏沉自退。不除散亂。散亂自絕。純一無雜。心念不生。忽然會得。如夢而醒。覆看從前。俱是虛幻當體本來現成萬象森羅全機
【現代漢語翻譯】 現代漢語譯本： 死。立誓不放棄自己的參話頭（canhuatou，禪宗用語，指參禪時所提的話題或疑問）。遠離真正的善知識（shanzhishi，指能夠引導人們走向正道的良師益友）。貪圖追逐名利。如果故意違背這個誓願，就應當墮入惡道。發起這樣的大愿，防護自己的心，才能夠領受公案（gongan，禪宗用語，指禪宗祖師的言行或故事，用來啓發學人開悟）。或者參看『無』字，要緊之處在於在『因甚麼狗子無佛性』上著力。或者參看『萬法歸一』，要緊之處在於『一歸何處』。或者參究唸佛，要緊之處在於『唸佛的是誰』。迴光返照，深入疑情。如果話頭不得力，還提前面的文字，以至最後一句，使首尾一貫，方才有頭緒，可以產生疑問。疑情不斷，切切用心。不知不覺舉步翻身，打個懸空觔斗，卻再來吃棒。
空谷隆禪師開示大眾： 不可呆呆地、愚蠢地念一個話頭。也不可推測、詳細計算。但時時刻刻憤然想要明白此事。忽然懸崖撒手，打個翻身，方才見到孤明歷歷。到了這裡不可耽著。還有腦後一槌，極是難以透徹。你們且這麼參去。不參自悟，上古或許有之，自其餘者，沒有不從努力參究而得悟的。優曇和尚，令人提『唸佛的是誰』。你們現在不必用此等法，只平常念去，但念不忘。忽然觸境，遇緣，打著轉身一句，始知寂光凈土不離此處，阿彌陀佛不越自心。
評曰：但時中憤然要明此事，此句甚妙，該攝看話頭之法，曲盡。
天奇和尚開示大眾： 你們從今發起決定心，白天三次，夜晚三次，舉定本參，看他是個什麼道理，務必要討個分曉。日子久了，年歲深了，不煉昏沉，昏沉自退；不除散亂，散亂自絕。純一無雜，心念不生。忽然會得，如夢而醒，覆看從前，俱是虛幻，當體本來現成，萬象森羅，全機。
【English Translation】 English version: I vow to die rather than abandon my Huatou (話頭, topic of contemplation in Chan Buddhism). I will stay away from true Kalyanamitras (善知識, spiritual friends or teachers). I will not be greedy for fame and profit. If I deliberately violate this vow, may I fall into the evil realms. By making this great vow and guarding my mind, I will be fit to receive the Gongan (公案, a paradoxical anecdote or riddle used in Chan Buddhism to provoke enlightenment). Whether contemplating 『Wu』 (無, nothingness), the key is to focus on 『Why does a dog have no Buddha-nature?』 Or contemplating 『The myriad dharmas return to one,』 the key is 『Where does the one return?』 Or investigating the practice of Buddha-name recitation, the key is 『Who is reciting the Buddha』s name?』 Turn the light inward and deeply investigate the feeling of doubt. If the Huatou is not effective, go back to the preceding words, up to the last sentence, so that the beginning and end are consistent, and there will be a clue to generate doubt. If the feeling of doubt is continuous, apply your mind diligently. Unknowingly, you will take a step, turn around, and do a somersault in the air, and then come back for another beating.
Zen Master Konggu Long instructed the assembly: Do not recite the Huatou in a dull and foolish way. Nor should you speculate or calculate in detail. But at all times, be filled with indignation, wanting to understand this matter. Suddenly, let go at the edge of a cliff and turn around, then you will see the solitary brightness clearly. Once you reach this point, do not linger. There is still a blow behind the head, which is extremely difficult to penetrate. You should contemplate in this way. Self-awakening without contemplation may have existed in ancient times, but otherwise, no one has attained enlightenment without diligent contemplation. The Venerable Udambara ordered people to contemplate 『Who is reciting the Buddha』s name?』 You do not need to use this method now. Just recite normally, but do not forget the recitation. Suddenly, when encountering a situation or circumstance, and hitting upon a turning phrase, you will realize that the Pure Land of Stillness and Light is not apart from this place, and Amitabha Buddha does not transcend your own mind.
Commentary: 『But at all times, be filled with indignation, wanting to understand this matter』—this sentence is very wonderful. It fully encompasses the method of contemplating the Huatou.
Zen Master Tianqi instructed the assembly: From now on, all of you should generate a determined mind. Three times during the day and three times during the night, hold firmly to your original Huatou, and see what principle it embodies. You must seek a clear understanding. As the days and years pass, do not refine dullness; dullness will naturally recede. Do not eliminate distraction; distraction will naturally cease. Pure and without mixture, thoughts will not arise. Suddenly, you will understand, like waking from a dream. Looking back at the past, everything is illusory. The present is inherently complete, and the myriad phenomena are the total function.
獨露。于這大明國里。也不枉為人。向此法門。也不枉為僧。卻來隨緣度日。豈不暢哉。豈不快哉○終日唸佛。不知全是佛念。如不知。須看個唸佛的是誰。眼就看定。心就舉定。務要討個下落。
評曰。毒峰天奇。皆教參究唸佛。空谷何故謂。不必用此等法。蓋是隨機不同。任便無礙。
古音琴禪師示眾
坐中所見善惡。皆由坐時。不起觀察。不正思惟。但只瞑目靜坐。心不精采。意順境流。半夢半醒。或貪著靜境。為樂致見種種境界。夫正因做工夫者。當睡便睡一覺。一醒便起。抖擻精神。挪挲眼目。咬住牙根。捏緊拳頭。直看話頭落在何處。切莫隨昏隨沈。絲毫外境不可採著○行住坐臥之中。一句彌陀莫斷。須信因深果深。直教不念自念。若能唸唸不空。管取念成一片。當念認得。念人彌陀與我同現。
異巖登禪師釋疑集
問。學人蔘求知識。或令提個話頭。或令疑個話頭。同耶別耶。答。才舉話頭。當下便疑。豈有二理。一念提起。疑情即現。覆去翻來精研推究。功深力極。自得了悟。
評曰。釋疑集中。此一段文。最為精當。今人頗有滯此二端而不決者。蓋未曾實做工夫故也。
月心和尚示眾
憤起新鮮志氣。舉個話頭。要于結末字上。疑情永長。沉沉
【現代漢語翻譯】 現代漢語譯本 『獨露』。在這大明國里，也不算白活一世。嚮往這個法門，也不算白當一回和尚。卻來隨順因緣度日，豈不舒暢啊！豈不快樂啊！整天唸佛，卻不知全部都是佛的念頭。如果不知道，須要看看這個唸佛的是誰。眼睛就要看定，心就要提起來，務必要討個下落。
評：毒峰天奇，都教人蔘究唸佛。空谷為什麼說不必用這些方法？大概是隨機緣不同，任何方法都無妨礙。
古音琴禪師開示大眾
坐中所見善惡，都是由於坐禪時，不起觀察，不正當的思惟。只是閉著眼睛睡覺，心不精采，意念順著外境流轉，半夢半醒，或者貪戀靜止的境界，以為快樂，導致見到種種境界。真正認真做功夫的人，應當想睡就睡一覺，一醒來就起身，抖擻精神，揉搓眼目，咬緊牙根，捏緊拳頭，直接看話頭落在何處。切莫隨著昏沉，絲毫外境都不可沾染。行住坐臥之中，一句『彌陀』（Amitabha，阿彌陀佛）不要間斷。須要相信因深果深，直到不念也會自然而然地念。如果能唸唸不空，保證念成一片。在當下這一念認得，唸佛的人、『彌陀』（Amitabha，阿彌陀佛）與我同時顯現。
異巖登禪師《釋疑集》
問：學人蔘訪求教知識，或者讓人提起一個話頭，或者讓人懷疑一個話頭，是相同還是不同？答：才舉起話頭，當下就應該懷疑，哪裡有兩樣道理？一個念頭提起，疑情就立刻顯現。翻來覆去精研推究，功夫深了，力量到了極致，自然會了悟。
評：《釋疑集》中，這一段文字，最為精當。現在的人頗有停滯在這兩端而不能決斷的，大概是因為未曾真正做功夫的緣故。
月心和尚開示大眾
奮發新鮮的志氣，舉起一個話頭，要在結尾的字上，疑情永遠增長，沉沉
【English Translation】 English version 『Dulu』 (獨露, literally 'uncovered/exposed') In this Great Ming Dynasty, it's not a wasted life. Aspiring to this Dharma gate, it's not a wasted time as a monk. Yet, living day by day following conditions, isn't it pleasant! Isn't it joyful! All day long reciting the Buddha's name, yet not knowing that all are Buddha-thoughts. If you don't know, you must see who is reciting the Buddha's name. The eyes must be fixed, the mind must be raised, and you must seek a resolution.
Commentary: Dufeng (毒峰) and Tianqi (天奇) both teach to investigate the Buddha-name recitation. Why does Konggu (空谷) say that these methods are not necessary? It's probably because the circumstances are different, and any method is unobstructed.
Chan Master Guyinqin's (古音琴) Instruction to the Assembly
The good and evil seen in meditation are all due to not observing and not thinking correctly during meditation. Just closing your eyes and sleeping, the mind is not energetic, the intention flows with the environment, half-dreaming and half-awake, or greedily clinging to the quiet state, taking it as pleasure, leading to seeing all kinds of realms. Those who truly put in effort should sleep when they are sleepy, and get up when they wake up. Shake off the spirit, rub the eyes, clench the teeth, clench the fists, and directly see where the topic of meditation falls. Do not follow dullness and drowsiness, and do not touch any external environment. In walking, standing, sitting, and lying down, do not interrupt the phrase 『Amitabha』 (彌陀, Amitābha). You must believe that deep causes lead to deep effects, until you recite naturally without even thinking about it. If you can make every thought not empty, you can surely recite into one piece. Recognize it in the present thought, and the person reciting the Buddha's name, 『Amitabha』 (彌陀, Amitābha), and I will appear together.
Chan Master Yiyandeng's (異巖登) Collection of Explanations of Doubts
Question: When a student seeks knowledge from a teacher, is it the same or different to have them raise a topic of meditation or to have them doubt a topic of meditation? Answer: As soon as the topic of meditation is raised, you should doubt it immediately. How can there be two different principles? As soon as a thought arises, doubt immediately appears. Turn it over and over, study it carefully, and investigate it thoroughly. When the effort is deep and the strength reaches its limit, you will naturally attain enlightenment.
Commentary: In the Collection of Explanations of Doubts, this passage is the most appropriate. Nowadays, there are quite a few people who are stuck on these two ends and cannot make a decision, probably because they have never truly put in effort.
Monk Yuexin's (月心) Instruction to the Assembly
Arouse fresh ambition, raise a topic of meditation, and on the final word, let the doubt grow forever, deeply
痛切。或杜口默參。或出聲追審。如失重物。務要親逢親得。日用中一切時一切處。更無二念。
△諸祖苦功節略第二
獨坐靜室
道安大師。獨坐靜室十有二年。[歹*覃]精構思。乃得神悟。
評曰。此老竭精思。乃得神悟。不是一味靜坐便了。
懸崖坐樹
靜琳禪師。棄講習禪。昏睡惑心。有懸崖。下望千仞。旁出一樹。以草藉之。趺坐其上。一心繫念。動經宵日。怖死既重。專精不二。后遂超悟。
草食木棲
通達禪師。入太白山。不赍糧粒。饑則食草。息則依樹。端坐思玄。五年不息。因以本打塊。塊破廓然大悟。
評曰。饒汝草食樹棲。若不思玄。漫爾多載。異於深山之野人者。幾希。
衣不解帶
金光照禪師。十三出家。十九入洪陽山。依迦葉和尚。服勤三載。衣不解帶。寢不沾席。又在姑射山。亦如是。豁然啟悟。
引錐自刺
慈明谷泉瑯瑘三人。結伴參汾陽。時河東苦寒。眾人憚之。慈明志在於道。曉夕不忘。夜坐欲睡。引錐自刺。後嗣汾陽。道風大振。號西河師子。
暗室不忽
宏智禪師。初侍丹霞淳。因與僧徴詰公案。不覺大笑。淳責曰。汝笑這一聲。失了多少好事。不見道暫時不在。如同死
【現代漢語翻譯】 現代漢語譯本 痛切。或者閉口默默參究，或者出聲追問審察。如同丟失了貴重物品，務必要親自遇到親自得到。日常應用中任何時候任何地方，都沒有第二個念頭。
△諸位祖師刻苦用功的簡略事蹟 第二
獨自坐在安靜的房間
道安大師，獨自坐在安靜的房間里十有二年（十二年）。殫精竭慮地構思，才得以領悟佛法。
評語說：這位老人家竭盡心思，才得以領悟佛法。不是一味地糊塗了事。
懸崖邊坐在樹上
靜琳禪師，放棄講經學習禪定。昏睡迷惑心智。有一處懸崖，向下看有千仞（極高）。旁邊伸出一棵樹。用草墊在樹上，盤腿坐在上面。一心專注于念頭。經常經過夜晚和白天。因為害怕死亡的心情很重，所以專心精進不生二念。後來就超越領悟了。
吃草住在樹上
通達禪師，進入太白山。不攜帶糧食。飢餓了就吃草，休息了就依靠樹木。端正地坐著思考玄妙的道理。五年沒有休息。因此用功打碎疑團，疑團破碎后豁然大悟。
評語說：即使你吃草住在樹上，如果不思考玄妙的道理，白白地度過多年，和深山裡的野人有什麼區別呢？差別很小。
衣不解帶
金光照禪師，十三歲出家。十九歲進入洪陽山，依止迦葉和尚。勤勞服侍三年，衣服不解開，睡覺不躺臥在蓆子上。又在姑射山，也像這樣。豁然開悟。
用錐子刺自己
慈明（人名）谷泉（人名）瑯瑘（地名）三人，結伴參訪汾陽（地名）。當時河東（地名）非常寒冷，眾人都害怕。慈明立志于佛道，早晚都不忘記。晚上坐禪想要睡覺，就用錐子刺自己。後來繼承了汾陽的道統，道風大為振作。號稱西河師子。
在黑暗的房間里也不疏忽
宏智禪師，起初侍奉丹霞淳（人名）。因為和僧人爭論詰問公案，不知不覺大笑起來。丹霞淳責備他說：你笑的這一聲，失去了多少好事。沒聽見說暫時不在，如同死亡。
【English Translation】 English version Intensely. Or silently contemplate with a closed mouth, or audibly pursue and examine. Like losing a heavy object, one must personally encounter and personally obtain it. In all times and all places of daily life, there should be no second thought.
△ Abridged Records of the Arduous Efforts of Various Patriarchs Second
Sitting Alone in a Quiet Room
Great Master Dao'an sat alone in a quiet room for twelve years. Exhausting his mind in contemplation, he finally attained spiritual enlightenment.
Commentary says: This old man exhausted his mind in contemplation and then attained spiritual enlightenment. It's not just a matter of muddling through.
Sitting on a Tree on a Cliff
Chan Master Jinglin abandoned lecturing and studied Chan. Sleepiness confused his mind. There was a cliff, looking down thousands of feet. A tree grew out from the side. He used grass as a cushion and sat cross-legged on it. He focused his mind on one thought. Often passing through nights and days. Because the fear of death was heavy, he was single-mindedly diligent and did not have two thoughts. Later, he transcended and awakened.
Eating Grass and Dwelling in Trees
Chan Master Tongda entered Mount Taibai (mountain name). He did not carry grain. When hungry, he ate grass; when resting, he leaned on trees. He sat upright, contemplating the profound truth. He did not rest for five years. Thus, he worked hard to break the block, and when the block broke, he had a great awakening.
Commentary says: Even if you eat grass and dwell in trees, if you do not contemplate the profound truth, you will waste many years. How different are you from the wild men in the deep mountains? The difference is very small.
Without Loosening His Belt
Chan Master Jinguangzhao left home at the age of thirteen. At nineteen, he entered Mount Hongyang (mountain name) and relied on Abbot Kasyapa (name). He served diligently for three years, without loosening his belt and without lying down on a mat to sleep. He was also like this on Mount Gushe (mountain name). He suddenly awakened.
Pricking Himself with an Awl
Ciming (name), Guquan (name), and Langye (place name) traveled together to visit Fenyang (place name). At that time, Hedong (place name) was very cold, and everyone was afraid of it. Ciming was determined to pursue the Way, never forgetting it day and night. When he wanted to sleep while sitting in meditation at night, he pricked himself with an awl. Later, he inherited the lineage of Fenyang, and the influence of his teachings greatly flourished. He was called the Lion of the Western River.
Not Neglecting in a Dark Room
Chan Master Hongzhi initially served Danxia Chun (name). Because he argued and questioned a koan with a monk, he unconsciously laughed loudly. Danxia Chun rebuked him, saying: 'With this one laugh of yours, you have lost so many good things. Haven't you heard it said that being absent even for a moment is like death?'
人。智再拜伏膺。后雖在闇室。未嘗敢忽。
評曰。論道而笑。古人尚呵。今世諦詼諧。捧腹無厭。丹霞見之。又當何如。
晚必涕泣
伊庵權禪師。用功甚銳。至晚必流涕曰。今日又只恁么空過。未知來日工夫如何。師在眾。不與人交一言。
三年力行
晦堂心禪師。自言初入道。自恃甚易。逮見黃龍先師。退思日用與理矛盾極多。遂力行之。三年祈寒溽暑。確志不移。方得事事如理。而今欬唾掉臂。也是祖師西來意。
圓枕警睡
喆侍者。睡以圓木為枕。小睡則枕轉。覺而復起。率以為常。或謂用心太過。答云。我于般若緣分素薄。若不如此。恐為妄習所牽。
被雨不覺
全庵主。為道猛烈。無食息暇。一日倚欄看狗子話。雨來不覺。衣濕方知。
誓不展被
佛燈珣禪師。依佛鑒。隨眾咨請。邈無所入。嘆曰。此生若不徹證。誓不展被。於是四十九日。只靠露柱立地。如喪考妣。乃得大悟。
擲書不顧
鐵面昺禪師。行腳時。離鄉未久。聞受業一夕遺火悉為煨燼。得書擲之地曰。徒亂人意耳。
堅誓省發
靈源清禪師。初參黃龍心。隨眾問答。茫然不知端倪。夜誓佛前曰。當盡形壽以法為檀。愿早開解。后閱玄沙
【現代漢語翻譯】 現代漢語譯本 人。智（人名）再次拜謝並信服。之後即使在暗室中，也未曾敢疏忽。
評曰：討論佛法卻嬉笑，古人尚且呵斥，如今世俗諦聽詼諧之語，捧腹大笑沒有厭倦。丹霞（人名）如果見到這種情況，又會怎麼樣呢？
晚必涕泣
伊庵權禪師（人名），用功非常努力，到了晚上必定流淚說：『今天又只是這樣空過了，不知道明天功夫如何。』禪師在僧眾中，不與人交談一句話。
三年力行
晦堂心禪師（人名），自己說最初入道時，自認為很容易。等到見到黃龍先師（人名），反思日常行為與佛理矛盾極多，於是努力修行。三年中不畏嚴寒酷暑，堅定志向不改變。才能夠事事合乎佛理。如今即使是咳嗽吐唾沫，搖手動臂，也是祖師西來（達摩祖師從西方來到中國）的真意。
圓枕警睡
喆侍者（人名），用圓木做枕頭來防止睡覺，稍微一睡著枕頭就會轉動，醒來后又重新起來。常常這樣做。有人說他用心太過，他回答說：『我對於般若（智慧）的緣分向來很薄，如果不這樣做，恐怕會被虛妄的習氣所牽引。』
被雨不覺
全庵主（人名），爲了求道非常勇猛，沒有吃飯休息的空閑。一天靠著欄桿看狗子（人名）的話，下雨了也不知道，衣服濕了才知道。
誓不展被
佛燈珣禪師（人名），依止佛鑒（人名），跟隨大眾請教，卻茫然沒有領悟。嘆息說：『此生如果不能徹底證悟，發誓不展開被子睡覺。』於是四十九天，只靠著露柱（柱子）站立，如同死了父母一般悲痛，才得以大悟。
擲書不顧
鐵面昺禪師（人名），行腳時，離開家鄉沒多久，聽說受業（老師）家一夕之間失火全部燒成灰燼。得到書信后扔在地上說：『只是擾亂人心罷了。』
堅誓省發
靈源清禪師（人名），最初參拜黃龍心（人名），跟隨大眾問答，茫然不知頭緒。晚上在佛前發誓說：『應當終身以佛法為佈施，愿早日開悟。』後來閱讀玄沙（人名）的...
【English Translation】 English version The person, Zhi (person's name), bowed again and accepted with conviction. Even when he was in a dark room afterward, he never dared to be negligent.
Commentary: To laugh while discussing the Dharma, even the ancients would scold. Nowadays, people listen to jokes with worldly interest, laughing without end. If Danxia (person's name) were to see this, what would he think?
In the evening, he would weep
Chan Master Yi'an Quan (person's name) worked very hard. In the evening, he would always weep and say, 'Today, I have again passed the day in vain. I don't know how my practice will be tomorrow.' The master was among the monks and did not exchange a single word with anyone.
Three years of diligent practice
Chan Master Huitang Xin (person's name) said that when he first entered the path, he thought it was very easy. But when he saw the former teacher Huanglong (person's name), he reflected on how his daily actions contradicted the principles of Buddhism in many ways. So he practiced diligently. For three years, he endured the cold and heat, his determination unwavering. Only then was he able to do everything in accordance with the principles. Now, even his coughs, spits, and arm movements are the true meaning of the Patriarch's coming from the West (Bodhidharma's arrival in China).
Round pillow to alert from sleep
Attendant Zhe (person's name) used a round piece of wood as a pillow to prevent sleep. If he dozed off, the pillow would turn, and he would wake up and get up again. He did this often. Someone said he was too diligent, and he replied, 'My affinity with Prajna (wisdom) has always been weak. If I don't do this, I fear I will be led astray by false habits.'
Unaware of the rain
Abbot Quan (person's name) was very zealous in his pursuit of the Way, without time for eating or resting. One day, he leaned against the railing, contemplating the words of Gouzi (person's name), unaware of the rain. He only realized it when his clothes were wet.
Vowing not to unfold the bedding
Chan Master Fodeng Xun (person's name) relied on Fojian (person's name) and followed the assembly in seeking instruction, but he was at a loss. He sighed and said, 'If I cannot thoroughly realize enlightenment in this life, I vow not to unfold my bedding.' So for forty-nine days, he stood leaning against the exposed pillar, as if he had lost his parents, and then he attained great enlightenment.
Throwing away the letter without looking
Chan Master Tiemian Bing (person's name), while traveling, had not been away from his hometown for long when he heard that his teacher's house had been completely burned down in a fire one night. He received the letter and threw it on the ground, saying, 'It only disturbs people's minds.'
Firm vow to examine and reflect
Chan Master Lingyuan Qing (person's name), when he first visited Huanglong Xin (person's name), followed the assembly in asking questions, but he was completely unaware of the clues. At night, he vowed before the Buddha, 'I will dedicate my life to giving the Dharma as alms, and I wish to be enlightened soon.' Later, he read Xuansha's (person's name)...
語。倦而倚壁。起經行。步促遺履。俯就之。忽大悟。
無時異緣
圓悟勤禪師。再參東山演。為侍者。窮參力究。自云。山僧在眾無一時異緣。十年方得打徹。
評曰。十年之間。無一時異緣。試問今一日間。異緣多少。何時得打徹去也。
造次不忘
牧庵忠禪師。初習臺教。后志禪宗。謁龍門眼。造次之頃不忘提撕。適縱步水磨。見額云。法輪常轉。忽大悟。
忘抵河津
慶壽享禪師。參鄭州普照寶公。朝夕精勤。一日以事往睢陽。過趙渡。疑情不散。忘其抵津。同行覺之曰。此河津也。豁然悲喜交集。以白寶公。公曰。此僵臥漢。未在。因教看日面佛語。一日云堂靜坐。聞板聲大悟。
寢食兩忘
松源岳禪師。初以居士參應庵華。不契。愈自奮勵見密庵杰。隨問隨答。密嘆曰。黃楊木禪耳。奮勵彌切至忘寢食。會密入室問僧。不是心不是佛不是物。師從傍大悟。
口體俱忘
高峰妙禪師。在眾脅不沾席。口體俱忘。或時如廁中單而出。或時發函不扃而去。后徑山歸堂。大悟。
諸緣盡廢
杰峰愚禪師。初參古崖石門。佩受法語。晝夜兀坐。不契。后參止嚴。舉不是心不是佛不是物。愈疑乃諸緣盡廢。寢食俱不覺知。如氣絕者
【現代漢語翻譯】 現代漢語譯本 語。疲倦地靠著墻壁。起身經行，加快腳步時不小心踢掉了鞋子，彎腰去撿，忽然大悟。
無時異緣
圓悟勤禪師，再次參訪東山演禪師，擔任侍者。他竭盡全力參究，自述道：『山僧我在大眾中沒有一時的其他因緣，十年才得以徹底領悟。』
評曰：十年之間，沒有一時的其他因緣。試問現在這一天之間，有多少其他因緣？什麼時候才能徹底領悟呢？
造次不忘
牧庵忠禪師，最初學習天臺宗的教義，後來立志于禪宗。拜訪龍門眼禪師，即使在匆忙之間也不忘記提撕自己。一次在水磨旁散步，看到牌匾上寫著『法輪常轉』，忽然大悟。
忘抵河津
慶壽享禪師，參訪鄭州普照寶公。早晚都非常精進勤奮。一天因為有事前往睢陽，經過趙渡，心中的疑情沒有消散，忘記了已經到達渡口。同行的人覺察到，說：『這裡是河津啊！』他忽然悲喜交集，將此事告訴寶公。寶公說：『這是個僵臥的漢子，還不行。』於是教他參看『日面佛』的語句。一天在云堂里，聽到打板的聲音，大悟。
寢食兩忘
松源岳禪師，最初以居士的身份參訪應庵華禪師，沒有契合。更加奮發努力，去見密庵杰禪師。隨問隨答，密庵嘆息道：『這是黃楊木做的禪啊！』松源岳更加奮發努力，甚至忘記了睡覺吃飯。恰逢密庵入室詢問僧人：『不是心，不是佛，不是物。』松源岳從旁邊聽了，大悟。
口體俱忘
高峰妙禪師，在大眾中脅不沾席（形容精進用功，從不懈怠），口和身體都忘記了。有時像從廁所中只穿著單衣就出來，有時發了信函沒有封好就走了。後來從徑山回到禪堂，大悟。
諸緣盡廢
杰峰愚禪師，最初參訪古崖石門禪師，接受了他的法語，晝夜兀坐，沒有契合。後來參訪止嚴禪師，止嚴禪師舉『不是心，不是佛，不是物』這句話，杰峰愚禪師更加疑惑，於是把所有的外緣都拋棄了，睡覺吃飯都不知道，就像氣息斷絕了一樣。
【English Translation】 English version He leaned wearily against the wall. He got up and walked around, quickening his pace and accidentally kicking off his shoe. He bent down to pick it up and suddenly had a great realization.
No Moment Without Affinity
Zen Master Yuanwu Qin visited Zen Master Dongshan Yan again, serving as his attendant. He exhausted his efforts in inquiry and investigation, saying to himself, 'This monk has had no moment without affinity while among the assembly; it took ten years to thoroughly penetrate it.'
Commentary: In ten years, there was no moment without affinity. I ask you, in this one day, how many affinities are there? When will you be able to thoroughly penetrate it?
Unforgetting in Haste
Zen Master Mu'an Zhong initially studied the Tiantai teachings, later aspiring to Zen. He visited Zen Master Longmen Yan, never forgetting to remind himself even in haste. Once, while strolling by a water mill, he saw the inscription 'The Dharma Wheel Turns Constantly' and suddenly had a great realization.
Forgetting to Reach Hejin
Zen Master Qingshou Xiang visited Zhengzhou Puzhao Baogong. He was diligent and earnest morning and night. One day, he went to Suiyang on business, passing Zhao Ferry. His doubt did not dissipate, and he forgot that he had reached the ferry. His companion noticed and said, 'This is Hejin Ferry!' He was suddenly filled with mingled sorrow and joy, and told Baogong about it. Baogong said, 'This is a stiff corpse; it's not there yet.' So he taught him to contemplate the saying of the 'Sun-Faced Buddha.' One day, in the cloud hall, he heard the sound of the board and had a great realization.
Forgetting Sleep and Food
Zen Master Songyuan Yue initially visited Zen Master Ying'an Hua as a layman, but they did not connect. He became more determined and visited Zen Master Mi'an Jie. He answered every question, and Mi'an sighed, 'This is a boxwood Zen!' Songyuan Yue became even more determined, to the point of forgetting sleep and food. Once, Mi'an entered the room and asked a monk, 'Not mind, not Buddha, not thing.' Songyuan Yue overheard this and had a great realization.
Forgetting Mouth and Body
Zen Master Gaofeng Miao, while in the assembly, never laid his side on the mat (to sleep), forgetting both mouth and body. Sometimes he would come out of the toilet wearing only a single garment, or sometimes he would send a letter without sealing it. Later, returning to the hall from Jingshan, he had a great realization.
Abandoning All Affinities
Zen Master Jiefeng Yu initially visited Zen Master Guya Shimen, receiving his Dharma words, and sat upright day and night, but did not connect. Later, he visited Zen Master Zhiyan, who raised the phrase 'Not mind, not Buddha, not thing.' Zen Master Jiefeng Yu became even more doubtful, and so he abandoned all external affinities, becoming unaware of sleeping and eating, as if his breath had stopped.
。一夕坐至夜分。聞鄰僧詠證道歌云。不除妄想。不求真。豁然如釋重負。有夜半忽然忘月指。虛空迸出日輪紅之句。
杜門力參
移剌楚材丞相。參萬松老人。屏斥家務。杜絕人跡。雖祈寒溽暑。無日不參。焚膏繼晷廢寢。忘餐者幾三年。乃獲印證。
評曰。如是用心。如是證道。是之謂在家菩薩也。吃得肉。已飽來尋僧說禪。獨何為哉。
以頭觸柱
中峰本禪師。侍高峰死關。晝夜精勤。困則以頭觸柱。一日誦金剛經。至荷擔如來處。恍然開解。自謂所證未極。彌益勤苦。咨決無怠。及觀流水。乃大悟。
評曰。自謂所證未極。故終至極處。今之以途路為到家者眾矣。嗟夫。
關中刻苦
毒峰善禪師。在淯溪進關。不設臥榻。惟置一橙。以悟為則。一夕昏睡。不覺夜半。乃去橙。晝夜行立。又倚壁睡去誓不傍壁。遼空而行。身力疲勞。睡魔愈重。號泣佛前。百計逼拶。遂得工夫日進。聞鐘聲。忽不自由。偈示。沉沉寂寂絕施為。觸著無端。吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。
脅不至席
璧峰金禪師。參晉雲海。示以萬法公案。疑之三年。偶摘蔬次。忽凝然久之。海問子定耶。對曰定動不關。海問定動不關。是甚麼人。金以筐示之。海不
肯。金撲筐于地。亦不肯。爾後工夫益切。脅不至席。一坐七日。一日聞伐木聲。大悟。
獨守鈍工
西蜀無際禪師。初做工夫。四指大書帖亦不看。只是拍。盲做鈍工夫。乃得大徹大悟。
評曰。此意極是。但不明教理者。未宜效顰。
禪關策進
後集一門
△諸經引證節略
大般若經
空中聲告常啼菩薩言。汝東行求般若。莫辭疲倦。莫念睡眠。莫思飲食。莫想晝夜。莫怖寒熱。于內外法。心莫散亂。行時不得左右顧視。勿觀前後上下四維等。
華嚴經
勤首菩薩偈云。
如鉆燧取火。未出而數息。火勢隨至滅。 懈怠者亦然。
釋曰。當以智慧鉆注一境。以方便繩善巧迴轉。心智無住。四儀無間。則聖道可生。瞥爾起心。暫時忘照。皆名息也。
大集月藏經
若能精勤。繫念不散。則休息煩惱。不久得成無上菩提。
十六觀經
佛告韋提希。應當專心繫念一處。
出曜經
智者以慧煉心。尋究諸垢。猶如礦鐵。數入百鍊。則成精金。猶如大海。日夜沸動。則成大寶。人亦如是。晝夜役心不止。便獲果證。
評曰。今人但知息心而入禪那。寧知役心而獲果證。
大灌頂經
禪思比
【現代漢語翻譯】 現代漢語譯本 肯。金撲筐于地。也不肯。爾後功夫更加精進，身體不離開座位。一坐就是七天。一天聽到伐木的聲音，大徹大悟。
獨守鈍工 西蜀無際禪師，最初做功夫的時候，四指大的書帖也不看。只是拍打，盲目地做遲鈍的功夫，最終得以大徹大悟。
評曰：這個意思非常好。但是不明白教理的人，不適合模仿。
禪關策進
後集一門
△諸經引證節略
大般若經
空中傳來聲音告訴常啼菩薩（Sadāprarudita Bodhisattva）說：『你向東去尋求般若（Prajna，智慧），不要推辭疲倦，不要想念睡眠，不要思念飲食，不要想晝夜，不要害怕寒冷和炎熱。對於內外之法，心不要散亂。行走時不得左右顧視，不要觀看前後上下四維等。』
華嚴經
勤首菩薩（Gunasagara Bodhisattva）的偈語說：
『如同鉆木取火，火未出來就停止休息，火勢就會隨之熄滅。懈怠的人也是這樣。』
釋曰：應當用智慧專注於一個境界，用方便的繩索巧妙地迴轉。心智沒有停滯，行住坐臥沒有間斷，那麼聖道就可以產生。稍微生起妄念，暫時忘記觀照，都叫做停止休息。
大集月藏經
如果能夠精進勤奮，繫念不散亂，那麼就能止息煩惱，不久就能成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
十六觀經
佛告訴韋提希（Vaidehi）：『應當專心繫念於一處。』
出曜經
智者用智慧來煉心，尋究各種污垢，就像礦石中的鐵，多次放入爐火中錘鍊，就能成為精金。就像大海，日夜沸騰涌動，就能形成大寶。人也是這樣，晝夜不停地用心，就能獲得果證。
評曰：現在的人只知道止息妄心而入禪那（Dhyana，禪定），哪裡知道役使妄心而獲得果證。
大灌頂經
禪思比
【English Translation】 English version Ken. He threw the bamboo basket on the ground, still refusing. Afterwards, he intensified his efforts, his body never leaving the seat. He sat for seven days straight. One day, he heard the sound of chopping wood and had a great enlightenment.
Solely Guarding the Dull Work Zen Master Wuji of Western Shu, when he first started practicing, wouldn't even look at the large, four-finger-sized written posts. He would just slap them, blindly doing dull work, and thus attained great enlightenment.
Commentary: This idea is excellent. However, those who do not understand the teachings should not imitate it.
Encouragement for the Zen Gate
Later Collection, One Gate
△ Brief Excerpts of Citations from Various Sutras
The Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra)
A voice in the sky told Bodhisattva Sadāprarudita (Constant Weeping Bodhisattva): 'Go east to seek Prajna (Wisdom), do not refuse fatigue, do not think of sleep, do not think of food and drink, do not think of day and night, do not fear cold and heat. For internal and external dharmas, do not let your mind be scattered. When walking, do not look left or right, do not look forward, backward, up, down, or in the four intermediate directions.'
The Flower Garland Sutra (Avatamsaka Sutra)
A verse by Bodhisattva Gunasagara (Ocean of Merit Bodhisattva) says:
'Like drilling wood for fire, if you stop to rest before the fire appears, the fire will be extinguished. The lazy one is also like this.'
Explanation: One should use wisdom to focus on one state, and skillfully turn with the rope of skillful means. If the mind and wisdom are without dwelling, and the four postures (walking, standing, sitting, and lying down) are without interruption, then the holy path can be generated. A fleeting thought arising, a temporary forgetting of illumination, are all called resting.
The Great Collection Moon Store Sutra (Mahasamghata-candragarbha Sutra)
If one can be diligent and exert effort, keeping mindfulness without scattering, then one can rest from afflictions and soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
The Sixteen Contemplations Sutra
The Buddha told Vaidehi: 'You should wholeheartedly focus your mind on one place.'
The Sutra of the Collection of Verses (Udānavarga)
The wise use wisdom to refine the mind, seeking out all defilements, just like iron in ore, which, after being repeatedly smelted, becomes pure gold. Just like the great ocean, which boils and churns day and night, forms great treasures. People are also like this; if they work their minds day and night without stopping, they will attain fruition.
Commentary: People today only know to cease the mind and enter Dhyana (Meditation), how do they know to employ the mind and attain fruition?
The Great Consecration Sutra (Mahabhiseka Sutra)
Zen contemplation compares
丘。無他想念。惟守一法。然後見心。
遺教經
夫心者制之一處。無事不辦。
評曰。守一法。制一處。幸有此等語言在。
楞嚴經
又以此心。內外精研○又以此心。研究精極。
彌陀經
執持名號。一心不亂。
評曰。只此一心不亂四字。參禪之事畢矣。人多於此忽之。
楞伽經
若欲了知。能取所取。分別境界。皆是心之所現者。當離憒鬧昏滯睡眠。初中后夜。勤加修習。
金剛般若經
薩陀波侖菩薩。七歲經行住立。不坐不臥。
寶積經
佛告舍利弗。彼二菩薩行精進時。于千歲中。未曾一彈指頃被睡眠之所逼惱。于千歲中。未曾起念稱量飲食鹹淡美惡。于千歲中。每乞食時。未曾觀授食人為男為女。于千歲中。居止樹下。未曾仰面觀于樹相。于千歲中。未曾緣念親里眷屬。于千歲中。未曾起念我欲剃頭。于千歲中。未曾起念從熱取涼從寒取溫。于千歲中。未曾論說世間無益之語。
評曰。此是大菩薩境界。雖非凡夫所及。然不可不知。
大集經
法悟比丘。二萬年中。常修唸佛。無有睡眠。不生貪嗔等。不念親屬衣食資身之具。
唸佛三昧經
舍利弗。二十年中。常勤修習毗
【現代漢語翻譯】 現代漢語譯本 丘（比丘）。不要有其他的想法和念頭，僅僅守護唯一的方法，然後就能見到自心。
《遺教經》
心，如果能將它專注於一處，沒有什麼事情辦不成。
評語：幸好有『守一法』、『制一處』這樣的語言存在。
《楞嚴經》
又用這個心，從內到外精細地研究。又用這個心，研究到極其精微的程度。
《彌陀經》
執持阿彌陀佛（Amitabha）的名號，一心不亂。
評語：僅僅這『一心不亂』四個字，參禪的事情就完成了。人們大多忽略了這一點。
《楞伽經》
如果想要了解能取（能認知的主體）和所取（被認知的客體），以及種種分別的境界，都是心所顯現的，就應當遠離憒鬧、昏沉、睡眠，在初夜、中夜、后夜，勤奮地加以修習。
《金剛般若經》
薩陀波侖菩薩（Sadāprarudita Bodhisattva），七歲時就一直行走站立，不坐不臥。
《寶積經》
佛告訴舍利弗（Śāriputra），那兩位菩薩在行精進的時候，在一千年當中，未曾有哪怕一彈指的短暫時間被睡眠所困擾。在一千年當中，未曾生起念頭去衡量飲食的鹹淡美惡。在一千年當中，每次乞食的時候，未曾觀察施捨食物的人是男是女。在一千年當中，居住在樹下，未曾仰面觀看樹的樣子。在一千年當中，未曾思念親戚眷屬。在一千年當中，未曾生起念頭說我要剃頭。在一千年當中，未曾生起念頭從熱的地方取涼，從寒冷的地方取暖。在一千年當中，未曾談論世間無益的話語。
評語：這是大菩薩的境界，雖然不是凡夫所能達到的，但是不可不知道。
《大集經》
法悟比丘（Dharma-awakened Bhiksu），在兩萬年中，常常修習唸佛，沒有睡眠，不生貪嗔等等，不思念親屬衣食資身之物。
《唸佛三昧經》
舍利弗（Śāriputra），在二十年中，常常勤奮地修習毗婆舍那（Vipassanā）。
【English Translation】 English version O Bhikshu (monk). Have no other thoughts or念頭. Only guard the one method, and then you will see your own mind.
'Last Teaching Sutra'
If the mind is focused on one place, there is nothing that cannot be accomplished.
Commentary: Fortunately, there are words like 'guarding the one method' and 'focusing on one place'.
'Surangama Sutra'
Furthermore, use this mind to investigate thoroughly, both internally and externally. Furthermore, use this mind to research to the utmost degree of refinement.
'Amitabha Sutra'
Holding the name of Amitabha (Amitābha), with one-pointedness of mind, without confusion.
Commentary: With just these four words 'one-pointedness of mind, without confusion', the matter of Chan (Zen) meditation is complete. People often overlook this.
'Lankavatara Sutra'
If you wish to understand that the perceiver (the subject that perceives) and the perceived (the object that is perceived), and the realms of discrimination, are all manifestations of the mind, then you should stay away from noise, dullness, and sleep. In the early, middle, and late parts of the night, diligently cultivate and practice.
'Diamond Sutra'
Sadāprarudita Bodhisattva (Sadāprarudita Bodhisattva), from the age of seven, constantly walked and stood, neither sitting nor lying down.
'Ratnakuta Sutra'
The Buddha told Śāriputra (Śāriputra), 'When those two Bodhisattvas were practicing diligently, for a thousand years, they were never troubled by sleep for even the time it takes to snap a finger. For a thousand years, they never arose a thought to measure the saltiness, blandness, or deliciousness of their food. For a thousand years, whenever they begged for food, they never observed whether the person giving the food was male or female. For a thousand years, dwelling under trees, they never looked up to observe the appearance of the trees. For a thousand years, they never thought of their relatives and family. For a thousand years, they never had the thought of wanting to shave their heads. For a thousand years, they never had the thought of seeking coolness from heat or warmth from cold. For a thousand years, they never discussed worldly, unprofitable matters.'
Commentary: This is the realm of great Bodhisattvas. Although it is not attainable by ordinary people, it is important to know about it.
'Mahasamghata Sutra'
The Dharma-awakened Bhikshu (Dharma-awakened Bhiksu), for twenty thousand years, constantly cultivated mindfulness of the Buddha, without sleep, without generating greed, anger, etc., without thinking of relatives, clothing, food, or the means to sustain life.
'Samadhi of Buddha-Recitation Sutra'
Śāriputra (Śāriputra), for twenty years, constantly and diligently cultivated Vipassanā (Vipassanā).
婆舍那。行住坐臥。正念觀察。曾無動亂。
自在王菩薩經
金剛齊比丘。修習正法。諸魔隱身伺之。千歲伺之。不見一念心散可得惱亂。
如來智印經
輪王慧起舍國出家。三千歲繫念。亦不倚臥。
中阿含經
尊者阿那律陀。尊者難提。尊者金毗羅。共住林中。后先乞食。各歸坐禪。至於晡時。先從坐起者。或汲瓶水。能勝獨舉。如不能勝。則便以手招一比丘。兩人共舉。各不相語。五日一集。或兩說法。或聖默然。
評曰。此萬世結伴修行之良法也。
雜譬喻經
波羅柰國。一人出家。自誓不得應真。終不臥息。晝夜經行。三年得道。又羅閱祇國。一沙門。布草為褥。坐其上。自誓云。不得道終不起。但欲睡眠。以錐刺髀。一年之中。得應真道。
雜阿含經
如是比丘。精勤方便。肌膚瘦損。筋連骨立。不捨善法。乃至未得所應得者。不捨精進。常攝其心。不放逸住。
評曰。所應得須知。應得者何事。據此經。則應得盡諸漏。證三明六通成聲聞果。若今所期。則應得圓悟心宗。證一切種智成無上佛果。
阿含經
乃至成就三明。滅除闇冥。得大智明。皆由精勤修習樂靜獨居。專念不休之所致也。
評曰。
【現代漢語翻譯】 現代漢語譯本 婆舍那（Vipassanā，內觀）。行、住、坐、臥，以正念觀察，不曾有任何動亂。
《自在王菩薩經》
金剛齊比丘（Vajra Samadhi Bhiksu）。修習正法時，眾魔隱身伺機擾亂。經過千年觀察，卻找不到他一念散亂的時刻，無法得逞。
《如來智印經》
輪王慧起（Chakravarti Hiu-khi）捨棄國家出家修行，三千年如一日地專注于正念，從不躺臥休息。
《中阿含經》
尊者阿那律陀（Anuruddha）、尊者難提（Nandi）、尊者金毗羅（Kimila）共同住在林中。他們輪流乞食，回來后各自坐禪。到了傍晚，先從座位上起來的人負責汲水。如果能獨自舉起水瓶，就自己舉；如果不能，就招手請另一位比丘幫忙，兩人一起舉。他們彼此不說話，每五天聚會一次，或者互相說法，或者保持聖潔的沉默。
評曰：這是萬世結伴修行的良好方法。
《雜譬喻經》
波羅柰國（Bārāṇasī）有一人出家，發誓如果不能證得阿羅漢果，就絕不躺下休息。他日夜經行，三年後證得阿羅漢果。又羅閱祇國（Rajagriha）有一沙門，鋪草為褥，坐在上面，發誓說：『如果不能得道，就絕不起身。』當想要睡覺時，就用錐子刺大腿。一年之中，證得阿羅漢道。
《雜阿含經》
像這樣的比丘，精勤努力，即使肌膚消瘦，瘦骨嶙峋，仍然不放棄善法，直到獲得所應獲得的成就。不捨棄精進，常攝持自己的心念，不放逸。
評曰：所應獲得的成就必須知曉。應得的是什麼事？根據此經，應得的是斷盡一切煩惱，證得三明六通，成就聲聞果位。如果以我們現在的期望來說，應得的是圓滿領悟心性宗要，證得一切種智，成就無上佛果。
《阿含經》
乃至成就三明，滅除愚昧黑暗，獲得大智慧光明，都是由於精勤修習，喜愛安靜獨處，專心致志，不懈怠的緣故。
評曰：
【English Translation】 English version Vipassanā (Insight Meditation). Walking, standing, sitting, lying down, observing with right mindfulness, never having any disturbance.
'The Sutra of King自在王 Bodhisattva'
Vajra Samadhi Bhiksu (Diamond Concentration Bhiksu). When practicing the Right Dharma, the demons hid themselves, waiting for an opportunity to disturb him. After observing for a thousand years, they could not find a single moment of his mind being scattered, and could not succeed.
'The Tathagata Wisdom Seal Sutra'
Chakravarti Hiu-khi (Wheel-Turning King Wisdom Arising) renounced his kingdom to become a monk. For three thousand years, he focused his mind on mindfulness, never lying down to rest.
'The Middle Agama Sutra'
Venerable Anuruddha, Venerable Nandi, and Venerable Kimila lived together in the forest. They took turns begging for food, and after returning, each would sit in meditation. In the evening, the one who got up from his seat first would fetch water. If he could lift the water jug alone, he would do so; if not, he would beckon another Bhiksu to help, and the two would lift it together. They did not speak to each other, and gathered together every five days, either teaching the Dharma to each other, or remaining in noble silence.
Commentary: This is a good method for practicing together for all ages.
'The Miscellaneous Similes Sutra'
In the country of Bārāṇasī, a man became a monk and vowed that unless he attained Arhatship, he would never lie down to rest. He walked day and night, and attained Arhatship in three years. Also, in the country of Rajagriha, a Shramana (ascetic) spread grass as a mat and sat on it, vowing, 'Unless I attain the Way, I will never get up.' Whenever he wanted to sleep, he would prick his thigh with an awl. Within a year, he attained the Arhat path.
'The Miscellaneous Agama Sutra'
Such a Bhiksu, with diligent effort, even if his skin is emaciated and his bones are connected, does not abandon the Good Dharma, until he obtains what he should obtain. He does not abandon diligence, constantly gathers his mind, and dwells without negligence.
Commentary: What should be obtained must be known. What is it that should be obtained? According to this sutra, what should be obtained is the exhaustion of all defilements, the attainment of the Three Clear Knowledges and Six Supernatural Powers, and the accomplishment of the Sravaka (Hearer) fruit. If according to our present expectations, what should be obtained is the complete understanding of the essential teachings of the Mind, the attainment of All-Knowing Wisdom, and the accomplishment of the Supreme Buddha fruit.
'The Agama Sutra'
Even to the point of accomplishing the Three Clear Knowledges, extinguishing ignorance and darkness, and obtaining great wisdom and light, all are due to diligent practice, delighting in quiet solitude, and focusing the mind without ceasing.
Commentary:
專念不休。久之則一心不亂。
法集要領經
若人百歲中。懈怠劣精進。不如一日中勇猛行精進。
評曰。知此義則張善和輩。臨終十念往生。可瞭然無疑矣。
無量壽經
至心精進。求道不止。會當克果。何愿不遂。
一向出生菩薩經
阿彌陀佛。昔為太子。聞此微妙法門。奉持精進。七千歲中。脅不至席。意不傾動。
寶積正法經
樂求大乘。其心勇猛。雖捨身命。無所顧惜。修菩薩行。勤加精進。無少懈怠。
六度集經
精進度無極者。精存道奧。進之無怠。臥坐住步。喘息不替○心心相續。不自放逸。
修行道地經
佛言。自見宿命。從無量劫。往返生死。其骨過須彌山。其髓塗地。可遍大千世界。其血多於古今天下普雨。但欲免斯生死之患。晝夜精進。求于無為。
評曰。曰求道。曰聞此微妙法門。曰樂求大乘。曰精存道奧。曰求于無為。如是精進。名正精進。不然縱勞形苦志。累歲經劫或淪外道。或墮偏乘。終無益也。
菩薩本行經
直至成佛。皆由精進。
彌勒所問經
佛語阿難。彌勒發意。先我之前四十二劫。我于其後。乃發道意。以大精進。超越九劫。得於無上正真之道。
【現代漢語翻譯】 現代漢語譯本 專心念誦，不要停止。時間久了，就能達到一心不亂的境界。
《法集要領經》 如果有人活到一百歲，卻懈怠而缺少精進，不如用一天的時間勇猛地修行精進。
評論說：瞭解了這個道理，那麼像張善和這樣的人，臨終時十念往生，就可以完全沒有疑問了。
《無量壽經》 以至誠的心精進修行，不停地追求真理，終將能夠成功，還有什麼願望不能實現呢？
《一向出生菩薩經》 阿彌陀佛（Amitabha Buddha），過去是太子的時候，聽聞了這個微妙的法門，奉行並精進修行，七千年中，身體沒有靠過蓆子休息，心意也沒有動搖過。
《寶積正法經》 喜歡追求大乘佛法的人，他們的心非常勇猛，即使捨棄生命，也毫不顧惜。修菩薩行，勤奮地精進，沒有絲毫的懈怠。
《六度集經》 精進度無極，就是指專心致志地探求佛法的奧妙，不斷前進而不懈怠。無論是躺著、坐著、站著、走著，甚至呼吸之間都不停止。心念持續不斷，不放縱自己。
《修行道地經》 佛說：自己能夠看到宿世的命運，從無量劫以來，往返于生死輪迴之中，所遺留的骨頭堆積起來超過須彌山（Mount Sumeru），骨髓塗在地上，可以遍佈整個大千世界，血液比古往今來天下所下的雨還要多。只是爲了免除這種生死的苦難，晝夜精進，追求無為的境界。
評論說：經文說『求道』，說『聽聞這個微妙的法門』，說『喜歡追求大乘』，說『專心致志地探求佛法的奧妙』，說『追求無為』。像這樣的精進，才叫做真正的精進。不然的話，即使勞累身體，刻苦意志，經過多年甚至無數劫，也可能會淪為外道，或者墮入偏頗的小乘，最終沒有任何益處。
《菩薩本行經》 直至成佛，都是由於精進的緣故。
《彌勒所問經》 佛告訴阿難（Ananda）：彌勒（Maitreya）發起菩提心，比我早四十二劫。我比他晚，才發起道心。因為大精進的緣故，超越了九劫，證得了無上正真之道。
【English Translation】 English version Concentrate on reciting without ceasing. After a long time, one will achieve single-mindedness.
The Essentials of Dharma Collection Sutra If a person lives to be a hundred years old but is lazy and lacks diligence, it is not as good as spending one day practicing diligently with courage and vigor.
Commentary: Understanding this principle, the rebirth in the Pure Land through ten recitations at the time of death, as in the case of Zhang Shanhe, can be understood without any doubt.
The Infinite Life Sutra With a sincere heart, diligently cultivate and never stop seeking the truth. You will eventually succeed, and what wish will not be fulfilled?
The Sutra of the One-Sidedly Born Bodhisattva Amitabha Buddha (Amitabha Buddha), in the past, as a prince, heard this subtle Dharma teaching, upheld it, and practiced diligently. For seven thousand years, his body did not rest on a mat, and his mind did not waver.
The Ratnakuta Righteous Dharma Sutra Those who delight in seeking the Mahayana (Great Vehicle) teachings have courageous minds. Even if they give up their lives, they do not hesitate. They cultivate the practices of a Bodhisattva, diligently and vigorously, without the slightest懈怠.
The Jataka-nidana Sutra The perfection of diligence means to diligently explore the profound mysteries of the Dharma, advancing without懈怠. Whether lying down, sitting, standing, or walking, even breathing does not cease. Thoughts continue uninterrupted, without indulging oneself.
The Sutra on the Stages of the Path of Cultivation The Buddha said: 'One can see one's past lives, from countless kalpas (aeons) ago, wandering in the cycle of birth and death. The bones left behind exceed Mount Sumeru (Mount Sumeru), and the marrow smeared on the ground can cover the entire great thousand world system. The blood is more than all the rain that has fallen throughout history. Only to avoid the suffering of birth and death, one should diligently strive day and night, seeking the unconditioned (Nirvana).'
Commentary: The texts say 'seeking the truth,' 'hearing this subtle Dharma teaching,' 'delighting in seeking the Mahayana,' 'diligently exploring the profound mysteries of the Dharma,' and 'seeking the unconditioned.' Such diligence is called true diligence. Otherwise, even if one toils the body and苦志 the mind, spending years or even countless kalpas, one may fall into external paths or into biased Hinayana (Small Vehicle) teachings, ultimately without any benefit.
The Sutra on the Fundamental Practices of the Bodhisattva Until one becomes a Buddha, it is all due to diligence.
The Maitreya Question Sutra The Buddha told Ananda (Ananda): Maitreya (Maitreya) generated the aspiration for enlightenment forty-two kalpas before me. I generated the aspiration for enlightenment after him. Because of great diligence, I surpassed nine kalpas and attained the unsurpassed, true, and perfect path.
評曰。釋迦以後進。而頓逾四十二劫之先輩。勤惰為之也。經言。貪著于名利。多游族姓家。彌勒之所以先學而後成者坐此。則釋迦之棄名利。入山林。不親近國王大臣可知矣。識之哉。
文殊般若經
一行三昧者。應處空閑。舍諸亂意。繫心實理。想念一佛。唸唸相續而不懈怠。於一念中。即能見十方諸佛。獲大辯才也。
般舟三昧經
九十日中。不坐不臥。假使筋斷骨枯。三昧不成。終不休息。
評曰。以上二條。俱指唸佛。而兼諸法門。修凈業者。不可不知。
四十二章經
夫為道者。譬如一人與萬人戰。掛鎧出門。意或怯弱。或半路而退。或格鬥而死。或得勝而還。沙門學道。應當堅持其心精進勇銳。不畏前境。破滅眾魔。而得道果。
評曰。半路退者。自畫而不進者也。格鬥死者。稍進而無功者也。得勝還者。破惑而成道者也。得勝之由。全在堅持其心精進勇銳。學人但當一志直前。毋慮退。毋畏死。前不云乎。吾保此人。必得道矣。法華云。吾今為汝保任此事。終不虛也。佛既爾保。何慮何畏。
觀藥王藥上二菩薩經
常念大乘。心不忘失。勤修精進。如救頭然。
評曰。當勤精進如救頭然。今叢林早暮持誦。然誦其文不思其義。
【現代漢語翻譯】 現代漢語譯本： 評述：釋迦牟尼後來精進，超越了四十二劫之前的修行者，這是勤奮與懈怠造成的差異。《經》中說：『貪戀名利，多在權貴人家遊走。』彌勒（Maitreya，未來佛）之所以先學習而後成就，就是因為這個原因。由此可知釋迦牟尼（Sakyamuni，佛教創始人）捨棄名利，進入山林，不親近國王大臣了。明白了嗎？
《文殊般若經》 『一行三昧』（Ekayana Samadhi，證入一乘實相的禪定）是指，應當身處空閑之處，捨棄各種散亂的念頭，將心專注于真實的道理，想念一尊佛，唸唸相續而不懈怠。在一念之中，就能見到十方諸佛，獲得大辯才。
《般舟三昧經》 九十天中，不坐不臥。即使筋斷骨枯，三昧（Samadhi，禪定）不成，也終不休息。
評述：以上兩條，都指向唸佛，並且兼顧各種法門。修習凈土法門的人，不可不知。
《四十二章經》 修道的人，譬如一個人與萬人作戰。穿上鎧甲出門，心中或許怯懦，或許半路退卻，或許格鬥而死，或許得勝而還。沙門（Sramana，出家修道者）學道，應當堅持其心，精進勇猛，不畏懼前方的境界，破滅各種魔障，從而獲得道果。
評述：半路退卻的人，是自我設限而不前進的人。格鬥而死的人，是稍微前進卻沒有成功的人。得勝而還的人，是破除迷惑而成就道業的人。得勝的原因，全在於堅持其心，精進勇猛。學道的人只要一心直前，不要考慮退卻，不要畏懼死亡。前面不是說了嗎？我保證這個人，必定得道。《法華經》說：『我現在為你們保證這件事，終究不會虛假。』佛既然這樣保證，還憂慮什麼，畏懼什麼？
《觀藥王藥上二菩薩經》 常常憶念大乘（Mahayana，佛教宗派之一），心中不忘記，勤奮修習精進，如同救頭燃。
評述：應當勤奮精進如同救頭燃。現在叢林早晚持誦，然而誦讀經文卻不思考其中的含義。
【English Translation】 English version: Commentary: Sakyamuni (Sakyamuni, the founder of Buddhism) advanced later, surpassing those practitioners forty-two kalpas (kalpas, an immense period of time) before him. This is due to diligence versus laziness. The Sutra says: 'Attached to fame and profit, frequently visiting influential families.' Maitreya's (Maitreya, the future Buddha) prior learning and subsequent achievement is due to this. From this, it can be understood that Sakyamuni abandoned fame and profit, entered the mountains and forests, and did not associate closely with kings and ministers. Do you understand?
'Manjushri Prajna Sutra' 'Ekayana Samadhi' (Ekayana Samadhi, the samadhi of entering the one vehicle of true reality) means that one should be in a quiet place, abandon all distracting thoughts, focus the mind on the true principle, contemplate one Buddha, and continue the contemplation without懈怠(xie dai, being lazy). In one thought, one can see all the Buddhas in the ten directions and obtain great eloquence.
'Pratyutpanna Samadhi Sutra' For ninety days, do not sit or lie down. Even if the tendons break and the bones wither, if samadhi (Samadhi, meditation) is not achieved, one will never rest.
Commentary: The above two items both refer to Buddha-recitation, and also encompass various Dharma (Dharma, the teachings of Buddha) methods. Those who practice Pure Land (Pure Land, a school of Mahayana Buddhism) should be aware of this.
'Sutra of Forty-Two Chapters' Those who cultivate the Way are like one person fighting against ten thousand. Putting on armor and going out, the mind may be timid, or retreat halfway, or die in battle, or return victorious. Sramanas (Sramana, a wandering ascetic) who study the Way should maintain their minds, be diligent, brave, and sharp, not fear the environment ahead, destroy all demons, and attain the fruit of the Way.
Commentary: Those who retreat halfway are those who limit themselves and do not advance. Those who die in battle are those who advance slightly but without success. Those who return victorious are those who break through delusion and achieve the Way. The reason for victory lies entirely in maintaining one's mind, being diligent, brave, and sharp. Those who study the Way should only focus on moving forward, without worrying about retreating, without fearing death. Didn't it say earlier? I guarantee that this person will surely attain the Way. The Lotus Sutra says: 'I now guarantee this matter for you, and it will never be false.' Since the Buddha has guaranteed it in this way, what is there to worry about, what is there to fear?
'Sutra on the Two Bodhisattvas, Bhaisajyaraja and Bhaisajyasamudgata' Always remember the Mahayana (Mahayana, one of the two major traditions of Buddhism), do not forget it in your mind, diligently cultivate and advance, as if saving your head from burning.
Commentary: One should be diligent and advance as if saving one's head from burning. Nowadays, the Sangha (Sangha, the Buddhist monastic order) chants in the morning and evening, but they recite the text without thinking about its meaning.
明其義不履其事。亦何益也。
寶云經
以心繫心。以心住心。心專一故。次第無間。得定心故。 心常寂靜。
正法念處經
精勤修行則得見諦。是故應當曠野寂靜。一心正念。離於一切多語言說。一切親舊知識來去相見。
阿毗曇集異門足
假使我身。血肉枯竭。唯皮筋骨。連柱而存。若本所求勝法未獲。終不止息。為精進故。應深受寒熱飢渴蛇蝎蚊虻風雨等觸。又應忍受他人所發。能生身中猛利辛楚。奪命苦受毀辱語言。
評曰。本所求勝法未獲。終不止息。即宗門所謂本參話頭。不破誓不休歇之意也。
瑜伽師地論
六度初三是戒學攝。靜慮是心學攝。般若是慧學攝。唯精進遍於一切。
大乘莊嚴經論
至心學道。發大勇猛。決趁菩提。
阿毗達磨論
菩薩于底沙佛時。合十指掌。翹於一足。以一伽陀。七日七夜嘆佛功德。便超九劫。
評曰。觀此則法集所稱。一日精進。勝百年懈怠。信哉言乎。
西域記
脅尊者。八十出家。少年誚曰。夫出家之業。一則習禪。二則誦經。而今衰老何所進取。尊者聞而誓曰。我若不通三藏經。不斷三界欲得六神通具八解脫。終不以脅至席。乃晝則研習教理。夜則靜慮凝神
【現代漢語翻譯】 現代漢語譯本： 明白道理卻不付諸實踐，又有什麼用呢？
《寶云經》 以心專注於心，以心安住於心。因為心專一的緣故，次第相續沒有間斷。因為得到禪定的緣故，心常常寂靜。
《正法念處經》 精進勤奮地修行就能證見真諦。因此，應當在空曠寂靜的地方，一心正念，遠離一切多餘的言語，遠離一切親戚朋友的來往相見。
《阿毗曇集異門足論》 假使我的身體，血肉枯竭，只剩下面板筋骨，連線支撐著。如果我所追求的殊勝之法沒有獲得，我終究不會停止。爲了精進的緣故，應當深深地承受寒冷、炎熱、飢餓、乾渴、蛇蝎、蚊虻、風雨等的侵襲。又應當忍受他人所發出的，能夠使身體產生猛烈辛辣痛苦，奪人性命的苦受以及譭謗侮辱的言語。
評論說：『本所求勝法未獲，終不止息』，就是宗門所說的『本參話頭』，不破除這個疑團誓不罷休的意思。
《瑜伽師地論》 六度（Liù dù，六種到達彼岸的修行方法，即佈施、持戒、忍辱、精進、禪定、智慧）中的前三種（佈施、持戒、忍辱）屬於戒學所攝，靜慮（Jìng lǜ，禪定）屬於心學所攝，般若（Bō rě，智慧）屬於慧學所攝。只有精進遍及一切。
《大乘莊嚴經論》 以至誠的心學習佛道，發起大勇猛心，決心證得菩提（Pútí，覺悟）。
《阿毗達磨論》 菩薩（Púsà，指立志于普度眾生的修行者）在底沙佛（Dǐ shā Fó）時期，合起十指手掌，翹起一隻腳，用一個伽陀（qié tuó，偈頌），七天七夜讚歎佛的功德，便超越了九劫（jié，極長的時間單位）。
評論說：觀察這件事，那麼法集所說的『一日精進，勝過百年懈怠』，真是可信啊！
《西域記》 脅尊者（Xié Zūnzhě）八十歲出家，少年人嘲笑他說：『出家修行的事業，一是習禪，二是誦經。而今您已衰老，還能有什麼進取呢？』尊者聽了發誓說：『我如果不能通達三藏經（Sānzàng jīng，佛教經典的總稱），不斷除三界（Sānjiè，佛教宇宙觀中的欲界、色界、無色界）的慾望，獲得六神通（Liù shéntōng，佛教所說的六種神通能力），具足八解脫（Bā jiětuō，八種從束縛中解脫的方法），終究不讓脅部挨著蓆子。』於是白天就研習教理，夜晚就靜心禪定。
【English Translation】 English version: What is the benefit of understanding the meaning but not putting it into practice?
Bao Yun Sutra (寶云經) Using the mind to focus on the mind, using the mind to dwell in the mind. Because the mind is concentrated, the sequence is continuous without interruption. Because of attaining samadhi (定, dìng), the mind is always tranquil.
Saddharma-smṛtyupasthāna Sūtra (正法念處經) Diligently practicing will lead to seeing the truth. Therefore, one should be in a vast and quiet place, with one-pointed mindfulness, away from all excessive speech, and away from all interactions with relatives and friends.
Abhidharma-samuccaya-pāda-śāstra (阿毗曇集異門足論) Suppose my body, blood, and flesh are withered, leaving only skin, tendons, and bones connected and supporting it. If I have not attained the supreme Dharma (法, fǎ) that I seek, I will never stop. For the sake of diligence, I should deeply endure cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, gadflies, wind, rain, and other touches. I should also endure the fierce, pungent, and painful sensations that others inflict, the life-threatening suffering, and the abusive and insulting words.
Commentary: 'If the supreme Dharma sought is not attained, one will never stop' is what the Zen school calls 'original koan (話頭, huàtóu),' meaning one will not rest until the doubt is broken.
Yogācārabhūmi-śāstra (瑜伽師地論) The first three of the Six Perfections (六度, Liù dù) (generosity, morality, patience) are included in the discipline of morality. Tranquility (靜慮, Jìng lǜ) is included in the discipline of mind. Prajna (般若, Bō rě) is included in the discipline of wisdom. Only diligence pervades everything.
Mahāyāna-sūtrālaṃkāra (大乘莊嚴經論) Study the Way with a sincere heart, generate great courage, and be determined to attain Bodhi (菩提, Pútí).
Abhidharma-論 When the Bodhisattva (菩薩, Púsà) was with Buddha Tishya (底沙佛, Dǐ shā Fó), he joined his ten fingers together, raised one foot, and used a single Gatha (伽陀, qié tuó) to praise the Buddha's merits for seven days and seven nights, thereby transcending nine Kalpas (劫, jié).
Commentary: Observing this, then the saying in the Dharma collection, 'One day of diligence is better than a hundred years of laziness,' is truly believable!
Great Tang Records on the Western Regions (西域記) Venerable Xie (脅尊者, Xié Zūnzhě) left home at the age of eighty. A young man mocked him, saying, 'The work of leaving home is, first, to practice meditation, and second, to recite scriptures. But now you are old, what can you achieve?' The Venerable heard this and vowed, 'If I do not master the Tripitaka (Sānzàng jīng), do not cut off the desires of the Three Realms (Sānjiè), obtain the Six Supernatural Powers (Liù shéntōng), and fully possess the Eight Liberations (Bā jiětuō), I will never rest my side on the mat.' Therefore, during the day he studied the teachings, and at night he meditated quietly.
。三年悉證所誓。時人敬仰。號脅尊者。
評曰。矍鑠是翁。足為懈怠比丘激勸。當知今人。豈但八十。縱饒直抵期頤。尚須努力修進。
南海寄歸
善遇法師。唸佛四儀無間。寸陰非空。計小豆粒。可盈兩載。
法苑珠林
陳棲霞寺沙門惠布。居寺舍利塔西。經行坐禪。誓不坐臥。徒眾八十。咸不出院。
觀心疏
夫欲建小事。心不決志。尚不能成。況欲排五住之重關。度生死之大海。而不勤勞。妙道何由可具。
永嘉集
勤求至道。不顧形命○晝夜行般若。生生勤精進。常如救頭然。
溈山警策
研窮法理。以悟為則。
評曰。則準也。以悟為準的也。即宗門謂參禪到甚麼處。是歇工處。今言大悟乃已。不悟不已也。
凈土懺愿儀
若坐若行。皆勿散亂。不得彈指頃念世五欲。及接對外人語論戲笑。亦不得託言延緩放逸睡眠。當於瞬息俯仰。繫念不斷。
法界次第
倍策精進。勤求不息。是名精進根。
心賦
堅求至道。曉夕亡疲。不向外求。虛襟澄慮。密室靜坐。 端拱寧神。
評曰。靜業弟子。莫見不向外求。密室靜坐之說。便謂不必唸佛。須知念字從心。佛即自己。以自心念自己。烏
【現代漢語翻譯】 現代漢語譯本：三年時間完全證得了他所立下的誓言。當時的人們都敬佩仰慕他，稱他為脅尊者（指從不躺臥，脅不至席的尊者）。
評語：這位精神矍鑠的老翁，足以激勵那些懈怠的比丘。應當明白，現在的人們，豈止是八十歲？縱然活到一百歲，尚且需要努力修行精進。
南海寄歸
善遇法師，唸佛時行住坐臥四種威儀沒有間斷，珍惜每一寸光陰，從不虛度。計算唸佛次數，以小豆粒計數，兩年時間可以積滿兩容器。
法苑珠林
陳朝棲霞寺的沙門惠布，住在寺院舍利塔的西邊，通過經行、坐禪的方式修行，發誓不坐臥。他的八十名弟子，都從不出寺院。
觀心疏
想要成就一件小事，如果內心沒有堅定的意志，尚且不能成功。更何況想要突破五住地煩惱的重重關卡，度過生死的苦海，而不勤奮努力，那麼微妙的佛道又怎麼能夠證得呢？
永嘉集
勤奮尋求最高的真理，不顧惜自己的生命。日夜不停地修習般若智慧，生生世世勤奮精進，要常常像救頭上著火一樣緊迫。
溈山警策
深入研究窮盡佛法的道理，以開悟作為準則。
評語：則，就是準則的意思。以開悟作為準的。也就是禪宗所說的參禪到什麼程度，才是結束的地方。現在說大悟才可以停止，不悟就不能停止。
凈土懺愿儀
無論是坐著還是行走，都不要散亂。不得在彈指的瞬間，思念世間的五欲，以及與外人交談戲笑。也不得借口拖延、放縱、睡眠。應當在極短的時間內，念念不忘凈土。
法界次第
加倍策勵自己精進，勤奮尋求不停止，這叫做精進根。
心賦
堅定地尋求最高的真理，從早到晚不知疲倦。不向外尋求，保持內心的空明澄澈。在密室中修行，端正身心，安定精神。
評語：修習禪定的人，不要因為看到『不向外求，密室修行』的說法，就認為不必唸佛。須知念字從心，佛即是自己。用自己的心念自己的佛性，哪裡...
【English Translation】 English version: In three years, he fully realized the vows he had made. People at that time respected and admired him, calling him Venerable Parsva (meaning the venerable one who never lies down, whose side never touches the mat).
Commentary: This vigorous old man is enough to inspire those lazy monks. It should be understood that people today, are not just eighty years old? Even if they live to be a hundred years old, they still need to work hard to cultivate and advance.
Nanhai Ji Gui (A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago)
Dharma Master Shanyu (善遇) recited the Buddha's name without interruption in the four postures of walking, standing, sitting, and lying down, cherishing every moment and never wasting time. He counted the number of recitations with small beans, which could fill two containers in two years.
Fa Yuan Zhu Lin (A Forest of Gems in the Garden of the Dharma)
Shramana Huibu (惠布) of Qixia Temple in the Chen Dynasty lived west of the stupa of the temple, practicing through walking meditation and sitting meditation, vowing not to sit or lie down. His eighty disciples all did not leave the temple.
Guan Xin Shu (Commentary on Contemplation of Mind)
If one wants to accomplish a small matter, and the mind does not have a firm will, it still cannot be successful. How much more so if one wants to break through the heavy barriers of the five abodes of affliction and cross the sea of birth and death, without diligent effort, how can the wonderful path be attained?
Yongjia Ji (Collection of Yongjia)
Diligently seek the ultimate truth, without regard for one's own life. Practice Prajna wisdom day and night, diligently advance life after life, always as urgent as saving a head on fire.
Weishan Jing Ce (Admonitions of Weishan)
Thoroughly investigate and exhaust the principles of the Dharma, taking enlightenment as the standard.
Commentary: 'Ze' (則) means standard. Taking enlightenment as the standard. That is, what Zen school calls, to what extent of Chan practice is the end point. Now it is said that only great enlightenment can stop, and one cannot stop without enlightenment.
Pure Land Repentance and Vow Ritual
Whether sitting or walking, do not be distracted. Do not, even for a finger-snap, think of the five desires of the world, or engage in idle talk and laughter with outsiders. Nor should one make excuses to delay, indulge, or sleep. One should, in the shortest time, be mindful of the Pure Land without interruption.
Fa Jie Ci Di (The Order of the Dharma Realm)
Doubling one's efforts to encourage oneself to be diligent, diligently seeking without stopping, this is called the root of diligence.
Xin Fu (Ode to the Mind)
Firmly seek the ultimate truth, tirelessly from dawn to dusk. Do not seek externally, maintain a clear and pure mind. Cultivate in a secluded room, upright in body and mind, and calm the spirit.
Commentary: Disciples of quiet cultivation, do not think that because you see the saying 'do not seek externally, cultivate in a secluded room,' that you do not need to recite the Buddha's name. You must know that the word 'recitation' comes from the mind, and the Buddha is oneself. Using one's own mind to recite one's own Buddha-nature, where...
得為外求也。況念之不已。則成三昧。靜密孰加焉。
禪關策進(終)
重刻禪關策進後序
古人曰。明窗下古教照心。僧堂前坐禪辦道。猶如車兩輪。始可與祖意相應也。大凡無照心之辦道。必止小見。彼二乘外道並惡知識類是也。無辦道之照心。悉落學解。今教律神儒及祖師禪。蓋不出之也。是故如真正道人。以正坐禪研究根塵。以真古教精煉定慧。況至鞭策怠慢激發中止者。佛祖先鑒。可仰以依行矣。吾闡提老翁。自從幼聞泥犁苦境頻求解脫已來。祈神誓佛。水火不怖。責身苦心。寢食稍廢。一朝見法華經因緣譬喻之說。錯為不足取。失力三四年也。十九歲覆在禪叢眾寮。因見巖頭和尚末後為賊害。大叫一聲聞數里外。又大失志。以為現在之害尚不能轉。況于泥犁耶。古人秀逸者已如是。則我輩何得免脫。嗟呼佛法虛誕。參禪無實。僧也俗也。我進無所期。退有所羞焉。於是改志放意。惡見日加。次年至濃之瑞雲。從事馬翁。與溫馬山輩結伴。互論詩文。一日閑坐之次。翻然思曰。身僧而嗜俗事。志俗而預僧倫。大丈夫恁么打過亦有不保處。時當曬書之節。內外經籍堆在堂上。翁竊往禮拜。懇禱曰。儒佛老莊諸家之道。我以何為師。愿護法天龍。示我于正路。閉目良久。任手把著。得一小冊
。名禪關策進。頂受披之。即撞著引錐自刺章。且其考記曰。昔慈明在汾陽時。與大愚瑯瑘等六七人結伴參究。河東苦寒。眾人憚之。明獨通宵坐不睡。自責曰。古人刻苦。光明必盛大也。我又何人。生無益於時。死不知於人。于理有何益。即引錐自刺其股。翁至此志氣憤激。如吞醍醐。遂乞求其書于馬翁。常為照心辦道之友。行住相隨。自是踏開巖頭醜面目。根塵剝落。觸著道鏡惡毒手。見知喪盡。年過不惑。見徹鷲嶺之藏秘。齡近耳順。闡揚龍峰之傢俬。其道走殺天下衲僧。其德驚動王侯士庶者。皆出於他囊中所貯一個之策進者歟。是故翁常贊慈明語。誡學者曰。老僧少時。日三複此語。而不及也。今老焉止哉。又曰。云棲一生之文字。但此書有補吾宗。汝等他日功有餘力。再刊行之。以報祝融之恨。雖然此書間以唸佛參究自己。是則是甚奪衲僧穎氣。落往生門者不少。若依老僧意。一齊削去可也。何故。獅子不食彫殘。猛虎不餐伏肉。往生一機還他凈家。衲僧門下實智尚不要。何況假名耶。驅耕夫之牛。奪饑人之食。始可以為真參詳而已。客歲辛巳冬。參學虎上座與同友二三子。戮力欲補翁志。便有林氏渡氏等之檀信。遂舍凈財。王成其議。於是請予于加數語以辦來由。仍記先所親聞事實許多。遠傳之不朽云。
{ "translations": [ "現代漢語譯本：名為『禪關策進』。頂戴並接受它，就像撞上了引錐自刺的一章。而且它的考記說：『昔日慈明（雲門宗僧人）在汾陽（地名）時，與大愚（禪師名）、瑯瑘（禪師名）等六七人結伴參究。河東（地名）苦寒，眾人都畏懼它。慈明獨自通宵坐著不睡，自責說：『古人刻苦，光明必定盛大。我又是什麼人？活著對世事沒有益處，死了不被人知，對於道理有什麼益處？』就用錐子刺自己的大腿。』翁（指云棲）到此，志氣憤激，如同吞了醍醐（比喻美妙的佛法）。於是向馬翁乞求那本書，常常作為照心辦道的朋友，行走住止都相隨。從此踏開了巖頭（禪師名）的醜面目，根塵剝落，觸著道鏡（比喻明心見性的途徑）的惡毒手，見解知覺喪失殆盡。年過不惑之年，徹底見到了鷲嶺（靈鷲山，釋迦牟尼說法之地）的藏秘。年齡接近耳順之年，闡揚龍峰（地名）的傢俬。他的道走遍天下，令衲僧（僧人的別稱）奔走追隨，他的德行驚動了王侯士庶，都是出於他囊中所貯藏的一個『策進』嗎？因此翁常常讚歎慈明的話，告誡學者說：『老僧年輕時，每天三次複習這句話，也趕不上啊。現在老了，就停止了嗎？』又說：『云棲（云棲寺，作者所在地）一生的文字，只有這本書對我的宗門有補益。你們以後功德有餘力，再刊行它，以報祝融（山名）的遺憾。』雖然這本書中間夾雜著唸佛參究自己，是則甚是奪走了衲僧的穎氣，落入往生之門的人不少。如果依老僧的意思，一齊削去也可以。為什麼呢？獅子不吃彫殘的食物，猛虎不吃伏在地上的肉。往生這一機緣還給凈土宗的人家，衲僧門下真正的智慧尚且不要，何況是假名呢？驅趕耕夫的牛，奪走飢餓人的食物，才可以算是真正的參詳啊。』去年辛巳年冬天，參學虎上座與同伴二三人，戮力想要補全翁的志向，便有林氏、渡氏等檀越信士，於是捨出凈財，促成其議。於是請我在加上幾句話來表明來由，仍然記錄先前所親身聽聞的許多事實，遠遠地流傳下去而不朽。」 ], "english_translations": [ "English version: It is named 'Chan Barrier Encouragement'. To receive and embrace it is like encountering the chapter of piercing one's thigh with an awl. Moreover, its examination records state: 'In the past, when Ciming (a monk of the Yunmen School) was in Fenyang (place name), he and Dayu (Zen master's name), Langye (Zen master's name), and six or seven others practiced together. Hedong (place name) was bitterly cold, and everyone dreaded it. Ciming alone sat awake all night, blaming himself, saying: 'The ancients were diligent and austere, and their light must have been great. What kind of person am I? Living is of no benefit to the times, and dying is unknown to people. What benefit is there to the truth?' Then he pierced his thigh with an awl.' When the Elder (referring to Yunqi) reached this point, his ambition was stirred, as if he had swallowed amrita (a metaphor for wonderful Buddhist teachings). Therefore, he begged Master Ma for that book, often using it as a friend to illuminate his mind and practice the Way, accompanying him in walking and dwelling. From then on, he broke open the ugly face of Yantou (Zen master's name), his roots and dust fell away, he touched the poisonous hand of the mirror of the Way (a metaphor for the path to seeing one's nature), and his views and knowledge were completely lost. After passing the age of confusion, he thoroughly saw the hidden secrets of Vulture Peak (Grdhrakuta Mountain, where Shakyamuni Buddha preached). Approaching the age of obedient ears, he expounded the family affairs of Longfeng (place name). His Way spread throughout the world, causing monks to run after him, and his virtue moved kings, nobles, and commoners. Was it all due to the one 'encouragement' stored in his bag? Therefore, the Elder often praised Ciming's words, admonishing students, saying: 'When I was young, I recited these words three times a day, but I still couldn't catch up. Now that I am old, should I stop?' He also said: 'Of all the writings of Yunqi (Yunqi Temple, the author's location) in his life, only this book is beneficial to my school. If you have extra merit and strength in the future, reprint it to repay the regret of Zhurong (mountain name).' Although this book is interspersed with reciting the Buddha's name and investigating oneself, it greatly robs the monks of their sharp spirit, and many fall into the gate of rebirth. If it were up to me, I would cut it all out. Why? Lions do not eat mutilated food, and fierce tigers do not eat meat that is lying down. The opportunity of rebirth should be returned to the Pure Land practitioners. The true wisdom of the monks' school is not even needed, let alone false names? Driving away the farmer's ox and taking away the hungry man's food can be considered true investigation.' Last winter of the year Xinsi, the visiting monk Tiger and two or three companions worked hard to complete the Elder's aspirations, and there were lay believers such as the Lin family and the Du family who donated pure wealth to promote the proposal. Therefore, they asked me to add a few words to explain the origin, and still record many facts that I personally heard before, to be passed down far away and immortalized." ] }
寶曆十二年龍集壬午孟正月
住豆之龍澤東嶺頭陀圓慈恭書
【現代漢語翻譯】 現代漢語譯本： 寶曆十二年，歲在壬午年正月初一。 居住在豆（地名，具體位置不詳）之龍澤（地名，具體位置不詳）東嶺的頭陀圓慈（人名）恭敬地書寫。
【English Translation】 English version: The first month of the Renwu year, the twelfth year of Baoli (era name). Respectfully written by the ascetic Yuanci (name), residing at the east ridge of Longze (place name) in Dou (place name).